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2018©
Apostolic Assembly of the Faith in Christ Jesus
10807 Laurel Street
Rancho Cucamonga, CA. 91730

PUBLISHED BY THE
CHRISTIAN EDUCATION SECRETARIAT

Editor: Bishop José G. Zúñiga

Project coordinator: Bishop Francisco Quezada

- PASTORS ACCORDING TO THE HEART OF GOD -

Writers:

• Bishop Presidente John Fortino

• Bishop Felipe Lugo
• Bishop Misael J. Zaragoza
• Bishop Luciano M. Montes
• Bishop Felipe Gaxiola Gaxiola
• Bishop Elías Páez de la Cerda
• Ismael Martín del Campo III
• Bishop Steven Moran
• Pastor Jacob Rodríguez
• Adam Lopez

Cover design:
Dominic Moschetti

Editorial design:
Enoc A. Osorio López
eaol69@hotmail.com

2
INTRODUCTION
Pastoral Manual: Pastors according to God’s heart

The key person in a church is most definitely the pastor. The Bible is clear on this, even though
there is also room for other ministries in the church, as mentioned in Ephesians 4:11-12: 11 And He Him-
self gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the
equipping of the saints for the work of ministry, for the edifying of the body of Christ. The pastor is the
helm that guides the church toward new horizons. Of course, he must be directed by God, for “I can do
all things through Christ who strengthens me.”

The purpose of this manual is to give the pastor new tools in an Apostolic context. There are many
tools and resources available, as well as access to technology, but we need practical resources. The pastors
who have written these lessons are men with much pastoral and administrative experience. They have
been tested in the battlefield, and some of them have academic degrees, which gives them a high level of
professionalism. We would like to thank each of them for their willingness to write these lessons. We also
want to thank Bishop Francisco Quezada for coordinating this project.

In his bestseller, “The seven habits of highly effective people,” Stephen Covey says that we need
to be like a wood cutter, by working daily, and sharpening our axe in order to improve our productivity.
Another writer states that we should sharpen the following:

• SHARPEN YOUR MIND. Improve your skills, renew your knowledge, train your aptitudes,
strengthen your habits as well as your positive attitude.
• SHARPEN YOUR BODY. Exercise on a regular basis, sleep well and eat healthy.
• SHARPEN THE REST OF YOUR TOOLS. Continually improve your resource tools, your
networks, your technological skills as well as work space.

We hope that this manual will be a blessing to new pastors, and at the same time, will update those
pastors that have more experience in the field.

“And I will give you shepherds according to My heart, who will feed you with knowledge and un-
derstanding” Jeremiah 3:15.

Respectfully submitted,

Bishop José G. Zúñiga

Secretary of Christian Education

3
4
 PASTORAL MANUAL
CONTENT

1. Preparation for Success.............................................................................. 6

2. The Church. The Administration of the finances..................................... 17

3. Interpersonal Skills..................................................................................... 30

4. Notes on Ministerial Ethics........................................................................ 34

5. Roses and Thorns in Pastoral Ministry..................................................... 41

6. Fishing With Rods or Fishing with Nets................................................... 49

7. Pastoral Approach to Technological Resources........................................ 53

8. Personal Care of the Pastor........................................................................ 58

9. Shepherding and Impacting the new Generation.................................... 66

10. Your church and your community............................................................. 73

5
 1. Preparation for Success
By Bishop President Dr. John Fortino
I. INTRODUCTION

Many years ago, the late Bishop Leonardo Sepulveda shared with me something that was etched
in my heart forever. With reference to success and achievements in the ministry, he told me: “It is easier
to swim in the waters of criticism than to swim in the waters of applause; Criticism will lead one to seek
more of God, while applause can confuse one”. I did not understand him when he said it, but over the
years I have realized that it is a great truth that we all have to consider, those who have been called from
God to serve in the pastorate.

Speaking of pastoral success, or preparation for pastoral success, it unquestionably connects us to

other issues such as: failures, fears, goals, efforts, etc. In fact, success is not the absence of such things,
but the learning to not give up, and to have found a way to overcome the obstacles. Hence, we cannot
speak of one without having to mention others.

I have personally used a popular saying that has served me well throughout my ministerial life: “It
is better to try and fail than not to try for fear of failure”. On many occasions where I have had to make
very difficult decisions in my life, I had to let The Word of God guide my steps, not my emotions. Of
course, we feel “knots in the stomach”, but it is here where faith in God and His Word plays a very
important role in our life. Paul said: “I can do all things through Christ which strengtheneth me”.1 All
leaders have to make decisions, some simple, some not, but they must be done, and even the simple or
the difficult we will have obstacles to overcome. There is the key to success in the pastorate.

Encouraging one to make decisions, not to be afraid of failure, or to say that everything is possi-
ble in Christ, are dangerous ways of thinking when taken out of context, or without prayer and divine gui-
dance. It takes maturity, and sometimes a second opinion, sometimes the best decision is to NOT make a
decision. In my particular case, I am very careful, but I also understand that taking risks is necessary to
achieve the objectives in ministerial life. People are not remembered for the number of times they fail,
but for the number of times they succeed.2 But we cannot ignore the failures, or the times that things did
not go as we wanted. The man who achieves success has learned to look at failures as a way of not doing
things that way, that is, that he still learns from those mistakes. The true failure comes when the pastor
makes the decision to not try again, and surrenders to errors. The successful man calls his failures expe-
rience. So, will success be considered the absence of failures? No, a thousand times no. Success in the
pastorate comes with having the attitude of not losing, of not surrendering, of continuing on a little more,
of not being comfortable, rather it is the spirit of “stretching” to achieve something more. Paul said:
1 Holy Bible: King James Version, Philippians 4:13.
2 Thomas Alva Edison (1847-1931).

6
 • 12 Not as though I had already attained, either were already perfect: but I follow after, if that
I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count
not myself to have apprehended: but this one thing I do, forgetting those things which are be-
hind, and reaching forth unto those things which are before, 14 I press toward the mark for the
prize of the high calling of God in Christ Jesus.15 Let us therefore, as many as be perfect, be
thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.3

What a tremendous statement from the apostle Paul! A man who had all the credentials
to stay static, or enjoy the things he had already achieved, however, this man of God, was not satis-
fied, not with his achievements or victories, he always wanted more. The verb “apprehend” from the
Greek καταλάβω - katalabo, which means taking possession of something or grabbing something, but
with effort4. That is, the concept used by the Holy Spirit here is of someone who is “stretching” to
achieve something. It’s like the fingers are already touching it, but it needs a little more, it’s there, but it
needs to do a little more effort (stretch) to achieve what is wanted. In fact, that is the success that comes
from the sacred pages. It is to have that constant inspiration and desire to achieve something more. Not
necessarily because we want to shine, or be better than others, but because there is a dream, a vision that
is greater than us, that comes from God, and that always moves us to do more, but for His glory.

II. HOW IS SUCCESS MEASURED?

In his letters to Timothy5, the apostle Paul speaks of the qualities that the leaders of the Church
should show, and then tells the qualities he should show as a future leader of the Church. If we took Paul’s
advice as a yardstick, then we would say that success is reaching and showing all those qualities. Now-
adays, things are measured in a different way, now they are measured with numbers, quantities and si-
zes. In this regard, John MacArthur says:

• “Today it feeds the worst aspects of evangelicalism’s celebrity culture, as the sup-
posed quality of a pastor’s ministry is measured in book sales, television appearances,
and Twitter followers. When popularity is the measuring stick for success in ministry,
nothing matters more than the size of the crowd a pastor draws”.6  

If the size of the building or the number of people would demonstrate the true pastoral success,
we could say that 88% of the pastors of all the Churches in the country, were unsuccessful men.

• The Barna Institute explains: “The Analysis of Churches in America casts these figures:
the typical Protestant church has 89 adults in attendance during an average weekend. In
3 Holy Bible: King James Version, Philippians 3: 12-15.
4 Thayer’s Greek Lexicon - Strongs NT # 2638: καταλαμβάνω. http://bibliaparalela.com/thayers/2638.htm (accessed 25
March 2017).
5 Holy Bible: King James Version, 1 Timothy 3: 2-7; 2 Timothy 3: 14-4: 5
6 John F. MacArthur: How do we measure a pastors’s success? https://www.gty.org/library/Print/Blog/
B160304 (accessed, March 23, 2017).

7
 total, 60% of Protestant churches have 100 or fewer adults on a typical weekend, while
slightly less than 2% have 1,000 or more adults. Examining the figures in terms of where
adults attend, however, the statistics show that about four out of ten church-going adults
(41%) go to churches with 100 or fewer adults while about one out of eight church-going
adults (12%) can be found in churches of 1,000 or more adults.”.7

Through this mentality of numbers and sizes, those who have demonstrated their capacity to fill
the seats are seen as ministry gurus, with many others coming to their leadership conferences to learn
how they can also build an “empire” of ministry. That’s why the Willow Creek, Saddleback, and Hillsong
models are so influential - many people in church and good numbers is equal to ministry success.

By this I do not mean that numerical growth does not matter, on the contrary, it does matter, only
that it is an ineffective measure of spiritual or pastoral success. Let me illustrate this point:

Noah and the ark: Noah is known for building the ark, but he was not just a boat builder - Scrip-
ture describes him as “a preacher of righteousness”.8 And despite preaching the truth and having warned
of judgment from God for more than a century,9 he never saw a person come to faith and repentance. But
does the lack of converts mean that Noah was a failure?

We could ask the same questions regarding many of the Old Testament prophets - Jeremiah ex-
perienced decades of almost universal rejection of Israel. Was his ministry useless? Even Christ himself
decimated His own great number of followers, moving away the multitudes by teaching what was too
difficult and shocking.10 We would not question the value of the Ministries of biblical heroes, and neither
that of the Lord Jesus Christ, but by the numerical criteria today, they would not be considered successful.

In a nutshell, numbers are not an accurate measure of success in ministry. It should come as no
surprise that God’s criteria is not the same as that applied to politicians and Hollywood stars.

I personally believe this is the measuring rod that God uses to measure the pastors:

1. Fidelity to the Gospel and to what is established by the Church.

2. Teach all the values of

​​ the Church and the biblical requirements to be saved.

3. Live a life according to your calling.

These qualities when present in a pastor, definitely guarantee success. The ministry of a man is

7 The Barna Group, Ltd. 2009. https://www.barna.com/research/small-churches-struggle-to-grow-because-of-the-people-

they-attract/ (accessed, March 21, 2017).
8 Holy Bible: King James Version, 2 Peter 2: 5.
9 Ibid, Genesis 6:3.
10 Ibid, John 6: 53-56.

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measured, not by the number of people entering the building, not by the number of people arriving. The
effectiveness of a man’s ministry is measured by how similar Christ is to his people. That is the only
measure. Have you come to the measure of the stature of the fullness of Christ?11 And there is only one
tool for this, and it is the Word of God. Therefore, the success of a pastor is measured in the maturity of
his people.

III. SUCCESS PHRASES

Speaker José María Vicedo, one of the most outstanding motivational speakers of this time, in his
book: “The 50 Day Plan,” emphasizes the attitude of a winner in the men and women who have or aspire
to a fruitful leadership. There he presents 10 very interesting phrases, proverbs and sayings regarding
success.12

1. “Success is not to always to win but to never give up.” -Napoleon or n Bonaparte

2. “I don’t measure a man’s success by how high he climbs but how high he bounces when
he hits bottom”. -George S. Patton

3. “Failure is a prerequisite for success. If you want to succeed faster, double your rate of
failure”. - Brian Tracy

4. “There are no shortcuts. To be a big success, start a little earlier, work a little harder, and
stay a little later”. - Brian Tracy

5. “Success is doing ordinary things extraordinarily well”. - Jim Rohn

6. “I have failed over and over and over again in my life and that is why I suc-
ceed”. - Michael Jordan

7. “Great achievement is usually born of great sacrifice, and is never the result of selfish-
ness”. – Napoleon Hill

8. “Success is to walk from one failure to another without losing enthusiasm”. - Winston
Churchill

9. “Victory has a thousand fathers, but defeat is an orphan”. - John Fitzgerald Kennedy

10. “The really important thing is not to reach the top; But know how to stay on it.” - Alfred
de Musset
11 Holy Bible: King James Version, Ephesians 4:13
12 José María Vicedo: https://maximopotencial.com/20-frases-de-exito-para-generar-una-motivacion-insuperable-2/ (ac
cessed, March 22, 2017).

9
 IV. SUCCESS AND THE BIBLE

In this section, I would like to briefly present you with a biblical analysis of what I believe to be
true success in ministry. For this, we will reflect on these 10 Bible verses to guide us in the study.

1. Deuteronomy 29:9 Keep therefore the words of this covenant, and do them, that ye may
prosper in all that ye do.

2. Joshua 1:7 Only be thou strong and very courageous, that thou mayest observe to do ac-
cording to all the law, which Moses my servant commanded thee: turn not from it to the
right hand or to the left, that thou mayest prosper withersoever thou goest. 8 This book of
the law shall not depart out of thy mouth; but thou shalt meditate therein day and night,
that thou mayest observe to do according to all that is written therein: for then thou shalt
make thy way prosperous, and then thou shalt have good success.

3. 1 Kings 2:3 And keep the charge of the Lord thy God, to walk in his ways, to keep his
statutes, and his commandments, and his judgments, and his testimonies, as it is written in
the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou
turnest thyself.

4. 2 Chronicles 26:4 And he did that which was right in the sight of the Lord, according to
all that his father Amaziah did. 5 And he sought God in the days of Zechariah, who had

understanding in the visions of God: and as long as he sought the Lord, God made him to
prosper.

5. Psalms 1:1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth
in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law
of the Lord; and in his law doth he meditate day and night. 3 And he shall be like a tree
planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall
not wither; and whatsoever he doeth shall prosper.

6. Proverbs 3:1-4 My son, forget not my law; but let thine heart keep my commandments: 2
For length of days, and long life, and peace, shall they add to thee. 3 Let not mercy and
truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4
So shalt thou find favour and good understanding in the sight of God and man.

7. Proverbs 16:3 Commit thy works unto the Lord, and thy thoughts shall be established.

8. Proverbs 22:4 By humility and the fear of the Lord are riches, and honour, and life.

9. Proverbs 28:13 He that covert his sins shall not prosper: but whoso confesseth and for-

10
 saketh them shall have mercy.

10. Isaiah 33:15 He that walketh righteously, and speaketh uprightly; he that despiseth the
gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears
from hearing of blood, and shutteth his eyes from seeing evil.

All these verses tell us that prosperity or success is a consequence of something. There are 3
things that we will highlight from all the sacred texts we have read. Success is usually related to obe-
dience of the Word of God. God is not obligated to bless someone who is in constant disobedience. There
is a price to pay for success, and sometimes it is expensive, but it is worth it. For this analysis, I only
want to emphasize three virtues that should characterize the pastor so that he can achieve success in his
personal and ministerial life. They are:

• Humility

• Obedience

• Attitude

A. HUMILITY

As I said at the beginning, it is sometimes better to face criticism, than to receive applause, as
criticism puts us on our knees, while applause can produce false pride and fill the leader/pastor with vain-
glory. Men tend not to be humble; Humility is not the possession of all men, on the contrary, it is difficult
for us to show it and in some cases, it is impossible to be practiced. It would seem to be in the Scriptures
that the more man prides himself on his achievements, the less divine acceptance he has. That is, in the
conquest of success, we must seriously consider this factor called humility. The more success we have,
the more humility we have to show. What a difference to the consensus of the world! Rabbi Shlezinger
calls the humility factor: “The essential link to maintain success.”13 Our Lord Jesus Christ spoke a lot
about humility that should characterize his followers.

• “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, be-
cause thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my
Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save
the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and
are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am
meek and lowly in heart: and ye shall find rest unto your souls”.14

13 Rabii Aharon Shlezinger. Pekudei: The essential link between success and humility (Hebraica Digital, 2013).
14 Holy Bible: King James Version, Matthew 11: 25-29.

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 In this masterly statement of our Lord, we observe that to have a balance between what we do and
what we are is what is most important. I believe that here is the most serious problem in the life of the
pastor who is successful or is beginning to see the fruit of his work in Christ. Suddenly God begins to use
his life, miracles of healing and conversions happen, everything is moving on wheels, and also suddenly,
thoughts of self-sufficiency and self-satisfaction begin to arrive. The human “ego” begins to inflate and
then begins to believe that it is imperative for work, and that it cannot be carried out without him.

Nebuchadnezzar was a monarch who had come to the cusp of human success. Everything he
wanted was within his grasp. Nothing was left to conquer, he was the king of the known world, but made
a great mistake, he thought that he had achieved everything alone, and that he did not need anyone, and
even came to think that he was a god. Well, the story of Daniel 4 says quite the contrary, he came to
regard himself as a mad and enraged animal, with a grotesque appearance and mentally ill. He forgot to
acknowledge with humility who had ascended him and who had given him such powers. For 7 long years
he lived that way, until reason was returned, and he said a phrase that was immortalized forever:

• “34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine un-
derstanding returned unto me, and I blessed the most High, and I praised and honoured him that
liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation
to generation: 35 And all the inhabitants of the earth are reputed as nothing: and he doeth accor-
ding to his will in the army of heaven, and among the inhabitants of the earth: and none can stay
his hand, or say unto him, What doest thou? 36 At the same time my reason returned unto me; and
for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors
and my lords sought unto me; and I was established in my kingdom, and excellent majesty was
added unto me. 37 Now I Nebuchadnezzar praise and extol and honour the King of heaven, all
whose works are truth, and his ways judgment: and those that walk in pride he is able to abase”.15

As we see in this passage, there is a “bond”, a close relationship between success and humi-
lity. God cannot bless someone who does not know how to handle success and achievement. It’s like
giving a 2-year-old 5 pounds of chocolates at once, and telling him, “Eat these chocolates, but one a
day”. We know that before such a temptation the child will not do it, and will become ill. In the same way,
God cannot give you the success straightforward unless you spiritually prepare for it.

