pastoral ministry

I was recently in communication with a friend about possible ministry opportunities.  It was about a possible church – being the pastor.  It was known I had applied for a chaplain position in the area but that it had not worked out – we were asking about a church.  A comment had been made “if you’re interested in pastoral ministry…” (I’m ordained and have endorsement for chaplaincy with the AG).  I realized that this person (but it is probably really common) doesn’t equate chaplaincy with pastoral ministry – even though it is.  This got me thinking… 🙂

Pastoral ministry is an umbrella term

Embed from Getty Images

I see the term “pastoral ministry” as an umbrella term.  It a descriptor that is all encompassing and includes any work of ministry that involves pastoral care of souls.

This means it can be not just the senior pastor but also the assistant pastor, the youth pastor, the children’s pastor (all associate positions) and so in – it also includes chaplaincy, be it healthcare, institutional, military, you name it.

I do pastoral ministry every day – to families, patients, staff – I am involved in the direct pastoral care of souls.

So, yeah, of course I’m interested in pastoral ministry. 🙂

BUT …. WE ALL KNOW …. I overthink stuff.  lol

WE ALL KNOW it really means pastoral ministry in the local church… (wink wink).








I hope to get back to it – so instead of posting on Facebook which is where I and most others went, I want to put things up here.  Pray for me to do that ha ha.  Well, here goes

Three Temptations for Pentecostals: Donald Gee’s Warning from 1929

Flower Pentecostal Heritage Center

Gee2This Week in AG History — October 26, 1929

By Ruthie Edgerly Oberg
Originally published on PE-News, 14 September 2017

In 1929, noted British theologian and church leader Donald Gee warned Assemblies of God leaders that they faced three temptations that could imperil the young Pentecostal movement. Speaking at the biennial General Council of the Assemblies of God held in Wichita, Kansas, Gee observed that those who are filled with the Holy Spirit “get the personal attention of the devil.” He listed three major ways Satan tempts Pentecostal individuals, churches, and movements, drawn from the temptations of Christ (Matthew 4:1-11).

According to Gee, Satan’s first temptation to Christ and to the Pentecostal believer is to use the power of God for selfish satisfaction. Satan tempted Christ to use His spiritual power to feed His own hunger. Gee declared, “Our Lord did not turn those stones into bread to feed himself; but…

View original post 839 more words

Moltmann on hope.

The ultimate reason for our hope is not to be found at all in what we want, wish for and wait for; the ultimate reason is that we are wanted and wished for and waited for. What is it that awaits us? Does anything await us at all, or are we alone?
Whenever we base our hope on trust in the divine mystery, we feel deep down in our hearts: there is someone who is waiting for you, who is hoping for you, who believes in you. We are waited for as the prodigal son in the parable is waited for by his father. We are accepted and received, as a mother takes her children into her arms and comforts them.
God is our last hope because we are God’s first love. We are God’s dream for his world and his image on the earth he loves. God is waiting for his human beings to become truly human. That is why in us, too, there is a longing to be true human beings. God is waiting for human human beings; that is why he suffers from all the inhumanities which we commit personally and politically.
God is waiting for his image, his echo, his response in us. That is why he is still patient with us and endures the expanse of ruins in our history of violence and suffering. God isn’t silent. God isn’t dead. God is waiting. To be able to wait is the strongest strength. God is patient with us and puts up with us.
God gives us time and gives us future. God is waiting for the homecoming of those he has created. God doesn’t want to come to rest in his kingdom without them. The great miracle of world history seems to me to be that `it is not all over with us’, as a German hymn says. For this we have to thank God’s great, patient, seeking and enticing hope for us and for his whole creation. God is restless in his Spirit until he finds rest in us and in his world.”
From The Source of Life (Jurgen Moltmann)

Peter Gentry on the Biblical Languages

LXX Studies

PGentryThe following article is reproduced from The Gospel Witness 65.6 (1986): 22 (102) with permission. The Gospel Witness is a publication of Jarvis St. Baptist Church in Toronto, Ontario that would devote one issue per year to Toronto Baptist Seminary. Dr. Peter Gentry taught the biblical languages faithfully at Toronto Baptist Seminary from 1984–1999 and 2008–2017, and he still teaches at The Southern Baptist Theological Seminary in Louisville, KY. Enjoy!


By Professor Peter Gentry

During the past fifteen to twenty years many Bible colleges and seminaries have reshaped their curricula and programmes, cutting content-oriented requirements like Biblical languages, church history, exegesis of the original text and systematic theology in favour of method-oriented requirements such as Christian education, counselling skills and psychology. Certainly a balance between content and method must be maintained, but the present trend tends toward highly skilled communicators and counsellors with nothing to say.

View original post 493 more words

Pentecostal Theology (New Book)

There is a new systematic Pentecostal Theology out – it’s by systematic theologian Wolfgang Vondey Professor at Regent University and also UK Birmingham.

pentecostal theologyHere is what my friend Monte has to say about it:

It is explicitly identified as a systematic theology book. Yet not in a traditional structure, and to be sure, Vondey does not strive to touch all normally identified areas of a single volume systematic theology. Let me briefly describe what he covers, and why.

