Masters - Thesis 2009

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TO COVENANT BIBLE COLLEGE & SEMINARY A THESIS BY ( PERRY ASHFORD) FOR THE SUBJECT ENTITLED ( CHRISTIAN ETHICS: A CALL TO A HIGHER STANDARD) SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE MASTER OF THEOLOGY DEGREE CREDIT PROGRAM OCTOBER 15, 2009

TABLE OF CONTENTS

INTRODUCTION

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CHAPTER I : UPHOLDING THE STANDARD

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PART I: ETHICAL TEACHING OF JESUS

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PART II: ETHICAL TEACHING OF JAMES

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PART III: ETHICAL TEACHING OF JOHN THE APOSTLE

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CHAPTER II: MINISTRY AND CHRISTIAN ETHICS IN CRISIS PART I: THE NATURE OF THE CRISIS PART II: THE INTERNAL FACTORS PART III: THE EXTERNAL FACTORS

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PART IV: ADDITIONAL SUGGESTIONS FOR ETHICAL RECOVERY

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CHAPTER III: CHOOSING CONSISTENCY, AND RESISTING COMPROMISE 25 PART I: THE LONELINESS OF MORAL LEADERSHIP PART II: BECOMING A PRINCIPLED PEOPLE PART III: THE PRINCIPLE OF SPIRITUAL GROWTH

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PART IV: THE PRINCIPLE OF LEAVING A LASTING LEGACY

CHAPTER IV: THE ACCOUNTABILITY FACTOR

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PART I: THE NEED FOR ACCOUNTABILITY RELATIONSHIP AMONG

LEADERS

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PART II: ILLUSTRATIONS AND TYPES OF ACCOUNTABILITY PART III: EVALUATING THE CHRISTIAN LEADER

CONCLUSION BIBLIOGRAPHY

INTRODUCTION

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Humorist and Actor, Will Rogers was known for his laughter, but he also knew how to weep. One day he was entertaining at the Milton H. Berry Institute in Los Angeles, a hospital that specialized in rehabilitating polio victims and people with broken backs and other extreme physical handicaps. Of course, Rogers had everybody laughing, even patients in really bad condition; but then he suddenly left the platform and went to the restroom. Milton Berry followed him to give him a towel; and when he opened the door, he saw Will Rogers leaning against the wall, sobbing like a child. He closed the door, and in a few minutes, Rogers appeared back on the platform, as jovial as before. If you want to learn what a person is really like, ask three questions: What makes him laugh? What makes him angry? What makes him weep? These are fairly good tests of character that are especially appropriate for Christian leaders. I hear people saying, “We need angry leaders today!“ or “The time has come to practice militant Christianity!“ Perhaps, but “the wrath of man does not produce the righteousness of God” (James 1:20). What we need today is not anger but anguish, the kind of anguish that Moses displayed when he broke the two tablets of the law and then climbed the mountain to intercede for his people, or that Jesus displayed when He cleansed the temple and then wept over the city. The difference between anger and anguish is a broken heart. It’s easy to get angry, especially at somebody else’s sins; but it’s not easy to look at sin, our own included, and weep over it.1 Looking at the moral decay of our society, America, and the state of the church, feelings of anger and outrage, feel my heart to the point of weeping. I weep because, as Americans, we has become very loose with their standards. Lying, cheating, adultery, and

1 Wiersbe, Warren, W. The Integrity Crisis. Thomas Nelson Publishers, 1991, pp. 75,76 ,(28 Aug.2009)1

homosexuality just to name a few, have become an acceptable norm among many of our church leaders. Paul Powell, Dean of Truett Theological Seminary at Baylor University once said; “The church is in an ethical free fall because of the conduct of its leaders. It has become an embarrassment to all Christians.”2 By definition, “Christian ethics is the study of good and evil, right and wrong. What constitutes good, virtuous, healthy character? How does one discern and do the right thing in various ethical dilemmas?” How do Christian moral values play out in a diverse, multicultural, multifaith world? How does one teach and promote moral character and action?” Every Christian is an ethicist on a moral quest for virtue and character. It is not enough to identify and support ethical behavior. As Aristotle, an early ethicist, pointed out, ethical comes from ethos, referring to practices, customs, and habits. Ethics evaluates behavior and asks why we act as we do. How should we determine right actions? Most of us know what it means to be virtuous. We know when we are persons of character and when we are not. We must never be satisfied with legal morality. Ethics is not only about morality, it is about character and virtue. Christians are called to virtue.3 The purpose of this study is to reinforce the importance of Christian ethics and raise our awareness of the growing crisis that demands our immediate attention. “Of greater concern are the less visible ethical issues that tempt ministers daily in their choices, goals, and obligations.” Just what is at stake for the church, will we be spiritual or secular? Will we be God’s presence in this world with a clear word from God or 2 Trull, J. and Carter, J. Ministerial Ethics , 2. Grand Rapids, MI: Baker Academic 2004, Back cover.2 3 Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers. Springfield MD,2004, p.2., (Aug. 31, 2009)

merely another siren song? Will we be light and salt?4 Another important objective is to find out what drives a Christian or any leader to forsake his or her core convictions, by not choosing consistency and forsaking compromise. What would we really do? What would we give up? When faced with such questions like, “What are you willing to do for $10,000,000?” Two-thirds of Americans polled would agree to at least one, some to several of the following: Would abandon their entire family (25%) Would abandon their church (25%) Would become prostitutes for a week or more (23%) Would give up their American citizenships (16%) Would leave their spouses (16%) Would withhold testimony and let a murderer go free (10%) Would kill a stranger (7%) Would put their children up for adoption (3%).5

CHAPTER I: UPHOLDING THE STANDARD We are all at our best when it counts. But what are we like when no one’s looking? That’s where character comes in-being consistent even when it doesn’t seem to matter. Courage. Discipline. Vision. Endurance. Love. These character qualities are quickly becoming endangered. All too often we hear of marriages falling apart, governments lying, businesses cheating, and scandals rocking the church. But with God’s guidance and strength, we can maintain character that lasts despite temptations and troubles.6 4 Ibid.,p.4 5Patterson, J. and Peter, K. The Day America Told the Truth. 1991, p.1,,(25 Aug.2009)3 6 Hybels, B. Who You Are When No One’s Looking. Downer's Grove, Il: Intervarsity Press, 1987, p. Back

One of the ways we can uphold the standard is to be disciplined. Discipline is one of the most important character qualities a person can possess. It plays a key role in developing every area of life. But how many highly disciplined people do you know? Can you quickly think of five people that are truly disciplined in all areas of their lives? Are you disciplined yourself? God has given me hundreds of acquaintances, and only a small fraction of them demonstrate discipline-they do. “But discipline, I fear, is an endangered character quality.” In various polls, the author asked people what character quality they would most like to have more of; usually one of the top responses is discipline. But there is a great deal of confusion as to what discipline really is and how to practice it. People do not know how to develop greater levels of discipline and put it to work for them in everyday life.7 The Apostle Paul states; “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.(Romans, 7:18) The Amplified Bible states it this way; For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot perform it. [I have the intention and urge to do what is right, but no power to carry it out.] As leaders we must learn to delay the gratifications of the flesh, and move into a more disciplined life. If not, we will always have stories of unethical behavior among our Christian leaders. Stories of fallen leaders are not hard to find. Many of these accounts focus on sexual misconduct, but other kinds of misconduct are well represented, including the cover.4 7Ibid., p.24

misappropriation of funds and the misuse of power. That these stories come to our attention through the media and other channels so regularly that we are more saddened than shocked by them bears witness to the critical nature of this problem. Facing this present reality should not make us long for an innocent past when “these things just didn’t happen.” The history of the church serves as a poignant reminder that “these things” have always happened. The task before us is both critical and urgent, but at the same time perennial or recurring. Christian ethics and authentic discipleship is the critical and urgent task for all Christians of every age.8 This is a critical moment in time when Christians, and leaders must come from seclusion and step into the arena and stand against all of the immoral depravity that’s in the land. One way to do this is to follow the example and teachings of Jesus Christ. PART I: ETHICAL TEACHING OF JESUS The whole of Christian ethics (called moral theology in Roman Catholicism) can be seen as a series of footnotes to the Sermon on the Mount (Matthew 5-7). In this collection of sayings attributed to Jesus, Jesus calls upon his followers to reject the dominant values of their culture and to live according to a different vision. Calling them “the salt of the earth” and “the light of the world,” he urges them to trust in God rather than money, to pray in secret, and not to broadcast their piety before others. He condemns not only murder but hatred as well; not only adultery but also lust. In one of the most famous moral sayings of all time, he instructs his disciples to “turn the other cheek” to those who strike them, to “repay evil with good,” to “love your enemies,” and to “pray for those who persecute you.” It is commonplace to say that Christian ethics is an ethics of love-love of God, 8Morris, B. Ministerial Ethics, TH-206, Course Syllabus. 2008, pg. 3. 5

love of neighbor, and love of self. When asked to summarizes the Law, Jesus quoted the Jewish scriptures: “You shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself.” This is not the same love as desire (eros) or kinship (philia); it is a self- giving love (agape) that creates and finds fulfillment in the other. Even more important than Jesus’ teachings, however, are what he did and what happened to him-his life, death, and resurrection. His life, characterized by healing, power, suffering, forgiveness, obedience, and ultimate submission to a humiliating death