Another biblical story worthy to mention is the story of Mordechai16. A man with a deep natio-
nalist sense, lover of God and his Jewish history. Worshipper alone of God. His enemy Haman, angry
because he did not bow to him and did not kneel like the others as he passed, made his heart burn in
zeal, hatred and vengeance against Mordecai. Haman, already desperate against Mordecai, planned his

15 Ibid., Daniel 4.34-37.

16 Ibid., Book of Esther.

12
death, and went to the palace of the king to get his way. In the midst of all this plot, Nebuchadnezzar
cannot sleep, he asks for the chronicles to read and to fall asleep, when they read of the feat of Morde-
cai in saving the king’s life, the king asks what had been the reward for that man, and they said to him,
“None.” Just at that moment you hear noises in the courtyard of the palace, and the king wants to know
who he is, and they said: “Your servant Haman.” He sent for him, and the king asked him, what shall I
do with a man whom the king desires to honor? Haman thought that the king was talking about him, and
tells him what he has to do, when he suddenly stood still when Nebuchadnezzar tells him that honor is
for the Jew Mordecai. The king ordered him to do all that he had said to Mordecai.

Esther 6:10 Then the king said to Haman, Make haste, and take the apparel and the horse,
as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate: let
nothing fail of all that thou hast spoken. Then took Haman the apparel and the horse,
and arrayed Mordecai, and brought him on horseback through the street of the city, and
proclaimed before him, Thus shall it be done unto the man whom the king delighteth to
honour.

B. OBEDIENCE

Everything we do in the ministry, to be successful, has to be directly related to our willingness to

obey God and His Word. This is the key to success in the pastorate and in everything we do in our lives.

• And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to
observe and to do all his commandments which I command thee this day, that the Lord thy God will

set thee on high above all nations of the earth: And all these blessings shall come on thee, and

overtake thee, if thou shalt hearken unto the voice of the Lord thy God.17

The Lord wants us all to prosper, He wants us to be successful people, but obedience to His Word
is crucial for God to bless us. What leader has not hesitated, or has not had a moment of doubt of His
Word ... all of them! We have all had moments where it seems that what He is asking for does not make
sense, and it is not what one wants to do.

Abraham was told to sacrifice his son, Genesis 22.

Samuel was told to anoint the youngest son of Jesse as king, when everyone would ignore him,
1 Samuel 16.

Joshua was told to surround the city of Jericho seven times so that the walls would fall, Joshua 6.

Gideon’s army was reduced to secure victory, Judges 7.

17 Ibid. , Deuteronomy 28: 1-2.

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 Peter was told to go fishing “again” after having tried all night, Luke 5.

His disciples were told to stay in the place where they were for two more days, after they realized
the death of his friend Lazarus, John 11.

Paul was told to stay on the ship, while everyone wanted to jump out of the sinking ship, Acts 28.

In 1986, the Lord told me not to change the sermon that I was about to preach in a church that
was in a war zone in Wiwili, Nicaragua. Moments before I preached, the President of the Church, who
accompanied me to this service, approached me and told me that two government spies had entered the
congregation and threatened the Church. What was particular about this case is that in my notes I was
going to speak about false brothers18 who enter into our congregations. Thank God that I was obedient
to what he asked me!

This is a peculiarity of all the men that God has used in history, they are not supermen, but they
stand out by their obedience to God.19 You have to have your own story. Something that you will have to
be learning along the way. For this, you need to know the voice of the Lord very well and that is achieved
only in intimacy with Him.

C. ATTITUDE

In his book “Be Happy Attitudes”20 (Guidelines to be Happy), which was a classic in the 80s, the
late Robert Schuller makes a striking statement of the 8 ways you can achieve happiness or success, re-
gardless of the circumstances. Everything is related to the attitude with which we look at the problem, or
the things that happen to us in the leadership. At no time am I promoting a lazy spirit or taking no action
or just sitting around and waiting for something good to happen, No, I’m talking about developing an
attitude of success in any circumstance. This develops by faith in him.

Long ago I read this adage that I have been using it several times, even in a sermon: It is not your
aptitude, but your attitude, which determines your altitude. In other words, it is not ability, or skill that
determines how high you can get, but your attitude. Based on the story of Moses sending the 12 spies to
recognize the promised land in Numbers 13 and 14, we unveil 3 principles of success that characterized
2 of those 12 spies, Joshua and Caleb, facing a crowd that was contrary.

1. Your attitude at the beginning determines if it ends successfully.

18 In my notes for that sermon, going to talk about the experience of the apostle Paul with false brethren in the Church, 2
Corinthians 11:26.
19 Read the story of Shadrach, Meshach and Abednego in Daniel 3.
20 Robert H. Schuller. The Be Happy Attitudes 8 Positive Attitudes That Can Transform Your Life! (New York, NY: Ran
dom House, 1987).

14
 • There were 12 spies, 10 returned with a negative report while Joshua and Caleb said: Num-
bers 13:30 Let us go up at once, and take possession of it; for we are well able to overcome
it...

2. Your attitude determines whether you are a winner or a failure. The other 10 spies said:

• 31 We be not able to go up against the people; for they are stronger than we.... 32 is a land
that eateth up the inhabitants thereof... men of a great stature ... 33 and we were in our
own sight as grasshoppers, and so we were in their sight.

3. Your attitude determines whether problems are opportunities or giants. While everyone wanted
to stone Joshua and Caleb, they maintained a triumphant attitude when they said:

• Numbers 14: 9 Only rebel not ye against the Lord, neither fear ye the people of the land;
for they are bread for us: their defence is departed from them, and the Lord is with us:
fear them not.

The leader’s attitude is one of his most powerful weapons. Do not give up so easy. When you
cannot change the situation in front of you, change your attitude.

V. CONCLUSIONS

I have always believed that God only has sons and daughters, he does not have grandchildren. We
are all equal before him. He does not make exception of people, we all have the same privilege and op-
portunity. Although races and cultures are different, we all come from one blood21 and all have the same
chance in life to achieve success in one’s ministries. Some have found the way and know how to get
it. Others are satisfied in the state they are in and do not want “risks” and that is why they are missing
out on the great blessings that God has prepared for them. And others are just waiting for something to
happen in their lives. Nothing different is going to happen in your life if you always do the same, if you
never change anything. That’s impossible! You have to trust in the Lord, and do the impossible to see
what is possible, to look at the invisible, to see the visible.

The life of a successful leader is very exciting and full of complicated situations and also victo-
ries. There is no time to be bored when you have a clear vision of what God wants with your life. God
never ceases to amaze me, something unexpected is always happening, sometimes for good and some-
times for defiance. It is said that King George III, king of England, made notes in his diary every day. On
July 4, 1776, there was only one entrance, and it said: “Nothing important happened today”. That day the
Declaration of Independence of the United States was signed across the Atlantic.22

21 Acts 17:26
22 http://www.taringa.net/posts/offtopic/8257291/Hoy-no-paso-nada-importante.html (accessed, March 10, 2017).

15
 How many important things happen in our lives that we do not take advantage of, or not even
realize?

I wish you much success,

Bishop, J. Fortino

16
 2. THE CHURCH. THE ADMINISTRATION
OF THE FINANCES
Bishop General Treasurer Felipe Lugo

To talk about finances has been a topic of many interpretations. Finances are the means by which
large companies in the world achieve their goals. Effective administration and planning of the same, have
achieved social and economic stability of communities and families that depend on them. When we men-
tioned church finances, the topic becomes a challenge because of the needs in the congregations are quite
complicated and often frustrating due to the lack of resources to meet all of the obligations congregations
have.

Month after month the process is repeated. The pastor, as the main leader, is who ensures that
good management of the funds is available to the Church. The pastor, as the leader of the local church,
makes the decisions about the use of the money, and in some cases a Finance Committee manages the use
and ensures that all the obligations required are met.

A common process that repeats itself every month in most congregations, which leads us ask us,
¿are we doing financial administration correctly? ¿How can we modify or introduce a process that can
help the pastor?

In this article I will suggest some interventions that hopefully can help the pastor to develop a
system that will help him effectively manage the finances of the church.

It is the pastor who, within a congregation, overlooks for the wellbeing of the congregation and
the spiritual nourishment of the same, but it’s also his primary responsibility to have a healthy adminis-
tration of the church finances.

“Just as Moses, many of us already possess the tool. The word of God has been our guide as mi-
nisters to lead the people of God in their spiritual needs, but as administrators that we are, God has given
us our Constitution. It has been the constitution that as the time has gone by have guided our ancestors to
develop a good administration.

We have as an obligation, or requirement, accepted that one of the elements is a good understan-
ding of our constitution, as well as the necessary tool to help us carry out our administrative duties. The
introduction of our constitution encourage us to read it in the following manner:

“WE RECOMMEND THAT:

1. Each member of the General Board of Directors, as well as supervising bishops and district
board members, should always carry a copy of this Constitution in their briefcases. In addi-
tion, all pastors, evangelists, assistant pastors, co-pastors, and ministers should keep a copy

17
 on their desks.

2. All ministers review the constitutional text at least once a year”. 23

It is our Constitution that covers the mechanism of the economic responsibilities of established
congregations. Articles 57, 64, 66, 67, 74 and 75 of the Constitution of the Apostolic Assembly of the
faith in Christ Jesus, are essential items for every pastor and administrative local body, including to the
treasurers. These articles include the guidelines to follow in the administrative process. The Pastor is
responsible for ensuring good management practices and implementing unity unto the administrative
team to fulfill the vision of the Church.

Therefore the first step should be a good comprehension of our Constitution. One of the officials
at the disposal of the pastor is the local treasurer. It’s the local treasurer the person in charge to ensure that
the money is available to carry out the administration of funds under his care.

The treasurer is an administrator whose role is important in the history of the Church. The role of
the Treasurer is vital for the Church. The ability of the Church to operate safely depends on the financial
administration of the Treasurer. Although Ministers, or laypersons, accepting the position of Treasurer
of the local congregation may have little or no knowledge of accounting, they must understand that they
need to equip themselves academically in order to fulfilling their duties or to request the help of some
expert in the area of finance.
The Treasurer in ancient times was a Commissioner, one who was trusted with valuable resour-
ces. It was expected for him to take those resources, use them according to the purposes of his Lord, and
returned with the fruit of his effort and the original resources, so that he could bring fame to his Lord. The
key principle that melts a good administration is faithful and productive service which the pastor may
comply with the Constitution of the Apostolic Assembly.

“It is he who serves others and as a server becomes the key person of an organization. He is
responsible for devising, through all the elements available, human and non-human, all activities of the
Corporation”.24

It is therefore important that the pastor of the congregation maintains a close relationship to the
treasurer and ensure that all work involving the treasury is carry out in the proper manner and if necessary
to provide aid to the treasurer with trained staff that can provide for more effective management.

23 Part of this document was adapted by the same author of the document, “EL Obispo Elaborando con el Tesorero Distri
tal”, presented to the episcopal body, in a joint meeting on March of 2016 in Ontario California.
24 Deiros, P. A. (2006). Prefacio a la Edición Electrónica. In Diccionario Hispano-Americano de la misión (Nueva edición
revisada.). Bellingham, WA: Logos Research Systems.

18
 TREASURER OF THE LOCAL CHURCH
ARTICLE 74

I. The local treasurer can be any of the ordained ministers or those initiated into the ministry,
faithful and capable of serving in such a position. When necessary, this position may be held
by a member in good standing, who has the capacity and aptitude to carry out these duties.

II. The local treasurer must receive and record all tithes, offerings, and other contributions for the
work of the Lord, as well as all expenditures. The local treasurer is responsible for all funds
placed under his care.

III. It is the duty of the local treasurer to submit to his pastor a written monthly report of the fi-
nancial condition of the funds under his charge. In addition, in general meetings of the local
church, the treasurer must provide a detailed report of all income and expenditures for that
period, including information about how the funds were allocated.

IV. Each month the local treasurer must send to the General Treasury the tithes of the previous
month’s tithing income. The treasurer must also send whatever dues have been assigned to his
church by the district bishop or the General Board of Directors

V. The treasurer can only make those expenditures that have been authorized by the pastor or in
a general meeting of the church.

VI. The treasurer shall deposit all funds in a bank account under the name of “Apostolic Assem-
bly of the Faith in Christ Jesus.” Such account must require the joint signature of the treasurer
and the pastor.

VII.With prior authorization of the pastor, the treasurer shall make all the necessary disburse-
ments to cover the church’s monthly expenditures.

The Budget: A Definition

The budget is the process of allocating resources towards a goal that expresses the vision of the
Church in monetary terms. It is the final product of a plan. A plan that can help the local congregation
reach its economic potential. A question that we have to ask ourselves. “What is the best way to ma-
nage the money of the local members? Not planning a strategy is planning to fail. The budget reveals to
everyone the mission of the Church. Although the budget can be changed, once submitted and accepted
in a general meeting of the local leadership, it becomes a commitment.

During the budgeted year, the budget it’s a tool that can be use by the treasurer to analyze if he
will be able to achieve its aim and encourage the congregation to strive to meet it. Therefore, it is an
effective means to control the local costs. I say control because there will be times when you have imple-

19
ment controls unto the administrative process into action in order to keep the congregation expenses in
the budget, but also in cases of emergency, the pastor can inform the district Bishop of the situation and
request an approval of any unforeseen expenditure, Article 65:1

Budget components:
All members of the local congregation need to be active collaborators in the finances of the local
church. Tithes, offerings and special projects must be an active part of the necessary revenue needed to
comply with the commission given by our Lord Jesus Christ. The Word of God is direct in terms of the
obligation to pay our tithes to the treasury of the local church. There are those who avail themselves of
excuses for not tithing or give offerings, and come up with negative arguments to evade their responsibi-
lities as members. Others have been deceived and evade their responsibility of being faithful partakers in
tithing, because they have doubts about how things are spent in the local church. Real and true challenges
of which pastors must ensure that they do not neglect their main mission: To be good Stewards of the
church of God.

On a personal level, the love for the Lord must be expressed in our recognition of those who ad-
minister the finances and gave the due respect toward the person who is the administrator as long as they
minister honorably for the of our local church.

Pastoral Salary
Pastors have the right to receive compensation from the church they pastor. The compensation
package is determined by the finances of the local church and approved by the District Supervisor. The
following are the Apostolic Constitutional provisions for the pastor

Article 67 Provision Taxable

Article 67 “Pastors have a right to receive an hono- Yes
Section 5 rable salary from the church they pastor” This is the base salary
Article 67 “Pastors have a right to a yearly two-week Yes
Section 6 paid vacation, with the benefit of salary.” This is paid time off.
“Pastors have a right to receive a two-week Yes
Article 67 salary at minimum yearly to be used for This is a vacation assis-
Section 7 their vacation expenses tance in addition to paid
time off.
“Pastors have a right to a Pastor’s Day Yes
Article 67 Celebration every First Sunday of June or Offering received from the
Section 8 on a date that is most convenient for the church is taxable
church.”

20
 “If the economic possibilities of the church No
Article 67 allow, pastors have a right to a medical in- This is a fringe benefit.
Section 9 surance plan for him, his wife, and children
under the age of eighteen.
No
“According to the economic possibilities
Article 67 If you have an accountable
of the church, all church related expenses
Section 10 reimbursement plan.
shall be covered for the pastor.”

Pursuant to the Pastor’s Retirement docu-

ment, supervising bishops and pastors will
have funds allocated from all their respec-
tive treasuries toward their retirement in
No
the amount of three (3) to seven (7) per-
Article 19 As long as the church is
cent, with the exception of national project
Section 7 depositing funds in certi-
funds. These monies are to be deposited in
fied retirement account.
a certified retirement account. An amount
shall be established as an initial deposit for
this benefit, according to the position and
seniority of the district bishop or pastor.
Pastors are considered employees of their local church. This has been a gray area for a number of
years. Some churches treat their pastors as outside contractors and issue 1099’s. Pastors should report
their income as an employee for the following reasons:

yy The value of fringe benefits will be nontaxable.

yy The audit risk is much lower. Those that report as self-employed face a higher risk of being
audited because there are no tax withholdings.

yy Reporting as an employee avoids the additional taxes and penalties often assessed against
ministers who are reclassified as employees by the IRS.

yy The IRS considers most pastors to be employees; and most pastors are employees under the
test applied by the IRS Tax Courts.

Before the mid-1980s, church pastors were considered to be “self-employed.” Issuing a 1099
back then was the proper treatment for tax filing at the end of the year. Today, the IRS considers pastors
to be “employees” of the church, but with a mandated “dual status.” This means that a pastor is consi-
dered an employee of the church for federal income tax purposes and self-employed for Social Security
and Medicare purposes. Internal Revenue Service Publication 517, Social Security for Members of the

21
Clergy and Religious Workers, states the following regarding pastors:

You are considered a self-employed individual in performing…ministerial services for social se-
curity purposes. However, because of common law rules…you may be considered an employee for other
tax purposes.

Because we are a church denomination, most if not all our pastors would be considered emplo-
yees because of common law rules.
In order to be classified as a clergy member (Pastor) for this special dual status, the pastor should
meet these criteria:

1. Be licenses or ordained

2. Administer church sacraments: weddings, funerals, baptisms, communion, etc.

3. Be considered a religious leader by their church.

4. Conduct religious worship

5. Assume church management responsibilities.

FEDERAL INCOME TAX WITHHOLDING

The IRS does not require federal income tax withholdings to be deducted from pastor’s pay-
checks. However, pastors are still responsible for paying federal income tax on their base salary. The
amount of taxes paid at the end of the year will depend on marital status, total household income, deduc-
tions for interest payments on their home (if they own it), the number of dependent children, and other
tax deductions and tax credits allowed by federal income tax laws.

SOCIAL SECURITY AND MEDICARE TAX

Social security and Medicare taxes are collected in one of two ways:

yy Under the Self-Employment Contributions Act (SECA), the self-employed person pays all
the taxes.

yy Under the Insurance Contributions Act (FICA), the employee and the employer each pay half
of the taxes.

A church cannot withhold and match Social Security and Medicare taxes (FICA) from a pastor’s
wages. Therefore, Pastors pay their Social Security and Medicare taxes under the SECA system. They are
subject to a 15.3% tax.

