Dr. John Brackin’s Resources for Pastors and Church Leaders

Lesson 6 Personal Qualities Needed in Pastoral Care

Deep insight and extensive self-knowledge are prerequisites for successful pastoral care.
Only when we acknowledge our own motivation, passions, neurotic compulsions, doubts and struggles
can we expect to demonstrate care to others. By evaluating our own experiences we can relate to
the experiences of others.

We must have a genuine caring spirit for ordinary people.  Are we are motivated to spend time and
energy only on the influential?  How do we respond to sitting on a porch and listening to an elderly
woman talk about her cat hacking up a hairball?

Accurate empathy is beneficial in pastoral care. We must be able to enter into another person’s frame
of reference. Learning to get clear understanding of another person’s emotions helps to respond to their
inner needs.

We must be trustworthy caregivers. What is said to us is privileged and confidential. An elderly man was
near death when his pastor came to visit.  The old gentleman told of his weariness with life. He was ready to die.
Then he said to the minister, “Preacher, I’m going to be gone soon. Please don’t make me a sermon illustration.”
If we are going to be worthy of trust, we must overcome the temptation to use relationships for ends other
than that of the person’s good.

Those involved in pastoral care must offer advise. In reality, advice is best kept to a minimum. 
It is best given when requested. However, you and I are in the business of dispensing God’s message. 
We have no right to be mean or condescending.  However, we are obligated to graciously speak the truth.
Do not create guilt. Leave the individual feeling better than when you came.  Offer hope, encouragement, humor
and the willingness to face limitations.

Effective pastoral care occurs in a friendly, open, and accepting style of interpersonal relationships. 
We must be as ready to listen as to speak. Remember all baptized believers have the task of caring for others
in need, feeding the hungry, and visiting the imprisoned.  In ordained ministry something more is meant by care.
The ordained minister is exercising this care not only as a friend, but also through an office.  He or she is a
commissioned shepherd who is to oversee the gathered flock.  The ordained minister reaches out as the
representative of the whole church.

Admittedly the Christian carpenter, clerk, or janitor also has a duty to care for others. However, theirs is not
a life long vocational task. Pastoral care is not a side interest in the minister’s life and work; it is the life work.
Amid sickness, guilt, sorrow, and death, he or she is authorized to speak in the name of the church.

The congregation has a right to have pastoral care delivered in a straightforward biblical means. 
The demand for pastoral care will bring challenging and difficult experience.  There will be agonizing situations
at inconvenient times. When you are dog-tired, hurried, and distracted the urgent call to go the extra mile
on a dark night will come.

Good pastoral care does not ignore the physical needs of the whole person. We need to pay attention to
physical comfort, economic necessity, and temporal happiness. Ministry is directed toward fallible people.
They face crucial questions and tragic choices from limited vision.  We can not pronounce a cheap word of
blanket forgiveness on these complex scenes. We have an obligation to minister to the whole person.

Lesson 5 Building Relationships Through Pastoral Care

Life is about relationships. A regular and demanding part of pastoral care lies in the one-on-one meeting
with persons who look to us for interpersonal, moral, and spiritual guidance.  Pastoral care includes the care
of the inner life of people, the mending and nurturing of souls.

The Christians community is a covenant community.  It is bonded by the sacrifice of Jesus. Our united spiritual
relationship with Christ brings us into a family relationship. We care for one another because we realize that God
cares for us.  As sinners saved by grace, we wish to share our hope with others. Friendships require time for
conversation, shared experience, and getting to know one another in an intimate way. Ignore a relationship and
it will die. Ignore a church member and they will go away.

One of the harsh realities of relationships is that those we serve will not always understand.   Peter did not
understand when Jesus washed his feet. There will be times when the flock will not understand what the shepherd
is doing.  They will protest and make unfounded remarks. They will misinterpret kind acts as an attempt to gain
recognition. They will interpret a word or action as an attempt to gain personal power.
Our attempts to solve conflict will be seen as meddling.

Misunderstanding marks pastoral life.  The Corinthians misunderstood some of Paul’s teachings.
Three letters and several visits later, the Apostle still didn’t have the situation straightened out.
Our motives need to be right. We must be honest before God.  When we have done our best,
we must leave the results to God. It hurts to be misunderstood. 
However, it happened to Jesus and it will happen to you.