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by crucifixion- followed by the ultimate triumph of resurrection-has been taken by countless Christians as the pattern for their own lives.9 In light of the teachings of the Bible, we must continue to pattern our lives and be witnesses of this very truth that keeps us from becoming immoral and corrupt. We cannot withdraw from the arenas of politics and economics by saying that the world is too wicked for Christians to get involved. Neither can Christians turn their backs on the brokenness in society and say there is no need for the church to minister to any but its own. At the same time, as moral leaders of the church, Christian leaders must be the first to admit that the way of the world is not the way of the cross. The church gets in a position of influence, because of its own economic wealth or political power, it is then most vulnerable to the twin temptations of greed and pride. 9 Dawson, D. Christian Ethics, Revised Vol. 1 A-Gen 1-582. Salem Press Inc.,1994-2005, pp.241,242.

In short, the church is to be in the world, where God put it. Conversely, the world of material and spiritual resources is in the church, also because God put it there. Every Christian, therefore, faces a basic ethical question in regard to social ministry and action: How can I be salt and light in places of influence without losing my savor and radiance?10 Christian leaders are people of influence, but if we lose our taste, or our shine, and forget what we are all about, we become good for nothing as Jesus stated in Matthew 5:13. William Willimon warns us as well; The great ethical danger for Christian leaders is

not that we might “burn out,”…not that we might lose the energy required to do ministry. Our danger is that we might “black out,” that is lose consciousness as to why we are here and who we are called to be for Christ and his church.11 Again part of my assignment is to encourage Christians, and especially leaders in the church, to refocus on God’s word and reiterate pure holy living. To help prepare us better for this task let’s look at “The Salt and Light Principle” that’s found in Matthew 5:13-16. A. The Salt Principle The first is the Salt Principle, which simply stated, is that salt preserves from corruption. When the New Testament was written, salt was the primary preservative for meat. God’s people are left in this world to witness against iniquity and to set an example for righteousness. Christians are to be the moral conscience of society. If Christians are comparable to salt which lost its saltiness, they are good for nothing (in terms of their value to society). 10 Trull, J. and Carter, J. Ministerial Ethics. 2, Grand Rapids, MI:2004, p.144.7 11 Trull, J. and Carter, J. Ministerial Ethics , 2. Grand Rapids, MI: Baker Academic 2004, p.51.8

B. The Light Principle The second principle is the Light Principle. Christ designated Himself as the “light of the world” (John 9:5). In His physical absence, His disciples are to witness for Him in the darkness of this world. The Bible also refers to this principle in Philippians 2:15, “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” Simply put, Christians should see to it that the light of revelation is made available to everyone. As we have seen earlier, some truths are self-evident-creation, the Creator, morality, and judgment, for example. However, the glorious gospel of grace is not selfevident. Left to themselves, men always devise a system of salvation by works. The gospel of salvation by grace is made known unto men solely by the light of revelation. The Scriptures make it clear that carrying out these two responsibilities are not optional for Christians. These responsibilities are commands. It is not that we could be salt and light-it is that we are salt and light. We may be salt that has lost its savor, or we may be a light hid under a bushel, but we are still the salt and light of society. In other words, we may be failures in these two areas, but Christians are still the only salt and the only light that society has.12 As Christian leaders we must be clear on these two responsibilities. We owe it to God, each other, and to society to protect and project this image as stated by Jesus. It is imperative that we get back to the fundamental principles and foundations on which our very nation was built. Truly the world does need men of character, integrity, and stability

12 Stringer, P. The Transformation, (America’s Journey Toward The Darkness). Hines, FL: Lendmark Baptist Press, 2001, pp. 81,82.9

during these challenging times. THE WORLD NEEDS MEN (CHRISTIANS)… Who cannot be bought; Whose word is their bond; Who put character above wealth; Who possess opinions and a will; Who are larger than their vocations; Who do not hesitate to take chances; Who will not lose their individuality in a crowd; Who will be as honest in small things as in great things; Who will make no compromise with wrong; Whose ambitions are not confined to their own selfish desires; Who will not say they do it” because everybody else does it”; Who are true to their friends through good report and evil report, in adversity as well as in prosperity; Who do not believe that shrewdness, cunning, and hardheadedness are the best qualities for winning success; Who are not ashamed or afraid to stand for the truth when it is unpopular; Who can say “no” with emphasis, although all the rest of the world says “yes.”13 As Christian leaders we must never be ashamed or afraid to stand for the truth. James was also that kind of leader who didn’t shrink from his call or belief. He models remarkable leadership abilities as he encourages the leaders to “practice what they preach.” Let’s take a closer look at his life as he stands for what he so strongly believes. PART II: ETHICAL TEACHING OF JAMES The writer of this letter identifies himself simply as James. Although the New Testament lists at least five men with that name, it is commonly accepted that this book was written by the James who was the well-beloved leader of the church at Jerusalem and the brother of Jesus. James was an unbeliever during the ministry of Jesus (John 7:3-5). But when the Lord appeared personally to him following His resurrection (I Cor. 15:7), that glimpse of who Jesus is was enough to motivate James to become an avid disciple 13 Swindoll, C. Living Above the Level of Mediocrity, Way Co,TX: Word Books, pp. 107,108, ,(25 Aug.2009).

(Acts 1:14), a significant church leader (Gal. 2:9), and eventually a martyr for his faith.14 James is a powerful affirmation of relevant Christianity. It reflects the stringent moral demands of Jesus’ Sermon on the mount. It is a storehouse of practical wisdom. It is shockingly candid. It presents an abrasively critical view of the rich establishment. It identifies with poor, the powerless, and oppressed. It sympathizes with sick. It knows works as his proof of faith. It understands sin and takes it seriously. It sees that religion and life belong together. It is characterized by unbending integrity. It calls a spade a spade. It tells it like it is. It is a tract for our own times. It is New Testament’s Magna Charta of practical Christianity.15 James’ letter is a bridge from the first century believers to us today. He says to us, “yes, Christianity can work, in a world which includes both haves and havenots, in world where instability is the rule of the day; where the power of speech knifes through in mass media and over the backyard fence; where the excitement of the competitive, commercial world beckons for attention; where the inner staleness of Christians allow them to drift from the Lord. He has something important to say to all of us. But after James has had his say, we know he still loves us, though he is desperately concerned that we live up to the truth we find in the perfect “law of liberty,” that we be impartial; that we pray, visit, love and sing. James wants to lead us active allegiance to the Lord Jesus Christ in both thinking and acting until we see our faith expressed in action.16 James 1:22,25; teaches us to practice what we preach. It is one thing to discipline ourselves to read, listen to, even proclaim the Word of God; it is another thing to act on 14 Hayford, J. Spirit-Filled Life Student Bible. Nashville, TN: Broadman Press, 1995, p. 1610.10 15 Valentine, F. Laymen’s Bible Commentary, Hebrews, James, I&II Peter, Vol. 23. 1981, p. 66. 16 Christensen, Chuck & Winnie. James Faith In Action,. Wheaton, Il: Harold Shaw Publishers, 1975, pp. 9,10.11

that Word. However, if we hear the Word and don’t practice it, we are deceiving ourselves. We must become doers of the Word, rather than forgetful hearers of the Word.17 The letter of James is filled with challenges, warnings, and exhortations to inspire leaders to grow in their faith and pursue God with all their heart. In looking at the life of James, I found that his character was excellent and that he was man of prayer (Acts 1:14). Hegesippus, A.D. 175, commended James’s prayer life especially, noting how he spent long hours interceding for the people, so that his knees became calloused. James was a praying man that was pure, powerful, practical, plain, persistent, humble, honest, single-minded, upright, and just. I believe that one of the missing elements from the life of the believer in many cases is prayer. By praying and spending time with the Lord we become grounded, steadfast in our conduct, and eventually exemplify the character we need to be effective as leaders. James came to be known by the Early Church as “James the Just,” meaning “Jesus the Righteous.” It is interesting to note that James’s father, Joseph, was “a righteous man” (Mt. 1:19); and that James refers to Jesus as the “The Righteous Man” (James 5:6). The International Standard Bible Encyclopedia pursues this thought at length, showing how the younger brother James and elder brother Jesus were so much alike in personality. The content and style of their messages were very similar.18 Indeed James carried a tone of authority in his message, just like Jesus did. In the final chapter of James we are exhorted to remain disciplined, prayerful, and to patiently wait for the promise of the Lord’s return. The promise of the second coming of Christ is