22
 HOW DOES A PASTOR PAY HIS TAXES?

The following are the options the pastor has in order to pay his tax liability:

yy The church treasurer can withhold enough Federal income tax to cover both the Federal In-
come Tax and Social Security/Medicare taxes if the pastor chooses to complete form W4. It
is highly recommended that the pastor seek tax advice from a certified tax preparer on how
much should be withheld before turning in a W4 to the church treasurer.

yy Pastors can also choose to estimate their taxes and pay them quarterly on their own by filing
form 1040-ES which is the estimated tax form.

yy Pastors can choose to pay the entire tax liability upon filing their income taxes.

Pastoral Housing Allowance

Pastors who own or rent a home do not pay federal income taxes on the designated portion of their
salary that is considered a housing allowance. Churches can choose to designate a portion of the pastor’s
salary as a housing allowance, which provides tax relief from Income Taxes, however, the allowance is
still subject to self-employment tax which 15.3%. The following may be considered as part of the hou-
sing allowance designation:

ESTIMATED 2017
HOUSING EXPENSE
AMOUNT
Down Payment on home $
Mortgage payments on a loan to purchase or improve your $
home (include both principal and interest)
Real Estate Taxes $
Property Insurance $
Utilities (Electricity, gas, water, trash pickup, local tele- $
phone, charges, etc.)
Furnishings and appliances (purchases and repairs) $
Structural repairs and remodeling $
Yard maintenance and improvements $
Maintenance items (household, light bulbs, pest control etc.) $
Homeowners association dues $
Miscellaneous $
TOTAL ESTIMATED EXPENSES FOR 2017 $

The housing allowance should be:

1. Adopted by the church administration or congregation

2. In writing in minutes

23
 3. In advance of the calendar year. Churches who fail to designate in a timely manner will risk
the opportunity of the pastor not being able to claim the designation.

It is important to note that tax code limits the nontaxable portion of a church-designated housing
allowance to the fair rental value of the home that is furnished plus utilities. If an audit deems that the
allowance is above fair value, anything above fair value will be taxable.

Church Reporting Requirements

With laws constantly changing and so many rules to keep track of, it is highly recommended that
a church consider utilizing a payroll service. Churches who decide to go this route will need to use their
own EIN number and apply for their own state employer account number if there are other employees
besides the pastor. A payroll company can help the church apply for the state number. Please remember
that the EIN should be applied for by the General Offices if the church does not have one already.

The following are required to process payroll:

1. An employer identification number (EIN)

2. Social Security number from each employee

3. Obtain a W4 from each employee

4. Calculate wages

5. Determine the amount of taxes withheld

6. Deposit withheld taxes using the Electronic Federal Tax Payment System

7. File form 941 quarterly with the IRS which reports the wages and taxes withheld of each
employee to the IRS

8. Issue a timely W2 to each employee

9. Send a copy of the W2 and W3 transmittal form to the Social Security Administration.

In cases in which the Church has a small congregation and is determined that the entire salary
given to the pastor is designated as housing subsidy, it is not necessary to issue a W2. The church can
provide a report to the pastor of the total amount of the allocation of housing paid along with the desig-
nated housing allowance minutes.

Other areas of consideration for the local budget:

Planning the components of the budget, it is necessary that the following are included: wages, sa-
laries, travel expenses, car, phone, conventions, meetings and benefits (vacation, retirement plans, health
insurance, including spouse and children under age, education, bonuses, bonuses and awards in special
days, birthdays, anniversary, and special offerings), i.e., all those payments, which the local congregation

24
pays who in her Minister.

Pastor, staff assistants’ salary. The pastor’s salary must be analyzed and considered as the most
important of the Congregation. Necessary precautions have to be taken into account so that future costs
are planned to support the pastor’s family in case he perishes.

The pastor should receive their salary and benefits under Article 57: IX to XIII.

IX. The pastor’s salary shall be based on the annual budget of the church’s income. This salary
can either be percentage based or a fixed weekly or monthly amount, subject to the approval
of the respective supervisor.

X. Annually or as deemed necessary, or at the request of the pastor and upon the district bishop’s
approval, the bishop or the auxiliary elder shall meet with the assistant pastor and local mi-
nisters to agree on the pastor’s salary. This agreement will be announced at a general meeting
of the church.

XI. Every pastor has the responsibility of supervising the administration of the tithes and offe-
rings of the church. Tithes shall be used to pay the approved pastoral designated salary.

XII. In the event the tithes received do not meet the monthly budget to cover the approved pastoral
salary, the pastor shall have the right to use monies from the general fund of the local church.

XIII. Pastors who are not dedicated full time to their pastoral duty due to a secular job outside the
Apostolic Assembly shall have periodic agreements with their district bishop regarding their
weekly salary, subject to approval from the Bishop President. Once a pastor dedicates him-
self full time to his pastorate, he shall have the right to receive all of the benefits stipulated in
this article.
XIV. The pastor salary should be based on the annual budget of the income of the Church. Either a
percentage or an amount fixed on a weekly or monthly basis, and will require the approval of
the respective supervisor. Annually, or when deemed necessary or at the request of the pastor,
the district bishop or the auxiliary elder. It has to be authorized by the Bishop, and with the
agreement of the assistant pastor and ministers with regard to the assignment that must be
received by the pastor. The agreement should be notified at a general meeting of the Church.

An individual review to define the responsibility that treasurers must possess. They are partners
whose mission is to comply with what was agreed by the Board of Directors that we serve. Treasurers
need to understand that agreed salaries represent a complex matter, since when a person accepts a res-
ponsibility, they take on a job that requires a daily function, a pattern of activities and a wide range of
relationships inside and outside the Church, which require a compensation. In Exchange for this inter-
changeable symbolic element, known as money, the pastor, is therefore able to commit much of them-
selves, of their effort and their life, and so it is the constitutional responsibility of the Treasurer to comply

25
with what is agreed and not let human feelings interfere with their strict compliance with.

The salary of the pastor is the responsibility of a group of people that are very close to the pastor.
Ministers, secretary and local leadership should make the necessary salary recommendation. The trea-
surer, based on the monthly financial reports has to organize an analysis and should recommend the pas-
toral salary to the local government. He should be the one, according to his responsibility, who makes the
proper implementation of the salary once approved by the district bishop.

Once the process has taken place and with the approval of the majority of the local leadership mem-
bership, it should be noted in the minutes of the meeting the amount of the pastor salary and its benefits
of the incoming year.

We recommend the following benefits trusting that the treasury of our congregations are sufficien-
tly strong to be able to comply with the constitutional mandates.

Suggested Pastoral Benefits: Per diems, automobile, telephone y benefits (vacations, retirement
plans, medical insurance, education, gratifications, and bonus and recognitions on special days, birthday,
anniversary, and special offerings).

Per Diem. From the Latin, viaticum came to the English language as PER DIEM. The concept is
use to name the funds that are given to a person for travel expenses. Such expenses that a pastor makes
are real and the congregation should try to help their pastor. It’s up to the treasurer to formulate a form to
help the pastor have the necessary fund to cover his travel expenses. Such as gasoline and lodging, if he
has to spent the night, meals and any other expense in case he has the night because of the distance.

Once the expenses are submitted to the board for their analysis, discussion and approval they
should be noted in the minutes of the meeting so that they can be presented to the local congregation. All
agreements should be documented and file.

Automobile. The practice today in many congregations is to acquire automobiles for the use of
the pastor. In others that don’t have the capacity to buy automobiles for the transportation of the pastor,
the pastor is given a rental allowance according to the need. In both cases the help is essential, being that
they supply the need of having an automobile to make the necessary visitations.

I suggest that any agreement taken by the Congregation concerning the method of transportation
for the pastoral use must be decided by the local membership at a full meeting of the congregation. Once
accepted, the decision should be properly documented in the minutes of the local meeting.

The pastor should not take the initiative to acquire a car or the benefit of it, before presenting it to
the local leadership for approval and then at the first general meeting of the church and it should receive
a majority approval, before acquiring the vehicle. We cannot, and we must not be independent in the
decision-making process involving the pastoral benefits. Article 66:8

26
 Maintenance and Telephone Expenses. Gasoline and telephone expenses are necessary and in-
dispensable. Once more, it is the responsibility of the treasurer to present a plan of how to provide these
pastoral expenses. There are several ways of dealing with these expenses. The existing recommendations
is that they can be expenses that assign certain amount of money per month to the pastor.
Other important benefits for the pastor is the retirement contribution of 3% to 7% for the pastoral
retirement. According to Article19:7, of our Constitution, the pastor should receive the contribution for
his retirement from the church monthly income except national projects such as Flor Azul, Precious seed
and reaching America. The Treasurer must establish an authorized retirement account and ensure that
they’re deposit each month to help establish the pastoral retirement plan properly.

Many treasurers have taken the practice of not depositing the amount of the retirement in a specia-
lized account, at the end of the assigned month. The monies not deposited in the assigned account can be
classified in another category by the IRS and pastors have to pay taxes for monies classified as income.

Another recommendation is that retirement monies should not be accumulated or not deposit in
a systematic way every month. It is not allowed that monies that are for the pastoral retirement be re-
troactive or that loans are taken out to cover the benefit when the pastor chooses to retire. A letter dated
February 2, 2005, was sent to the pastorate informing them that “also remember that this agreement is not
retroactive”, (letter sent January of 1998 by the General-Secretary) and does not allow to take out loans
for the purposes of pastoral retirement”.

Vacation and Pastoral Recognition. Other important functions of the treasurer is to plan for vacation
time and recognition of the pastor. Our Constitution provides for both, the treasurer, budget planning, and
should include them on his presentation to the local government for approval and implementation.

Once examined, the major costs involved in the treasury department, it is the time for planning of
the additional costs and define a policy, (process to carry out the agreements), on the various responsibi-
lities and additional benefits to help the pastor.

Education, compensation, bonus and recognitions on special days. Birthday, anniversary, and espe-
cial offerings. The basic function that the treasurer it the administration of the funds of the local treasury
and to make sure that there’s enough fund to cover the expenses. It is also important to have all the agree-
ments made by the local leadership and the necessary information to make sure that he poses the funding
to fulfil the agreements made.

It is the responsibility of the treasurer to not underestimate the support for their pastor. In addition
to the benefits already mentioned we also compensations, bonuses and gifts in special days, birthdays,
anniversary, and special offerings that can be part of the budget if the economic strength of the local
church is efficient. Much planning is required to cover the aforementioned benefits, and corresponds to
the pastor, in agreement with the treasurer, to ensure that these benefits are verified and thus be able to
recognize the effort of the entire administrative team.

27
 It’s honorable to recognize those that labor amongst us. “Let the elders that rule well be counted
worthy of double honor, especially they who labor in the word and doctrine. For the scripture smith, thou
shalt not muzzle the ox that treaded out the corn. And, the laborer is worthy of his reward.25

To be able to manage all benefits the treasurer should do is project a good study and ensure that all
programs function according to the constitution. These forecasts, the preparation of funds to supplement
with what has been agreed and comply with it, there will be short, medium and long term and should be
reviewed and modified periodically as we go knowing the different changes that originate in the March
of the budgeted period, (for example, a decrease in volume of tithes, inclines of expenses, emergencies
or any other event that may affect the Treasury (, adverse economy, or any other event that may affect
revenues), thus they will have impact on the forecasts made by the Treasurer.

To be able to manage all benefits the first thing the treasurer should come up with is a good plan
and ensure that all programs function constitutionally. These forecast should make the proper prepara-
tion of funds to supplement the agreements what has been agreed and comply with it. These agreements
should be short, medium and long term and should be reviewed and modified periodically as different
changes happen during the progress of budgeted period, (for example, a decrease in the income of tithes,
increase of expenses, emergencies or any other event that may affect the treasury, (adverse economy, or
any other event that may affect revenues), thus they will have impact on the forecasts made by the trea-
surer.

One thing that must not be overlook is to compare actuals with estimations, in order to analyze
the reasons for the deviations, both positive and negative, and to correct or to anticipate them in future
forecasts.

The above mentioned, the administration could focus more on the previous budget at medium-and
long-term forecasts. In what it refers to the short term, we can focus in the everyday position of the bud-
get. Here information and time play a fundamental role, since in order to obtain the targets, the treasurer
needs to do it systematically together with his pastor and have an understanding of the Constitution and
his personal obligations. I recommend that the treasurer, at the beginning of his term, spend time to fa-
miliarize himself with the practices and the obligations of the local church.
Other Documents:

Banks and Mortgage institutions are requiring more documents every day from our Assembly.
Amongst the required documents are the financial statements, (P & L) and checking accounts, mortgage
statements and the necessary insurance.

These documents are key in the preparation of the financial statements required by the banking
institutions, being that they reveal the financial strength that our Assembly possesses.

25 The Holy Bible: King James. (1 Tim 5:17–18). United Bible societies.

28
 It’s in this process where the pastor can utilize the assistance of the local treasurer to provide the
require documents by the general treasury and comply with the following:

a. The deadline to turn in the financial statement (P & L) of the churches by the pastors to the
district board is the 30th of January of each year.

b. The treasurers shall turn in the P & L’s vía internet to the general treasurer by the 15 of Fe-
bruary of each year.

c. The treasurer is the responsible person in fulfil the requirements of the required insurance and
the banking documents.

• Workers compensation insurance.

• Property and Liability insurance.

• Commercial insurance of the local church automobiles, if they have any.

• Copy of Bank Statements with the final balance at December 31, of checking, savings and
or investments.

Conclusion: The administration of the church is becoming more complex and demanding
each day. Governmental institutions are more demanding with each day that passes, and the re-
quirements are multiplied for the spiritual institutions. The function of the local treasurer is vital
to the church. The ability of the church to function peacefully depends, daily, on an effective ad-
ministration. It is the pastor with the contribution of the treasurer who can accomplish an admi-
nistration that can provide every need of the local church.

Bishop Felipe Lugo MA TH

29
 3. INTERPERSONAL SKILLS
By Pastor Misael J. Zaragoza

Interpersonal Skills Helping Connect with the Local Congregation

The importance of pastoral interpersonal skills manifests itself in several areas; the ability to
acknowledge human diversity and become sensitive to the needs and desires of others is one way in
which these skills can be exercised. If a Pastor desires to connect more intimately with his congregation
he needs to recognize the complexity of cultures that comprise his local congregation.

Further evidence in support of interpersonal skills in pastoral leadership can be seen when we
consider the corporate world, in particular the advertisement campaigns of transnational corporations.
For such corporations “Cultural differences” plays a significant role in the propagation of a particular
good or service to a targeted consumer group26. International marketing strategies attempt to remedy
this cultural chasm by formulating advertisement campaigns that are sensitive to the cultural differences
between the producer and consumer.

It would be prudent to conclude that cultural sensitivity as an interpersonal skill is vital to the
success of any campaign the hopes to connect with its target audience. The role of a pastor is distinct
yet somewhat similar to transnational corporations. Both desire to reach a broad audience; promote a
“product” in an effective and efficient manner; work with persons of diverse cultures and backgrounds;
encourage an environment that is welcoming for all people.

In order for these goals to be met, a successful pastor should be sensitive to the cultural differences
of his membership and prospective members. One of the first steps for a pastor to take in order to obtain
greater cultural sensitive as an interpersonal skill is to attempt to “understand the different communication
styles in cross-cultural communication situations”27.

Navigating Culture Clash: Individualism versus Communitarianism

An example of cultural differences affecting interpersonal relationships can be seen when we

consider the subject of individualism versus communitarianism. Individualism is commonly found within
North American cultures and is approaches interpersonal relationships as being relationships between
individuals; communitarianism chooses to view interpersonal relationships as being relationships between
groups of people (families, communities, etc.) rather than individuals28. Certain Asian and Latin countries
are rooted in the communitarianism culture; the need of the family or community is typically placed
above the need of the individual. This is contrary to the dominant American culture which promotes the
need of the individual above the need(s) of others.

26 Jong Woo Jun and Hyung-Seok Lee, “Cultural differences in brand designs and tagline appeals,” International
Marketing Review 24 (2007) P 474
27 Ibid., P 475.
28 Ibid., P 480.

30
 This disparity between the needs of the individual self versus the needs of the family/community
may produce strains on the relationship between the local church and its cultural-minority membership.
Using cultural-sensitivity as an interpersonal skill will help a pastor negotiate these tensions by developing
curriculum or promoting activities which offers cultural validation. Such validation will only compliment
the pastor’s objective of developing a friendly and inviting local church. Understanding the differences
in communication between the various cultures comprising his local congregation will help the pastor
negotiate better methods of connecting with his congregation.

Pastoral Family’s Responsibilities and Congregational Expectations

The use of interpersonal skills by a pastor is beneficial to his family health as well as the health
of his congregation. Although the use of such skills helps improve his ability to connect with his
local membership, they can also be exercised to help maintain a sound family life by nurturing better
communication within the family as well as to promote a more realistic view of the expectations and
responsibilities of being pastors.

The stressors of being a pastoral family are numerous and can burden its members who must
face the difficulties of being a pastor’s wife or child on a daily basis. This stress can lead to unnecessary
strain on the family relationship and may abruptly bring damage to a pastor’s home. According to a study
titled, Demand, Support, and Perception in Family-Related Stress Among Protestant Clergy, the more
demanding a local congregation is towards the pastor and his family the “lower the pastor’s well-being
and life satisfaction” will be as well as an increase in the chance of pastoral “burn-out” 29.

This evidence assumes that the attitude and expectations of the local congregation is the primary
culprit in the pastor’s overall well being. However, this study also suggests that the pastoral family’s
“perception factors” plays a strong role as well30. The manner by which a pastoral family interprets the
daily demands of the congregation is instrumental in determining the over quality of life for during their
term as pastors. Using the notion of perception factors and their impact on pastoral satisfaction, this study
asserts that it would be prudent for more efforts to be taken in changing the perception patterns of pastors
rather than focusing solely on reducing stressors emanating from the local congregation31.

One strategy suggested is to “teach clergy how to anticipate criticism, understand what it means
personally and professionally, and respond constructively.” 6 which can be achieved by training pastors
in the use of interpersonal skills which then be used to negotiate the congregational demands as well as
help them perceive their stressors and responsibilities in a constructive manner 32. These interpersonal
skills should be used by the pastoral family to “introduce a greater degree of realism” in regards to the
demands and expectations they will face as a pastoral family.