Lesson 4 Pastoral Care and the Worshipping Community

Come; let us bow, down in worship
Let us kneel before the Lord our Maker;
For His is our God
And the people of His pasture,
The flock under His care.
                                 Psalm 95: 6-7

If a pastor were asked to identify every aspect of a typical week’s
work, most would be hard pressed to do so. Except for some very basics—sermon preparation and preaching—few weeks are identical. Whether visiting a prospective member, consoling a surgical patient, studying, attending a county commissions meeting on rezoning, or doing premarital counseling, the pastor represents God to the people. That means offering the love of God to the world.  So another definition of pastoral care is to demonstrate the love and character of God to the community.

Pastoral Care Through Visitation
Clergy have a unique opportunity that is given to few if any others. We have the privilege of being able to call on church members at almost any time. We have unparalleled opportunities for social service, intimate dialogue, and Christian witness.
No matter how ill the patient, the doctor waits for the patient to come to him.  The legal matter may be urgent but generally the attorney requires the client to come to his or her office. It is bad professional ethics for the dentist to knock on our door and offer to extract a tooth.   Among professionals clergy has a special privilege.

We have a biblical mandate to visit (Acts 5:42). However, we must be careful not to abuse the privilege. Visitation requires much grace, patience, and commitment.

Why Visit?
Only by visitation does the pastor acquire direct and immediate knowledge of individual members of the congregation. Many people hide their sorrow, irresponsibility and joy in groups.  The informal safety of ones own home gives the pastor opportunity to see people as they really live. Visitation is more likely to break through the wall of formality than anything else. It invites people to share their feelings.

The purpose of visitation is to search out those who need spiritual council. The aged, infirm, and shut-in depend on pastoral visits for encouragement and hope.

A high degree of influence will be lost if visitation is neglected for long periods of time. Visitation gives the pastor opportunity to become “part of the family”.Visitation helps the minister to know how to pray for those whom he serves.

Visitation also sparks the preparation of sermons. Confidentiality must always be foremost. However, if the minister sees a pattern of struggle in several families, he can response to the need form the pulpit.

There are difficulties related to pastoral visitation:
Some members make unreasonable demands for excessive care.
It is difficult to organize appointments while remaining flexible for emergencies.

Serving a large congregation usually makes it impossible for the pastor to visit those other than crisis situations.

Pastoral visitation requires self-discipline.  It is easy to neglect visitation for other important activities.  However, visitation is one of the best means by which clergy can learn firsthand of members aspirations, struggles, and challenges. Shepherding can not be done at a sterile distance.

Discussion Questions:
Why is visitation important to pastoral care?
Have the students give personal examples of visitation experience.

Lesson 3 Pastoral Authority

The shepherd is not without authority. This authority is based on competence, grounded in
acceptance. His power comes from fidelity, caring, love and empathy. In recent years, a
cooperate model of leadership has crept into the church. It is not compatible with pastoral care.

The pastoral office implies a definable distinction between the laity (general ministry) and clergy
(ordained ministry). The difference is based not on supposed moral superiority or political expediency,
but upon the inward call of God to representative service, outwardly confirmed by the whole church
in ordination. Again, laity and clergy are alike in faith, hope, and love. They are equally justified, and
both need the sanctifying power of the Holy Spirit.

Pastoral caring is not merely a sociological function based on a group’s need for leadership. Nor is it a
psychological function based on the inner need to care for others. Christian ministry is a continuation
of Christ’s own ministry.  We represent Him with our every breath and deed.

The minister’s care comes in the name of the whole church, offering word, sacrament, counsel, corrective
guidance, and empathy. This is not on the basis of his or her own personal insight. It is on the basis of
being called, prepared, ordained and authorized to represent the church.

Pastoral care means undertaking the care of souls. The goal of pastoral ministry is to introduce and relate
individuals to Christ. The best metaphor for understanding this task is that of a shepherd caring for sheep.
Pastoral care means making persons not programs the priority.  Personal relations, not organizational
structures are where ministers must invest heavily. We are called to be shepherds not chief executive
officers.
Discussion Question:
Discuss authority as related to a shepherd ministry

Lesson 2 The Parameters of Pastoral Care

Ministry covers a huge spectrum.
Education, evangelism, missions, music, social work, youth activities,
chaplancy, and a variety of other specialties come under the heading of ministry. 
Each of these can and should be involved in pastoral care.