17 Hayford, J. Spirit-Filled Life Student Bible. Nashville,TN: Thomas Nelson, Inc., 1995, p. 1612 18Morris, B. (2006), General Epistles I, BNT-302, Course Syllabus, pp. 9,10.12

not a signal for Christians to withdraw from the world or to sit down and wait, or to grow impatient and quarrelsome. Instead, it is a powerful stimulant to keep us working until “the judge” who is standing at the doors” (v.9) brings the final curtain on human history and “the kingdom of the world has become the kingdom of our Lord and of Christ, and he shall reign for ever and ever” (Rev. 11:15) The majestic moral earnestness that characterizes the letter of James is reflected in the passage about the second coming of Christ. For Christians, authentic morality uniformly and universally seems to thrive in an environment of spiritual urgency. Such a spirit of urgency has characterized the church and clings to a clear vision of Christ’s imminent return as judge, “to judge the living and the dead” (I Peter 4:5). As James preached powerfully concerning the profound importance of moral issues, so held unswervingly to a course where he constantly took his bearings by the important doctrine of Christ’s imminent return.19 PART III: ETHICAL TEACHING OF JOHN THE APOSTLE John was the youngest of the twelve disciples who Jesus chose to follow Him, one of the “Sons of thunder,” along with his brother, James. In the beginning, he displayed a lot of selfishness and anger, constantly looking for ways to get ahead or gain a favored position. But soon, Jesus began to mold him as a leader. Jesus’ transforming ministry and model eventually turned John into the disciple “whom Jesus loved” (John 13:23). John slowly learned to trust Jesus, while earning Jesus’ trust. For example, John leaned his head on Jesus’ lap during the last supper; he couldn’t get close enough to Him. Even at the Cross, John was the only one of the Twelve

19 Valentine, F. Laymen’s Bible Commentary, Hebrews, James, I&II Peter, Vol. 23, Nashville, TN: Broadman Press, 1981, p.90.13

to remain near the Master. While he stood at the foot of Jesus’ cross, he risked crucifixion himself. He knelt right next to Mary, the mother of Jesus. In fact, Jesus spoke one of His last words to John as He hung from the cross: “Behold your mother!” (John 19:27). In doing this, Jesus fulfilled a Jewish custom. As the firstborn son, it was His responsibility to make sure His parents were cared for. His mother needed someone to care for her needs-and Jesus chose John for this crucial job. Church history tells us that John stuck to that commission. While all the other apostles fanned out to preach the gospel, John remained with Mary until her death. Why? Trust. Jesus had commanded John to watch His mother. John had become a trusted leader, full of integrity. John wrote three small letters to the early church, touching upon several fundamental themes: maintaining honesty and integrity; living by our authority as children of God; relating to others with love and compassion; internalizing and applying the truth we say we believe; and holding fast the values we first embraced as disciples. Three key words appear throughout the letters: life, light, and love. These are the qualities that Jesus Christ, the leader of leaders, embodies for His people. They are also qualities a good leader breathes into his or her organization. Effective leaders love their people and relate to them well. They shed light on issues and the decisions that need to be made. And they push life into the organization by their presence, their skills, and their 14

character.20

20 Maxwell, J. (2002), The Maxwell Leadership Bible. Nashville, TN: Maxwell Motivation Inc. 2002, p.154215

CHAPTER II: MINISTRY AND CHRISTIAN ETHICS IN CRISIS PART I: THE NATURE OF THE CRISIS Earlier I mentioned that Christian leaders’ unethical behavior is a crisis which demands immediate attention. It is my desire to find out why men and women of faith walk away and abandon their standards? How do we combat this crisis of immoral

behavior? The importance of the crisis may be seen by asking “What is at stake for ministry, the church, and the world?” Much is at stake for those who are Christian leaders. Understanding how and why leaders act is not easy because humans are prone to rationalization, personalities enter power struggles, and honest self -evaluation is difficult. We must admit that hard questions exist, identify them, and encourage personal reflection. Ministry is not limited to full-time ministers or church workers. Interest in ministerial ethics expands to many professionals and volunteers who serve the church in a ministerial capacity: elders, deacons, pastoral administrators, pastoral care ministers, spiritual directors, youth ministers, campus ministers, directors of religious education, and teachers. As the secular world gives increased attention to professional ethics. The church must not lag behind. While ethics and etiquette are connected, ethics in ministry is ultimately about integrity. What is at stake is the integrity of ministry. How can those who are not whole help others toward wholeness? Effective ministry does not demand perfection; it demands 16

integrity.21 Lewis Smedes once said; “Losing integrity is like having your lungs cave in, everything else goes out with them.” Charles Swindoll adds; “When one has integrity there is an absence of hypocrisy. He or she is reliable, financially accountable, and privately clean… innocent of impure motives.” Integrity includes both who one is and what one does. It involves the way one 21 Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers, Springfield, MD, 2004, p.3., (Aug. 31, 2009).

thinks as well as acts. It is ethical soundness, intellectual veracity, and moral excellence. It keeps us from fearing the white light of close examination and from resisting the scrutiny of accountability. It is honesty at all cost…rocklike character that won’t crack when standing alone or crumble when pressure mounts. 22 PART II: THE INTERNAL FACTORS The ethical crisis is not limited to ministry. Our nation is in a moral crisis. The crisis in Christian ethics is part of a larger moral crisis in our nation. The crisis in ministry is evident in three main areas-false spirituality, false evaluation of ministry, and false expectations on the part of ministers, churches, and the world. Spiritual ministry is easy to counterfeit. Preachers preach and teach with little or no study. Time pressures encourage plagiarized sermons and classes. Bulletin articles are copied without credit, or worse, set forth as one’s own effort. Ministers spend little time in prayer, in speaking to God, in listening to God, all in the name of speaking for God. Some involved in ministry covertly pursue unethical, immoral lifestyles. Compounding the crisis, our contemporary society does not appreciate that genuine ministry is not dependent on outward appearances nor external circumstances. The rapid transitions of contemporary society have blurred definitions of ministry. In fact, today’s world often measures ministry by worldly standards. This encourages hypocrisy and lack of Christian integrity. Ministry is in ethical crisis. Heightening the dilemma is the fact that the crisis is generally unseen, even by many church leaders and ministers.23 How have we arrived at this point? Several internal factors have contributed. A. Lack of Spiritual Focus 22 Trull, J. and Carter, J. Ministerial Ethics , 2. Grand Rapids, MI: Baker Academic 2004, p.60.17 23Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers, Springfield, MD, 2004, pp. 4,5.., (Aug. 31, 2009)

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Ministry interviews seldom ask about personal spiritual health and growth. Few ministerial training programs require a spiritual-formation component. The significant requirement of spiritual reflection and formation in ministerial training is the exception not the rule. Have we forgotten that spiritual leaders must be spiritual? Are we so busy pursuing God’s work by the methods proven in the marketplace that we have forgotten God’s kingdom work is spiritual? How will unspiritual people minister God’s presence effectively in the church when God is barely present in their lives? Without spiritual focus, spiritual famine will come. Genuine ministry is fraught with frailty, frustration, and even failure. The greatest failure, however, may be seeking power for ministry in the physical rather than the spiritual realm B. Misguided Evaluation How should ministry be measured? There are two opposite extremes. On one hand, worldly standards of success often replace spiritual evaluation. Some churches fail to appreciate effective ministry in their demand for numerical results. God’s Old Testament prophets would not have fared well in many modern churches. On the other hand, some churches and ministers fail to understand the power and potential of effective ministry and suffer because of their expectations. The ultimate measurement of ministry is faithfulness to God. Ministry that is faithful to God never fails. Faithful ministry brings God’s power to bear in this world, and God’s promise increase. C. Worldly Expectations Our society and churches often buy into the worldly mindset more than we like to admit. We frequently have expectations that do not appreciate the elastic, flexible nature

of ministry. We do not know with certainty whether ministers work for God or for churches. We affirm the former, but often practice the latter. We are more apt to clone preachers than allow valid ministry consistent with the minister’s personality.24 PART III: External Factors A. Trust is the Foundation of Leadership How did we get here? The ethical crisis is also a truth crisis. Truth is the foundation of leadership. To build trust, a leader must exemplify these qualities: competence, connection, and character. People will forgive occasional mistakes based on ability, especially if they can see that you’re still growing as a leader. But they won’t trust

