Pastor, You Are A Shepherd Not A Rancher

Writing at Mere Orthodoxy, Jake Meador quoted these words from a friend, “I’m a shepherd…When my flock gets so big that I don’t know all their names, I’ve become a rancher. Once I’m a rancher, it’s time to plant a church.” Though Jake’s post was about the pastoral limitations of megachurches, recently made apparent in the Village Church’s delayed follow-up to a serious pastoral issue, that quotation struck a chord. I have heard presentations on church growth encouraging pastors to act like ranchers. Instead of desiring the office of elder, some church growth specialists urge pastors to aim higher, to become ranchers.

ShepherdWhen I set out to write this short post it was my intention to write a satirical piece about a textual variant in 1 Peter 5, or perhaps one of the pastoral epistles. Because while the word for shepherd and its cognates are fairly common in the New Testament, closely associated with eldership (Acts 20:17, 28), the idea of a rancher who works at a higher level is completely absent. Strikingly, even when the New Testament uses the word ‘overseer’, from which we get our word bishop, it appears to be nothing more than an office in the local church (1 Timothy 3:1-2), barely distinguishable from that of an elder (1 Peter 5:1-4). This is not the place to discuss questions over hierarchical leadership structures, though New Testament support for them is admittedly scant.

Returning to the question of shepherds and ranchers, you might be interested to know that other Greek words for shepherd existed in the 1st century. The Septuagint, or Greek Old Testament, uses two related words to translate a rare Hebrew word (Amos 1:1; 2 Kings 3:4). Both Hebrew and Greek have a common word for shepherd, as well as rarer words suggesting something more than a shepherd. Therefore in English the prophet Amos is described as a “herdsman” (Amos 1:1) and Mesha king of Moab is called a “sheep breeder” (2 Kings 3:4). If I am honest, I have not done nearly enough work in thinking about these words. But from my quick survey it seems that despite words connoting ‘rancher’ or ‘manager’ being available to the writers of the New Testament they stuck with simple shepherding.

The church growth literature tends to overcomplicate ministry. For starters, the word pastor in most English translations is actually the Greek word shepherd (Ephesians 4:11). As I have already alluded, this office is closely related to two other words: elder (1 Timothy 5) and overseer (Titus 1:7). Not only does rancher not feature in this nexus but it is a nebulous as well as unbiblical word. Obviously, we can use language or analogies that are not explicitly biblical, as long as the concepts are. But rancher is neither. I have previously written about the pitfalls of analogies, specifically the analogy of a lifeboat for the local church. You might accuse me of subscribing to a legalistic and inflexible regulative principle. But words and ideas have consequences.

ShepherdLabelling pastors ranchers results in a few things, of which I I will mention three. These may be implicit or unwitting, and I am not saying they are inevitable, but in my opinion they are hard to avoid. Firstly, it creates tiers among church leaders, beyond those God has given. Similar to the view that says youth ministry is a stepping stone to real ministry, I imagine that elder or pastor could be viewed as an inferior role, before one can be promoted to rancher. Secondly, and related to the first, churches that need ranchers – rather than mere elders – convey success and growth. Small churches have elders. But big churches need ranchers. Which ministry would you rather be a part of? Which title would you rather have? Thirdly, with my limited knowledge of what ranchers actually do, I know that it is less hands on. If working at a higher level in the local church, or becoming a rancher, means doing less pastoral ministry then we have not merely mangled the biblical description of elder but abandoned it entirely. Anyone who desires the office of rancher, should move to Texas.

An entire post could be written on 1 Peter 5:1-4. But I will make only passing comments in conclusion. The apostle Peter calls himself a “fellow elder” (5:1), which seriously challenges any notion of working at a higher level, ascending a hierarchy. The office of elder is inseparable from witnessing to Christ’s work (5:1). But it is not limited to organisation, leadership or theological direction. Elders are to shepherd the flock (5:2) and set an example of mature Christian faith (5:3). I am not sure that either of those things can be done from a pulpit, or as a rancher. Peter mentions the appearing of our “chief Shepherd” (5:4). Listen to what Jesus said about this description, “The sheep hear his voice, and he calls his own sheep by name and leads them out” (John 10:3). Pastor, you are a shepherd not a rancher. Do not aspire to be a rancher, especially if it means becoming less of a shepherd than the model provided by Jesus.