The task is overwhelming! 
The pastor leads people in worship, education, and ministry.
We are a shepherd, a preacher, a teacher, a counselor, a cheerleader, a soul-winner,
a judge, and church builder. Our understanding of the Bible, our background,
our experience, our training, and our people skills will determine our pastoral care style.

There has been a critical loss of identity among clergy during the last 20 years. 
We are asked to bless football games but not hockey games. Our visits to new comers
take on the appearance of the welcome wagon.
We have become “chaplain” to scout troops, fire stations, and veteran’s groups. 
I recently read scripture after a Rabbi prayed at a luncheon sponsored
by the Palm Beach County Sheriff’s Department.
Marriage is one of our most beautiful sacraments.  However, in reality, the photographer
has more control than we do.

A major cause of “burnout” in ministry is the blurring of pastoral identity.
We are confused over the true parameters of pastoral care.

The Christian minister has been called by many names and titles.
Each title reveals expectations of the community of faith.

Parson emphasizes the idea of the minister as embodying the soul of the community
before God in prayer.

Elder points to the need for maturity and experience in guiding the church.

A curate is one who has a “cure”.

Preacher is basically an American term that stresses the public declaration and evangelistic
nature of the position.

Priest places sacramental acts at the center of the ministry.

Minister suggests that service is crucial to the work.

Evangelist stresses the itinerant proclamation of the Gospel.

Clergy emphasizes the administrative skills and learning that are expected.

Reverend is a title of respect and honor that calls for high morals

Chaplain is one who conducts services in public setting.

Discussion Question:
Discuss in what role the student sees himself/herself as minister.
Do you agree or disagree that ministers have lost their identity.

Lesson 1 God’s Call
The idea that God calls should be breathtaking. 
That God calls means that He is active and vocal.  He is interested and concerned.
He is personally involved in our lives.  He wants to have a personal relationship with us.

The Universal Call
The Good News is that all are called to repentance, forgiveness, salvation, love,
fellowship, obedience and service. All are called to equal consecration and dedication
and stewardship.

The Apostle Paul’s Emphasis
Paul never tired of reminding the members of his churches that they were called.
You see your calling, brothers. (I Cor. 1:26).
Let every man abide in the same calling (I Cor. 7:20).
You are called in one hope (Eph. 4:4).
I press toward the mark for the prize of the high calling of God in Christ Jesus
                                                                                                               Philippians 3:14.
Paul’s prayer in II Thessalonians 1:11 was “that our God would count you worthy
of this calling.”
Who has save us, and called us with a holy calling. II Timothy 1:9

God has the right to call because he created us. He sustains us.
He has made provision for our redemption. He has prepared for our eternal future.   
However, there is also a unique personal call.
Mark 1:17 states: “Come after me and I will make you fishers of men.” 
This was a specific invitation, at a specific time, to a specific individual.

Mankind has not always understood that we are equally called to have
a relationship with our Creator.

The Roman Catholic Division of Society

The Roman Catholic Church divided society into groups.

During the Middle ages, that period of intellectual darkness and obscurity between
the fifth and fifteenth centuries, there were four classes in society.

Clergy:    At the top was clergy. They had special rank and privilege.
The church controlled government. They were the “called”. 
They prayed for the masses.  Through the administration of the sacraments
they dispensed grace and salvation.

Nobility:  Next to the clergy was the nobility. 
They did the fighting and maintained law and order under the authority of the clergy.
They were the right arm of the clergy. They were not over the clergy nor beside
the clergy. They were in service to the clergy.  The church taught that God did not
deal directly with them.

Peasants:  After the nobility came the peasants.
These were the blue collar-working people. They were usually a serf or freeman
in the service of a nobleman.  They might be a member of a craft or guild.
It was taught that God never dealt with these individuals except through clergy.
They had no voice in the service and ministry of the church.
His significance was attributed to the service he gave to the classes above him.
If he fulfilled his function well, he might reach heaven after a long stay in purgatory.
God did not “call” the peasant.

Merchant traders: This group was grudgingly recognized in the society of the
Middle Ages. Merchants and traders were often thought of as parasites. 
Their status beyond the grave was a matter of doubt. The church was convinced
that this group had no direct “call” from God.

The Reformation

When the Reformation began in the 16^th century the concept of the priesthood of the
believer was heralded. Once again, all of mankind was seen as equal in God’s sight.

Four basic Biblical principles were emphasized in this period.