someone who has slips in character. In that area, even occasional lapses are lethal. All effective leaders know this truth. PepsiCo chairman and CEO Craig Weatherup acknowledges, “People will tolerate honest mistakes, but if you violate their trust you find it very difficult to ever regain their confidence. That is one reason that you need to treat trust as your most precious asset. You may fool your boss but you can never fool your colleagues or subordinates.” General H. Norman Schwarzkopf points to the significance of character: “Leadership is a potent combination of strategy and character. But if you must be without one, be without strategy.” Character and leadership credibility always go hand in hand. Anthony Harrigan, president of the U.S. Business and Industrial council, said, “The role of character always has been the key factor in the rise and fall of nations.” And one can be sure that America is no exception to this rule of history. We won’t survive as a country because we are smarter or more sophisticated but because we are-we hope24Ibid., p. 619

stronger inwardly. In short, character is the only effective bulwark against internal and external forces that lead to a country’s disintegration or collapse.25 Marianne M. Jennings in her book, The Seven Signs of Ethical Collapse, writes from a business perspective on How to Spot Moral Meltdowns in Companies…Before It’s Too Late. Much of what she writes, we can also identify with. Five of those seven signs include: 1.Pressure to maintain numbers 2. Fear and silence 3.A weak board 4.Conflicts 5.Belief that goodness in some areas atones for wrongdoing in others26 As it relates to us as Christian leaders we too cross the line and do things that are unethical. Just like the business world we struggle and feel the pressure from our colleagues that are thriving numerically in their churches. So at times, we tend to add more to the roll than there are. Many in the body of Christ keep silence on certain issues and even worse we stand by and watch immoral behavior take place, as we grow silent day after day. It’s the complacency that kills companies, and individuals. We all drift in the day-to-day pressures and decisions. The key is pulling back, putting checks and balances on the complacency, and recognizing parallels between the decisions and practices you have chosen that, while legal, look very much like the beginnings of a dangerous journey. The purpose in understanding ethical collapse is to pull back before we get into situations that can stain our lives indefinitely. In comparison to business leaders, Christian leaders in ethical collapse or headed

25 Maxwell, J. The 21 Irrefutable Laws of Leadership. Nashville, TN: Maxwell Motivation, Inc., 1998, p.5820 26 Jennings, M. The Seven Signs of Ethical Collapse. New York, NY: St. Martin Press, 2006, preface XIII.

toward ethical collapse always have the option of reform. To avoid the permanent consequences of ethical collapse, we have to once again sensitize our desensitized ourselves to those bright lines between right and wrong that have gradually eroded.27 We are involved in an intense battle. It is a battle between right and wrong, between truth and error, between the design of the Almighty on the one hand and that of

Lucifer on the other. For that reason, we desperately need men and women who, in their individual spheres of influence, will stand for truth in a world of sophistry or (flawed methods). Great leaders are willing to speak for virtue, for moral standards in a world where filth, sleaze, pornography, and their whole evil brood are sweeping over us as a flood. They will stand up for integrity in the workplace, at home, and indeed anywhere it is called for. We don’t have the luxury of retreating to our private cloisters and pursuing only our special private interests. Strong voices are needed. The weight of our stance may be enough to tip the scales in the direction of truth and right. Inspired leadership demands loyalty-to our associates, to our heritage, to our good names, most certainly to our families, and to the faith to which we subscribe. How marvelous a quality is loyalty! In this world, almost without exception, we must work together with loyalty one to another if we are to win? It is so in life with each of us. We work as teams, and there must be loyalty among us.28 PART IV : Additional Suggestions For Ethical Recovery Finding a solution to the crisis in Christian ethics will not be easy. No panacea 27 Ibid., preface XIII.21 28 Hinckley, G. Standing For Something . New York, NY: Times Bk., 2000, p. 170,171. 22

exists. Encouraging ethical ministry requires focus in two areas-ministers and ministry. How can we develop ethical ministries? To begin, we must recognize that ethics is not only a minister issue, but also is a church issue. Churches build ministries as much as ministers build churches. Churches shape ministries and ministry by their expectations and demands. Churches must believe in powerful ministry. Ministers must develop purposeful ministries. We will not restore ethics in ministry until we understand the reasons for its loss. Ethics sits at the top of the pricnciples-values-ethics pyramid. Our worldview (principle base) informs and supports our values that in turn determine our behaviors. A person’s worldview is the assumptions one makes about the universe and how it operates. The foundation of ethics is one’s belief system. Changes in worldview occur slowly in cultures or societies through a complicated process. It is unlikely that we redefine the worldview of our society quickly or reverse the slide into relativity. Thus the questions are asked; how ministers and ministry must change and how the required change can be accomplished. Restoring ethics in ministry demands clear belief systems for ministers and churches, and the identification and reaffirmation of Christian values. We must learn to think like Christ to develop Christian values and behaviors.29 A. The Meaning of Values Just as being centers on virtues, doing revolves around value. What are values? Values are “Moral goods to be realized in society.” they are the ideals and concepts considered by a group of people to be of great worth. In the United States, for example,

29Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers . Springfield, MD.,2004, p.8., (Aug. 31, 2009).23

freedom and justice are important values. One function of a value is to highlight the

consequences of behavior in society. When someone acts in a way that violates an accepted value, the unifying beliefs of that community are weakened and threatened. The people of faith, the Christian church, have been called forth to be an alternate community, “a society shaped and informed by the truthful character of the God we find revealed in the stories of Israel and Jesus.” The Biblical writers often use the Word good to identify moral and spiritual values. He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8 NRSV) Over the centuries, certain values kept appearing as reminders to God’s people that they were “resident aliens…a colony, an island of one culture character of God, especially in the story of Jesus in the Gospels. From these values come the theological perspectives that ground us, the obligations that bind us, the norms that guide us, and the goals that motivate us.30 At one time, Francis Schaeffer says, he shared a platform with former cabinet member and urban leader John Gardner, during which Gardner spoke on the need to restore values to our culture. After he finished, a Harvard student asked him: “On what do you build your values?” Gardner usually articulate and erudite, paused, looked down, and said, “I do not know.” I repeatedly encounter the same reaction. When I have contended before scholars and college audiences that in a secular, relativistic society there is no basis for ethics, no one has ever challenged me. In fact, in private they often agree.31

30 Trull, J. and Carter, J. Ministerial Ethics,.2. Grand Rapids, MI: Baker's Academics, 2004 p. 53,54. 31Colson, Charles, W. The Body. Dallas TX: Word Publishing. , 1992, pp. 162,163.24

CHAPTER III: CHOOSING CONSISTENCY, AND RESISTING COMPROMISE One of the most important characteristics not mentioned until now is consistency. For the Christian leader to be inconsistent in moral thinking and actions is not only irrational but also raises serious questions about personal integrity. The vice Jesus condemned with his harshest words and most scathing denunciation was hypocrisy . (Matthew 23). Hypocrisy can mean a failure to practice what one preaches; it can also entail an attitude of rigorous moral scrupulosity in one area co-existing with an attitude of libertarian indifference in a comparable area. Hypocrisy may consist in a failure to carry through the implications of one’s moral stances consistency. For example, if a Christian denounces explicit sexual scenes on television, does he also condemn excessive violence? Are a Christian’s views about war and peace compatible with those regarding euthanasia and abortion? Would he or she be honest if it were possible to get away with not being so?32 I often wonder just who are we when no one’s looking? What happens to us when we leave the church, pulpit, or the office? Character, a wise person once said, is what we do when no one is looking. It is not the same as reputation-what other people think of us. It is not the same as success or achievement. Character is not what we have done, but who we are. And although we often hear of tragic lapses of character, describing its absence

32 Trull, J. and Carter, J. Ministerial Ethics, 2. Grand Rapids, MI: Bakers Academics, 2004, p.62.25

does not tell the whole story. 33 Henry Ward Beecher saw two images in his hotel mirror the night before the Yale lectures. He gazed at both the man he wanted to be and the person he had become. Although Rev. Beecher had an ideal image of himself in his mind, the face he viewed as he shaved troubled him. He was ashamed to look himself in the eye, for that meant facing his own failure and folly. Perhaps that is why he “cut himself badly.” Beecher is certainly not the only preacher or Christian leader who bleeds, “for all have sinned” (Rom. 3:23). In one way or another, every person of the cloth has felt the weight of his or her own ministry. We have cut ourselves-if not in the flesh, then in the spirit. But the question is not, “Have I ever failed?” Rather, it is, “How do I live as a human being in the world and not be controlled by my human appetites?” A large part of the answer is found in the merging of those two images in the mirror, synthesizing the ideal person we ought to be with the real person we are capable of becoming. It all begins with the development of the inner life-something called character.34 Character is basic to all ethical decisions. Who we are determines what we do. Jesus stressed that truth in his teachings, especially in the Sermon on the Mount (Matthew 5-7). Scholars agree that this monumental message contains the essence of Christ’s’ ethic. Jesus emphasized again and again that character precedes conduct and that morality is a matter of the heart (5:3-48). It is futile to pray or give gifts to the poor in order “to be seen by others,” said Jesus, for wrong motives nullify good deeds (6:1-8). Christ condemned the superficial righteousness of many scribes and Pharisees, not because the act was wrong but because the actor played the role of hypocrite (5:20;

