Raising Children in the Love and Nurture of Jesus

After a generation of watching many parents, Christian and non-Christian alike, raise their children in "value free" environments (which is impossible), there is a vast desire amongst young Christian parents to raise their children in the love and nurture of Jesus Christ.

As this movement picks up steam, the great resources of Scripture and Christian tradition, informed by Scripture, are coming to the fore.

They are seeing the clear mandate in Scripture to nurture their children in the truths of God's Word (i.e. Deut. 6 and Eph. 6). They are also seeing that throughout the history of the Church, truth has flourished under such a mandate and withered when that mandate was neglected. Augustine, with much of the early Church, considered the practice vital the health of the Church. The Reformers considered catechizing in particular to be a bulwark for truth against Rome and apostasy. In response, Rome began an extensive program of catechizing as well in order to counter the Reformation.

In the twentieth century, Christian nurture declined with the rise of the experience and decline of the mind. It also was a much less exciting quest than that of cultural renewal or evangelistic crusades. But even with the demise of Christian nurture and the subsequent decline of the Church, there were a million sparks of hope, found in the tongues of babes in Christ, who could tell despairing adults that our purpose in life is to "glorify God and enjoy Him forever," and we can learn how to do this through "the Scriptures of the Old and New Testaments" that "teach us what man is to believe concerning God and what duties God requires of man."

Here are several (life-consuming) ways in which we can provide Christian nurture, while recognizing that it is God who grants salvation, often through, but never because of these human means:

1) Catechizing. We know that it is the Scriptures that make us "wise unto salvation" (2 Tim. 3:15), but how are we to share them with our children? The most important way is to teach our children the basic truths of Scripture through the Westminster Shorter Catechism and its younger equivalent, the Children's Catechism. These catechisms provide a map of God's Word so that a child can successfully navigate it to their great profit, know more concretely what they believe, and be able to better articulate what they believe (2 Pet. 3:15).

2) Knowing the Big Picture. Our children belong to Christ. They are part of His covenant people (Gen. 17; Acts 2). The promises belong to them. What this means is that teaching doesn't start with their "conversion" or profession of faith. It begins when God baptizes them and welcomes them into the family. From that point on, parents and the Church bear responsibility to feed them with the truths with which God has signed and sealed them. A child's baptism and subsequent teaching stands together as a witness, either guiding them to own the Savior who marked them with His grace, or testifying against them in their rebellion.

Though he didn't believe, the great author, Robert Louis Stevenson, even in his dying days, reveled in the majesty of the first question and answer of the WSC: What is the chief end of man? To glorify God and enjoy Him forever. Stevenson said that such a statement strikes at "the very roots of life."

3) A Christ-Centered Curriculum. Whether at home or in the Sunday School class, the choice of materials used to instruct our children is vital. For many years, books and flannel boards were used almost exclusively to tell children to be "do bees" not "don't bees." They heard stories from the Bible in order to "bee good" and "bee courageous," etc. With the Reformed resurgence of recent years, and the renewal of Christ-centered preaching and teaching, the landscape has dramatically changed. You can buy wonderful children's Bibles and Christ-centered stories written by Sally Lloyd-Jones and Carine McKenzie, as well as tremendous Sunday School materials produced by Great Commission Publications.

4) Share the Burden. Christ's mandate to care for His lambs extends to parents as the primary teachers (Eph. 6), under the oversight of the elders (Heb. 13), who are commissioned by Christ to teach His people (Matt. 28). Fathers, in particular, are held to account for their shepherding of their family (Eph. 6). This means we all share the burden of responsibility, which we subsequently lay on the shoulders of Christ, who bore our burdens for us.

Parents must seek to daily instruct their children in the truths of the Gospel, while also modeling the profound effect of those truths. Children won't believe their parents concerning the beauty of God's love for sinners in Christ if they don't see their parents relishing that fact. "Do what I say, not what I do" is profoundly unbiblical. We must strive to life in accordance with our profession, especially before the eyes of our children.

The whole body of believers raised their hands at the child's baptism, committing to assist the parents in the grand and glorious task of Christian nurture. This means that we must all be encouraging each other in this task. Some fellow believers will do this in the role of Sunday School teachers. Others will do this by simple encouragement, while others will model this when children come over to their homes to play.