29 Cameron Lee and Judith Iverson-Gilbert, Demand, Support, and Perception in Family-Related Stress Among Protestant
Clergy,” Family Relations 52 (July 2003) P 255
30 Ibid.
31 Ibid
32 Ibid

31
 Evidence of this can be seen in the following excerpt from this study: “The minister in possession
of [interpersonal skills] also must help his or her family members to have appropriate expectations of
what life in a congregational context will be like.”33 By applying interpersonal skills to evaluate the
expectations and stressors related to being a pastoral family one can argue that the burden associated
will be somewhat alleviated; the quality of life for the family would be increased and the stress related to
being a pastor would therefore be reduced.

It should also be noted that the study also suggests that interpersonal skills should be exercised
between members of the pastoral family as well. This practice is suggested to ensure that each member
of the pastoral family is aware of his or her own personal expectations and social-roles. This will also
help ensure that every member of the pastor’s family is aware of the sacrifices expected and the burden
that they each must carry. For the pastor, the use of interpersonal skills within his family will help him
understand that some members of his family may not feel the same calling to the pastorship as he himself
may feel; this will allow him to negotiate such occurrences effectively and sensibly within the family.

Effective Leadership and Emotional Intelligence

According to a study by the University of Nebraska-Lincoln, the level of emotional intelligence

is somewhat instrumental in a leader’s ability to effectively lead his or her membership. In addition
to emotional intelligence there are other traits as well that influence a leaders such as: “intellectual
stimulation, individualized consideration, inspirational motivation, and idealized influence-achieve
greater employee performance, effort, satisfaction, and organizational effectiveness.”34.

Furthermore, this study asserts that those who are of “greater likelihood of exhibiting” traits
indicative of an effective leader are typically those who have developed “strong interpersonal skills”35.
From this study we can conclude the importance of interpersonal skills in pastoral leadership. Aside from
spiritual criteria a prospective pastor should exhibit competence of interpersonal skills in order to inspire
a following. The use of these skills will help the pastor motivate his congregation as well as teach him
how to better connect with those he shepherds.

Communication Skills and Marital Satisfaction

Interpersonal skills are also essential for a pastor who desires to maintain a strong marital relationship
with his spouse. The stress of pastoring over a congregation may place severe strain on the relationship and
communication channels between a pastor and his wife. This strain may lead to unnecessary stress, poor
job performance and ultimately irreparable marital damage. According to this study, the interpersonal
skill of communication is a major determinant of “marital satisfaction”36. It can be argued that pastors
33 Ibid., P 256.
34 John E. Barbuto Jr. and Mark E. Burbach, “The Emotional Intelligence of Transformational Leaders: A Field Study of
Elected Officials,” The Journal of Social Psychology 146 (February 2006), P 51
35 Ibid. P 60.
36 Brant R. Burleson and Wayne H. Denton, “The relationship between communication skill and marital satisfaction: some
moderating effects,” Journal of Marriage and Family 59 (November 1997), P 884

32
who do not employ healthy communication skills between himself and his spouse will suffer marital
distress and consequently poor job performance as a pastor.

Further evidence suggests that a majority of strife within a marriage is rooted in “misunderstandings”
from “ineffective communication” which eventually leads to “frustration and anger”37. Training in the
interpersonal skill of communication between a pastoral husband and wife will help encourage healthy
communication channels between the two. This will ensure that less avoidable marital frustration occurs
and will provide a more pleasing overall experience for both. One suggested method by which a pastor
and wife can obtain these communication skills is via marital therapy.

The application of communication skills within a pastoral marriage benefits not just the marriage
but also the local congregation by allowing the pastor and wife to better focus on their congregational
responsibilities. It would also be prudent to assert that such communication skills between pastor and
wife will also help them be more effective when ministering to married couples who lack such skills.
These interpersonal skills can be mastered and subsequently taught to other couples. This trickle-down
effect of interpersonal skills becomes a blessing to the congregation, married couples in need of guidance
as well as the pastor and his wife.

BIBLIOGRAPHY

Barbuto Jr., John E., and Burbach, Mark E. The Emotional Intelligence of Support, and Perception in
Family-Related Stress Among Protestant Clergy,” Transformational Leaders: A Field Study of Elected
Officials, The Journal of Social Psychology 146 (February 2006).

Burleson, Brant R. and Denton, Wayne H. The relationship between communication skill and marital
satisfaction: some moderating effects, Journal of Marriage and Family 59 (November 1997).

Jun, Jong Woo, and Lee, Hyung Seok. Cultural differences in brand designs and tagline appeals,
International Marketing Review 24 (2007).

Lee, Cameron, and Iverson-Gilbert, Judith. Demand, Family Relations 52 (July 2003).

37 Ibid.

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 4. NOTES ON MINISTERIAL ETHICS
By Bishop Luciano M. Montes

Scripture: “Pay close attention to yourself and to your teaching; persevere in these things, for as you
do this you will ensure salvation both for yourself and for those who hear you”. (1 Timothy 4:16)

Today’s ministers walk an ethical tightrope. At one moment they may serve as prophets, priests, or
educators; in the next, they may be administrators, counselors, or worship leaders. Each of these roles
raises ethical dilemmas and exposes moral vulnerability not faced by doctors, lawyers, or other profes-
sionals. If ministers are to be ethically sound and soundly ethical, it is our conviction that these pillars of
truth must stand sturdy and deep.

1. We are convinced that most ministers want to be persons of integrity, persons whose profes-
sional lives uphold the highest ethical ideals. Christ’s moral imperative in the Sermon on the
Mount, “Be perfect, therefore, even as your heavenly father is perfect” (Mat. 5:48) is a call for
Christian maturity in all disciples.

2. Being good ministers suggests that developing moral character and conduct is a difficult pro-
cess. Neither a salvation experience nor a call to ministry ensures ethical uprightness.

3. Although the basic moral character of ministers has been formed before they enter seminary or
begin serving a church, every cleric needs training in ethics and spiritual formation. Success
in the ministry depends on how well you get along with people and how Christlike you are.
Both of these traits are learned skills, not natural endowments.

4. Since ethics can be improved through diligent study, there is an art to doing ethics, one which
can also be learned. Before entering the gospel ministry, every ordained church leader must
be examined by some responsible group to determine moral and spiritual fitness. Christians
rightly assume a person set apart by a church or denomination measures up the biblical stan-
dards enumerated in 1 Timothy 3:1-7)

5. The central moral choice facing the Christian minister is the same one confronting all pro-
fessional persons: Will I be an enabler or an exploiter? Ministers, like doctors and lawyers,
must be sure the service they render is given to enable, not in order to manipulate financially,
sexually, or in any other way.

6. This final affirmation may surprise you: A ministerial code of ethics, if used appropriately,
can be beneficial, both to ministers and to the churches they serve. If a life of moral integrity
is the goal of every shepherd of God’s people, and if the Christian community desires to en-
courage and support that intent, a written ethical covenant can enhance that purpose. From
biblical times to the present, the moral character of the proclaimer of the gospel was expected
to be exemplary and “above reproach” (1 Tim. 3:2). Being a good minister has always meant

34
 more than just maintaining minimal standards. It is a call for maximum discipleship. To be an
evangelist of the kingdom of God involves lordship––the rule and reign of God over every
area of your life.

The Minister’s Vocation: Career or Profession?

Oliver Sacks began his book, The Man Who Mistook His Wife for a Hat, with the fascinating
story of a person suffering from agnosia. Dr. P. (the patient) was a distinguished musician and teacher in
Berlin. His students first recognized his strange behavior when he was unable to identify people he knew.
In addition, he often mistook objects like parking meters and fire hydrants for young children. At the
close of one session with Dr. Sacks, Dr. P. started looking for his hat. Finally, he reached toward his wife’s
head and tried to put it on his own.

Agnosia is a psychiatric term for loss of the ability to recognize familiar objects. Dr. P.’s illness
prevented him from recognizing persons, for he saw faces only in bits and pieces. Although he retained
a highly abstract cognitive ability, he could see being only as partial shapes. Incredible as it seems, Dr. P.
got along well despite his disability and he was able to work until the end of his life.

Amusing and yet tragic, the case of Dr. P. resembles ministry and ministerial ethics. Today’s minis-
ter must wear many “hats.” Every student of theology knows that a call to become the minister of a church
is a call to various tasks. Preaching, teaching, counseling, visiting, administrating, promoting, recruiting,
leading worship, and community service are just a few of those roles. The unseen danger for the busy re-
ligious worker is “clerical agnosia,” becoming the minister who mistook a church member for one of his
hats! In short, persons can be lost in the midst of an active ministry.

What has caused this multiplication of roles which increases the risk of contracting clerical ag-
nosia and overlooking persons? The Dr. P. story is a parable of what can happen to any church overseer.
Without realizing it, pastors and other ministers can slip into believing that all is well as long as the “bits
and pieces” of people are visible. Ministry can become very impersonal. Church members begin to look
like consumer-oriented clients, and the church itself takes on the appearance of a corporation whose
chief executive must work to keep “profits” high and “customers” happy. Amidst this busyness, the real
purpose of ministry can be lost.

The Call to Ministry

A basis prerequisite for an ethical ministry is a clear understanding of the minister’s calling.
How does a person enter vocational Christian service? Does a candidate receive a divine calling from God
or simply choose a career? Is the ministry an occupation or a profession? What does the office itself re-
quire of the ordained: an inspiring moral life, effective church leadership, polished ministry skills, sound
theological beliefs, unerring professional conduct, or some combination of these ministerial attributes?

How important it is for first time clergy to have a clear understanding of their role. Every church
has an unwritten list of expectations for its ordained, and, similarly, each new church shepherd arrives
with a notebook filled with plans and priorities. The two sets seldom match. Much disappointment and
many tensions during the first years arise from such misunderstandings. The result can be catastroph-

35
ic: increasing conflict, ministerial fatigue, and even forced termination. Yale professor Gaylor Noyce
asserts, “Clergy ‘burn-out,’ so publicized, results more from a blurred pastoral identity than from over-
work. Professional ethics well taught counteracts that kind of haziness.”

Be shepherds of God’s flock that is under your care, serving as overseers–– not because you
must, but because you are willing, as God wants you to be; not greedy for money, but eager to
serve; not lording it over those entrusted to you, but being examples to the flock (1 Pet. 5:2-3).

As we seek a clear understanding of the minister’s calling, it should also be noted that the term
“vocation,” “profession,” and “career” have multiple meanings. William F. May, of Southern Methodist
University, has suggested that this confusion of terminology has created tensions. He first points out that
every Christian has a vocation, which traditionally has meant a commitment to God and neighbor. A ca-
reer, however, is a more selfish thing; it is a means to pursue one’s own private aims and purposes. Instead
of asking what is the need of the community, a career person asks, what do I want to be and where do I
want to go? If this last question is uppermost in your mind, does that not mean you are pursuing a career,
and not answering a call?

If we who are ministers call ourselves professionals, what significance does this have for ministe-
rial ethics? Acknowledging the danger of being redundant, let us one more time affirm that if the Chris-
tian minister is a professional, he is committed to certain ideals. The standards of professional practice
which apply to the Christian ministry include these ethical obligations:

1. Education. The minister will prepare for Christian service by experiencing a broad liberal
arts education, followed by specialized training in theology and ministry. Ministers will also
be committed to a lifelong process of study and growth which prepares them for continued ser-
vice. (2 Tim. 2:15).

2. Competent. The church shepherd will develop and refine pastoral gifts and vocational skills
in order to act competently in any situation that requires the minister’s services (Eph. 4:11, 12;
1 Cor. 12:7f).

3. Autonomy. The minister is called to a life of responsible decision making involving potentially
dangerous consequences. As a spiritual leader, the minister will make decisions and exert
pastoral authority in light of the servant-leader model exemplified by Christ (John 13:1-16).

4. Service. The minister’s motivation for ministry will be neither social status nor financial re-
ward, but rather out of agape love to serve others in Christ’s name (1 Cor. 13).

5. Dedication. The minister “professes” to provide for society something of great value, the
“good news” of God’s salvation and the demonstration of God’s love through Christian mi-
nistry. To these values the called of God is dedicated (Rom. 1:11-17).

6. Ethics. In relation to congregation, colleagues, and community, as well as in personal life,

36
 the ordained will live under the discipline of an ethic which upholds the highest standards of
Christian morality (1 Tim. 3:1-7; 2 Tim. 2:15).
“Being a Good Minister in a Not-So-Good World” is obviously a matter of being; however, it is also
a matter of doing and a matter of living. Like a three-legged stool, each of these ethical supports is need-
ed to keep us from falling and failing in our moral choices.

Being Good––The Ethics of Character

In one way or another, every minister has felt the weight of his own humanity. We have all
failed––if not in the flesh, then in the spirit. The question is not, “Have I ever failed?” Rather it is, “How
do I live as a human being in the world and not be controlled by my own human appetites?”

It all begins with the development of the inner life––something we call character.

The Meaning of Character

Character is basic to all ethical decisions. Who you are determines what you do. Jesus stressed that
truth in His teachings, especially in the Sermon on the Mount (Matt. 5––7). Jesus taught that it is futile to
pray or to give gifts to the poor in order “to be seen by others” (6:1-8, NRSV), for wrong motives nullify
good deeds. He condemned the superficial righteousness of many scribes and pharisees.

Being Good––The Ethics of Conduct

Modern ministers are especially vulnerable to this trilogy of temptation; the three are uniquely
related. “Money manifests itself as power. Sex is used to acquire both money and power. And power is of-
ten called ‘the best aphrodisiac.’” The minister’s world often seems like an ancient Roman coliseum with
three voracious lions––greed, lust, and power. The biblical writers often use the word good, to identify
moral and spiritual values.

He has told you, O mortal, what is good; and what does the Lord require of you but to do jus-
tice, and to love kindness, and to walk humbly with your God? (Mic. 6:8, NRSV).

Living Good––The Ethics of Integrity

No other professional is expected to model integrity as is a church minister.

The Meaning of Integrity

The term “integrity” appears sixteen times in Scripture. The Hebrew word for it is tom or tummah
and means “whole, sound, unimpaired, perfection.” It is used to describe biblical characters like David

37
(Ps. 7:8), Solomon (1 Kings 9:4), and Job (Job 2:9). None of these men were morally perfect, buy they
each model a life of wholeness and maturity.

In the New Testament Paul reminded Timothy that in personal character, family relationships,
and spiritual commitments, the one called to shepherd God’s flock must be above reproach (1 Tim.
3:1-7).

The Ministerial Code

I.- The Minister and His Work

1. As a minister controls his own time, he should make it a point of honor to give full service
to his congregation.

2. Part of the minister’s service as a leader of his people is to reserve sufficient time for serious
study in order to thoroughly apprehend his message, keep abreast of current thought, and
develop his intellectual and spiritual capacities.

3. It is equally the minister’s duty to keep physically fit. A weekly holiday and an annual vaca-
tion should be taken and used for rest and improvement.

4. As a public interpreter of divine revelation and human duty, the minister should tell the truth
as he sees it and present it tactfully and constructively.

5. It is unethical for the minister to use sermon material prepared by another without acknow-
ledging the source from which it comes.

6. As an ethical leader in the community, it is incumbent on the minister to be scrupulously

honest, avoid debts, and meet his bills promptly.

7. The minister should be careful not to bring reproach on his calling by joining in marriage
improper persons.

II.- Relations with the Congregation

1. In accepting a pastorate, a minister assumes obligations which he should faithfully perform

until released in the constitutional manner.

2. As a professional man, the minister should make his service primary and the remuneration
secondary.

3. A minister should not regularly engage in other kinds of remunerative work, except with the
knowledge and consent of the official board of the Church.

38
4. The confidential statements made to a minister by his church members are sacred and not to
be divulged.

5. As a minister especially charged to study the peace and unity of the Church, it is unwise as
well as unethical for a minister to take sides with any faction in his Church, in any but ex-
ceptional cases.

6. The minister is the servant of the community and not only of his Church, and should find
in the opportunity for general ministerial service a means of evidencing the Christian spirit

III.- The Minister and His Church Members

1. The minister should remember that he is pastor of all his people. He should avoid the display
of preferences, and the cultivation of intimacies within the church which may be construed
as evidence of partiality. He should not attach himself to any social set either in the church or
in the community. He should not allow personal feelings to interfere with the impartial nature
of his ministrations.

2. In the case of church controversy, the minister should maintain an attitude of good will to all,
even when he himself is the subject of controversy.

3. In is unethical to divulge the confidences of the members without their consent.

4. Professional service should be gladly rendered to all, without regard to compensation, except
for necessary expenses incurred.

IV.- The Minister and His Brother Ministers

1. It is unethical for a minister to render professional service within the congregation of ano-
ther minister, or to occupy another minister’s pulpit, without the consent of that minister, whe-
never obtainable, and this consent should be given readily.

2. He should be very careful not to proselytize among the members of another church.

3. He should discourage all overtures from a church whose minister has not yet resigned.

4. He should always speak with good will of another minister, especially of the minister who
has preceded or followed him in a church. It may be his duty, however, to bring to the
attention of the responsible officials of the fellowship any instance of gross professional or
personal misconduct that may injure the good name of the ministry.

39
 5. The minister should be very generous in responding to reasonable requests for assistance
from his brother ministers and Assembly officials, remembering that he is one of a larger
fellowship.

6. It is his duty to show a friendly and co-operative interest in his brethren, attending the group
meetings of the ministers, assisting his brother ministers with labors of love, defending them
against injustice, and supporting them with kindly concern in their hours of need or distress.

Excerpts from the book Ministerial Ethics, Being a Good Minister in a Not So Good World,
by Joe E. Trull y James E. Carter; published by Broadman & Holman, 1993.

40
 5. Roses and Thorns in Pastoral Ministry
By Bishop Felipe Gaxiola Gaxiola

Memories of a pastor from the past century and from this century

Introduction

There was a certain king who was looking for a good husband for his daughter. He convoked all
the young men in his kingdom to participate in a contest to select the ideal husband for her. All interested
men were to present themselves in their bathing suits at the enormous pool of the monarch’s palace.