33Hybels, B. Who You Are When No One’s Looking . Downers Grove, IL: Intervarsity Press, 1987, pp.7,8. 34 Trull, J. and Carter, J. Ministerial Ethics, 2. Grand Rapids, MI: Bakers Academics, 2004, p.47.26

6:5). Albert Knudson notes that Jesus upheld two principles that all Christians accept: The principle of love and the principle of moral inwardness. The first is the supreme Christian virtue (I Cor. 13:13); the second is the key to Christian morality-character.35 Though we all have an idea of what is meant by the term character, it is not that easy to define. Character refers to the kind of person who acts in a certain way. It is the inner realities of the self. Theologian-ethicist Stanley Hauerwas describes character as “the qualification or determination of our self agency, formed by our having certain intentions rather than others.” William Willimon calls it the; basic moral orientation that gives unity, definition, and direction to our lives by forming our habits and intentions into meaningful and predictable patterns that have been determined by our dominant convictions.36 As Leaders our lifestyles must match with the words that we speak. Our character is crucial, if we are to make a difference our patterns and behaviors must be predictable. So predictable that we will not second guess anyone. “Leaders should display consistency of character, competence, and purpose, it makes a powerful statement to the people around them- and it draws those people to them.”37 PART I: THE LONELINESS OF MORAL LEADERSHIP As a Pastor, I often remind myself of the higher call that I have been given as a leader. No it‘s not easy at times, that’s why as men and women of the faith, we must stay true to our convictions. I have problems with church leaders being inconsistent and always wanting to blend in with the crowd. When you are standing for what is right you may have to stand alone as you hold on to your core values. 35 Ibid., p.47 36Ibid., p.48. 37Maxwell, J. (2007), Leadership Promises For Your Week, Nashville, TN: Maxwell Motivation, Inc. 2007, p. 55.27

Some years ago, General Mark W. Clark said this of leadership: All nations seek it constantly because it is the key to greatness, sometimes to survival…the electric and the elusive quality known as leadership. Where does juvenile delinquency begin? In leaderless families. Where do slums fester? In leaderless cities. Which armies falter? Which political parties fail? Poorly led ones. Contrary to the old saying that leaders are born not made, the art of leading can be taught and it can be mastered. What we desperately need today on all fronts-in our homes and communities, in schoolrooms and boardrooms, and certainly throughout society at large-are leaders, men and women who are willing to stand for something. We need people who are honest; who are willing to stand up for decency, truth, integrity, morality, and law and order; who respond to their consciences even when it is unpopular to do so-perhaps especially when it is unpopular to do so. The problem with most of us is that we are afraid to stand up for what we believe, to be witnesses for what is true and right. We want to do the right thing, but we are troubled by fears. So we sit back, and the world drifts about us, and society increasingly adopts attitudes and standards of behavior that most of us do not approve of. There is great loneliness in leadership. This is so because we have to live with ourselves even if it means abandoning other relationships and pursuits. We have to live with our own consciences. We have to live up to our inner feelings. We have to stand for the 28

values and beliefs that we have embraced, adopted, and woven into our characters. The price of leadership is loneliness. It is inescapable. The Savior of the world was a man who walked in loneliness. There is no lonelier picture in history than that of the Savior upon the cross, alone, the Redeemer of mankind, the Savior of the world, the

Son of God suffering for the sins of us all. It is not easy to be virtuous when all about us there are those who criticize or scorn virtue. It is not easy to be honest when all about us there are those who are interested only in making a fast buck, and who are willing to compromise almost any standard for personal reputation, power, prestige, notoriety, or profit. It is not easy to be temperate when society scoffs at sobriety. It is not easy to be industrious in a recreationoriented society where all about us there are those who do not believe in the value of work. In leadership, in standing for principle, there is loneliness. But men and women of integrity must live with their convictions. Unless they do so, they are miserabledreadfully miserable. And though there may be thorns, though there may be disappointment, though there may be trouble and travail, heartache and heartbreak, and desperate loneliness, there will also be comfort and strength, and that “peace of God, which passeth all understanding” (Philippians 4:7).38

PART II : BECOMING A PRINCIPLED PEOPLE What is a principle? It is that which is built within a person that governs his life, conduct behavior, and course of action. God is a God of Principles, His principles constitute divine rule of conduct in the believer. There is a great difference between principle and law. Law is outward or external demands, the “do’s and don’ts.” Principles motivate, inform, and restrain from within. 38 Hinckley, G. Standing For Something, New York: Times Book, 2000, pp.167, 168,169.29

The Principles Jesus taught in Matthew chapters five (5) through seven (7) are the measuring rod by which we judge our spiritual growth in God. They spell out the life of the spirit. These principles cannot be legislated, they can only be implemented by the Holy Spirit. Through the work of the Spirit in our lives, they are spent part of a process in the believer whereby God takes us from one (1) level to another level. Our Father’s house has many levels (John 14:2). Paul said,”…where unto we have already attained, let us walk by the same rule” (Philippians 3:12-16). The Greek word used here for rule is “kanon”, which means a straight rod used as ruler or measuring instrument. The word came to serve for anything regulating the actions of men a standard or principle. Following the principles laid down in the Word of god and applied in our lives, let us press toward the mark for the prize of the high, or upward calling. We are to be moving ahead from level to level, from faith to faith, from strength to strength, and from glory to glory. God is preparing a people who are going to rule and reign with Him (II Tim, 2:12; Re. 5:10; 11:15; 12:1-5). It is time for more Christians to become less preoccupied with their future home, 30

Heaven, and more interested in what God wants to do in our current time. God is establishing His Kingdom on the earth, and is doing it on the inside of us!39 PART III: THE PRINCIPLE OF SPIRITUAL GROWTH What is our attitude concerning spiritual growth? Is it the Lord’s will that we become stagnant and unconcerned about our spiritual growth? Of course not, on the contrary, St, John 15:8 says; “Herein is my Father glorified, that ye bear much fruit; so 39 Morris, B. (2008), Ministerial Ethics, TH-206, Course Syllabus, pp.50,51.

shall ye be my disciples.” You see, God is glorified when his children are growing, maturing, and advancing in Him. Jesus’ most famous message, the sermon on the mount, focused on the hearts of His listeners. He targeted His disciples as the audience (Matt. 5:1,2) and proceeded to preach what we now call the “Beatitudes.” He called His men to be different, to see the world from God’s perspective, to relate to people in a supernatural fashion. Jesus demonstrated that leadership development begins with shaping the perspective of the listener. Jesus challenged the normal human perspective on… Spiritual poverty and success Sadness and mourning Meekness and gentleness Passion and hunger Mercy and compassion Purity and integrity Peacemaking and revenge Persecution and adversity40 Jesus always promoted growth and change especially when it comes to our attitude. In order to see this kind of growth, as leaders we must continue to challenge ourselves to practice what Jesus taught us. We must become leaders of next level influencers, influencing other leaders in holding fast to their core values and beliefs. Even so our Lord has left us a legacy of powerful truths and values that can be lived out in this age. PART IV: THE PRINCIPLE OF LEAVING A LASTING LEGACY We live in an age of tolerance, where protecting feelings is more highly valued than proclaiming the truth. People look with suspicion upon anyone who desires to influence others to embrace their beliefs. Let me encourage you to buck popular opinion. 40Maxwell, J. The Maxwell Leadership Bible, Nashville, TN: Maxwell Motivation, Inc., 2002, p. 1158.31

As Thomas Jefferson proclaimed, “In matters of fashion, swim with the current. In the matter of conscience, stand like a rock.” As never before we must become dedicated men and women of leadership-if you aren’t already one. Becoming a good leader may not guarantee that you will be able to leave a spiritual legacy for future generations, but it certainly provided you the greatest opportunity to do so. The Law of Legacy states, “True success is measured by succession.” A legacy that does not include people has no eternal value. That is why leadership is critical. Make it your aim to practice transformational leadership, where people’s lives are changed from the inside out. That kind of leadership is based on character, conviction, and Christlikeness. In other words, transformational leadership follows the pattern laid down in scripture. 41 Truly if we are to become a principle people, we must follow the pattern that has been laid down in the Word of God. St. Francis of Assisi once said; “It is no use walking anywhere to preach unless our walking is our preaching.” The need of the hour is great to the world and others we will not compromise our standards. “In order to represent God to the people, high standards of leadership are required throughout the Word of God…the higher you go, the higher the standards.” Yes, there is a price to pay and it is personal purity. It has been said nothing prospers like purity!42 As a nation we are being slowly eaten away from within by adultery. There is no wonder, because the spirit that drives adultery is a hungry, dissatisfied spirit. And yet God’s blessing can still be ours…if we turn away from the spirit of this age and ask the Lord to strengthen us from within. Where we are weak, God Himself is constant. His love