The elders must hold parents accountable, and encourage them, in the task of Christian nurture. They are responsible for spearheading the Church-based portion of the teaching/nurture of youth, and for occasionally examining children individually to test their progress. They also must visit with parents to encourage and pray with them. Elders and parents desperately need one another in this task, and will have a hard time making any headway without the help of the other.

This task of Christian (or covenant) nurture is incredibly vital, yet incredibly daunting. That probably explains part of its decline as well. As I have been reading Rediscovering Catechism by Donald Van Dyken and taking a class on this subject over the last couple of months, I have found myself incredibly intimidated by the task in front of me. We don't even have consistent morning devotions around the breakfast table!

But I (and you) will continue to grow with the knowledge of this promise given by Christ, alongside His great commission to teach: "And, lo, I am with you until the very end of the age" (Matt. 28). Christ doesn't abandon us to feed and care for His lambs. He is their Shepherd and will guide them in paths of righteousness for His name's sake. And He works in us through the guidance of His Word and power of His Spirit, to this end.

Remember, when God has lead His people through the Red Sea, the children didn't pass through because they were carried on the backs of their parents. They crossed through because God parted the waters of judgment and granted them safe passage into the realm of life. It is important to hold a child's hand through the parted waters until they know the way on their own (which they learn through the nurture above), but it was Christ whose body and blood parted those waters. Don't forget that. He is with you until the very end of the age.

Scripted, Unscripted, Semi-Scripted: The Dilemma of Preaching

If you ask three pastors whether they use a manuscript, notes, or nothing, you'll likely get three different answers. Some may even feel quite strongly about their method, following the custom of some to grow unnecessarily opinionated about a relatively unimportant issue.

I can see advantages and disadvantages to each method, and will mention a few for each. Before I do, however, let me get a few qualifiers out of the way:

1) Methodology does not matter as much as the message, which is God's address of His people with His Word. All other issues are peripheral to the fact that God is speaking to us.

2) The "correct" methodology does not change the fact that preachers--to a man--are sinners saved by grace, just like people in the pews. A great delivery only goes so far. It's all about grace.

3) Christ is the focal point of the Scriptures and He must always be the focal point of preaching. The methodology of preaching means little if Christ, and Him crucified, is not proclaimed.

Manuscript. One of my mentors uses manuscripts when he preaches. The strength of such an approach is that is helps preachers to be careful in their handling of God's Word. There also need not be any awkward pauses or unfortunate gaffes. The weakness of such an approach is that it doesn't allow for creative thinking on the fly (Hey--this is something the people struggle with? Wait--this reminds me of another important passage that casts additional light on this matter.) It also tends to diminish a natural ebb and flow of emotions that correspond to the sermon, as well the eye contact that is so necessary to building a rapport and maintaining the attention of congregants.

Notes. This is where most preachers end up. Whether it be a several page extended outline, or a note card with a few essentials, the majority of pastors love having something to lean on, but not dominate their focus. The strength of this approach is in the freedom it allows a pastor to "roam" a bit, as well as the ability to maintain eye contact. At the same time, it leaves something to fall back upon if their is a mental block or something of that sort. The weakness comes in the fact that freedom with the tongue can often result in apologizing with the tongue. And even this freedom is not complete, and can still hamper the delivery and flow.

Nothing. This is the most risky method of delivery, but with great risk comes great reward. The reward comes, in part, before the sermon, for the preacher must potentially spend much more time laboring through the passage and owning it in order to establish his ability to faithfully communicate God's Word. It also tends to require a few rehearsals, in order to make sure that there are no glaring holes that can't be covered by a few notes on-hand. It also allows for continual eye contact and maximum flexibility. The weaknesses are substantial as well. If a preacher loses his place, or becomes discombobulated, he has nothing to fall back upon. It could prove quite disastrous. Also, the tendency to say something sloppy or offensive is maximized.

I did not reach my present method of preaching through any deliberative decision-making. I was taught to have a large-print introduction and conclusion, as well as one page of notes for each point I was making, in seminary. In my first real internship, I was required to preach from a manuscript at least once, though I was much more comfortable with my extended outlines.

One Sunday, just before I got on the road to do pulpit supply at Sterling Presbyterian Church, my printer broke. I had to condense all of my notes onto a single page of scribbles. I had numerous people tell me that I had never preached better. So I started reducing my outlines to my key points, with a few notes alongside, committing the rest of the material to heart.