If you enjoyed this post there are a few more in this series:

Authority for Always

Recently I have found myself in more than one worrying discussion with a friend. It seems there are points I have left to assumption without prying enough along our journey as fellow church-goers. Unfortunately, on these particular occasions my concern has been for their belief in the doctrines of the inerrancy and authority of Scripture. I say unfortunately because I believe these doctrines to be foundational, not only as a basis by which to confidently believe the others, but in that it is only on the shared ground of submitting to the same higher authority that we could ever progress in our spiritual relationship with one another.

Nothing New

I would pour over texts and apologetic material to try to concisely and satisfactorily present a case to sway them, but the more I did the more helpless I felt to do so; not because of a lack of evidence (on the contrary, it is overwhelming), but rather because the evidence itself kept attesting to the fact that this kind of wisdom will always appear foolish, and that it requires the work of a better spiritual teacher than I. Humanity has always struggled to submit to the authority of God’s Word, even since the very first man and woman. Whether it presents itself as doubt, faithlessness in the God who has always been faithful, or by appealing to another convincing influence that dilutes the Scriptures claim over us, people have always been defectors of heaven. But why would a skeptical reader even take notice of those warnings and patterns in the Bible that are so perfectly descriptive of our imperfection. We would arrive again at the point of never having adequate evidence to convince, since the evidence we have are the very Scriptures they doubt.

Earlier this year I looked at the Apostles’ Creed, one of the first official declarations of faith used throughout the early church. This creed was significant in that it united the church, and still does, by affirming the essential matters of faith which hold us as one universal church. Surprisingly however, the early church generally seemed to be in agreement over what was and was not considered to be the authoritative Word of God for defining doctrine and divine revelation. That fight would be fought later during the sixteen century. During that time, the reformers would declare “ad fontes” calling the church to return to the primary and only source of divine revelation. And so, standing on the authority of Scripture alone, the protestant church returned to the patriarchs while Catholicism remained within the grip of tradition and papal authority.

500 years later and, although we might be proudly protestant, the church is now being lured away by another appealing influence. It may not be a religiously pompous person, or something paraded with carefully constructed liturgy; we might not be in danger of submitting to papal authority, but our enemy has snuck in as private authority. In refusing ex cathedra many have simply replaced it with themselves.

Repackaged

In my research on the Apostles’ Creed, I was glad to come across Sproul’s treatment in ‘What We Believe’. Here was a commentary on the particulars of our faith as presented in the Apostles’ Creed (which, remember, says nothing explicitly about Scripture itself) and in the opening chapter on the repeated credo ‘I believe’, he discusses this point of the authority of Scripture. Of course he should! Like many others, Sproul recognized that in order to discuss any set of beliefs or to definitively have answers to anything pertaining to God and his salvation, we must know and agree on where we should get this information from, and be confident not only in it’s reliability but it’s authority. As he notices the pride of man to determine what is correct for himself he calls it the “authority of private opinion” and concludes that “on that highway, the only possible destination is ecclesiastical anarchy”. I believe many churches have arrived.

One of the additional problems with this particular opponent to ‘Scripture Alone’ is that our culture douses us with self-centered propaganda every day. We are easily persuaded that we are the master of our own destiny and that we have some kind of innate goodness as we appeal to our apparently flawless reasoning. Pride is not something we struggle to have, as if we needed the additional affirmation of this modern worldview. Too many believe that truth belongs to each one and is defined privately; a consequence of tolerance I think. The melting pot of positive thinking, the vague affirmation of a god, and the stronger affirmation that we are all actually good at the core, moulded into a great idol. When the music plays, we feel the pressure to worship. Each one’s truth for themselves.

Forever True

No, dear reader. Your truth will only get you as far as your own feet can carry you, and for every traveller who has chartered their own course, they have all confidently arrived at the grave.

I am still compelled to try to persuade you, to muster up all my arguments that you would submit to the authority of God’s Word alone. It is good that I feel this way. But my helplessness in being able to do so points to precisely the reality that it is only God’s Word that can do it. You may not submit to it yet, but my confidence rests not only in it’s authority possessed, but in God’s power to wield it precisely when he would see fit. ‘It is not as if the Word of God has failed’. While I must depend on his power to work, all I can do is point you to the that one and only authority great enough to command your affections, devotion and mind. The very Word of God, because “faith comes from hearing, and hearing through the Word of Christ” (Rom 10:17). 