41Ibid., pg. IX32 42 Gaerhing, P. Leadership Standards

and faithfulness endures forever (Psalm 136). At this hour in our nation’s history, with sexual corruption at its highest level ever, we need God to restore purity to our land. I pray that this commitment to purity remains strong in my heart and in the hearts of men and women throughout America-all of those who long for blessings to replace the deterioration in our nation.43

CHAPTER IV: THE ACCOUNTABILITY FACTOR Norris Smith, a specialist in the area of forced terminations, revealed that “immorality” was a leading cause of dimissals, second only to a “lack or abuse of communication.” The survey defined “immorality” as “sexual misconduct, substantive lying, and the misuse or embezzlement of church funds.” Smith pointed to a lack of accountability and of clear professional guidelines among pastors and christian leaders as contributors to their ethical failure.44 Accountability can make a ministry or break a ministry. With it, one’s testimony can remain sterling; without it, a reputation can be destroyed. Accountablitity means we choose to put ourselves under the authority of someone or certain people.

43 Robertson, P. The Ten Offense. Brentwood, TN: Integrity Publishers, 2004, p. 159.33 44Trull, J. and Carter, J. Ministerial Ethics, 2.Grand Rapids, MI: Bakers Academic, 2004, p. 14. 34

Accountabilitity means granting permission to that person or those people to ask us the hard questions. Furthermore, it provides an opportunity for us to give an answer for what we say or do. Our desire should be to seek accountability with people who are modeling that which they desire to become. They choose wisely, prayerfully, and carefully those to whom they will be accountable. It is important that the one or group to whom you will be accountable will ask you the hard questions and be willing to say some hard things to you if necessary. Accountability refuses to skip the hard questions. If we know that someone is going to ask us the hard questions about what we have done, where we have been, what we have watched, what we have listened to, and what we have thought, we are more inclined to do what is right. Those who always agree with us and don’t challenge us are doing us no favor. They may avoid an uncomfortable conversation, but their silence puts us in a vulnerable position. In accountability relationships, hard questions include: “Have you been inappropriate in any way with a person of the opposite sex?” Have you daily been in the Bible and prayer?” “Have all of your financial dealings been above reproach?” “Have you viewed any sexually explicit material?” “Have you made spending time with your family a priority? And “Have you lied about any of these questions?” Those to whom you are accountable should be those who will make it their purpose to encourage rather than discourage you to build you up spiritually, not drag you down. Faithfulness to a regular time meeting is also necessary. Accountability brings with it not only responsibility but also wonderful blessings.

Being accountable to another person or a group of people helps us to walk the straight and narrow. Accountability makes us more successful and effective because we know we will answer to someone for what we say and do. A certain motivation comes within an accountability relationship. An inner joy results from knowing that someone cares enough about us to make it his or he responsibility to make us the best we can be.45 PART I: THE NEED FOR ACCOUNTABILITY RELATIONSHIP AMONG LEADERS Who “sharpens” them? Who helps the leaders of the body of Christ keep their “keen edge”--both their doctrinal and ethical purity? Is it possible that, in many cases, there is no one? Over the recent past, the body of Christ has encountered many difficulties and scandals. Sexual immorality, questionable practices, problematic pronouncements, and doctrinal deviations have all hurt the cause of Christ, giving “occasion to the enemies of the Lord to blaspheme” (2 Sam. 12:14). Such highly visible deviations have called into question, the capability of our leaders to carry out their task in a manner consistent with biblical teaching and their own profession. Why is this? Can anything be done about it? Certainly the efforts being made by such organizations as the National Religious Broadcasters help. Calls for financial disclosure from ministries may be of value. Closer scrutiny of the lives and teachings of leaders may curb some problems. However, all these measures may be overlooking a very basic issue which could have just the kind of impact that is needed. Proverbs 27:17 provideds a clue. We find that as “iron sharpens iron, so one man

45Dennis, J. (2005), Leading with Billy Graham, Grand Rapids, MI: Baker Publishing Group, 2005, pp.141,148,149,150, 15135

sharpens another.” What any man needs to remain sharp--including leaders--is another to whom he can be accountable. Perhaps we need not only better accountability structures but also more accountability realtionships to keep that keen edge. It is true that we need a stronger support system among christian leaders. It is my position that the better we hold one another accountable, the greater the impact will be. Our selfishness, greed, and our unwillingness to change has cheapened that impact. All too often we put men and women in places of position where their character cannot keep them. When this pedestal is coupled with an all-too-common “lone-ranger” mentality-36

either self-imposed or forced on leaders by their congergations--our elders are being set up for a fall. Isolated and unconnected, these leaders may not have the opportunity for this much needed personal sharpening process. Jerram Barrs, in his excellent book, on leadership notes, “Shepherds and Sheep“, states: We may be given different positions of responsibility and authority in the body of Christ, but never does our position set us apart from our fellow human beings. We must always therefore be ready for our behavior and decisions to be questioned, discussed, and criticized. We must be open to correction and rebuke.46 PART II : ILLUSTRATIONS AND TYPES OF ACCOUNTABILITY Within the church, the body of Christ, there are a number of illustrations of the form in which accountability may take shape in the process of making disciples. A. Examples (1) Paul with Timothy and Titus. If we each had a Timothy or a Titus, someone we are 46Shepherds and Sheep. Rancho Santa Margarita, CA, pp. 47,48 <(http://afgen.com/leaders.html> (Sept. 11, 2009)37

giving ourselves to, someone we are helping to grow, someone we are responsible for and who is responsible to us, certainly we would see a great deal more spirtiual maturity and obedience. (2) Paul and Barnabus. Paul had a Barnabus (a son of encouragement) with whom he could identify. Paul could go to him with problems and discouragements. He was with whom he could pray, or from whom he could get counsel, guidance, and encouragement. He was someone to give another viewpoint or perspective. As iron sharpens iron, so one man sharpens another. (3) A team or small group. This is not just a prayer group or a Bible study, but a small group of men or women with whom to interact, share ideas, pain, burdens, and victories. It is a small group like the disciples of the Lord or like a board of elders, those with whom we can pray and discuss the Word together without fear and rejection. (4) Marriage illustrates another place where accountability takes place. If we are married we need to develop our realtionship with our spouses so we can share our problems and concerns with each other, discuss them, and get honest input without fear of rejection. (5) The local church. The local church consists of overseers, those who are to be responsible for and accountable to the flock, and there is the flock, those who are to be accountable and responsible to their leaders as Hebrews 13:17 teaches. (6) The Godhead. Finally, the Son Himself, the God of every god, is subject to or accountable to the Father (I Cor. 11:3; 3:23; 15:24-28). With this in mind, it would be well to think about how one can implement this more in one’s ministry. Mini-flocks provided an opportunity and team training another, but surely we need more

accountability. One method is the buddy system where believers divide up into smaller groups of two or three who regularly meet for fellowship and input together.47 Truly I believe that there should be strong support systems among all Christian leaders. With these support systems in place our lives, homes, families, and yes, even the church will become better stable and fortified. “To live an unaccountable life is to flirt with danger. Accountability is one of the things God uses to keep His people pure. We all need to be held accountable by someone! 48 B. The Church It is my deepest conviction, that the church plays an important role in keeping one another accountable. We all heard the old African Proverb; “It Takes A Whole Village To Raise A Child.” To improve our crumbling moral standards, we all must work together to raise the level of accountability among all Christian leaders. One of the ways we can implement this is through the church. Churches must commit to developing better support systems for ministry and better understandings of ministers. Churches build ministers more than ministers build churches. The church’s interest in ethical ministry extends to every Christian servant. C. What steps should the church take to help recover ethical ministry? First, the church must demand the integration of principles, values, and ethics in the lives of those who minister. Ethics is concrete; every Christian is responsible for character. Second, the church should focus on and demand accountability for the task of ministry rather than the results. Churches must be prepared to support ministry and to help set reasonable expectations for accomplishment. 47 Keathley III, J. H. "Accountability", p. 16,,(11 Sept. 2009).38 48 Swindoll, C. Living Above the Level of Mediocrity, Way co, TX, p.282.39