1. The sinfulness of man--- all are sinners saved by grace. 
This means we all stand equal before God.  None are righteous by his own action.

2. Christ died for all the second biblical truth was that Christ died for all.
No one group had special consideration before God. There was no class distinction.

3. Salvation by grace— Salvation does not come through sacraments, works,
or social position.  Salvation is a gift from God. Our sins were paid for my Jesus’ crucifixion.
We have eternal life as a result of His resurrection

4. All are called— All people have dealings with God.
All are called to know, to accept, to obey, to love, and to serve.

So, where does this leave those of us who are vocational ministers?

The reformers understood that there are differences in society. 
There had to be those who lead and those who followed. God ordained this for the good
of society. Individuals were called to positions of authority. They were to serve in these
various callings by order of Christ Jesus as directed by the Holy Spirit.

Discussion Questions
Discuss the idea that every person is called
Discuss how societal classes effected pastoral caring during the Middle Ages.

How Does God Call?
Is the call to vocational ministry different from other calls to service?

Two dangers face the individual who wishes to seek God’s will in the area of lifework.

First, the person may be seeking God’s approval for his own desires and plans.

Second, he or she may be unwilling to follow the plans and purposes of God.

When I first announced that God had called me to full-time vocational ministry, my pastor
said, “John, if you can be happy doing anything else go and do it.”  I was offended. 
It took years for me to realize that this wise pastor was saying, “There must be a fire from
God that leads the minister. With out the assurance of God’s involvement in the call, the
individual will not succeed. He was correct. In examining our call, we must accept the reality
that if we can be happy doing anything else we are not called to vocational ministry

In determining our call to ministry, we should ask if it is persistent or occasional. 
If it is occasional proceed slowly.  We should continue to listen for stronger desire
on our part.
If it is persistent, be attentive. Proceed with the realization that we are investigating
divine territory.

The first step in being called to vocational service is to be willing to answer God’s call.
Prayer will play an indispensable part in discovering the Lord’s will.
If a person believes that God has a plan and purpose for his or her life, if he or
she believes that God is eager to reveal that plan and purpose, if he or she is ready
and willing to hear and obey God’s call, then he or she will talk to God about this matter.

Second, knowledge of God’s will shall come through honest, devoted,
consistent, intelligent Bible study and prayer.  It is valid to ask:
“Am I intellectually up to the task?”  Vocational ministry requires never ending study.
If you do not enjoy reading and writing than you need to reexamine your call. 
Have you learned to pray?  Is talking to God a natural part of your life?

Occasionally a person feels an urgent call to ministry, yet has little experience in a
worship community. I have had dozens of men and women bring me resumes that show no
preparation for ministry.  They have a burning desire to serve but emotional zeal is not enough.
Will you pay the price to gain insight and knowledge?

How much are you willing to give up to serve the sick, the alienated, the poor, the dying?
That is part of pastoral ministry.

Am I competent to lead the community of faith?
Can I learn to communicate the message of Christ? 
Do I have integrity?
Am I disciplined? 
What are my motives?
Recognize the talents, skills, and abilities that God has given you.

Third, having examined self, then consult others concerning their perception
of your gifts for ministry. If God has called you then others will recognize your
gifts and ability to minister. However, do not be parent or friend called. 
Our service should be a result of a deep internal realization that God wants us
in vocational ministry. We should have a sense of obligation. We should want
to shout: “Here am I send me.”   The motivating force behind all ministries is
a desire to please God.

Fourth, watch for open doors.  This does not mean that we sit back and do nothing. 
Talk to those who are already in ministry. Tell them of your desire to serve.
Write letters and send resumes. 

Fifth, if preliminary interest proves positive, then inquire whether this felt inward
call can receive an outward confirmation by the church. Now the focus shifts from
my internal sense of call to other’s deliberation. The call to ministry requires not
only a private, inward knowledge that one is called by God.

It also requires the affirmation of the believing community. It is the church that outwardly
confers the office of ministry. In order to exercise the power that is bestowed upon pastoral
leadership there must be a regulated procedure to evaluate and publicly affirm the call.

Assurance of call is a complicated issue.  Never forget that those of us who claim to be
called to vocational ministry are also claiming to speak for God.  We have made full circle.
That God calls is breathtaking.

Discussion Questions:
Discuss individual call to ministry?
How do you know you are called to vocational ministry?
How is that calling different from a general call to minister?