“Forever, O Lord, your word is firmly fixed in the heavens.
Your faithfulness endures to all generations;
you have established the earth, and it stands fast.
By your appointment they stand this day,
for all things are your servants.
If your law had not been my delight,
I would have perished in my affliction.
I will never forget your precepts,
for by them you have given me life.” Psalm 119:89-94

Pastor, God Grows Churches

God is LoveWhen I finished writing this post I had a toss up over what its title should be. So here is the alternative heading: Pastor, Neither Men Nor Methods Grow Churches. Theologically I am hugely indebted to Gerald Bray. This is true in part because in addition to being a world class scholar and superb writer he endeavours to make difficult theological concepts not only accessible but applicable and pastoral (see these two recent posts, on mixed-sex friendships and the Bible). In addition to the above, Bray is delightfully witty. These attributes were recently on display when Bray was asked a question about the church growth movement.

Bray asked us to imagine a conversation taking place soon after the events of Pentecost in Acts 2. A man says to his friend, “Hey, did you hear about Peter’s new church in Jerusalem?” “No,” replies the friend. “He’s doing incredible work there: 3000 conversions last week. It’s still really early but I heard he’s going to start offering seminars to outline his ministry model and impart strategic tips.” “Amazing. Do you know what books he’s been reading: Julius Caesar or Philo? Maybe Plato’s Republic.” “Let’s be honest, it’s definitely Julius Caesar. Everyone knows when he came to Rome it was a city of stone but he’s left it a city of marble.”

Bray’s point was simple. Peter’s sermon in Jerusalem resulted in 3000 conversions, but that incredible success had very little if anything to do with Peter. He was not a dynamic leader, visionary, or master strategist. In fact, he stumbles his way through the Gospel accounts and falls at the last hurdle—only to be graciously reinstated and commissioned by Christ. Peter did actually go on to write two books, or letters (1 Peter and 2 Peter), which tragically omit his secrets to successful ministry and church growth. Or did they? “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again” (1 Peter 1:3). “His divine power has granted to us all things that pertain to life and godliness” (2 Peter 1:3). Paul puts it another way, in 1 Corinthians 3:6-7, “God gave the growth…neither he who plants nor he who waters is anything, but only God who gives the growth.” 

Bray’s imagined conversation, which I have taken liberty to embellish, highlights a few related and dangerous trends in the church today. One, which I have highlighted in its own post, is the overemphasis of secular leadership principles. But it is a short step from enshrining corporate gurus to treating pastors in the same vein. Today coming from almost every corner, from social media to conferences and seminars, church leaders are being called to imitate more successful church leaders. As one friend often says to me, ‘Everyone is trying to clone success.’ This is because we wrongly attribute growth to men and women, to human strategies and ministry paradigm shifts. We forget what both Peter and Paul express clearly above: God grows churches. We forget what is evident in Acts 2: God saves sinners. Listen to F. F. Bruce on the latter passage, “Their numbers were constantly increased as more and more believers in Jesus were added by Him to the faithful remnant. It is the Lord whose prerogative it is to add new members to His own community; it is the joyful duty of the community to welcome to their ranks those whom Christ has accepted.” As John Piper often reminds us, ‘The one who does the work gets the glory.’ Therefore, even if only unwittingly, when we ascribe the growth of a church to men or methods we rob God of his glory.

Let me bring another passage from Acts to mind. In Acts 8, Peter and John lay hands and pray for the Spirit to descend onto the Samaritan believers. This episode is theologically laden so I will tread lightly. But notice how one bystander reacts. Observing their success, for the Spirit comes upon the Samaritans, Simon offers Peter and John money saying, “Give me this power” (Acts 8:18-19). Peter’s rebuke is fierce, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God” (8:20-21). I wonder if those would be Peter’s words for many today. Do we really think we can buy power or success, in the form of ministry strategies and newfangled models? Can we create growth through the imitation of powerful leaders and growth gurus?