I think it was a few months later when the printer broke again (we just bought a new printer after several years of enduring this), and due to the hectic race to get to the worship service in time, I didn't really have time to put together any notes, but since I had already typed up my key points, I could remember them. And so began my pattern of typing of a one page outline, anchored around my main point of the passage and several supporting key points, and then leaving the outline at home. I preach to myself several times throughout the week, especially when I'm out on the road.

I have been bitten by this approach a few times, like when I was emotionally rattled during my first Sunday back. But all in all, it allows me to engage the material with more thorough preparation and engage the people with greater empathy. For the time-being, in God's providence, this seems to work best for me.

Book Review: Missing Jesus by Charles and Janet Morris

I just posted this review on Amazon:

 Conversations About Jesus, April 15, 2014

By stephen roberts

This review is from: Missing Jesus: Find Your Life in His Great Story (Paperback)

At first, I didn't know quite what to think about this book. It had the conversational style of Donald Miller (Blue Like Jazz), but without the postmodern stream of consciousness that characterizes Miller's writing and makes him enjoyable. But this book is more imbued with substance and purpose than Miller's work. It's title is "Missing Jesus," so maybe it followed John Piper's emphasis on God's glory throughout. It did much to exalt God's glory, but it struck a much more personal and vulnerable tone than Piper. Maybe it would be more systematic in nature, like J.I. Packer's "Knowing God?" Nope. There was much more dancing than driving in this book.

This is the book you read when you are lonely and perhaps have no immediate Christian fellowship with which to alleviate that loneliness. Maybe many of your relationships are marked by entertainment venues and superficial topics and cliches. If you feel that lack of substance--those brokenhearted, wound-binding words of fellow believers that direct your weary heart and eyes to Jesus, then this is the book for you. It seats you before the fireplace, hands you a glass of wine, and asks "Friend, where are you right now? Are you missing Jesus?" In return, you are given the freedom to grieve over the Jesus you have missed, or express joy in finding Him anew--or hopefully both.

I know I grow tired, both of superficial relationships and of abstract truths that are bandied about as cliches to cover over suffering rather than as balm for the soul. As Charles and Janet Morris open the door upon their lives, bearing their wounds before us, they direct us through their experiences and through their meditations on Scripture to the Savior who also bears His wounds before us.

I would say the lack of a logical flow to this book is its only weakness, but I wonder if such a logical flow would destroy the conversational demeanor of the book. I feel like I just sat down with a dear older brother and sister in Christ, was told of the ways in which they had missed Jesus, shown the ways in which I was missing Jesus, and walked through the Scriptures, which all testify to Jesus.

At the end of the book, I no longer found myself mentally before the fireplace, enjoying a glass of wine, mingled with tears. Instead, I found myself transported to the throne of grace, where Jesus will welcome me--the broken me who so often missed the joy of Jesus in this life--with open arms. And with those wounded hands of His, I know He will wipe away the tears. Even now, I feel the nearing of that touch through His Word and prayer, and Charles and Janet Morris remind me that His hand draws near. But in that coming Day, that great and glorious Day, I more eagerly await the healing, the embrace, and the eternal fellowship to be enjoyed at the throne of God and of the Lamb.

What Do Pastors Even Do?

This question is often asked of chaplains as well. And it would have the potential to be highly offensive (imagine working 60-80 hours a week and being asked what it is you even do), but part of the pastor/chaplain's role is to not let such things be offensive, but to be patient and gentle in response. Though, in line with a recent blog post, it does make the ears of my pet, Peeves, perk up.

Let's start with the average pastor's sermon preparation. The rule of thumb is that a sermon should take 20-40 hours to prepare. I think 20 hours is probably closer to the mark, as 40 hours, especially if utilized for two-sermon weeks, would crush the rest of the pastor's workload (not to mention his family). For me--not counting prayer, which can ultimately be several hours over the course of the week--sermon prep entails five parts: Translation, Outline, Research, Draft, Rehearsal.

