9 Microstresses of a Pastor
The decision-making microstresses. Pastors must make countless decisions every week. One pastor told me his greatest challenge was “decision fatigue.” The decisions can range from making a small church expenditure to counseling a terminally ill patient on important decisions. Some seem insignificant. But they all add up quickly. The critical-comments microstresses. For most people, pastors included, criticisms sting. Many pastors are subject to a regular litany of criticisms. It wears on them, makes them question their own leadership, and can lead to depression.
December 15, 1967 was a major moment in American history.
I bet few of you know what happened on that day. I sure didn’t until I began studying the world of microstresses.
Let me explain.
On that fateful day in 1967, the Silver Bridge collapsed, and 46 people died. The bridge connected Point Pleasant, West Virginia to Gallipolis, Ohio over the Ohio River. The collapse was attributed to microstresses, small and almost imperceptible factors that cumulatively caused the catastrophe.
A small fracture formed in a part of the bridge that was one of many components that held the bridge deck in place. The fracture, too small by itself to cause damage, was the result of a design flaw. The flaw allowed salt and water to seep in the component. The salt and water led to corrosion and cracking. Because that one component was not working, the load shifted to similar parts of the bridge. The cumulative shifting led to overload on the working parts of the bridge. That overload led to the ultimate tragedy.
So, December 15, 1967, became a pivotal day where inspection of bridges became commonplace, and where quality standards of new bridges hit a higher and safer level.
One little stress ultimately led to a total collapse.
Pastors are not alone in having stressful jobs. I don’t want to imply that their work is more difficult than other jobs. But pastors are unique in the cumulative number of microstresses in their lives. And, left alone without care, these microstresses can lead to a total collapse.
Here are nine of the most common microstresses pastors experience by the very nature of their jobs and calling.
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On Parenting Wisely in a Foolish Age
Since we don’t live in Mayberry any longer, parents need to reject the wisdom of this age and the foolish counsel from state officials. Instead, the way of wisdom, maturity, and love calls for parental engagement, which sometimes means telling our kids, “Wait…trust me…[while we] try to keep temptation away” for your present good and everlasting joy.
In a 1961 episode of Andy Griffith, a drifter who was hanging around Andy’s hometown of Mayberry had exerted some influence over Andy’s son, Opie. The drifter, while being confronted by Andy, told Andy that he should let Opie make his own decisions about life and how Opie wants to live.
Andy’s reply is a display of parenting wisdom.
You can’t let a youngun’ decide for himself. He’ll grab at the first flashy-with-shiny-ribbons-on-it-thing he sees. It’s difficult for him to tell the difference between right and wrong. When he finds out there’s a hook in it, it’s too late. The wrong kinds of things come packaged in so much glitter, it’s hard to convince him that the other thing might be better in the long run. All a parent can do is say, “Wait…trust me”…and try to keep temptation away.
Fast forward to 2023 and this type of wisdom is in short supply in our culture.
Instead, many in our culture believe we need to let our kids make their own decisions, without any input, challenge, or correction from the adults…parents included! Listen to Minnesota Lieutenant Governor, Peggy Flanagan: “When our children tell us who they are, it is our job as grown-ups to listen and to believe them…That’s what it means to be a good parent.”[1] According to this elected official, a good parent merely listens and believes all children. There is no nuance in this statement, and it reflects the increasingly common ideology of unquestioned expressive individualism. That is, every individual, no matter their age, should define their own reality, including something like their gender.[2] And parents, have no authority or permission to offer a corrective.
If a girl thinks she’s a boy, though genetically a girl, then the parent is slave to the child. They must do what she wants. And if, under the counsel or coercion of a teacher, physician, or YouTube influencer, that child wants to have top surgery, bottom surgery, or some combination of the two, the revolutionaries of our day tell parents they have no authority to challenge the child.
The problems are readily apparent, particularly in reference to children. What parent hasn’t dealt with a child who simply is not thinking clearly about a situation? Perhaps a girl thinks she is fat, so she makes herself vomit on a regular basis. Do we simply affirm her belief that though she weighs 80lbs, she is obese? If someone identifies as a worthless human being who is better off dead, do we affirm their self-hatred and usher them towards suicide?
Is it not a common thing for kids, and their wild imaginations, to dream about all sorts of fantastical realities? Are we not aware of how fickle the feelings of immature children can be?
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What If God Doesn’t Answer?
God’s timing is not ours. For another thing, God promises to answer our prayers by at least giving us “Spiritual good things” in response. And if God answers our prayers, then we no longer have any reason to give up praying on account of unanswered prayer, because there is basically no such reality for Christians. God works every time Christians pray!
Not long ago, a man came up to me after a sermon I preached on prayer to tell me that he was no longer interested in praying. His wife had died a few years earlier, and, in the months leading up to her death, he had prayed earnestly for the Lord to spare her life. But God had not answered, and his wife died. His question to me on that Sunday morning was, “Why should Christians pray if God doesn’t answer our prayers?”