Grace alone sola gratiaA few years back I showed a video series titled Echoes of the Reformation, to offer a crash course in reformation history and theology at my church. It was filmed as a table discussion between Al Mohler, Kevin DeYoung and Trevin Wax. In the session on Sola Gratia (grace alone), one of the speakers says, “You’re not the centre of all things. You don’t have to be the center of all things. And you’ll never have the joy that you can have in Christ until you realise that that burden is not meant to be yours.” The danger today is that when we make men, strategies and models the centre of church growth we inadvertently begin to think the same thing about ourselves—that we are responsible. This is not merely an unbearable burden but an impossible and crushing expectation. Subtly, I wonder if it is the reason church leaders and pastors believe growth can be created or manipulated. Hear DeYoung, in the same video mentioned above, “If I know how to grow this church using means other than preaching the Word and prayer then I’m aiming at something different to what God desires.”

If you enjoyed this post there are a few more in this series:

Pastor, Imitate The Apostle Peter

When I began the pastor series I had nothing more than a handful of anaemic drafts and almost no direction. I have appreciated interacting with readers (often pastors) about those posts and thought that I was finished with them. But over the past few weeks I have been mediating on 2 Peter. Yes, there is a New Testament book titled 2 Peter, somewhere in the wilderness between Paul’s epistles and Revelation. Rereading this short epistle I have been struck by the apostle’s pastoral heart, particularly on display in 1:12-15. My intention for this short post is to unpack those verses.

PastorBefore we get to 1:12-15 let me offer a few comments on the epistle’s historical setting, which also shapes our understanding of what it means to be a pastor. 2 Peter seems to be written to combat theological error. This is implied as early as 1:16, where Peter refers to “cleverly devised myths.” These inventive errors are likely what lies behind Peter’s exhortation to live a certain way (1:3-11). He reminds them of his authority as an apostle (1:16-21), which he later extends to Paul (3:15-16). This authority is contrast with “false prophets [who] also arose among the people, just as there will be false teachers among you” (2:1). We cannot say precisely what these false teachers were preaching but 2 Peter 2 warns against licentious immorality, possibly being presented hand-in-hand with the denial of Christ’s promised return to judge (3:3-4). To summarise, Peter was writing in order to correct dangerous heresy that was poisoning the church’s faith, distorting their lives and witness (3:17-18). As Paul wrote in Titus 1:9, one of the elder’s functions is to refute error with sound doctrine.

It is with the above purpose or situation in mind that Peter wrote, “I intend always to remind you of these qualities [1:5-7], though you know them and are established in the truth that you have. I think it right, as long as I am in the body, to stir you up by way of reminder…And I will make every effort so that after my departure you may be able at any time to recall these things” (2 Peter 1:12-13, 15; see 3:1-2). These verses are very unlikely to find their way into a church leadership seminar. They are not visionary or gripping. In fact, they are a little boring and uninspiring. But we should pay careful attention to this apostle’s aspirations. A few years ago I remember hearing a sermon on legacies. The preacher, a bishop over a large diocese and pastor of a church bordering on megachurch status, urged us to consider what kind of legacy we will leave behind. All these years later, I am struck at how far that man’s aspirations were from Peter’s. Aware of his imminent death (1:14), Peter outlines his desired legacy, his aspirations for the congregation he would soon leave behind.

“I intend always to remind you”

The word “remind” occurs throughout 2 Peter. The apostle understood his ministry as one of repeatedly calling Christians back to the simple truth. Even though they are established in their faith (1:12), he makes it his mission to continually remind them. The comfort and challenge of this observation is that Peter did not feel the lure of innovation, novelty and trends. I imagine most pastors are tempted by all of those and many have succumbed to them. But Peter saw his task as a pastor as teaching and reteaching. Of course, this does not mean Peter majored in the basics or that he was content with spiritual immaturity (see 1 Peter 2:2-3; also Hebrews 6:1). Yet he did not feel the need to move outside of the revelation of God in Christ, and all its entailments, promised in the Old Testament. Peter’s example is liberating. Pastor, imitate Peter by reminding your people of the truth and urging them to live in ways consistent with it.