Translating the passage from the original language (and taking a few notes on grammar and construction along the way) will often take 1-3 hours, depending on the length of the passage. An initially outline will also take at least an hour. Then the research block begins, using lots of commentaries, with various theological dictionaries, grammars, and systematic works mixed in. In my experience, this work takes 4-8 hours. The draft work, which tries to bring together the narrative flow of the passage and its systematic understanding, show how the passage points to Christ, as well as making that all clear, convicting, and comforting for the hearers, often takes another 4-8 hours (with ample revisions). The rehearsal(s) will add another 2-3 hours, not to mention additional time in the car or shower puzzling over various pieces.

You can immediately double all of that if the pastor is preaching twice on a Sunday.

There is also the teaching part of the pastor's public ministry. Is the pastor teaching Sunday School for adults or children? That will often take about 3-4 hours of research time and 1-2 hours of putting together an outline. Same thing if he's leading a Bible study or book study, depending on the material.

For this coming week, I will be preaching, teaching our Inquirer's Class, and leading a book study. That will probably mean about 25-30 hours of prep work for the public ministry portion of my work.

There is also the less tangible, but no less vital private ministry portion of the pastor's work. Often time, we call this work "shepherding." It includes visiting people in their homes (or at the hospital, school, place of work), mentoring/counseling individuals, and having families into our home. We probably have 2-3 families over to our home each week, for a couple of hours a piece, and I probably go out to mentor/counsel 2-3 individuals, each for an hour or two.

This sort of private ministry work then usually involves about 8-12 hours a week if there are no crises.

While our senior pastor handles more of the teaching load, I focus more on outreach and youth. I cultivate relationships with mercy ministries outside of the Church, and I find venues in which groups and individuals from the Church can engage unbelieving friends and/or strangers. Right now, this is 3-4 hours a week (though many of the people we invite over for dinner are unbelieving friends and neighbors). In the summer, when we start a weekly "pub night," this will double.

While I am easing back into my role with youth more gradually, the bi-weekly gatherings usually require the 3-4 hours of prep time necessitated by other teaching times. Likewise, a retreat will require 1-2 hours a week of prep in the months prior and 3-4 hours a week of prep in the weeks prior. It becomes all-consuming in the days prior.

In addition, there are Presbytery responsibilities. I probably spend 1-3 hours on this each week (manning the calendar and absorbing a good deal of event planning for the retreat operating committee). Our senior pastor probably spends 5-10 hours doing Presbytery-related work each week.

Don't forget crises and special events (many overlap). There may be a car crash, a looming divorce, or the death of a parent. On occasion, there is the wedding or funeral to oversee. You can't plan for the former category. For both categories, you can add 10-20 hours of intensive (and often heart-wrenching) labor.

And Sundays aren't nearly as restful for the pastor as the congregant. This is where most of the public ministry prep comes to bear, resulting in about 5 hours of pouring yourself out in the preaching of the Word, conducting public worship, and being pulled in a dozen different directions. We are supposed to take a Saturday or Monday off to compensate, but that rarely happens. You'll often find "semi-work-related" books in a pastor's luggage on his family vacation.

In addition, you work hard to carve out several blocks of time each week for family time and work to fight off any other commitments during those times. But inevitably, crises work their way into those times as well. We don't have nights off, or weekends. The cell phone is never turned off.

The general work week of the pastor, then, will likely consist of at least 50 hours of work, but often more like 60, and on crisis/special event weeks, more like 70-80. The irony is that the lack of structure in my schedule (not 9-5's) means that I can often jump in my car if someone needs to talk, but that in turn reinforces the impression that I must not have much work.

And this doesn't include the reading we try to do (like any scholar in his field) to stay fresh in our studies and ministry work. Our field is also tied to every other field. I need to keep up to date in philosophy, psychology, cultural analysis, and theology. I try to create time for this, but instead, it often becomes my "fun" reading time, and my fiction books grow ever more dusty.

I don't write all of this to complain. In fact, I love this work. The only way you don't wash out in the ministry (and a large number of ministers do wash out within a couple of years) is if you love the work. I love digging through the Greek or Hebrew, reading the insights of past generations of believers, considering how to bring the precious Word to bear upon broken hearts like my own, visit and building up broken buddies, and share the Gospel with the lost. The same work that robs me of family or recreation time may very well add more substance and meaning to whatever family or recreation time I do have.

The ministry is a horrible, wonderful calling. And for those who are called, equipped, and patiently sustained by Christ through His Word and Spirit for this work, we wouldn't have it any other way.