Third, Churches must strive to develop an open atmosphere that encourages honesty and vulnerability among all Christians, including those who minister, allowing all to be human. Ethical ministry demands that members and ministers go into the world guided by Christian ethics. Fourth, We must develop better support systems within the church for those who minister. Fifth, churches must develop a better understanding of ministry. That we do not serve alone and we need to be accountable to our church, for they are our support system. Sixth, the church must develop a genuine fellowship that allows the Christian leader somewhere to go, whenever faced with moral failure. These simple steps will not solve every problem, but they can start the church down the road to restored confidence in ministry. Ministers will live better, preach and teach better, and be better ministers. Their families will benefit. They will find a support base from church leaders, a better understanding of their role, and will be better able to meet the challenges of their congregation. The church will enjoy better teaching and preaching. The church will benefit from powerful ministries that touch lives. Finally, the world will be encouraged by ethical ministry to believe in Jesus. When ministers believe in themselves and churches believe in ministry, the result will be a world that believes in Christ!49 D. The Value of Christian Ethics We need a new emphasis on honesty, character, and integrity. As we build into the fiber of our individual lives the virtues that are the essence of true civilization, so will the 49 Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers, Springfield, MO,2004 pp.8,9.40

pattern of our times change. The question that confronts us is: Where shall we begin? (Hinckley, Pg. 1) We begin with ourselves. Before you allow someone to be accountable to you, you first must be accountable. If you are not, pride can easily get in the way. This means we must make ourselves accountable to God for our thoughts and actions, which is encouraged when we are accountable to another person or personss on a regular basis. We cannot expect others to be accountable to us if we have little if any accountability in our own lives. We should take the initiative because of our own accountability to God and choose people to whom we will be accountable. Personal accountability to God promotes accountability to another person or a group, How? We realize that we need the encouragement and discernment of other people when we make ourselves responsible to obey God in every area of our lives. Our enemy will not allow us to remain committed to God and sit idly by without an attack. We need someone with whom we can pray, share our hearts, seek advice, confess our failures, and vent our frustrations, even when we are frustrated or disillusioned about doing the right thing.50 No one ever said that doing the right thing was easy, only that it was worth it. Making the proper ethical choice can be especially tricky when the options are as cloudy as they so often are, or when every decision seems to entail some kind of compromise. Philosophers and religious thinkers spend their entire lives pondering such ethical questions and always come up with a solution. For most of us, however, tough choices become easier when we think about them in terms of doing the right thing.

50 Dennis, J. (2005), Leading with Billy Graham.. Grand Rapids, MI: Baker Publishing Group, 2005, pp. 151, 152.41

E. How to Choose to Do the Right Thing: 1. When asked how our decisions will affect other people. Take their feelings and consideration into mind and think about them in terms of the Golden Rule. Treat other people the way you want to be treated. 2. Follow basic ethical principles. This means being responsible, fair, respectful to others, trustworthy, and civic minded. Make the choice that adheres to these notions as opposed to those that translate into money, material goods, or popularity. 3. Think in the long term rather than the short term . Choices that create benefits for a larger number of people over time tend to be more ethically sound than those that serve only immediate goals or those that benefit a small number of people. 4. Examine the choices from a publicity angle. If CNN are covering your decision or the local newspaper ran a banner headline on it, you’d want to appear admirable instead of merely self-serving. 5. Ask yourself if your mother would approve of what you are doing. You’d be surprised how often asking yourself this question translates into doing the right thing.51 Another powerful example of this can be found in the Book of Philemon. The letter to Philemon is a brilliant affirmation of Christian ethics. Both Paul and Onesimus were convinced that the right thing to do was for the return to his master, making right the earlier wrongs. This may seem strange to the modern mind-return an escaped slave?! But slavery was a longstanding, legal institution in that age, and Christians were to respect laws pertaining to such until a better day should dawn. Thus they did not initiate an attempt to violently overthrow the practice of human bondage; they did not march in the streets in emotional protest. They simply lived Christian lives and waited for the leavening teaching of Christ to work its power. Moreover, to these godly men the issue was not: “What is the safest thing to do?” Nor: “What is best for us?” Rather, it was: “What is the right thing to do?” This was

51 Vaux, R. How To Choose To Do The Right Thing, , (19 Sept. 2009).42

character?52 Without honesty, our lives disintegrate into ugliness, chaos, and a lack of any kind of security and confidence. Imagine a society in which it would be unwise or unsafe to trust anyone-from elected officials to financial advisers to insurance adjusters to your child’s babysitter or kindergarten teacher. Imagine having surgery performed by someone who had cheated in medical school or found a way to short-circuit the requirement of medical residency. Imagine the terror of a society that condones or at least turns a collective blind eye to dishonesty. The prospects are horrifying?53 Now back to Philemon. This beautiful letter is a masterful example of the art of gentle persuasion, as opposed to the stiff force of authority. It is a psychological masterpiece-in the best use of that term. Paul does not wish to flex his apostolic muscle, but he does intend to “nudge” Philemon in the right direction. The following words would be like a burning coal in Philemon’s heart: So if you consider me your partner, receive Onesimus as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it- to say nothing of your owning me even your own self (vv. 1719 ESV). The letter to Philemon admonishes us to remember the power of evangelism. Onesimus was a native of Phrygia (Colossians 4:9). The slaves of Phrygia had particularly nasty reputation. It was proverbial to suggest that Phrygian slaves grew better with beatings. In Onesimus, however, Paul saw not a worthless cause, but a potential servant of Christ, and he was not disappointed. The gospel can work its power in any 52 Nuggets from the Book of Philemon: Christian Courier.com. p. 1 (19Sept. 2009). 53 Hinckley, G. Standing For Something,. New York, NY: Times Books, 2000, p.16.43

heart that is honest, regardless of one’s jaded background.54 Finally, the letter of Philemon is a power packed example of how doing the right thing and making the right choices bring everlasting rewards. We must remember that the choices we make, not only affect us, but so many others who are watching our lifestyle. F. Lifestyle Our primary focus up until now, has been on the Christian leader. Let me shift just for a moment and focus on the minister. As a Pastor I strongly believe that ministers must do more than guide others toward ethical behaviors; they must be examples. Ethical standards apply to all Christians, but spiritual leaders have a higher degree of ethical accountability. The lifestyle of a minister is another important element in his or her total witness. A lifestyle should confirm rather than contradict the gospel he or she proclaims. Near the close of the last century, in the span of several months, the lifestyles of several wellknown American ministers revealed serious differences between what they practiced and what they preached. One televangelist announced that God would take his life unless listeners responded with a large contribution before a deadline. Another lost his television network after revelations of an extravagant, opulent lifestyle combined with sexual immorality. Ironically, one well-known televangelist who made another televangelist’s moral failures public was himself disciplined by his denomination and deprived of his ministerial credentials as a result of his moral failure. The lifestyles of these ministers simply did not square with their proclamations. 54 Nuggets from the Book of Philemon: Christian Courier.com. pp. 1,2, 3, (19Sept. 2009).44

Preaching restraint and personal discipline while practicing conspicuous consumerism is not consistent. Asking for sacrificial giving and personal commitment from church people while refusing to give sacrificially or to alter personal plans to meet another’s needs is not a convincing testimony of Christ likeness.55 PART III: EVALUATING THE CHRISTIAN LEADER To help us with this testimony and witness of our faith, as leaders we need to be evaluated on a constant basis. Many professions have some type of performance standards that are in place to keep their leaders and team players on the cutting edge. For example, our educators use an evaluation process that include the following standards: Standard I states; Teachers are to demonstrate Leadership and high ethical standards. Teachers demonstrate ethical principles including honesty, integrity, fair treatment, and respect for others. Teachers uphold the Code of Ethics for North Carolina Educators (effective June 1, 1997) and the Standards for Professional conduct adopted April 1,1998 according to the NC Teacher Evaluation Process.56 Today, we need leaders who will provide the quality of character, the standards of grace, and the image of holiness, righteousness, and faithfulness to God’s principles and precepts, that would inpire others to desire to become leaders of exceptional quality. To reach this level of high performance we must be willing to commit to the following qualifications. Who is better qualified to catalog the prerequisites of effective leadership than the peerless leader, Paul? In addition to the richness of his own experience, he enjoyed the illumination and the inspiration of the Holy Spirit. Principles do not change from