Introduction
Dr. John L. Brackin

We live in a fast paced information glutted world. Change is constant.
Serving as a pastor is no longer the slow paced rural ministry of the past.
Our congregations expect us to know theology, sociology, cross cultural
interpretation, accounting, financial systems, leadership techniques,
counseling procedures, demographic information, educational theories and
a litany of other complex areas of expertise.It is easy to be on overload.

The world is living in spiritual darkness. We are called to bring light to this lost
and dying word. Ministers often ask, "Who will bring light to me. 
Who cares about the needs in my  life?" The Pastor's Pipeline is only one
of a multitude of resources that can help clergy navigate in the swirling storm
that surrounds most ministers.

This web page will continue to be a link to other ministry resources.
However, during the next few months we will also address some critical issues
that face all ministers. We will examine the Biblical concept of "Call to Ministry". 

We will provide reviews of some of the new books on leadership, church growth,
and evangelism.  We will provide more resources for minister's wives. 
They have one of the most difficult tasks in the world. Yet, the books that are
written for them give such useless advice as "bake bread before the deacons visit
in order that your house will smell nice."

We will look at wives depression, hopes, fears, and concerns. 
We will also delve into the hidden fears of those who fill our pulpits. Burnout is common
among pastors. How can we who speak for God allow ourselves to be overpowered
by the world?  We will explore that question and many others.
My desire for this web site is that it be practical. I will draw on my 35 years in the ministry
and on the best resources available. When I was a university and seminary student I often
times wondered what qualified a professor to stand before me and tell me what God intended. 
In the coming weeks, I will give you a brief history of my personal journey. It is intended to
show that I am a sinner saved by grace who believes he has been called by God to serve the
church and encourage His people to reach their potential. I hope you find the material and
ideas on this page helpful.   

My prayer is that God will build His kingdom through you.

Pastor’s Wives

By Anne Brackin Ph.D

Anne Brackin has been married to clergy for over 36 years. He has been a pastor’s wife, International Missionary, University Professor and mother. Her Ph.D.  is from the University of Arizona, a top ten research school. Her book Always Together Always Along: the truth about being a minister’s wife is available at www.amazon.com.

And His Lovely Wife
How many times have you and your husband been introduced as a couple, only to have your husband given a name and title (Reverend, Doctor, Brother, Pastor), while you are only “his lovely wife?” It happened to me again last Sunday.  John and I always get a laugh out of it.  Some couples really go to extremes and enjoy a good joke from this introduction. I know one missionary who carried a picture of his “ugly wife” in his pocket (a drawing of an old hag) to whip out whenever someone used the “lovely wife” phrase. In the past though, it wasn’t always so funny to me.  In fact, I have threatened to tell people my name s C...L., an abbreviation for “chopped liver.”  Fortunately, common sense has always won out over strange humor and I never did that, but not being recognized as a person used to other me.  Maybe it bothers you too.

No one else really seems to notice those “lovely wife’ words much. They are part of the “script” that people say. The problem is that these words can hurt when it seems that you are just part of a script and ignored by everyone while your husband is always the center of attention and praise. He is a good Godly man but why are you not a person with a name?

I meet lots of pastors in the association where my husband is Executive Director of Missions  We go around to the churches week after week, and try to visit each church at least once a year.   In spite of this, only a small handful of the pastors remember my name and many don’t remember ever having met me before.  I am really like a ghost. I need to exist because a good Director of Missions, like a good pastor needs to be married, but no one really sees me.  I make sure to pronounce my name clearly when introduced or re-introduced to a pastor or church worship leader.  Yet, ten minutes late, that person can not remember my name and opts for the “lovely wife: phrase.  Does this kind of thing happen to you too?  I believe that the answer to the question lies in how society sees us, and often how we see ourselves
Who are we?
Unlike most other American women, the clergy wife is normally defined socially by the job or role of her spouse, and has no title of her own. Yet, even with no clearly understood role in the church or in society, the Protestant clergy wife is necessary since many parishioners feel that a man must be married to be able to be a mature pastor. What most people do have is a predetermined idea of how a clergy wife should look or act, and they may really notice us only when we violate such expectations.  Some of the most painful experiences I hear about are from the women who have to follow someone who the congregation saw as “the perfect” pastor’s wife.  Just what are who is the perfect pastor’s wife anyway? That is something that we will examine in the coming weeks and months. I expect we will discover there is no such person.