The day came and a numerous group of young men arrived, dashing and aspiring to the pool’s
edge. However, the pool was infested of crocodiles, sharks, and other challenging and starved fishes who
waited for the moment for one of the young men to fall and be immediately devour him. The sovereign’s
spokesman conveyed that whosoever dared to lunge himself into the waters, and arrive safe and well to
the other side, would become the husband to the daughter, and as such the successor to the throne.

Minutes passed and no one dared even to dip into the water. Suddenly, a sound could be heard of
one of the falling into the pool and who desperately swam, closely followed by all those aquatic beasts
who were trying to tear him limb by limb and so put an end to their forced fast.

Once he came out victorious from the waters accomplishing the noteworthy feat safe and well,
he was interviewed on a news channel that congratulated him. They asked him how he did it, how he
conquered such a trophy. The young man replied: “What feat!? What I want to know is who is the person
that pushed me into that pool!”

We all need a “push” from time to time

I believe that almost all who are pastors, came into this position, besides God of course, because
someone gave us a “pushon” as they say in California. My purpose with these notes is to give my col-
leagues, and those waiting for an opportunity to join the pastoral ranks, a “pep talk,” or some words of
encouragement. My hope is that you will not allow yourself to be overcome by the difficulties, that with-
out a doubt, show up among those who care for churches, and those who in the future will take on this
task.

Before I go on further, I want to disclose that I am a writer’s apprentice of the “old school” and in
those times it was not customary for your written work to reflect the sources where you obtained infor-
mation. I think it’s a good thing that in modern times authors be subject to giving their sources, to avoid
plagiarism which could invite legal consequences. Up to where it’s possible, I will try to bring these notes
as close as possibly to the contemporary canons in the art of writing.

41
 What I describe herein are my personal experiences that in my life as a pastor of almost fifty
years, I experienced by God’s grace and still remain working for the Lord. Through these letters, I hope
to share with my colleagues many lessons that ministry has taught me. Furthermore, I am grateful for
the opportunity those in-charge of this publication have grated me, that make me feel highly honored for
inviting me to collaborate in this present project.

The Rose, Queen of the Flowers

The rose is the most popular flower that exists in the whole world. It is also considered the oldest
because according to some experts they have found fossilized roses dating back to forty million years
ago. Some also say that roses existed well before the appearance of man. It should not be strange to us
that the rose was one of the first flowers that graced our planet during one of the seven days of creation,
according to the book of Genesis.

Roses are costly flowers, they are the most sold and requested for a civic, or religious event, like
in weddings, and funerals, etc. Because of their great beauty, their exquisite fragrance, and their wide
spectrum of colors, they have become the perfect way to demonstrate to a loved one how much they
mean to you.

You have seen them adorning your sanctuary, and on friends day they decorate the banquet hall
or the room wherein events are celebrated, to primarily express love, good will, and to transmit messages
of warm feelings, without needing to say one word.

Viewing the church as a rose garden

The church is like a garden saturated by roses. But it happens to some, using the words of Ralph
Waldo Emerson (1803-1882), American poet and essaywriter, “Many cross through the flock, but few see
the flowers within it.”

I don’t know if I have ever negatively spoken about some of the churches that I have pastored. But
something I have learned these past years is not to malign, or speak ill of any member of the congregation
in my care. If I did so in the past, from this tribune I ask for a thousand apologies. Something I have also
decided to do is not to negatively speak of any church, of any pastor, and even more so, of members of
other congregations.

Pastor and Bishop J. Frank Morales (rip) honored me with his friendship well before he began
the church of National City, CA, in the year of 1961. On many occasions I visited him and preached in
what was and is one of the most beautiful congregations in Southern California. One of the many times I
greeted him at a general convention in Anaheim, California, I was inviting him to preach at the church I
shepherd which is the First Church of Fresno, California. “Finally, I will get to know that congregation,”
he told me, “but before I visit describe your church to me,” he added. My response was, “When you visit
me, you will have the honor of preaching to the best church of the Apostolic Assembly.” I believe this

42
was the only time I saw him bothered or disturbed. He didn’t tell me, but by the look of his face, I could
tell he was thinking that I too proud of a pastor. Since then I have always referred to my flock in this
manner, I do not give a care to the thorns, I prefer to see it as a rose garden.

The church is like a flock, or a garden, and when someone is appointed to a congregation to care
after the Lord’s flock, that person should have the highest opinion to the place he is going, whether big,
small, famous or infamous, rich, poor, with talents, or defective, etc. Do not forget that you are going to
take charge of the Church of the living God, truth’s pillar and base (1 Tim 3:15).

When a minister is sent to shepherd a congregation that is known for being “difficult,” it is highly
likely that he will not be successful, if he perceives or imagines or fears that the Lord’s flock has no future
there because of an abundance of “bad hombres.” If he doesn’t believe himself able to help improve the
church’s environment, contributing the human part, then what is the point of him going? When Saint Paul
sent Titus to take charge of the Cretan brethren, he instructed him in the strategy that a good “firefighter”
had to use to extinguish the fire that had torn apart the church in Crete.

Paul delivered to him the instructions on how he should act to establish order among the Cretans.
I doubt another church existed with so many problems like those on the island of Crete. This was to the
degree that Paul did not shy away from writing that they were unruly, vain talkers, and deceivers (Titus
1:10). And if this was little, he adds that even a Cretan poet described his countrymen as liars, evil beasts
and gluttons (1:12). Among such thorns, in this congregation there were also (like in any group) roses.
Titus did not deviate from the mission Paul entrusted him. He was chosen by the apostle because he had
qualities to put in order the unruly. Paul also did not tell him: expel, run out, cast out those who do not
behave, nor did he recommend that he only stay back with the roses and cut out the thorns.

The letter of Titus reads like a performance manual for a trustworthy minister, like Titus, from
the great apostle himself. Titus represented Paul and helped him finish the work that had once begun.
Paul hides nothing from Titus of the congregation he is going to assume. He gives him practical advice
on what he should do, and at the same time he warns him to not expect a bed of roses; as it is alleged the
last Aztec emperor, Cuauhtemoc, said before they burned his feet.

Referring to Titus’ mission, the new commentary in the Caribe Editorial Bible (pg. 1588) says:
“Paul relied on Titus to help him establish leadership and solve deficiencies in Crete. Their struggles
are repeated throughout the ages, so this letter is as relevant today as it was in the time of Titus. When a
bishop sends a minister to serve in a church, it is because he himself cannot be in all places. He names
another minister on his behalf - as Paul did; outlining to Titus the functions church members had to ob-
serve. Paul also gave him the authority to aid in the church’s deficiencies and help mature those who were
not growing.

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 You might have found yourself in a similar situation; being placed in a church without having a
plan as to what you needed to do. A story comes to mind; that of a young man who had recently gradua-
ted as an elementary school teacher. He was quickly sent to take charge of school in a remote area where
its previous teachers had failed and would leave in a rush because the students were not well behaved
and intolerable. As the months went by and the superintendent saw the young teacher did not leave as
all the others had in the past, he decided to visit the remote location and find the teacher. He found the
teacher very calm and a bit more chubby: “Tell me,” the superintendent asked, “how have you managed
to discipline the students and also gain some weight since we last sent you here?” “Very simple,” replied
the young teacher “if someone misbehaves, I eat their lunch.” Although this may not be an appropriate
strategy for a pastor and his congregation, we should acknowledge that the young teacher arrived with a
plan; there are many pastors who do not prosper because they failed to have a plan.

“If you fail to plan, you are planning to fail,” were the words that Benjamin Franklin (1706-1790)
left us, words from one of our American founding fathers. We should applaud the teacher because at least
he had a plan and many of us were sent to pastor a church with the only plan of “God will help you.” And
I’m not saying that we should not tell this to people who are going to assume a church. Maybe what’s
missing is that “plan,” that young ministers are waiting for to more confidently work in the vineyard. I
believe that if the future pastor takes with him a more concise, practical, written, goal-descriptive plan,
he will run less of a risk of being “thorned.”And if he wants a model that will not fail let him employ the
plan of Titus. In the second letter to the Corinthians, Paul shares the great succes Titus had in the difficult
mission he charged him with, to put things in order in the place he had pointed out.

We can complain that roses have thorns …

Though I can’t prove this, I suspect that we pastors, in order to justify the poor productivity of our
work in the church, blame the brothers and specially those who don’t “submit” to the pastor, the “pro-
blem” members.

The personal I is always seeking conscious or unconscious strategies to preserve its image, be-
cause no one likes to have a bad self-image. One of these many defense strategies is “projection” that
consists in placing in other people what really belongs to us. The mind is always seeking “scapegoats” to
take our place in our share of the blame. The Day of Atonement was one of the greatest ceremonies of the
Jewish people, in which the sins of the whole nation were atoned. Among the things done at that festival
was releasing a goat to lose itself in the desert. Before releasing the animal the High Priest would place
his hands on the beast and release on it the sins of the people. The poor and innocent victim, would be
hurried along burdened with all the millions of faults of the people. This is the origin of the expression,
“scapegoat.”

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 We shall study now the subtitle missing in the title of our current section, which should read:
“We can complain that roses have thorns, but it is better to rejoice that thorns have roses.” This phrase is
attributed the sixteenth president of the United States, Abraham Lincoln (1809-1865). He is recognized
as the best president of the United States. One of his greatest achievements was abolishing slavery in his
country. Throughout the many times he ran for the presidency, he was defeated by other candidates. His
enemies placed thousands of traps to stop him from becoming president, but he never was discouraged
and continued trying until he finally was able to sit on the presidential chair.

We spoke in another section that every servant of God should see his field of work as if a garden
of roses. Rejoice brother pastor that thorns do have roses. Perhaps, if it weren’t for the criticisms from the
thorns, you would not notice your only shortcomings, nor the defects needed to be overcome to improve
your ministry. The Apostle Paul reached an elevated level of ministerial excellence that no other minister
of his time, nor of all times, has been able to overcome. He hiked many peaks no human has gone. He
himself understood how distinguished he had become by God, that it was affecting all his senses, up to
the point that it was turning him proud, due to the many extraordinary feats he had achieved. Travelling
through the clouds, he himself touched the very third heaven. Not knowing how to manage this level,
there came a need for God to bring him down from the cloud. And from then on that same apostle says
it, a painful thorn was nailed into him. This leads us to the next section.

Whosoever is unwilling to be pricked by thorns shall never hold a rose

I spoke once to a young candidate to the pastorate of a certain congregation. The bishop had
planned to appoint him to this church. The young man vacillated to take the place that had been offered
to him, and one of his main worries was that the outgoing pastors would continue to congregate at the
church. Recapitulating on the situations that arise in these kinds of pastoral transitions, I have observed
that almost all ministers worry most about this detail I just mentioned. I imagine that such uncertainties
are normal, and as we mentioned before these are ways in which our I reacts to something that provokes
us discomfort.

The lessons learned from experiences like the one that worried the future pastor, are those I have
lived in this very same flesh, a servant has already crossed through these similar circumstances, and I
mention them as an example for future action. Perhaps it is not the best model but it has given me good
results. My own situation was even weightier, because I received a church where the outgoing pastor
was the bishop himself. This happened to me twice (churches, times, and with different bishops), and I
consider both as a great privilege that two bishops trusted in me so much that they appointed me to the
churches they had carefully cared after.

I never worried after, nor did I remember to ask these bishops where they were going to congre-
gate if I was to receive the church. I was so excited and encouraged for my new appointment, that I didn’t
give much importance to do until after the service of pastoral transition, when the bishop with his family
informed me that they were going to congregate with us.

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 Many thoughts came to mind, after I reasoned with greater calm over the things that could hap-
pen, having the greatest district authority as a member of the church. Firstly, I felt calm in that if he was
appointing to the flock he himself was the shepherd of, he must trust me. Secondly, given to his closeness
to church members each time I did something of their displeasure, they wouldn’t have to go far to com-
plain, and the bishop himself would soon find out without the need of third persons telling him. Thirdly,
and most importantly: I feel that it wasn’t the bishop, nor any authority that brought me here, and given
that my calling is from God, with his help and with the resources with which he has equipped me with, we
will go forward. I should live, anyway, grateful toward my bishop, because after God, I’m here because
he allowed me the opportunity to shepherd the church.

Today, after many years of this happening, I can say with great satisfaction, that in one of the ca-
ses I shared with you, the months in which I felt most supported by my authority, was when more thorns
tried to stop me from reaching the roses. In one of these many incidents, a couple came short to slapping
me in a room with the bishop present. They said everything about me. What stood out to me was that
when he turned over the congregation to me, he warned me to watch myself of this couple, because they
could cause me problems. I believe he was a prophet. One day suddenly I felt two thorns removed from
my body when this couple left to cause trouble at another church.

Any decision we take will come with risks. And to take a church also involves risking many
things. Moving homes, moving work, moving churches, etc, etc. If you are only a local church deacon,
and an opportunity arises for you to take a church, and at first you doubt whether to take it, think about
this well. If you think it’s worth the risk, something for which you have longed for after many years, leave
aside your fears, and start thinking today on the good things that will come, because he tells you: “my
son, go work in my vineyard,” and he shall support you. The book of Joshua shows us that a new leader
that operates under God’s instructions, has no reason to be defeated (Joshua 1:9).

If you don’t accept thorns, don’t look for roses

When God created roses he provided them with thorns, I imagine he did this with the purpose of
protecting them. Such beauty, God must have said, need to be escorted by spines to keep them secure and
for humans to not only enjoy their beauty, but also their exquisite perfume.

Since that creative moment of the rose, there have always been thorns on roses and roses on
thorns. It is a universal law that can’t be changed by anyone. Since the church’s beginning in the New
Testament, pastors since that time had pastors have had to enjoy roses and suffer thorns in pastoral mi-
nistry, which are inherent (something that by nature is inseparably united to the other thing), or are part
of the package of receiving a church. Moses, Daniel, Isaiah, etc, developed their ministries in the midst
of roses and thorns, in other words, in the the midst of happiness and great satisfaction, but also having
to minister in all kinds of pain.

46
 The parsonage I live in has a small garden that among the plants, there are six rose bushes. Like
all pastors, I enjoy delegating, and so I gave a member of my congregation the task of planting the roses.
He did this with a good attitude and many times I remind him that he had a “good hand” in planting them.
It has been about twenty years since he planted them and still thanks to God’s mercies and to my own care
have they continued to flourish. I want to confess that if a servant cares after the church like that garden,
a long time ago they would have asked me to surrender the church.

From time to time I like to open the curtain of my window and enjoy in contemplating the rose
bushes that adorn my humble garden. On other occasions I approach them and discover that not all the
buds opened, and some never bloomed. Ants and other pests stunted their productivity. Sometimes I cut
those are specially beautiful to me and give them to my wife so that she can prepare a bouquet to present
in some part of the home.

In this garden was born the title for these notes, in one of those “many times” that I approached
the roses. I find enjoyment in contemplating the preciousness of these flowers. When in the beginning I
began to approach them, I did not like the thorns and felt threatened that if I cut a rose, its spines would
pierce my hands and make me bleed. The worst part was going to be the pain caused by risking their
cutting. Sometimes I have used gloves to protect me, but this has not let me escape from getting thorned.

I learned two great truths in these moments, like that majority of times I try to apply to my work
as a pastor. To contemplate the roses produces in me a great pleasure, they allow me to relax and find
calm. But from a comfortable position I will not have a complete picture of my ministry. I also need to
take into account the pain, and live it in my flesh so that my ministry may become perfect. There is a
story of how once there was a rose bush that felt highly privileged for having contributed its roses to be
the carpet for Christ’s triumphal entrance into Jerusalem. Shortly after some soldiers came and grossly
cut the rudely from the roses to fashion a crown and to place it on the forehead of the one to be crucified.
In the same Christ live two antagonistic or opposed emotions in the fulfillment of his mission, we those
sent by him, must all fulfill the calling in joy and pain.

Reviewing the New Testament churches, we find militant members with beautiful testimonies of
God’s faithfulness and also “brothers” that caused headaches to their spiritual guides. Some of the many
roses are the seven deaconesses, Tabitha, Barnabas, the Ethiopian, Cornelius, Lydia, the Jailer, etc. The
thorns we can liked to Ananias and Sapphira, some members of the Corinth church, including the “bro-
thers” from the church of Crete, Alexander the locksmight, etc, etc.

Conclusion

The thorns of ministry are not only from difficult members, there is also another class of situa-
tions that cause us pain. The Christ that walked through the “Via Dolorosa” on his way to Golgotha felt
pain but not because the cross was heavy to bear. His pain was more the betrayal, from the mistreatment,
and by the lack of understanding the people he was trying to save.

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 Paul, worked with more pain than anyone of us. He suffered beatings, shipwrecks, jailing, perse-
cution, sickness, criticisms, and many more pains that any other minister. With all these impediments, he
not only enjoyed the honey of pastoral ministry, but he also suffered all kinds of painful characteristics
from his calling.

I leave you the following reflection for the next time we treat this topic again, the words that Dr.
J. Robert Clinton said, author and professor of Fuller Seminary of Pasadena, CA, “Never trust a leader
who does not limp.” He wanted to say with this that pain is one of the consequences of leadership, just
like there can’t be roses without thorns, in pastoral ministry you can’t have happiness without pain. If you
don’t feel pain in your ministry, or if everything is a bed of roses, something is wrong with you ministry.

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 6. Fishing With Rods or Fishing with Nets
By Bishop Elías Páez de la Cerda

“And he saith unto them, Follow me, and I will make you fishers of men”. Matthew 4:19.

1. Introduction

For many centuries the Church maintained a “fishing with rods” paradigm, expecting the Pastor
to be responsible for winning and bringing souls to Christ. This represents a person fishing at sea with
only a rod. History has demonstrated that this system of growth is limiting, and therefore cannot fulfill
God’s purpose, which is to yield much fruit.

John 15:8 says “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disci-
ples.” A fishing rod limits one catch per bait; to achieve great amount of fish - enough to feed many - will
require a great amount of human effort.