After the Introduction and Chapter 1 titled “Prolegomena to Pentecostal Doctrine,” the next five chapters (“Part 1: “Full Gospel Story”) Present a theological exposition of the Pentecostal Fivefold Gospel:
Ch. 2, “Saved: Meeting Jesus at the Altar”
Ch. 3, “Sanctified: Participating in the Life of God”
Ch. 4, “Baptized: Transformed by the Holy Spirit”
Ch. 5, “Healed: Manifesting Signs and Wonders”
Ch. 6, “Commissioned: Enacting the Coming Kingdom.”
Then in Part 2 (“Full Gospel Theology”) Vondey appropriates the five Christological motifs of the Full Gospel, to the theological construction of five selected theological foci.
Chapter 7: Creation: Spirit, Redemption, and Cosmology
Chapter 8: Humanity: Divine Image, Human Agency, and Theological Anthropology
Chapter 9: Society: Civilization, the Common Good, and Cultural Theory
Chapter 10: Church: Mission, Movement, and Ecclesiology
Chapter 11: God: Pentecost, Altar, and Doxology
Conclusion: Living the Full Gospel

Hence, each of these five chapters comprises five sections, each section examining one the respective foci through the prism of one of the Christological motifs. For example, following is how this approach works out in Chapter 7 (“Creation”):
1. “Creation as the economy of salvation”: Christ as Saviour
2. “Creation as the materialization of sanctification”: Christ as Sanctifier
3. “Creation baptized in the Spirit”: Christ as Spirit baptizer
4. “Divine Healing and the fullness of Redemption: Christ as Healer
5. “Creation and the renewal of the cosmos”: Christ as Coming King
Vondey’s greater purpose is to suggest a theological method for constructing systematic theology; namely, a method retrieved from the historical repository of Pentecostal spirituality and its theological tradition. Incidentally, when you glean through Vondey’s footnotes, you will discover that the majority of his sources are, Pentecostal theological sources. While the book clearly demonstrates ecumenical cognizance and aims, he has intentionally retrieved most of his sources from within Pentecostal scholarship, in order to demonstrate the theological maturation of contemporary Pentecostal scholarship. So, in this book, Vondey has not attempted a full-blown one-volume systematic theology. Rather, his main attempt, as I understand it, is to suggest a methodology to build on.

Let me close by suggesting how his suggested method be utilized, if we were to go further with its implications. Recall that Chapter 11 presents a theology of God (“God: Pentecostal, Altar, and Doxology”) Vondey does so through the same methodology; hence the chapter also comprises five sections:
1. God who saves
2. God who sanctifies
3. God who Spirit baptizes
4. God who heals
5. God who reigns
Therefore, we can just as well appropriate the Pentecostal Christological motifs to a more explicit exposition of God as Triune: God/Son/Holy Spirit who saves, sanctifies, Spirit baptize, heals, and reigns. We can explore how the Fivefold Gospel can shape any given doctrine or theological issue. For example, note how this method was, in fact, earlier suggested in the John Christopher Thomas’s edited volume, Towards a Pentecostal Ecclesiology:
1. Church as Saving Community
2. Church as Sanctifying Community
3. Church as Empowering Community
4. Church as Healing Community
5. Church as Missionary Community

To conclude, let’s revisit Chapter 11’s title: “God: Pentecost, Altar, and Doxology.” Translating the Pentecostal Christological motifs as verbal descriptions of the triune God— thus sermonically shapes the chapter. So functioning like an “afterglow,” the Conclusion proper is just beautiful. It is particularly beautiful through its final suggestion that the whole book’s thrust leads to one important implication: “Pentecostal theology is at heart a liturgical theology” (p. 281). By doing so, I suppose, the book closes with a challenge or rather invitation towards a newly emerging and promising foray within Pentecostal studies; namely, the constructing of Pentecostal liturgical theologies, or Pentecostal theologies of liturgy. This invitation, of course, should recall to mind Hollenweger’s insightful yet not so often well-known thesis (from his book, The Pentecostals) that: “The main contribution of Pentecostalism to world Christianity is not, as often and wrongly assumed, pneumatology. Rather, it is, liturgy.”

(shared with permission from here).

A Fresh new Pentecostal Systematic Theology is really needed so it is great to see this put out….


The Fallacy of Letting Go

One Pentecostal's Journey

Let it Go! Contrary to what you might think, this blog is not about a certain song that won an Oscar for Best Original Song in 2014. Instead, I am referring to a phrase that Americans commonly use in response to a person’s pain. These words are often spoken when the listener believes it is time for the one in need of care to simply move on. This phrase may be heard when someone is experiencing a loss, and the listener deems that the grieving has continued long enough.

Unfortunately, those three words “let it go” may unintentionally inflict more pain on the bereaved. They imply that the bereaved has the power to instantly release the pain. These words may communicate, “It’s your own fault that you are hurting.” In some instances, the griever may hear that the pain is not important, demonstrating a lack of respect for the other.

View original post 1,547 more words