This question is one that should be very familiar to us all. We have no doubt all had experiences just like the one this bereaved young man had. We may not have lost a spouse, like he did, but we have certainly prayed and had those prayers seemingly go unanswered. This young man’s question is one that all of us have wrestled with, at least to some degree: “Why should we pray if God doesn’t answer prayer?”
I want to suggest that Luke 11—among other places in the Bible—teaches us that God does, in fact, answer prayer. Isn’t that the obvious take away from Jesus’s words in verses 9 and 10? In verse 9, for instance, Jesus says: “And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” It is interesting to me that Jesus doesn’t say “might” here but “will.” The one who asks willreceive; the one who seeks will find; and the one who knocks will have the door opened. And then—as if that wasn’t clear enough—Jesus follows with verse 10 to drive the point home even further: “everyone who asks receives,” everyone “who seeks finds,” and to everyone “who knocks it will be opened.”
But how can Jesus actually be saying this? Doesn’t He realize that God doesn’t always answer everyone who asks, seeks, and knocks? What about the person who asks for $1 million? Surely Jesus doesn’t mean to suggest that this person will always “receive” $1 million. As the only perfect theologian ever to walk the face of the earth, Jesus no doubt knows what James would later tell us explicitly, namely, that we can’t “ask wrongly, to spend it on our passions,” and expect that we will always receive what we ask for (James 4:3). Jesus no doubt knows that; and, yet, I find it fascinating that He doesn’t feel the need to say everything He knows here in Luke 11. He has no trouble leaving His statements about prayer unqualified and giving the impression, at least in these verses, that God always answers every prayer we make by giving us exactly what we ask for. Why would Jesus do this?
I think Jesus is responding to our question, “Why should we pray if God doesn’t answer prayer?” He is responding to it by saying, “God does answer prayer.” He answers every prayer we make—because everyone who asks receives; everyone who seeks finds; and to everyone who knocks, the door will be opened. But Jesus is quick to explain that while God answers every prayer we make, He doesn’t necessarily do so on our timetable or by giving us exactly what we ask for. This is what Jesus spends the rest of His time unpacking in Luke 11, as we will see.
The first thing Jesus wants us to understand in what remains of Luke 11 is that God doesn’t always answer prayer on our timetable.
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Desiring The True The Catholicity Of The Church While Maintaining Significant Distinctions
Contrary to the uncharitable assumptions of some of our detractors, we do not rejoice in being a “micro” denomination, either in terms of size or strictness. We believe that there are many who share our convictions and look for the Lord to add to our number in His time. We believe that there should be latitude in matters beyond our common commitments. However, we respectfully disagree with the prevailing wisdom of our sister denominations in the matter of defining what is a sufficient common commitment as to provide for the lasting peace and unity of the Church.
Dear Readers of the Aquila Report,
Though we greatly respect those who edify so many with this publication, we did not request our Testimony and Covenant to be posted on the Aquila Report, as we take no delight in the weakness of the Bride of Christ and did not wish to magnify her failings. As to the accusations which have been posted in response to this announcement, we do not regard the court of public opinion to be the proper venue before which to lay the evidence which would clear our names and put to shame those who have slandered us. The evidence would surely sadden and shock you as it has us, would edify no one, and would only bring more grievous dishonor to the name of Christ before a watching world. At our separation from Vanguard Presbytery, we provided evidence to our brothers there sufficient to provide our rationale for leaving, to clear our names of the baseless slanders and threats of legal suit which this same member of that presbytery was already making, and to provide them with the evidence they should require to hold this rogue presbyter to account. As to the slanders which have been repeated since we left, we refer these to Vanguard Presbytery’s attention, as they are the party which Christ has made responsible to address the chief source of the slander. If Vanguard Presbytery publicly denounces these slanders, then we will consider ourselves vindicated of these baseless attacks and will gladly keep the shameful evidence which exonerates us as contained as possible. (1 Cor. 12:23) If Vanguard Presbytery continues a pattern of refusal to hold this individual to account and does not denounce these accusations, we will consider ourselves further vindicated in our decision to leave and will continue to make available the documentation proving our innocence of these charges to any who contact us and have need to know. In the interim, we are content that the unprejudiced child of God is already able to discern in the slanders against us, the anger of a man not accomplishing the righteousness of God. (James 1:20)
For those who have been quick to criticize us, we are not overly concerned about the opinions of those who lack the information or jurisdiction to render any just judgment. “If one gives an answer before he hears, it is his folly and shame.” (Prov. 18:13) With Paul, we are content to answer before the throne of Christ. “But with me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.” (1 Cor. 4:3-5)
To address the matter of why we felt compelled to form a new denomination upon separation from Vanguard Presbytery, we wish to clarify that we count those of many other denominations as brothers in Christ and legitimate expressions of the visible Church. We firmly believe in the catholicity of the Church. We are not schismatics without love for Christ’s Church or a desire for her unity. However, we have not been able to find any of our sister reformed presbyterian denominations which require faithful subscription to the Westminster Standards without either allowing exceptions or adding their own distinctive requirements.