2. A Stagnant System

Today’s Church needs to leave a stagnant system or a small business model, serving one person
at a time; a model where one’s work is to open, sell, charge, clean, etc. The Church must return to the
biblical system, which it fishing with nets. Nets were designed for fishing, in the same raid, great mul-
titudes of fish, and that is the command of our Lord: throwing the nets, not using fishing rods. Luke 5:4
“Now when he has left speaking, he said unto Simon, launch out into the deep and let down your nets
for a draught.”

Jesus likes big catches, which is why he left us with a fishing strategy. We can see this strategy in
Luke 5:5-6 “And Simon answering said unto him, Master, we have toiled all the night, and have taken
nothing: nevertheless at my word I will let down the net. And when they had this done, they inclosed
a great multitude of fishes: and their net broke.” The nets represents the interlaced Church of Christ
working for the same purpose. This is precisely what the Lord sent us to: “...and He said unto them, Go
ye into all the world and preach the gospel to every creature” Mark 16:15.

It never crossed God’s mind to delegate that job to only one man. He has given it to all the saints:
“After these things the Lord appointed other seventy also, and sent them two and two before his face
into every city and place, whither he himself could come.” Verse five: “And into whatsoever house ye
enter, first say, Peace be to this house.” Luke 10:1 and 5.

“And he gave some, apostles; and some, prophets; and some evangelists; and some, pastors and
teachers. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of
Christ”. Ephesians 4:11-12.

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Let’s look at a brief comparative table of the New Testament Church and the Church of Today.

NEW TESTAMENT
CHURCH OF TODAY
CHURCH

LOCATION Temple and homes Buildings and temples

SIZE Small groups Large and impersonal

PROGRAM Daily Weekly

Pastoral (seek pastor in
HELP SYSTEM One another
case problems occur)
RELATIONSHIPS Intimate, transparent Distant, little transparency

DISCIPLESHIP Direct; verbal Classes, books, preachings

LEADERSHIP
Equip the saints for ministry Fulfill a program
RESPONSIBILITIES
Limited, individual
PRAYER Daily, with great emphasis
decision or program
PASTORAL
Disciple the believers Preach in the pulpit
RESPONSIBILITIES
MEMBER Assist; work on
Minister to others, service
EXPECTATIONS the program

VISION Small groups as the focus Congregational

KEY WORDS “Go and Make Disciples” Congregate

Attachment to the
Scriptural applications to the
TEACHINGS creed and norms of the
needs and relationships
organization
Regular exercise from
GIFTS Ecclesiastical
everyone
COMMITMENT The kingdom of GOD Institutional

EVALUATION How we serve Who we serve

MINISTERIAL Servers developed and tested

Clerical and professional
RESPONSIBILITIES within

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 When fishing with nets, the pastor recovers his biblical role: “ And in those days, wen the num-
ber of disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, be-
cause their widows were neglected the daily ministration. Then the twelve called the multitude of the
disciples unto them, and said, it is not reason that we should leave the word of God, and serve tables.
Wherefore, brethren, look ye out among you seven men of honest report, full fo the Holy Ghost and
wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and
to the ministry of the word”. Acts 6:1-4. “Obey them that have rule over you, and submit yourselves:
for they watch for your souls, and they must give account, that they may do it with joy, and not with
grief: for that is unprofitable to you”. Hebrews 13:17.

The early church understood this fishing strategy of the Lord, and brought the Gospel to homes
using ALL members of the body to fish. Acts 5:42 says “And daily in the temple, and in every house,
they ceased not to preach and teach Jesus Christ.”

3. The Business of Jesus Christ

The Church has only one mission here on Earth: to bring the precious message of salvation to the
lost, to those who find themselves without God and without hope. Any other task that the Church does,
however kind it may seem, does not fulfill that mission, and is a waste of time. The Church can build, but
it is not a construction company; It can offer food, but it is not a restaurant. We can do many things and
they can be good things, but only if we do not forget that the Church exists to win the world for Christ.

There are two aspects of this topic that are very important and that we should consider: (1) This
Business belongs to God: “And he said unto them, how is it that ye sought me? Wist ye not that I must
be about my Father’s business?” Luke 2:49. (2) Winning souls makes us wise: “The fruit of the righ-
teous is a tree of life; and he that winneth souls is wise” Proverbs 11:30.

In other words, as a church the wisest step we can take is dedicating ourselves in the Business of
Jesus Christ - to the mission for which the Church was established on Earth by God, which is to recon-
cile the lost with Jesus Christ: “And all things are of God, who hath reconciled us to himself by Jesus
Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling
the world unto himself, not imputing their tresspasses unto them; and hath committed unto us the
word of reconciliation” 2 Corinthians 5:18-19.

4. Yield Much Fruit or Gain

No earthly business is established for people to say “what a beautiful place” or “it’s kept so
clean.” Of course not. That is the minimum a business should offer. The reason or principal purpose of
all business it to generate profits for its owner. It is saddening that there are those who think the Owner
of the Church only established it to be a beautiful place, where people feel good.

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 Christ established the Church to be a place that yields much fruit or gain for His eternal kingdom.
That is why He says: “Every branch in me that beareth not fruit he taketh away; and every branch that
beareth fruit, he purgeth it, that may bring forth more fruit” John 15:2. “Ye have not chosen me, but I
have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should
remain: that whatsoever ye shall ask of the Father in my name he may give it you” John 15:16. The
apostle Paul also spoke of this, “Likewise greet the church that is in their house. Salute my well-beloved
Epaenetus, who is the firstfruits of Achaia unto Christ” Romans 16:5.

Conclusion

We conclude this chapter with two important ideas: (1) each church is a branch office of Heaven,
and Jesus Christ expects results from each of us, profits for the kingdom of heaven. (2) Every member
will give account of their stewardship to God, about how he administered what God gave him in order to
offer the best results.

1 Corinthians 4:1 “Let a man so account us, as of the ministers of Christ, and stewards of the
mysteries of God”.

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 7. Pastoral Approach to Technological Resources
By Ismael Martin del Campo III

Abraham, David, and Jesus all lived in worlds that were rapidly changing and advancing. They
faced technological changes, as we did. For example, Abraham lived through the end of the Bronze Age,
characterized by the rise of bronze, the development of the first writing systems by symbols, and the ex-
pansion of cities. They lived by great social disruptions caused by technological advances. The advances
of today are disrupting our society: they are changing the way in which humans relate to God, and their
peers, and that is why the church must know how to answer and deal with these issues pastorally.

The historical practice of our church has been critical of technological advances, with different
prohibitions to radio and then television. With time, the same generations that practiced these limits
studied the new technologies with thoroughness and gave their permission with pastoral guidance. Ac-
celerating advances do not allow us much time, but it is necessary to identify new technologies, to first
study them, and then find a way to incorporate them into the life of the church, as has been the apostolic
pattern before.

In order for the church to deal with these advances, it is necessary that we return to the Holy
Scriptures and the practice of the Apostles. By establishing a biblical foundation for our thinking and
drawing a direction concerning technology, we must then talk about relational problems due to the rise
of technology. Finally, technology presents new possibilities and opportunities for the church, it is nec-
essary for us to know the resources available to all now.

We live in an era of unprecedented technological advances. Gordon Moore, co-founder of the

company Intel, crystallized this acceleration observing that every two years in a microprocessor (the
brain of every digital device) the number of transistors is doubled. “Moore’s Law” is evident in any mo-
dern-day smartphone: these phones are millions of times more powerful than the computers that sent man
to the Moon. Moore wrote this sixty years ago, which makes the reflection of the church and its mission
urgent in the context of advances in digital technology, and the possibilities it opens to the human future.

1.What does the Bible say about digital technology?

Merriam-Webster defines technology as “the practical application of knowledge especially in

a particular area.” The practical application of knowledge is found since the beginnings of humanity’s
Biblical history. Since the fourth chapter in Genesis we read how Cain built a city (4:17); to construct
of a city requires planning, engineering to raise homes, a practical application of knowledge. Later on
we read that Jubal and Tubal-Cain (4:21-22) were the engineers who designed musical instruments and
metallurgy. In these first instances the Bible does not celebrate or condemn the creation or use of these
advances.

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 The Bible makes it clear that God involves human technology in his mission to humanity. The
ark of Noah was a gigantic ship, which had never been seen before, nor built, however God ordered this
engineering wonder to Noah. Perhaps the church should care so much in the preparation of its engineers,
as in the preparation of its ordained ministers? The construction of the Ark of the Covenant (Exodus 31:
3-5), and later of the Temple (1 Kings 7), required precise measurements and expert work with metals.
The Ark of Noah, the Ark of the Covenant, and the Temple were key objects in the life of the covenant
that Israel embodied. God includes human technology in his own mission. In addition, God takes an
originally human invention, a city (the first city made by Cain), and makes it the place of eternal life, the
New Jerusalem.

If we follow the pattern of the Sacred Scriptures around the scientific exercise of men, it is po-
ssible to use digital technology to make a temple for God. The purpose of everything we create as men
should obey that great commandment, a command necessary for Christian living, as for pastoral minis-
try: “and you must love the Lord your God with all your heart, with all your being, with all your mind,
and with all your strength. The second is this, you will love your neighbor as yourself. No other com-
mandment is greater than these” (Mark 12: 30-31). In antiquity, God ordered for the technology of that
time to serve Him, to save the people of Israel. We must be sensitive to the Holy Spirit and use digital
technology to honor God, and save other people.

Technology can also serve to heal and bring humans closer to their neighbors, in obedience to the
second great commandment. In addition, digital technology opens new avenues for evangelism. Distant
relations that once cost us air tickets to see again, or meet people from other countries, are within easy
reach of us. We have at our disposal more resources, more books, more conferences to be better neigh-
bors, or to reach people who have never heard of the gospel before. Everything we can use to reconcile,
heal, and make time with loved ones and our neighbors we should use. In this way, the Body of Christ
transcends its physical corporeality, and becomes virtually present.

2. Relational and Pastoral Problems Due to the Boom in Technology

2.A. Idolatry and Dataism

Digital technology is transforming human approach to ideologies and religions. This encounter
has a true threat to idolatry. Yuval Harari, a history professor at Hebrew University of Jerusalem and
author of the book ‘Sapiens’, New York Times Bestseller for the year 2014 argues that there will be two
kinds of religions in the future: traditional religions and “Dataism,” a religion where neither God, nor
humanity (secular humanism, or liberalism) is central to human values, but rather where “Digital Infor-
mation,” determines what how people should live and what they should do This idea may sound strange,
even laughable, but the author argues that it is already in practice by many humans. We decide where to
eat (apps like Yelp), what to read (Amazon), where to go (Google Maps), even who to fall in love with
(Dating Websites), by the digital information available. And the fallout of this trust and dependence on
digital technology can begun to be seen in post-millenials (the first generation born in our country with

54
domestic digital technology), our teens (young people born after 1995), in increased rates of depression
and suicide.38

The prophetic criticism of the Holy Scriptures is clear about this new threat: “Their idols are
silver and gold - things made by human hands. They have mouths, but they can’t speak. They have eyes,
but they can’t see. They have ears, but they can’t hear. They have noses, but they can’t smell. They have
hands, but they can’t feel. They have feet, but they can’t walk. They can’t even make a noise in their
throats! Let the people who made these idols and all who trust in them become just like them! But you,
Israel, trust in the Lord! God is their help and shield” (Psalm 115: 4-9). The Holy Scriptures criticize all
false religion and idolatry as a mere projection of man, human traditions. The debate is still open as to
whether artificial intelligence can even attain “consciousness”. A philosopher, David Chalmers, makes
the argument that we could be creating a world with intelligences, but without actual consciousness. And
without consciousness, there are no more relationships (neither to God, nor our neighbor), only functions
remain.

In the face of this threat it is necessary to teach our congregations that, although digital technolo-
gy can be of great benefit, our whole life must be centered and directed to Jesus Christ. Only Jesus Christ
can restore us to God and our fellow human beings. Digital technology can perhaps help us, but Christ
alone is the only mediator. Spiritual and relational exercises that can help us maintain a healthy balance
are: limit the time we use the internet, disconnect all devices to pray and fast, turn off phones for meals
and family time, prohibit minors from using digital devices (like Bill Gates, and Steve Jobs), continue
using printed Bibles for devotional times, limit how much we interact through social media, and promote
face-to-face meetings.

2.B. Internet Addiction

Internet addiction is a disorder where the excessive and misuse of the internet interrupts the
everyday life of a person. This is linked to the separation anxiety of cellphones, another syndrome that
many users of digital technology experience. These disorders are correlated with a deterioration of cog-
nitive abilities, social isolation, and poor development of personal relationships. The excessive use of
digital devices is also correlated with neurological damage to the development of the brains of minors
and thus creating a generation of children who prefer to be glued to their screens in place of being around
friends, nature, or with their own family. It is recommended that infants under 2 years of age do not have
access to any electronic device, and that it be limited to children and adolescents.

2.C. Pornography

Pornography addiction is also an epidemic in the United States. Philip Zimbardo, sociology
scholar who headed the famous Prison Stanford experiment, gave a TED talk and has written books on
how video games and pornography negatively influence young men and ultimately lead them to fail in

38 “iGen,” Jean M. Twenge.

55
romantic relationships as well as their careers. ABC News reports that pornography is a $10 billion in-
dustry, “bigger than the NFL , NBA AND MLB - combined.” Every digital device can be turned into a
pornographic cinema instantly.

For this reason, it is important to take radical measures and teach each year on this subject.
Workshops to prevent pornography and on the use of electronic devices to parents can be held. Parents
are the key agents for the discipled development of the children of the church. Installing internet activity
monitoring programs, or filters, is in the same way extremely important for the Christian family and the
temples of our churches. Mens Retreats or weekly meetings with men battling this problem can be a use-
ful resource to fight against pornography. Adolescents must be included: by the age of 10 most children
have already been exposed to pornography. It is also important that women’s ministries address this is-
sue, even with their adolescents, as it is a cultural tendency that more women are watching pornography.

3. Pastoral Approach to Technological Resources

3.A. Software

i. Administrative Resources

There are many resources that churches can use to improve their administration and ministerial
performance. Programs such as Planning Center, Breeze, Church Community Builder, all help register
and maintain membership records. This type of program is essential for every local church secretary.
Planning Center, for example, can also help coordinate the worship ministry. The most popular audiovi-
sual system at the moment is ProPresenter, but there are also programs like MediaShout. These programs
are for projection of videos, Powerpoints, and hymns. The General Treasury recommends the Quick-
books program for the management of the finances of the church.

ii. Pastoral Resources

Access to the original texts of the Bible in Hebrew and Greek, commentaries, concordances, and
books are readily available to anyone interested now. The most popular programs are Logos and Accor-
dance. Logos is traditionally better on Windows computers, and Accordance on Apple computers. There
are many resources for preaching, pastoral care, study of sacred scriptures, and church growth available
through these programs. A note of caution, it is important to take time, and ask many questions to get
exactly what you want.

3.B. Web Sites

There are two kinds of websites for churches. Churches with more than 500+ people have inte-
grated websites that serve many purposes: how to keep blogs, show sermons and music, upload many
resources, and many other functions. For churches with less than 500 people, who do not have the dedi-
cated staff or the funds to support an integrated website, it is better to have a simple website that serves as
a presentation for new souls. Trying to maintain too much on a website, without the dedicated personnel,

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leads to incomplete and forgotten websites. A small or medium church website should be like a business
card: simple, informative, and attractive.

Websites that are successful have a focus on the unconverted. I recommend that the first page
of your church website be attractive, inviting those who do not know Jesus to attend Sunday worship
or a friendship group. A phone number or email should be clear. Do not try to fill your website with a
lot of information: the most important thing is that the website serves as an introduction to your church.
Describe the services and ministries of the church, where it is located, your purpose and values, and what
the church teaches. Wix and Squarespace are generators of cheap websites for small to medium churches.
Our churches have brothers and sisters capable of creating websites.

3.C. Social Media

Facebook, Twitter, Instagram, and Snapchat are the more popular sites of what is called, the “So-
cial Media.” They are social media because their purpose is to connect people cybernetically. Facebook is
the most popular website in Latin America, which makes it necessary for each church to have a presence
on Facebook if it wants to better reach its Hispanic community. Facebook is the most complex social
media site, allowing the user to connect with other users, or organizations, and even companies. Twitter is
simpler, and this site limits its users to read and share messages of less than 140 characters. Instagram is
like Twitter, but instead of written messages, it focuses on users sharing photos. Instagram is mainly used
from a phone as an application. Snapchat is the most popular among teenagers, this application allows a
user to send an image or video to another user or all users who subscribe to their account that disappears
in seconds.

Organizations, and therefore churches, can have Facebook, Instagram, Twitter, and Snapchat ac-
counts. Through these sites the pastors, or their designees, can have access to church members and even
visitors.

Conclusion

Thanks to digital technology our generation could become the first generation in all Christian his-
tory to share the gospel of Jesus Christ with every person, thus meeting an eschatological promise (Ma-
tthew 24:14). Digital technology presents a great opportunity to advance the kingdom of God, though it
will require from all of us, the Body of Christ, a permanent, critical, and careful study ready to respond
to every new development. We Apostolics affirm that just as Jesus Christ is Lord of all flesh (Jeremiah
32:27), he is also the Lord of all technology. “Some people trust in chariots, others in horses; but we trust
the Name, we trust the Lord our God” (Psalm 20:7).

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 8. Personal Care of the Pastor
Missionary Steve Moran

“For you were bought at a price; therefore glorify God in your body and in your spirit, which are
God’s”. 1 Corinthians 6:20.

This portion in the first book of Corinthians challenges the believer to not only focus on the
spiritual component of one’s life but to take a more holistic approach where the mind, body and soul are
intertwined in importance. The degree of our spiritual welfare needs be in parallel with the well being of
our physical bodies.

The challenge here is clear, as we need to bring glory to God not only through our spiritual fitness
but our bodily fitness for we are not our own but belong to God. Though many times ignored, the degree
of physical health we maintain has direct correlation to our ministry as pastors. Healthy pastor, healthy
fully fulfilled ministry, though this may seem a rather harsh reality but sick pastor, sick ministry. When
a pastor is unhealthy though his heart may be in the right place his body cannot respond to the desire of
his heart.

