What do preachers mean by “A Philosophy of Ministry”
Some dictionary definitions of a “philosophy” are: “Any system of motivating concepts or principles” –(American Heritage) “The general principles of a field of study” (Webster’s) The word “Principle” means, “A comprehensive and fundamental law, doctrine, or assumption” (Webster’s). Synonymns include: “tenet, code, doctrine…rule, law, and precept” (Roget’s Thesaurus). So when preachers talk about a “philosophy of ministry” they are talking about “the general principles (i.e., tenets, convictions, laws, etc.)” of their church’s ministry. Presumably, these principles would form the foundation for the church’s work providing an answer, in some form, to the crucial question, “Why do we do what we do in ministry?”
It is important to realize that this “philosophy of ministry” does not simply equal “programming.” We can still ask, “Why do we run the programs that we do? for example, Why do we have social events? Why do we have Bible studies? Why do we even have Sunday School?” Do we hold these events simply because all churches do or do we use them for specific purposes in line with our final goals?
Neither is “Organization” synonymous with a philosophy of ministry. Here also, we can ask, “Why are we organized the way we are?” For example, why do we have certain individuals up front? Why do we have given committees? Should we have them?
While involving these two primary areas, a philosophy of ministry goes beyond them. In fact, when rightly understood, a philosophy of ministry becomes the foundation for everything that happens in that ministry, including programs and organization.
Why is it important?
1. It can unify the church, giving it a common foundation to stand upon and a common direction in which to move.
2. It helps to deliver from the peril of motion without meaning – doing things without any real purpose, being active, yet accomplishing nothing.
3. We can use it to evaluate our motives and methodology. It can keep us Biblical and balanced, having a ministry, which is founded upon the authority and teaching of God’s Word.
So, what should a good philosophy of ministry include?
A Biblical philosophy of ministry would start with God, not man, as the ultimate source of the ministry (I Cor.3:6). God’s goals for the Christian are superhuman (I Pet.2:12; I John 3:16; Eph.5:18-20). In fact, Christian growth is actually beyond the realm of human effort (Gal.3:1-5). Apart from Christ (through His Spirit), we can do nothing (John 15:5). Ministry and spiritual growth are things that God accomplishes by means of the Holy Spirit (I Thess.1:5; Titus 3:5).
In His graciousness, God has allowed us to have a part in His work (II Cor.5:20). We are to abide in Christ (John 15:5) and rely on the Spirit to bring about change (Gal.5:18,22-23). We abide in the Lord as we abide in the Word of God (I John 2:24; 3:24; John 15:10).
A Biblical philosophy of ministry understands that the Bible, not human wisdom, is the authority for our ministry.(Is.55:6-11). It serves as the ultimate judge as to what we believe as truth (John 16:13; II Pet.1:20-21). All experiences and circumstances must be interpreted in the light of what Scripture states (I Cor.14:29; Dt.13:1-3). It gives us the content or the “what” of the Christian life (e.g., What is the nature of God, the nature of man, etc.?). It also serves as the ultimate judge as to what principles direct our methods of ministry (IICor.1:12). By saying that the Bible is God’s “Method Book”, we are saying that it gives us the process or the “how” of the Christian life (e.g., How do I pray, study, do the work and worship of God)
In talking about methods, distinguish between absolutes and non-absolutes, (And also between principles and preferences). Absolutes are the foundational Biblical principles that do not vary with time or culture (e.g., Christians should gather together as stated in Heb.10:24-25). Non-absolutes are specific applications that may vary with time or culture (e.g., Christians should gather together at 11 am on Sunday and sit in pews). The absolutes are eternal and unchanging, but there should be great freedom to change the non-absolutes, depending on the needs of a particular place, situation, or culture.
This philosophy knows that people, not programs, are the focus of a ministry (I Thess.2:8;John 3:16). The church is not a building, nor an institution, an organization, a program. The church is people. All programming and organizations are only means to the end of bringing about changes in people. We should continually avoid the temptation to adapt people to fit our programs. Instead, we must adapt our programs to fit our people.
A Biblical philosophy of ministry works toward mature believers, not simply converts, as the goal of ministry Col.1:28-29). Christ commanded us to “make disciples” (Matt.28:20), not merely converts. One way of describing a “disciple” is that he is a person who lives life according to Biblical priorities, such as: a progressive commitment to Jesus Christ (Mt.6:33; Lk.9:23); to the family (I Tim.5:8; Dt.6:23); to the Body of Christ (Gal.6:10), and to the work of Christ in the world.(Acts 1:8).
A Biblical philosophy of ministry sees the corporate body, not individualism, as the environment for ministry. (Rom.12:3-8). We must be the people of God before we do the work of God. Jesus said that the world would know that we are His disciples if we love one another (Jn.13:34-35). He repeats this concept in John 17:27 when He says that the world will know that He was sent by the Father when they see the unity of the believers.
This means that every member is a minister – the ministry is not just for the seminary trained professional. God has gifted every believer (Rom.12:3-8; I Cor.12:7-11) so that they might have a part in building up the Body of Christ. Everyone is essential and unique in this process.
God has called some to leadership. A leader is preeminently a servant (Mk.10:45). He is committed to making others successful and he serves by pastoring the flock (I Pet.5:2-4), equipping them for their ministries (Eph.4:11-12). Alternately, those under their authority should submit to their leadership (Heb.13:17; I Pet.5:5; Rom.13:1-7). The only exception to this is when the leadership is calling the people to do something which would result in their clear disobedience of a Biblical absolute. Evangelism grows naturally out of such a loving and united fellowship.
Spiritual reproduction, not spiritual addition, is the process of such a ministry. (II Tim.2:2). (Spiritual reproduction is the process of reproducing in others what the Spirit of God is doing in you, and in turn, enabling them to reproduce it in a third generation)
So, what does this mean to Us?
If we really believe this, then we must realize that we are unqualified to minister to anyone (II Cor.3:5-6). Only God can bring growth in another’s life, just as He alone can give life to begin with (I Cor.3:6). This helps us to recognize that it is God’s grace that equips us for any ministry (Rom.1:5;12:6), and that we can do all things in Christ who strengthens us (Phil.4:13).
We who want to serve should determine to abide in Christ (John 15:4-5) by living a moment-by-moment dependence on God (Prov.3:5-6), committing ourselves to the Word and prayer (Acts 6:4). As someone has well said, “Without God, I cannot; without me, God will not.”
Such a ministry would mean a determined effort to keep a loving unity in the church, and a commitment to purposefully limit our efforts to discipling individuals for spiritual reproduction. (Lk.10:30; I Thess.2:1-12).