Contrary to the uncharitable assumptions of some of our detractors, we do not rejoice in being a “micro” denomination, either in terms of size or strictness. We believe that there are many who share our convictions and look for the Lord to add to our number in His time. We believe that there should be latitude in matters beyond our common commitments. However, we respectfully disagree with the prevailing wisdom of our sister denominations in the matter of defining what is a sufficient common commitment as to provide for the lasting peace and unity of the Church. We do not claim any such wisdom as to provide our own answer to this question, recognizing the wisdom set forth in the creeds of the Church, most especially the Westminster Standards of Faith. As stated in our Book of Church Order:
“Our Constitution requires faithful subscription to the Confession of Faith and Catechisms of the Westminster Assembly as adopted with minor revisions by the initial synod of the Presbyterian Church in the United States of America in 1788. By faithful subscription, is meant what has sometimes been described as “strict” or “full” subscription, specifically, that the main point of each paragraph of the Confession and each answer of the Catechisms is subscribed to without reservation. Thus, it is the solemn obligation of the Presbytery to determine that the candidate so faithfully subscribes, or else the Presbytery must determine that the candidate has not sustained his examination.”
All of our sister reformed presbyterian denominations join in admiration of the wisdom of the Westminster Assembly in producing a magnificent summary of biblical truth. However, the Westminster Standards were not written abstractly as a summary of the biblical system of doctrine, but specifically to provide the core of Christian theology necessary to provide a sufficient foundation for the union of the Christian church. While we grant that this Assembly and its documents are fallible, we believe that church history bears out the wisdom of the Assembly in identifying the doctrines they did as being necessary to secure peaceful and lasting unity. By allowing exceptions to the Standards, whether more generally as “system” subscription provides, or more specifically, as a departure from the plain language of the statement regarding Creation exemplifies, other reformed presbyterian denominations have rejected the wisdom of the Westminster Divines in this respect. Rather than eliminating division, consolidating differing convictions on these essential matters within a denomination only serves to bring the lines of division within the denomination. As a current example, the division between PCA Missouri Presbytery and certain other presbyteries in the PCA is no less a real division than the divisions which exist between denominations. We certainly do not rejoice in this strife, but recognize that differences over such fundamental issues within any association of churches is not sustainable. “If a house is divided against itself, that house will not be able to stand.” (Mark 3:25) While we are under no delusions that ours will be a fellowship free of the spots and blemishes which are common to this age of the Church, we do hope that by requiring faithful subscription to the Westminster Standards, we will be able to avoid much of the disunity and strife which men of differing convictions must engage in elsewhere, such that we can pursue our ministry of fulfilling the Great Commission without such distractions and pain of conscience as are burdening our brothers in other fellowships.
Free from the covenant obligation of contending with others who simply do not share our convictions, we desire to share to the greatest extent possible ecumenical partnership and fraternal relations with other expressions of the visible Church which are pursuing the same ministry on behalf of the same Lord and Savior. However, the realization which motivates us above all else is that by holding the essential tenets of the Reformed Faith without apology, as expressed in the Westminster Standards, we can best serve our Lord and Savior Jesus Christ. As God knows our hearts, it is not from any sense of superiority or pride, but because we would rather contend with the evil of this world in the power of God than with brothers of different convictions, that we have joined together to form the Christ Reformed Presbyterian Church with faithful subscription to the Westminster Standards as our defining distinctive.
We love Christ, we love Christ’s Church, and we do not believe that Christ is best served when the Church is employing her gifts and expending her time and energy in an inward facing war. As sad as the multiplication of denominations may be, we believe that separating from brothers holding fundamentally different convictions is a more honest and more peaceful approach to the division which must exist among us over issues of truth, than is the attempt to remain in a common fellowship marked by constant strife. Christ will bless the ministry of those who are standing for what He approves, and we look for the Holy Spirit to continue disciplining each of our fellowships such that as we all draw closer to Christ and become more faithful to his Word, we might see a day when our fellowships might reunite. Until then, we do not have the heart to fight against brothers when there is so much work at hand to carry out the Great Commission where Christ has placed us. We have seen the outpouring of the Holy Spirit and have many new converts and covenant families to disciple as well as older saints to edify as we continue the ministry which Christ has given us. To any who would call us away from this work to defend our names of baseless accusations or to engage in an endless war against brothers in an existing fellowship, we say with Nehemiah “I am doing a great work and cannot come down. Why should the work stop while I leave it and come down to you?” (Neh. 6:3) God will bring all things to light in time and until then, we cannot think of anything better than to entrust our souls to a faithful Creator while doing good. (1 Pet. 4:19)
Stated ClerkChrist Reformed Presbyterian Church
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