As a result there is an urgency that one’s health cannot be an after thought but must be a priority
to achieve a fulfilled and satisfying ministry. There have been instances when I have treated patients who
are pastors that have gone from being physically shut down unable to fulfill their pastoral duties to being
fully functional again once they gave due diligence to the health of their bodies. There are pastors that
have expressed their sadness as they are no longer able to fast as before due to their physical diseases
again affecting their spiritual life. Interesting is the word disease, which indicates a life of ease going
away from a health flow towards a state of sickness. We have a responsibility to God to maximize our
effort in being a fully functional pastor. Not only does God deserve the best effort from us but our fa-
mily and congregations deserve the best from their pastor and spiritual leader. God charges us to be good
stewards of what he has placed in our hands that being a balanced spiritual welfare intertwined with a
balanced physical welfare.

Pastoral Physical Assessment

In order to pursue this balance of our physical state of wellbeing we must have a starting point
from which to launch our effort for this equilibrium. For this there is a simple index that we can use to
measure an approximation of where our health lies. A note here is that at least every 2 years you should
have a full physical examination with the corresponding blood work with a recommendation of once
a year after the age of 50 for a more comprehensive assessment. The index that we will use is what is
called the BMI or Body Mass Index. On the chart you need only find your height and proceed to the right
until you find your corresponding weight whereupon then you go to the top the line where you will find

58
your BMI score. This score will place you in a corresponding category that will label you from normal to
extreme obesity. This value is of importance for as your BMI increases so does your incidence for such
conditions as heart disease, high blood pressure, type 2 diabetes, gallstones, breathing problems, certain
cancers, fatigue, lack of energy, depression, discouragement and the list goes on. As you can note not
only is one’s physical health affected but one’s mental and emotional health as well.39

Your corresponding index gives you an idea of where you stand as well as where you need to be
so as to have the physical health needed to accomplish the desired goals. Just as “Rome was not built in
day” or to be more Biblical neither was Nehemiah’s effort to rebuild the walls of Jerusalem an overnight
undertaking, likewise the goal for optimal health depending where you lie on the chart will require a very
methodical and diligent effort on your part to achieve the desired success. I use the word diligent here to
emphasis the definition that implies “making every effort” to achieve optimal health. Once again it needs
to be emphasized, healthy pastor, healthy family, healthy church!

Practical Guidelines

Here are some basic considerations that must take to heart to reach a well-rounded state of health.
We will address the facets of diet, exercise, rest and relaxation. These all require a concerted effort by
the pastor to make self-care a priority. Author Adele Calhoun described this effort within the context of
what is spiritual discipline. She presents that to fully practice God’s presence this requires rest, retreat
and self-care.40 From the book of Mark, she highlights the scripture that states, “we are to love others as
we love ourselves. There is no other commandment that ranks with these.” Mark 12:31 (The Message).
39 National Institute of Health, National Heart, Lung and Blood Institute,
https://www.nhlbi.nih.gov/health/educational/lose_wt/BMI/bmicalc.htm
40 Calhoun, Adele Ahlberg. Spiritual Disciplines Handbook, Practice That Transform Us. Downers Grove, Ill.: InterVarsi
ty Press, 2005. 60-73.

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If we truly love others seeking their well-being, we must also seek the same well being for ourselves. If
we do this for ourselves we can be of great help to others in this area.

This may seems harsh but how many times are we hypocritical in telling others they need to take
care of themselves by sustaining a healthy diet, exercising, sleeping well and taking time off for rela-
xation and vacation and yet do not adhere ourselves. In the time of Jesus here on earth he could only say,
“Oh ye hypocrites…”. There is another saying that goes to the tune of we need to “practice what we be-
lieve and believe what we practice”. If we truly believe that keeping fit is vital to a successful, prolonged
ministry we must set the example. Timothy was admonished by Paul that he was to, “be an example to
the believers in word, in conduct…” .

Diet

Having ministered in different countries of the world we can truly say that we are supremely
blessed to live in a country where there is such an abundance. Some pastors with the increased growth of
their ministry’s have experienced an increased growth around the waistline. In James Giles’ book, From
Pastor to Pastor, he accuses many in ministry to be committing the sin of gluttony.41 What is gluttony?
Here is a definition for your consideration; gluttony is overindulgence to the point where one is no longer
eating just to live, but rather living to eat. Much care has to be taken that we don’t intake food as a means
to console our woes or to make us feel better emotionally but as a foundation from which to launch a
healthy vibrant ministry. The old saying of “we are what we eat” does have value. Since the majority of
churches in the US as well as in our Assembly are around 100 members there is danger of what I term
“small church pastor syndrome”. This scenario is where the pastor becomes the bears the greatest load
being directly involved in the multiple facets of the church. He is doing this and going there, making and
receiving calls, attending and making appointments while trying to sustain a spiritual devotional life.
With this endless list of “things to do” there is a constant danger of not supporting all this activity with
the proper nutrition.

Fast food or should I say “fat food” or “junk food” fills the diet plan of many pastors. In his book
for pastors, Steve Bierly shares a story of a friend whom he finds weak, dizzy, fuzzy, muddled and who is
sleeping all day. As he reaches out to find out the why he discovers his friend, due to his busy schedule,
had been consuming purely a fast food diet. Soon after implementing a diet full of fruits and vegetables
he was able to become functional once again.42

The demands of pastorship is draining not only emotionally but physically and must be supported
by a proper well balanced diet. Many have asked my opinion on vitamin supplements and my suggestion
is that due to time constraints and demands of our role as pastor there are lapses where proper dietary
habits are not possible therefore it is important for the body to receive the vitamins and minerals that are

41 Giles, James. De Pastor a Pastor. El Paso, Texas: Casa Bautista de Publicaciones, 1988. 37-39.
42 Bierly, Steve R. How to Thrive as a Small Church Pastor. Grand Rapids, Michigan: Zondervan Publishing House,
1998. 120-122.

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necessary for sustained health.

The reality is that most congregations love for their pastor and family to be with them in their
celebrations which in our Apostolic culture includes a plethora of food. It is difficult to resist those
scrumptious beans fried with lard, or those amazing hand made flour tortillas with a little “chicharrón and
queso fresco” as well as those enchiladas loaded with beef and oozing with cheese not to mention those
delicious pastries of “tres leches” or flan and list goes on and on. We are tempted to say, “get thee behind
me Satan” but in the end it is our choice to make. Those celebrations are inevitable, for this reason it is
extremely important that during the week we strive to maintain a healthy diet within the home. Since
weekends are the time for most celebrations if we eat healthy during the week we can afford to indulge
with moderation during the weekend. One must learn to eat until the body is satisfied but not necessarily
full.

Here is an easy to understand general list form the University of California, Berkeley Wellness
with some good guidelines as well revealing research in the area of diet wellness. Here are their 14 keys
to diet:

1. Consume a Variety of Foods: Not all the nutrients and other substances in food that contri-
bute to good health have been identified, so eating a wide assortment of foods help ensure that
you get all the disease-fighting potential that foods offer.

2. Keep an Eye on Portions: Sure, you can eat all the broccoli and spinach that you want, but
for higher-calorie foods, portion control is key.

3. Eat Plenty of Produce: Aim for 2 ½ cups of vegetables and 2 cups of fruit a day, for a
2000-calorie diet. If you consume more calories, aim for more; if you eat fewer than 2000
calories, you can eat less. Include green, orange, red, blue/purple and yellow produce. The
nutrients, fiber and other compounds in these foods may help protect against certain types of
cancer and other diseases. Legumes, rich in fiber, count as vegetables, though are moderately
high in calories. Choose fruit over juice for more fiber.

4. Get more Grains: At least half your grains should be whole grains, such as whole wheat,
barely and oats. Whole grains retain the bran and the germ and thus all or nearly all of the
nutrients and fiber of the grain. Look for a product labeled “100% whole wheat” or “100%
whole grain.

5. Limit refined Grains and added Sugar: The refined carbohydrates in white bread, regular
pasta and most snack foods have little to no dietary fiber and have been stripped of many nu-
trients. On food labels, watch out for “wheat flour”, “white,” “refined” or “enriched flour” on
the ingredient list. Limit foods with added sugar, such as soda and candy. These are sources
of empty calories that contribute to weight gain.

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6. Enjoy more Fish and Nuts: Nuts, fatty fish, avocado and vegetable oil supply healthy unsa-
turated fats. Its best to eat them in place of other high-calorie foods. For instance, substitute
olive or canola oil for butter. Fatty fish helps reduce heart disease risks and has other benefits,
largely because of its omega-3 polyunsaturated fats.

7. Cut down on Animal Fat: Saturated fats, especially from red meat and processed meat, boost
LDL (“bad”) cholesterol. To limit your intake, choose lean meats, skinless poultry and nonfat
or low-fat dairy products. It is a good idea to replace saturated fats with “good” fats, found in
nuts, fish and vegetable oils, not refined carbohydrates such as white bread and snack foods

8. Shun Trans Fats: Trans fats are supplied by partially hydrogenated vegetable oils used in
many processed foods (such as commercial baked goods, snack foods and stick margarines)
and fast foods (such as French fries). Trans fats raise LDL (“bad”) cholesterol and also reduce
HDL (“good”) cholesterol increasing the risk of heart disease.

9. Don’t worry about Cholesterol: though a 300-milligram daily cap on cholesterol intake has
long been advised, there is abundant evidence that cholesterol in foods has little, if any, effect
on blood cholesterol in most people. The best way for most people to lower their blood cho-
lesterol is to reduce saturated fats (as in meats) and trans fats (from partially hydrogenated oils
in processed foods). A possible exemption is people with diabetes, who should talk to their
doctor concerning their diet.

10. Keep Sodium down Potassium up: Excess sodium raises blood pressure in many people
and has other harmful effects. People over 50, those with hypertension, diabetes, or chronic
kidney disease-that’s most adults-should limit sodium to 1,500 milligrams a day (about two-
thirds of a teaspoon of salt). At the same time, consume more potassium, which lowers blood
pressure. Potassium-rich foods include citrus fruits, bananas, potatoes, beans and yogurt.

11. Watch your Calcium and Vitamin D: These nutrients are vital for bone health. Get calcium
from low-fat or non-fat dairy products and fortified foods such as some orange juices and soy
drinks. If you can’t get 1000 to 1200 mg a day from foods, take a calcium supplement. It is
hard to consume enough vitamin D from foods and getting it from sunlight is risky. Many
people-especially those over 60, live at northern latitudes or have darker skin-may need a D
supplement (800-1000 IU a day).

12. Choose Food over Supplements: Supplements cannot substitute for a healthy diet, which
supplies countless potentially beneficial compounds besides vitamins and minerals. Foods
also provide the “synergy” that many nutrients require to be effectively used in the body. Still,
for many people a basic multivitamin/mineral supplement can provide some of the nutrients
they may fall short on.

13. Be Aware of Liquid Calories: Beverages supply more than 20% of the calories in the ave-

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 rage American diet. Some liquid calories come from healthy beverages, such as milk and 100
percent fruit juice. But most come from soda and other sweetened beverages and alcoholic
drinks, which have lots of calories, so most people should drink no more than one cup per day.

14. Enjoy your Food: Be mindful of what you eat, which may help you eat less and enjoy your
food more. Many cultures around the world emphasize the enjoyment of food, which often in-
cludes cooking and eating with others, as an integral ingredient to good health. Even our own
Dietary Guidelines for Americans touch the idea that eating healthy involves “enjoying food
and celebrating cultural and personal traditions through food”. According to research, shared
mealtimes, especially during childhood, may act as a “protective factor” for many nutrition
health-related problems as well as pro-social behavior in adulthood. 43

As related in these recommendations let us enjoy our daily bread and celebrate our Apostolic
culture but in ways that promote sustainability in respect to our health and general well being the temple
of the God we are.

Exercise

1 Timothy 4:8, “For bodily exercise profits a little, but godliness is profitable for all things,
having promise of the life that now is and of that which is to come.”

As pastors we surely read and teach this verse within its context acknowledging a different world
in regard to exercise from the training of the athlete to the common man. In our culture of cars, airplanes
and other forms of public transportation the need for even walking is at a minimum. How many times
do we not seek the closest parking place to our local retailer to avoid walking too far as perhaps we are
caught up in the haste of day or the demands of our schedule instead of parking at fare distance to pro-
mote walking.

On my travels, I am continually impressed by the physical fitness of the people of different cul-
tures as consequence of their lack of transportation requiring them to consistently walk throughout the
course of their daily living. A little exercise may be all they needed back in those Biblical days because
of the countless hours of just plain walking they did on a daily basis but for our time we do not exercise
enough to promote a good state of health. There is a wide spectrum of speculation that Jesus walked from
15,000 to over 20,000 miles during his lifetime, an average of about 20 miles per day. A day’s journey
amounted to about approximately 20 miles per day. Therefore with these walking habits there was no
need for such an emphasis on exercise as there is today especially in the USA.

The following are a list from the CDC (Center for Disease Control) as to the benefits of exercise:

1. Control your weight

43 University of California, Berkeley Wellness. 2017 Remedy Health Media Llc.

http://www.berkeleywellness.com/healthy-eating/food/lists/14-keys-to-a-healthy-diet/slideid_190

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 2. Reduce your risk of cardiovascular disease

3. Reduce your risk for type 2 diabetes and metabolic syndrome

4. Reduce your risk of some cancers

5. Strengthen your bones and muscles

6. Improve your mental health and mood

7. Improve your ability to do daily activities and prevent falls,

8. Increase your chances of living longer 44

Most research concurs that 20-30 minutes a day or some form of aerobic exercise, be it walking
or biking outside, on a treadmill or even stationary bike or other forms of activity such as swimming or
some form of structured exercise routine or sport is all that is need to obtain the above benefits. Bottom
line is you need to engage in an activity that is doable and enjoyable for your lifestyle. For good reason
Jesus stated, “if any man wants to follow me let him deny himself, take up his cross daily and follow me.”
Time to take a walk with Jesus!.

Rest and Relaxation

A 50-80 hour workweek with a 24/7 on-call hotline is not unusual for a pastor. As a result of
the enormous amount of stress, emotional strain as well as physical drain there is no doubt there is a
need for proper rest and relaxation to prevent pastoral burnout. According to Pastorburnout.com, 1500
pastors leave their position monthly as a consequence.45Many of those left are on the verge as they
near a state of complete exhaustion. We will explore different areas in respect to rest and relaxation.

First is the issue of sleep or rather in most pastoral lives the lack of. There are definite benefits
to obtaining the proper sleep. The National Sleep Foundation recommends for adults an average of 7-9
hours per night on a regular basis. There will be occasions where this is not feasible but the general rule
of thumb is attain those hours of rest as a daily goal. According to http://healthysleep.med.harvard.edu
here are some of the benefits of sleeping properly.

1. Research suggests that sleep plays an important role in memory, both before and after learn-
ing a new task.

2. Lack of adequate sleep affects mood, motivation, judgment, and our perception of events.

3. Although there are some open questions about the specific role of sleep in forming and storing
memories, the general consensus is that consolidated sleep throughout a whole night is opti-
44 Centers for Disease Control and Prevention, US Department of Health and Human Services, Atlanta, Georgia.
https://www.cdc.gov/physicalactivity/basics/pa-health/
45 Pastorburnout.com. 2016-2010 Daniel Sherman. http://www.pastorburnout.com/pastor-burnout-statistics.html

64
 mal for learning and memory. 46

Even Jesus in his ministry took time to sleep and be away from the masses so we must follow
his example for rest and relaxation. The benefits of downtime whether it be a daily personal timeout or a
prolonged vacation are of great benefit both for the pastor and his family, both immediate as well as the
church family. Here are some of the benefits of relaxation from an article in the Huffington Post:

1. Protects your heart

2. Lowers your risk of catching colds

3. Boosts your energy

4. Boosts your memory

5. Lowers your stroke risk

6. Keeps you safe from depression

7. Helps you make better decisions

8. Keeps you slim

9. Eases acne

10. Keeps you in a good sexual mood 47

Vacation benefits according to Health.Net may decrease heart disease, decrease depression, re-
duce stress and improve productivity.48 No matter whether the getaway is far or near the important issue
here is that there is definite need for this to be scheduled as dictated by our own Constitution. This time
of rest will not only benefit you as a pastor but your family and your church.

The formula is simple we as pastors need to “glorify God in our bodies “ so as to maximize the
full potential of each of our particular ministries. Balancing of the spiritual and physical will lead to great
dividends not only in the short run but in the marathon race of pastorship. No need to see Jesus any soo-
ner in heaven than you have to as the Bible says, “whatsoever a man sows, so shall he reap”. Your family,
your church and you personally deserve the very best but we need to take the necessary action to bring it
to pass. Healthy pastor, healthy family, healthy church, happy Jesus! “Thou good and faithful servant…”.

Footnotes/Bibliography

46 Harvard School of Medicine, Division of Sleep Medicine.

http://healthysleep.med.harvard.edHealth u/healthy/matters/benefits-of-sleep/learning-memory
47 Klein, Sarah. The 10 Health Benefits of Relaxation. TheHuffingtonPost.com.
http://www.huffingtonpost.com/2014/08/14/stress-awareness-day-relaxation-benefits_n_1424820.html
48 Health Net. 2017 https://www.healthnet.com/portal/home/content/iwc/home/articles/health_benefits_of_vacationsaction

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 9. Shepherding and Impacting the New Generation
By Pastor Jacob Rodriguez
“One generation shall praise Your works to another…”. Psalm 145:4

Millennials. It’s a word that we’re hearing a lot these days. Many people are pessimistic about
Millennials, but I believe the new generation is poised to transform the culture and the world for Je-
sus Christ. For many churches and pastors, however, Millennials are (borrowing a quote from Winston
Churchill) “a riddle wrapped in a mystery inside an enigma”. I would agree with Churchill’s statement
to some degree, but the riddle of leading a new generation can be solved. Once you find out what makes
Millennials tick, there is a goldmine of opportunities that can accelerate the progress of the church and
save a generation before it’s too late.