“To stir you up”

In the verses preceding those we are focusing on, Peter lists a set of qualities or characteristics (1:5-7). These are to be added to our faith (1:5), as we depend on God’s gracious power and pursue godliness (1:3-4). But notice what Peter says about those qualities in 1:8, “For if these qualities are yours and are increasing, they will keep you from being ineffective or unfruitful”. While the presence and propagation of godly characteristics mean productive Christian living, Peter delivers an uncomfortable point about their absence, “Whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins” (1:9). The Christian is incomplete apart from these things, perhaps even lacking assurance (1:10-11), therefore Peter seeks to stir his congregation up by way of reminder (1:13). It is important for us to note that he does not whip up fervour by something other than the truth. Godliness is inseparable from the gospel. We must hold these first two points together, for Peter did not desire mere morality. He longed to see believers so gripped by the gospel truth that their lives were utterly transformed.

“So that…you may be able to recall these things”

Finally, Peter’s did not aspire to be remembered. As we have seen above, his message pointed away from himself and translated into Christian maturity not personal recognition. There are no ambitions beyond that. Peter’s legacy was only that once he had put off his body his congregation would remember Christ. Admittedly I am venturing beyond what the text says when I imagine that Peter would happily have been forgotten. Because it was never about him. Pastor, what do you aim to leave behind? Does it hurt that you may not be remembered, that they might never name a youth hall or library after you? If it bothers you then seek to imitate Peter, as we meet him in 2 Peter. Here is a desirable, noble and God-honouring legacy to aspire for: that your congregation will be able to recall the truth you taught and continue living that truth out. Soli Deo Gloria.

If you enjoyed this post there are a few more in this series:

Words of Eternal Life

After a particularly challenging sermon during Jesus’ earthly ministry we are told, “many of his disciples turned back and no longer walked with him” (John 6:66). Some of Jesus’ followers found his teaching hard to hear and considered it an unbearable burden (6:60). After many of the crowd had left, Jesus invited “the twelve” to go with them (6:67). Simon Peter’s response to Jesus’ invitation is one that I wish I believed as firmly as the apostle clearly did. He starts by answering Jesus’ question with his own question, “Lord, to whom shall we go?” (6:68). But notice that Simon Peter is not merely drawn to some aspect of Jesus’ personality. He cannot envision departing from Christ because, as he continues, “You have the words of eternal life” (6:68).

Icon St PeterI wish I believed Peter’s words more often. Even now, as I am writing this blog post, it is the end of another day in which I have demonstrated that I do not believe God’s words to be significant, let alone the words of eternal life. Sure I am a full-time theological student, and I can ease my conscience by reminding myself that I spent the day poring over rich theology. But that does not mean I spent any time today treasuring Christ, or acting in such a way that imitates Peter’s convictions. Peter goes on to say, “We have believed, and have come to know, that you are the Holy One of God” (6:69). In the Gospels, despite his numerous failings and follies, Peter is a man devoted to Christ. In John 6 we see that his commitment to Christ brought with it a commitment to his words.

Earlier in the same section, Jesus said, “The words that I have spoken to you are spirit and life” (6:63). Of course, the Bible teaches us, as this passages does, that this life is tied to the work of God the Father (6:65), as well as the Holy Spirit (6:63). This observation should challenge Christians who imagine the Spirit to work separately from God’s Word, which I have done elsewhere. We could also make a Trinitarian observation here, that the work of the three persons – Father, Son and Spirit – are inseparable. But these segues would only distract us from the topic at hand: Jesus’ words give and sustain life; or as Peter understood, Jesus had the words of eternal life.

DevotionalUnfortunately, as is evident from my own experience and many readers’ too, I am sure, we struggle to appropriate this truth in at least two ways. The first is not a little ironic, we allow the busyness of life to keep us from the words of eternal life. Years ago I would frequent a second hand Christian book store not far from where I lived. The owner of that shop traded in the embarrassing acronyms sadly associated with Christians. One of his favourites was Bible: Basic Instructions Before Leaving Earth. I still shudder thinking about it. Peter was not hanging out with Jesus hoping for a couple of helpful throwaways and guidelines—certainly not acronyms. Peter clung to Jesus because his words were eternal life, spiritually sustaining and life changing in the present. I imagine if we told Peter that our lives are too busy to mediate on Jesus’ words he would be confused because those words are life.