55 Trull, J. and Carter, J. Ministerial Ethics, 2. Grand Rapids, MI: Baker Academic, 2004, p. 68. 56 McRel, NC Teacher Evaluation Process, 2009, p. 5.45

generation to generation, but remain constant and univeral throughout time. The leadership principles and qualities presented by Paul almost two thousand years ago are as indispensable and needed as the day he penned them. In every field of leadership, the church, government, civic and social, these principles are not optional extras but necessary requriments. Paul captured the heart of these qualities in his letter to a young leader he discipled, Timothy: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to much wine, not violent but gentle, not quarrelsome, not a lover of money. He must mangage his own family well and see that his children obey him with proper respect. He must not be a recent convert, or he may become conceited, and fall under the same judgment as the devil. He must also have a good reputation with outsiders. (I Timothy 3:1-7) During the political race for the presidency of the United States in 1992, the candidates, Governor Bill Clinton and President George Bush were engaged in an intense battle over personal character and moral issues. Many considered these to be less 46

important than the position of the Presidency. However, it is evident that biblical qualifications of leadership include all aspects of the individual’s character. Paul presents qualifications for leadership in specific categories: social, ethical, temperament, maturity, intellectual, and domestic. These qualities do not only characterize effective leaders, they also serve as signs of progress for all of us.57 While these qualities are not unique to Christianity alone, they are often promoted 57 Munroe, M. Becoming A Leader, Lauham, MD: Pneuma Life Publishing, 1993 pp. 116,117, 169.

and taught in the secular world, many of them are, by their very nature, distinctive to the Bible or biblical Christianity. Thus, the characteristics that should mark out a Christian leader are also the marks of biblical maturity which are in essence the product of true spirituality. In fact, biblical spirituality can be described by the term maturity since Christian maturity is the result of growth produced by the ministry of the spirit in the light of the Word over time. It is this biblical/spiritual element, at least in part, that makes the marks of Christian leadership distinctively Christian. (Bible.org, pg. 12,13)58 What Leaders are Saying In conducting a recent survey at my church, I asked twenty leaders a few questions concerning the moral condition of the church? I also asked, how does the world view church leadership? Let’s take a look at their responses; Seventeen out of twenty leaders feel that as a church at large, we are failing morally. We have become so loose with our standards to the degree that many feel that leadership is hypocritical and judgmental. As leaders we tend to preach one thing while practicing or doing something else. One final response on this survey was that, many have lost respect for church leaders because of the way they carry themselves. Their character is questionable, their moral values are decaying, and they compromise their standards. Author Bonhoeffer reminds us that “the Christian does not live in a vacuum, but in a world of government, politics, labor, and marriage. Hence, Christian ethics cannot exists in a vacuum: what Christians need, claims Dietrich Bonhoeffer, is concrete instruction in a concrete situation. 58 Keathley III, J. H. "Accountability", p. 16,,(11 Sept. 2009).47

The root and ground of Christian ethics, is the reality of God as revealed in Jesus Christ. This reality is not manifest in the Church as distinct from the secular world; such a juxtaposition of two separate spheres, Bonhoeffer insists, is a denial of God’s having reconciled the whole world to himself in Christ. On the contrary, God’s commandment is to be found and permits man to live as man before God, in a world God made, with responsibility for the institutions of that world.59 Throughout his administration, Abraham Lincoln was a president under fire, especially during the scarring years of the Civil War. And though he knew he would make errors of office, he resolved never to compromise his integrity. So strong was this resolve that he once said, “I desire so to conduct the affairs of this administration that if at the end, when I come to lay down the reins of power, I have lost every other friend on earth, I shall at least have one friend left, and that friend shall be down inside of me.” 60

CONCLUSION There is something reassuring about standing for something, and knowing what we stand for. For men and women who are true to themselves and to the virtures and standards they have personally adopted, it is not difficult to be true to others. Those who are committed to, and have patterned their lives after, a Higher Power need not rely on public opinion, which is often blatanly skewed. Here is the answer to the conflicts that beset us. Here is the answer to the evils of pornography, abortion, drugs, and the squandering of our resources on evil pursuits. Here is the answer to the great epidemic of ligation that consumes time, saps our financial

59 Bonhoeffer, D. Ethics, New York, NY: Macmillan Publishing Co., 1955,pp. Back cover 60 (www.Christianglobe.com/illustrationsTwo/a-z/I/integrity.htm)48

strength, and shackles our entrepreneurial spirit. Here is the answer to tawdry politics that place selfish interests and pursuits above the common good. Let all houses of worship ring with righteousness. Let people everywhere bow in reverence before the Almighty who is our one true source of strength. Let us look inward and adjust our priorities and standards, recommitting ourselves to time-honored virutres that embrace right and shun wrong. Let us look outward in the spirit of the Golden Rule. Let us work tirelessly to defend and strengthen the family, which is the fundamental unit of society.61 It is my greatest desire that as Christian leaders we recommit ourselves to what is really important, our standards. Truly we are in an ethical crisis, and the only way to come out of it is to place an emphasis on godly living. Challenging every leader in every aspect of life to not forsake his or her core values. Much is at stake and there is a high price to pay, which is accountability. By being accountable to someone, and having a great support system, can only enhance our effectiveness as leaders. The “essential” questions asked earlier in this particular work still ring out. What drives a christian leader to just walk away from all that he or she believes? What would we really do? What would we give up? What are you willing to do for $10,000,000? I believe the answers to these questions lie within every believer. Even though we live in a selfish, greedy, and undisciplined society where our fleshly desires want more all the time. As Christian leaders, we must remain diligent and focused as we continue to live out our Godly values. Keeping in mind that our direction is more important than our destination. Truly we do need a code of ethics or some type of 61 Hinckley, G. Standing For Something. New York, NY: Times Books, 2000, pp. XXIV, XXV.49

accountability system in place to guide us on that journey. As Lewis Smedes states; “We have to check our intentions regularly and see whether we are still moving on the journey or whether, at some shadowed station, we left the train and went off to nowhere. For without integrity, anywhere is nowhere”.62

BIBLIOGRAPHY Bonhoeffer, D. Ethics. New York: Macmillan Publishing Co., 1955. Christensen, Chuck & Winnie, James Faith In Action. Wheaton, IL: Harold Shaw Publishers, 1975. Colson, Charles, The Body. Dallas: Word Publishing, 1992. Dawson, D. Christian Ethics. Revised Vol. 1 A-Gen 1-582, Salem Press Inc., 1994-2005. Dennis, J. Leading with Billy Graham. Grand Rapids: Baker Publishing Company, 2005. Gaerhing, P. Leadership Standards. Hayford, J. Spirit-Filled Life Student Bible: Nashville, Thomas Nelson Inc., 1995. Hinckley, G. Standing For Something: New York. Times Books, 2000. http://www.christiancourier.com/articles/1454-nuggets-from-the-book-of-philemon. http://www.christianglobe.com/illustrationsTwo/a-z/intergrity.htm. http://www.ehow.com/how_5106294_chooserightthing.html? ref=fuel&utm_source=yahoo&utm_medium=ssp&utm_campaig... 62 Trull, J. and Carter, J. Ministerial Ethics, 2 .Grand Rapids, MI: Baker Academic, 2004, p. 211.50

Hybels, B. Who You Are When No One’s Looking. Downer's Grove, Il: Inter-varsity Press, 1987. Jennings, M. The Seven Signs of Ethical Collapse: New York, St. Martin Press, 2006. Keathley III, J. H. "Accountability",,(11 Sept. 2009). Maxwell, J. The Maxwell Leadership Bible: Nashville, Maxwell Motivation, Inc., 2002. Maxwell, J, The 21 Irrefutable Laws of Leadership: Nashville, Maxwell Motivation, Inc., 1998. Maxwell, J. Leadership Promises For Your Week: Nashville, Maxwell Motivation, Inc., 2007. 51

McRel, NC Teacher Evaluation Process: 2009. Morris, B. Ministerial Ethics, TH-206, Course Syllabus, 2008. Morris, B. General Epistles I, BNT-302, Course Syllabus, 2006. Munroe, M. Becoming A Leader: Lanham, MD., Pneuma Life Publishing, 1993. Nuggets from the Book of Philemon: Christian Courier.com. pp. 1,2, 3, (19Sept. 2009). Patterson, J. and Peter, K. The Day America Told the Truth: 1991. Robertson, P. The Ten Offenses: Brentwood, TN., Integrity Publishers, 2004. Shepherds and Sheep. Rancho Santa Margarita, CA, pp. 47,48 <(http://afgen.com/leaders.html> (Sept. 11, 2009). Stringer, P. The Transformation, (America’s Journey Toward The Darkness). Hines, FL: Lendmark Baptist Press, 2001. Swindoll, C. Living Above the Level of Mediocrity, Way Co, TX: Word Books, pp. 107,108, ,(25 Aug.2009).

Trull, J. and Carter, J. Ministerial Ethics , 2. Grand Rapids, MI: Baker Academic, 2004. Valentine, F. Laymen’s Bible Commentary, Hebrews, James, I & II Peter, Vol. 23, Nashville, Broadman Press, 1981. Vaux, R. How To Choose To Do The Right Thing, , (19 Sept. 2009). Wiersbe, Warren, W. The Integrity Crisis. Thomas Nelson Publishers, 1991, ,(28 Aug.2009) Young, R. Ministry & Ethics in Crisis: Implications For 21st-Century Ministers. Springfield MD,2004, , (Aug. 31, 2009). 52