How to be a Better Leader and Better Christian in Response to the Issues Raised By Hassan

How to be a Better Leader and Better Christian in Response to the Issues Raised By Hassan
One might even ask why a paragraph such as this is necessary, objecting to the thought that the complaints of a secular writer having any bearing upon Christian practice. But the Scriptures teach to "do what is right in the eyes of everybody" as much as possible. In this light, Christians should take care that what they do is above reproach in every way.

If we are wise, we will listen when a secular researcher such as Steve Hassan identifies areas that have been abused by religious groups. We would be foolish to think that we ourselves are not liable to some of the same problems. What follows is intended to equip disciples to conduct themselves in such a way that commends the message of Jesus and helps them avoid blunders and cultic practices in common areas of ministry. These items are in no particular order, but they identify areas raised by Hassan where cults abuse people. This is a simple call to make sure we don't do the things that are abusive.

Decision Making
Give people true freedom to make decisions-- remember that doing the right thing only matters if it is their choice, from their own faith. This means adequate and fair information, sufficient time for reflection and consideration, and respect for individual autonomy. Infringing upon any of these violates the decision making process, as does emotional pressure and conditional love shown (or withheld) depending upon the decision. Any such "decision" is corrupted by the biasing factors and is in fact not a real decision.

A lasting decision to follow Jesus is one that is made with a good conscience and a sincere faith, and all of the information. If you rob people of their choice, you rob them of the blessings (joy and righteousness, for starters) that comes from making that choice.

Guilt
We need to watch how we deal with guilt. Often, preachers and leaders feel compelled to demonstrate failure and guilt in some area prior to providing direction, ostensibly to demonstrate "the need" for the teaching. But is this the Biblical pattern?

Consider in the New Testament how Paul (both in Acts and in the Epistles) would first discuss God (not the failings of his hearers/readers) and then provide the practicals. Guilt would only be brought up in regards to specific incidents (for example, the Galatians with entertaining teaching concerning circumcision and the Corinthians with several different areas). Again, in the letters to the seven churches in Revelation, Jesus starts with God and himself, and the good points of the churches, before bringing up occasions for guilt. (This concept undoubtedly merits more and deeper study, but the evidence is there at even a cursory level to recognize that guilt was not a motivation in the in the early church.)

Dwelling on guilt is a bad habit in the modern day church, probably occurring because it is easy to sound spiritual and "convicting" in identifying areas of guilt. In reality, identifying areas of guilt requires no significant gift or spirituality at all. How hard is it to point out sin in the life of a human being? But to point the way to God and inspire mere men to hope and dream to overcome their sinful natures, now that's a gift!

Information Control
For several years, we have used the term "spiritual pornography" to label materials such as those by Hassan and others. I do think that the church has a responsibility to warn people about materials and people that have an agenda to draw people away from their faith in God. That is the spirit of Paul's remarks in Romans 16:

Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. [18] For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting (Romans 16:17-18, NAS).

Yet, the warning of Paul is to "keep our eye on" these people and to turn away from them. This involves knowing what these people are doing, and recognizing its opposition to the gospel. Paul didn't tell his hearers to avoid them altogether, but to make an informed decision concerning their teachings and motives. Paul didn't teach "information control"-- he told them about the teachings. He said exactly what he thought of the teachings and the methods and motives of those who brought them!

We rightly want to protect the "unsuspecting" but we do that by bringing education, not ignorance. That means exposure to false things is OK when it is accompanied by a presentation of the gospel perspective on those matters.

Ministry Focus on Family Relationships of Young Adult Members
Ministers need to focus significant ministry attention on healthy family relationships for their members. There is sound Scriptural basis for this:

Jesus rebuked those who neglected the commands of God in regards to family in the name of religion (Matthew 15:3).
Paul recognized that the command to honor one's father and mother is the first to carry a promise (Ephesians 6:1ff).
Paul insisted that those with family responsibilities should demonstrate their faith in meeting these needs (1 Timothy 5:4-8).
Family and relatives can be a rich source of learning and should not be neglected. For example, Moses learned the "Jethro Principle" of leadership from his father-in-law Jethro, a non-Jew who had in fact been a Midianite priest (Exodus 3:1, 18:12).

It is easy and tempting (but shortsighted) for ministers to welcome someone getting more involved in church activity to the neglect of their family or other responsibilities. Ministers need to keep their eyes open for this sort of thing, as well as people who might use their Christian involvements as a mask to avoid dealing with God-ordained responsibilities. Dealing with the family relationships is an important but often neglected aspect of ministry.

In addition, many instances have arisen where parents have had conflicts with or concerns over children who are members of the church. In some of these cases, parents have sought out help from external "exit counselors." The speaks to degraded if not non-existent relationships between parents and ministry leaders. This is unfortunate. Since each has a unique and God-ordained realm of influence, there is little reason for enmity between ministers and parents. Even in cases where conflict arises, as it no doubt will in some cases, it is still righteous for ministers make every effort to "live in peace" with those parents. This is righteous and will also provide an avenue for dealing with problems that may arise.

I think it is important for the leadership of the church in such areas of ministry (campus, teens, young adults) to aggressively develop positive relationships with parents of young adult members. Both the leadership of the church and the parents want the same things for the young adults-- personal growth and happiness on the part of the young adult. And parents can be an invaluable asset in meeting the needs of the young adult member, even in the face of differing religious convictions.

Removing Ulterior Motives for Leaders
Leaders in the ICOC, especially full-time leaders, are subject to evaluation as a result of the role and trust given to them. Various methods are used to measure leadership. The objective measure of numbers-- such as changes in attendance, number of people baptized, and the like-- are a two-edged sword.

On one hand, it is desirable to have a truly objective means of evaluation. Saying "I don't feel well" is one thing, but taking one's temperature and saying to the doctor, "My temperature is 101.6" is better. Both are equally valid, but one is far more objective. In the same manner, statistics such as those referenced above are one means of valid measurement. Not only can they provide a distorted picture, sometimes their presence distorts the picture before it is ever taken.

But this section isn't about statistics, it is about what statistics do to spiritual leaders. For example, if I am a leader and I am going to be measured by how many people attend an event-- say an outreach-oriented "neighbor day"-- my temptation in leading is to give advice that increases that attendance, even when it is bad advice.

Let's talk about an example. Suppose a family in my ministry has a family reunion to attend, and it conflicts with the event I am being measured by. They come to me for advice what to do. Do I help this family make the best decision, or do I tell them to "seek first the kingdom" and attend the church service? What is best is not even at issue here, the fact that such advice is prejudiced is at issue. If I am being measured by one thing, I am strongly inclined to provide the thing against which I am measured.

The incident I have cited may seem far-fetched, but events similar to this occur quite frequently. Leaders need to have the integrity to provide truly godly advice about what is really best in a situation (Philippians 1:10) and not just what is best for themselves. When I seek advice, I want to know that the advice given is really and truly what someone thinks is best for me, and not just what is best for themselves or best for the leaders. Otherwise I cannot trust the advice.

Objective measurements should always have a place in the church, but let's not let them dictate what is right and best when they shouldn't.