Another way I often show I do not share Peter’s evaluation of God’s truth is when I am faced with other options. Unlike the above point, this occurs when I have too much rather than too little time. For example, it is Saturday afternoon and my son and wife are taking a nap. The way our weekends go it is likely that this is the only time I will get to myself on any given Saturday. What should I do with that time? I regularly struggle to give up that time because I wrongly turn to other life-giving things: recreational reading, exercise or blogging. Yes, those things are good gifts from God, and you likely have your own, but if Peter and Jesus are correct in our passage, are we overlooking one of God’s greatest gifts? Let us say with Peter, “You have the words of eternal life”. Then let us delight in them, be sustained by them and desire to know God better through his Word.

Why Bother With Church?

Why bother with church? Do I really need to attend this Sunday? Do you find yourself asking these question? Sunday rolls around and you can think of ten places you would rather be. For some, this apathy is the result of making church about ourselves, what we get out of it. So when the church service stops delivering we stop attending. I have challenged this consumerist view of church previously (here and here). But the primary reason many of us wonder about the value of attending church is that we have lost sight of God’s purpose for gathering his people, wrongly believing you can be a Christian but not a churchgoer. The problem is that I do not attend church following God’s directives, which is why gathering can feel pointless. In this short post I want to pick out two reasons to bother with your local church, from Hebrews 10.

Empty churchHebrews is one of the more difficult books in the New Testament. There is almost no agreement among scholars about when it was written, who wrote it, why it was written and who it was written to. Aside from the lack of those details crucial for interpretation, Hebrews arguably contains the most technical rhetoric, not to mention a truly bewildering structure. The unfortunate outcome of these challenges to understanding Hebrews is that it receives little airtime, outside of proof texting. Apart from 13:8 — “Jesus is the same yesterday and today and forever” — and 1:1, the most quoted lines from Hebrews are, “Let us consider how to spur one another on to love and good works, not neglecting meeting with each other” (10:24-25). It was actually one of the first sections of Scripture I attempted to memorise. But like many readers of Hebrews today I did not give due consideration to its context.

Perhaps the most important thing to point out is that these verses fall into the fourth and final warning section of the book—the others are 2:1-4; 3:7-4:11; 5:11-6:12; possibly 12:25-29. In 10:18 the author concludes the central exhortation of the epistle by emphasising that because of Christ’s singularly effective sacrifice: (a) sin is forgiven, (b) therefore no more sacrifices are necessary. His finished work is the cause of the Christian’s confidence to draw near and worship God (10:19-22), so we read, “Let us draw near” (10:22). But before we get to the verses we are reflecting on in this post we read, “Let us hold to the hope we confess without wavering, for the one who made the promise is faithful” (10:23). After them the author writes, “If we go on sinning deliberately after we have received knowledge of the truth, there no longer remains a sacrifice for sins” (10:26). It is a terrifying warning. It is the negative implication of 10:18. Apart from Christ there is no forgiveness of sins, because no sacrifice for sin remains. It is within this larger section that the imperative to keep meeting together and encouraging each other is located. The day is approaching (10:25), so we cannot give up meeting and reminding each other of that day, urging each other to persevere. Those who turn away from Christ’s sacrifice have nothing but the fearful expectation of judgment (10:27).

Empty churchLinked to the above is the idea that church attendance is active, not passive. The author is not wagging his finger at those who bunk church. He is giving us a purpose for going to church and meeting with other Christians. “Consider how to spur one another on to love and good works…encouraging one another” (10:24-25). We saw above that this encouragement in intended to strengthen faith, helping our brothers and sisters persevere, but is one of your aims when meeting with other Christians to spur them on towards love and good works? I know that I fail on all accounts, regularly. Perhaps it is because the church is rife with consumerism or nominalism. However, the reason it is not true in my own life is simply that I do not obey God’s directive in Hebrews 10. Or, on the other hand, I have grabbed the convenient meaning in these verses — do not skip church — but ignored the responsibility given to me by God to: minister to other Christians. You may think that is the role of the pastor or preacher, but only if you ignore the obvious sense of these verses.

To summarise, we must commit to meeting with our local church for two reasons. Firstly, believers are in danger of giving up. All of us are regularly drawn away from Christ. The Christian life is hard, which is why God provides brothers and sisters to hold us accountable, to spur each other on as the day approaches. Secondly, this is the task given to all believers. If you feel that no one would miss you if you stopped attending your church it is probably because you are not actively ministering to others. We must reclaim God’s vision for church gatherings. Every Christian must remember that the Christian life is fraught with temptations to walk away. So let us consider how to spur one another on.