First of all, who are Millennials? The term Millennial is used to describe the generation of peo-
ple born between the years 1980 and 2000 roughly. This new generation is also known as Generation Y.
Characteristics of this generation are generally marked by an increased use and familiarity with commu-
nications, media, and digital technologies. According to Wikipedia, “Millennial characteristics vary by
region, depending on social and economic conditions. However, the generation is generally marked by
an increased use and familiarity with communications, media, and digital technologies. In most parts of
the world, their upbringing was marked by an increase in a liberal approach to politics and economics;
the effects of this environment are disputed”49. It’s imperative that we as pastors gain an understanding
of the Millennial generation and even those following behind them, Generation Z (today’s young tee-
nagers), so that we can effectively lead them, and not push them away. I believe we need to ask the Holy
Spirit to guide us and give us the wisdom to reach and retain them within the Apostolic church.

Technically speaking, I fall into the Millennial category since I was born in 1980, though I have
never used that term to describe myself. But as both an Apostolic church planter and currently President
of the National Messengers of Peace, I believe I have a unique perspective on how Millennials think and
what has contributed to the views they generally share. When I planted CityLight Church, in Mountain
View, California in the fall of 2013, I realized that times had significantly changed—both in secular soci-
ety and in church culture—from when our beloved Apostolic church planters and pastors first pioneered
many decades ago. Of course, there are basic principles to church planting and pastoring that should ne-
ver change, such as the necessity of prayer, planning, preaching and teaching, relying on the Holy Spirit’s
power, and activating Apostolic patterns of growth set forth in the early church. The Gospel works in any
era, at any place, to any people—and the Millennials are no exception.

The question we must ask as leaders is, how do we reach the next generation? In order to answer
that question, we must observe the culture we live in and then make an attempt at viewing the world

49 Millennials. (2017, April 25). In Wikipedia, The Free Encyclopedia. Retrieved 23:29, April 27, 2017, from
https://en.wikipedia.org/w/index.php?title=Millennials&oldid=777067857

66
through their lenses. If we try to understand and lead them without doing the diligent work of under-
standing why they think like they do, we will sadly become more frustrated, or worse—place the blame
on them. The responsibility of passing down faith from generation to generation is always on the prede-
cessor, not the successor. Elijah must connect with Elisha (in his environment) and prepare him to catch
the mantle.

In my book, Shift, I made an effort to help Millennial believers connect with the older genera-
tion and at least understand their side of the spectrum. In the quotation below, I reasoned with them and
offered a logical solution:

“The dichotomy between the wisdom of the older generation and the zeal of the newer
generation presents us with two options: collide or collaborate. If we collide, we may
find ourselves stalemated, deadlocked in a church debate where everybody loses. No or-
ganization, church or business is immune from silos in which barriers can develop and
stunt its long-term growth. So long as we’re not tampering with our essential doctrines, it
seems reasonable to adopt or enrich a collaborative culture. But since I’m still a younger
believer myself, I’m compelled to awaken my generation and remind them that we must be
willing to listen before demanding a voice. Many times we react to old models and con-
clusions from one side of the spectrum. We often try to reform without understanding the
original form—why things are the way they are and the historical forces that influenced
those paradigms. This is true in nearly all forms of tradition, such as church, family and
culture. If our generation isn’t careful, it could cast its own mold of cultural blindness
even while criticizing it in the previous generation”.50

The above was written to young believers, hoping to curb their mentalities towards collaboration,
not collision with older generations. But as stated, the responsibility is on senior leadership (pastors,
church planters, leaders) to go above and beyond in order to engage them. According to a study done by
LifeWay Research, “more than two-thirds of young churchgoing adults in America drop out of church
between the ages of eighteen and twenty-two!” 51 And what are their reasons? The study found the fo-
llowing ten reasons that these young Christians left the church:

1. Simply wanted a break from church.

2. Church members seemed judgmental or hypocritical.

3. Moved to college and stopped attending church.

4. Work responsibilities prevented me from attending.

5. Moved too far away from the church to continue attending.

50 Rodriguez, Jacob (2013-07-02). Shift (pp. 199-200). Kindle Edition.

51 Rainer III, Sam S. (2008-09-01). Essential Church. B&H Publishing. Kindle Edition.

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 6. Became too busy though still wanted to attend.

7. Didn’t feel connected to the people in my church.

8. Disagreed with the church’s stance on political or social issues.

9. Chose to spend more time with friends outside the church.

10. Was only going to church to please others.52

These findings are a cause for concern and action on the part of church leaders. Contrary to the
fears that many pastors may have, we don’t need to dilute the content of our message for the sake of
cultural relevancy or political correctness. But we do need to reconsider our approach and be willing to
adapt our methods for the sake of young people (single or married)—the ones we have and the ones we
hope to win. I cannot exhaust this subject entirely in one lesson, but I would like for us to consider four
ways we can shepherd the new generation—while still maintaining our Apostolic values. These observa-
tions are simply starting points that can be further developed in your own studies.

Four Ways we Can Shepherd and Impact the New Generation

1. Be open to change
Jesus said, “And no one, having drunk old wine, immediately desires new; for he says, ‘The old is
better” (Luke 5:39). The new generation doesn’t understand why churches refuse to change a program,
activity or a culture if they have proven to be ineffective or outdated. Millennials don’t want to hear, “this
is how we’ve always done it.” If you’re in the habit of saying or believing that line of thought, it will most
certainly disconnect you from the new generation. Now, let’s not panic. Once again, I am not referring to
doctrinal or theological positions that we as Oneness Apostolic pastors adhere to, but rather, our church
non-Biblical traditions and methods that were introduced during eras that have long passed. As a church
planter, I made a commitment to an unwavering message, but flexible methods. The application of this
principle will inevitably fluctuate from church to church, as we consider our unique situations. Beyond
the denominational traditions that have woven into our assembly over the years, every local church has
its own culture and set of traditions. As pastors, we need to evaluate those traditions and listen to the ideas
that Millennials bring to the table.

I’m not advocating we abandon all traditions, because some are foundational to a church’s iden-
tity and personality—similar to how family traditions are passed down. Also, the church cannot become
a chameleon of culture, changing with every fad or constantly borrowing the perspectives of Trinitarian
megachurches. However, we cannot be afraid of healthy change that promotes growth.

In my book, Shift, I made a considerable effort to speak on behalf of older generations and also
promote wisdom in young minds. But, the Millennials are not the decision-makers nor are they spiritually

52 Rainer III, Sam S. (2008-09-01). Essential Church. B&H Publishing. Kindle Edition.

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responsible for the direction of the church. So again, us pastors and leaders must lead by example and
become more open-minded. That’s really what it comes down to. If the next generation sees open-min-
dedness in their leaders, that alone will engender a higher level of loyalty and community.

North American Millennials, especially, have grown up in a society of social progress and reform
that is largely driven by the idea of tolerance. Of course, many of the changes we’ve observed in society
are not inherently good or align with Christian values. Yet, the concepts of change and reform are wired
into the minds of Millennials, and unfortunately the church (as they see it) is one of few aspects in their
lives that resists change the most. But the Biblical narrative portrays a God who is willing to change
systems, replenish, and make new. God created nature to consist of changing seasons. He said Himself,
“Behold, I will do a new thing…”53

2. Cast a Compelling Vision

This new generation has become vastly socially-conscious. More non-profit charities, human
rights and social justice organizations exist now than ever before, and they are fueled mainly by Mi-
llennials who are in search of a cause to identify with. While many of the human rights causes that have
emerged (regionally and globally), there is no greater cause than the cause of Christ and His church.
Imagine if we as pastors could figure out a better way to tap into that passion for the sake of spreading the
Gospel? The solution is right in front of us, and it involves casting a compelling vision that will capture
the interest of Millennials searching for purpose. Craig Groeschel, who pastors one of the largest chur-
ches in America, once said, “If your vision doesn’t compel, move or stir people, your vision is too small”.
Vision that doesn’t stir becomes stagnant.

Now, I know the temptation is to respond with, “but I already have a vision!” If so, that’s won-
derful. However, the question we church planters and pastors must ask is, “Is my vision clear and com-
pelling?” Having a vision is one thing; but it’s another thing altogether for the vision to be visually clear
to people who are following you. The Lord told his prophet to “Write the vision and make it plain on
tablets, that he may run who reads it” (Habakkuk 2:2). The vision must be both compelling enough to
stir and simple enough to activate in daily life. No doubt, the Lord has given you a vision for your church,
your city and your region. If you cast the vision in a way that excites the Millennials in your church, they
will run with passion and work tirelessly for its fulfillment.

Recently, Millennials have been stereotyped as being lazy, unmotivated and irresponsible. They’ve
also been labeled as being entitled, unstable and/or too sheltered by overprotective parents. Whether any
of those labels or stereotypes hold any truth isn’t my greatest concern. You can certainly research the
topic much further and find reliable statistics about these assumptions. What I know is this: this new ge-
neration is hungry for a cause to get behind. None of those labels can stop a young man or woman who is
fueled with a fire to make a difference. I am reminded of the young shepherd, David, who stood up and

53 Isaiah 43:19

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declared to his countrymen “Is there not a cause?”54 Our younger believers, single or married, will run to
the valley of giants and fight when they are clear about their cause. They just need a reason to fight.

3. Entrust them to lead (even if they fail)

If you want to push the new generation away from church, don’t let them lead. Do the opposite
and you will encourage them to not only stay, but flourish in their ministries. Millennials tend to be un-
interested in titles or traditional positions in the church, but would rather be entrusted to fulfill an assign-
ment without being micromanaged. In some church cultures, we’ve taken the proving ground of ministry
too far. We may have indirectly eliminated potential leaders because they either don’t fit the traditional
mold, or because they lack a certain experience. Understandably, we cannot be careless to delegate just
anybody for leadership roles; but equally, we cannot raise the bar so high that younger, less experienced
believers cannot contribute. As church planters and pastors, we should create a culture in our churches
that allow Millennials to use their talents and abilities, and feel empowered to lead.

We can accomplish this by changing our leadership structure to include nontraditional roles for
women and men who possess certain aptitudes. Traditional roles that younger members typically occupy
are in the areas of music, praise team, sound engineering, youth ministry and children’s ministry. Some
nontraditional roles may include areas such as graphic design, marketing, business administration, vi-
deo production, stage design, social media, public relations, community activism, writing, etc. There are
many ways to keep this new generation plugged in. The key is to activate them for the kingdom of God in
an area that they are both skilled and passionate about. Then entrust them to lead those initiatives without
second-guessing them the entire time.

Will they fail? Sometimes they will. For us pastors, that’s the risky part. It’s safer to put a sea-
soned minister or even ourselves in charge, to minimize those potential risks. But by doing so, we won’t
produce new leaders and are essentially telling the new generation, “We don’t believe in you”. We need
the spirit of Barnabas, who advocated for a young disciple named John Mark, even after he deserted him
and Paul while on their first missionary trip. You may recall, in Acts chapter 15, when Paul and Barnabas
got into a heated argument over whether John Mark would accompany them on their next trip. Eventua-
lly, much later, Paul indirectly acknowledged that Barnabas was right by saying “…Get Mark and bring
him with you, for he is useful to me for ministry” (2 Timothy 4:11). The point is, Barnabas took a chance
on John Mark—knowing he might fail (which he did)—but still saw his leadership potential and conti-
nued to believe in him. He went to bat for him. Likewise, this new generation needs someone to entrust
them and release them to lead.

4. Be a Mentor
In his book, You Lost Me, David Kinnaman makes a profound observation: “Young Christians are
living through a period of unprecedented social and technological change, compressed in an astounding

54 1 Samuel 17:29

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manner, and the longer we take to acknowledge and respond to these changes, the more we allow the
disconnection between generations to progress. Ask yourself how available you have been to younger
Christians. The generation gap is growing, fueled in part by technology, so it takes extra effort to be on
the same page. Frankly, deep relationship happens only by spending time, and big chunks of it, in shared
experiences. I encourage you to be ready for a fresh move of God, buoyed by young adults…If you lead
a faith community, prioritize intergenerational relationships. For the most part, these connections won’t
happen by accident. You will need to catalyze them in your community and model them in your own
life”.55

It’s a common misconception that Millennials don’t want to be trained and that they are unwilling
to submit to authority. It is true that they don’t respond well to traditional forms of authoritarian leader-
ship, which attempts to strong-arm people into action. People nowadays don’t take well to being “told
what to do”. But this new generation wants to learn. They want to grow. What they are missing, and
yearning for, are mentors who will invest their time and energy into seeing them reach their potential.
They need spiritual fathers who will guide them and model the kingdom through a real-life relationship.
Establishing a culture and system of mentorship will help you to groom Millennials into becoming the
next pastors, evangelists, teachers, leaders and kingdom-builders. I truly believe that if properly men-
tored, this new generation will carry the anointing and the Gospel further then we can imagine. When our
season comes to a close, whenever that time is, they will step in with a holy confidence and courage to go
beyond. The Lord told Moses, “And the holy garments of Aaron shall be his sons’ after him, to be anoin-
ted in them and to be consecrated in them” (Exodus 29:29). God’s plan is for the new and next generation
to wear the priestly garments of anointing and Apostolic leadership. But we must take a vested interest in
mentoring them, so that when the garments get transferred, someone capable is ready to receive them.

The Bible provides case studies in mentorship and the lack thereof—both positive and negative
examples. In cases where no mentoring occurred, the outcome is almost always disastrous. The following
people lacked mentors or spiritual fathers: Samson, Saul, Hophni and Phinehas, Absalom, members of
the church of Corinth56. By contrast, take note of these mentors. Moses mentored Joshua. Elijah men-
tored Elisha. Naomi mentored Ruth. Elizabeth mentored Mary. Jesus mentored His disciples. Barnabas
mentored John Mark. Paul mentored Timothy. Mentoring is teaching wrapped in relationship; and it is
the most effective way to form leaders in the new generation. Mentoring is technically an informal me-
thodology that calls you to one or several functions, such as: discipler, counselor, teacher, spiritual guide
and sponsor.

The new generation wants to learn, but our approach needs to adapt. We cannot mentor them from
the pulpit or in the classroom. Those are formal settings that serve a specific purpose in the church, but
are limited monologues. Mentorship is a dialogue. We, as church planters and pastors, must take a hand-

55 Kinnaman, David (2011-04-01). You Lost Me: Why Young Christians Are Leaving Church...and Rethinking Faith
(Kindle Locations 3448-3456). Baker Book Group. Kindle Edition.
56 1 Corinthians 4:15

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son approach and show them how much we care—how much we value them. Mentoring will give you
a chance to listen to their needs, ideas and questions in an informal context, which is facilitated through
transparency and honesty. The new generation wants their questions and voices heard, too. Even if our
answers don’t satisfy all their questions, it’s the dialogue and transparency they value the most.

Conclusion
The ideas expressed in this lesson are not entirely original to me, but are a sample of my research
and observations over the last several years. However, I can attest to each idea as I have experienced
both sides of the spectrum. Being in my mid-thirties (Millennial), I have felt the resistance to change, to
new ideas, and the distance from leaders who are authorized to lead those changes. It can be frustrating
and discouraging. But on the flip side, as a pastor I bear the responsibility of leading a multigenerational
church and also must defend certain church customs that shouldn’t be thrown away. However, if we’re
willing to consider the ideas in this lesson and apply them to our ministries, I am confident that progress
can be made and our churches can adapt to changing times—without losing our spiritual inheritance,
without compromising the power of our message.

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 10. The Church and your Community
By Adam Lopez

On many occasions we have heard that in regards to politics and government, there must be
separation of State and Church. However, this does not mean that the Church cannot have influence or
impact on your city, community, county, or local government. The reality is that many of our churches
continue to function within their four walls, without realizing that they could be the Church of influence
in their surroundings.

Although the spiritual growth of the Church as a body and individually is of the utmost impor-
tance, we cannot ignore that there is a great need. Not only within our churches or with our members, but
also in our community and with families and individuals in need.

So the question remains the same. What is being done to help and offer resources and services
to the community and meet their needs? The reality is that most of our churches are doing very little or
nothing and have not taken advantage of all the programs, resources, and services that each County of-
fers, depending on where you are located.

But we have good news for you. There is a Church located in Oxnard, California that we can
use as an example, since they have really gone outside their four walls and have been faithful to their
motto of “Blessed to be a Blessing.” Under the leadership of the Community Coordinator, they have
successfully organized a Health and Job Fair for the last 3 years where more than 800 people participate
each year. Additionally, they have coordinated Immigration Forums, nutrition classes, health classes,
seminars, conferences, workshops, and many more community events.

And if that were not enough, a member of this Church, whose name is Adam Lopez, is curren-
tly serving a 2-year assignment as Commissioner of the City of Oxnard under the Community Relations
Commission. A position and responsibility given to him by the mayor of the city. Adam also serves on
the advisory board for the Chief of Police of the City of Oxnard, is also part of the board of directors for
the Oxnard Performing Arts Center, and also for the Organization called “Action”.

Last year, Adam was the first to successfully coordinate a “Faith Forum” between pastors and
community leaders and the Chief of Police. Something that has never happened in the history of the city
of Oxnard, where more than 80 pastors and leaders of different organizations were represented. So much
was the impact, that the city and the police department granted him a recognition.

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 Without a doubt, the Oxnard Revival Center is becoming the church of influence in it’s city
and its communities. They have established a relationship with more than 85 agencies and organizations
throughout Ventura County. They receive support and assistance from various city dignitaries, as well as
supervisors representing different regions in the County.

When the city, the County, or the community has projects, funds to distribute, or scholarships to
give away, they always think of Oxnard Revival Center first. This is a result of the impact and influence
that this Church has had locally. And what happens by nature when one has an impact such as this, is
that a relationship is established, as well as a collaboration with these agencies and organizations. And as
a result, a level of trust is also formed between the two sides, making the goals and objectives easier to
achieve.

Many of you might ask; But what does all this have to do with the growth or health of the
Church? It has a lot to do! For it is through these events and activities that many have visited the Church
and have remained as members. People go where they offer help and they can feel they have value. “Peo-
ple will forget what you said, forget what you did, but never forget how you made them feel”. - Maya
Angelou. The call of the church to serve, following the model of Jesus, “to do and to teach”. We cannot
“teach and not do”.

Some of the activities and projects that you can take to your churches and communities are the
following:

- ELECTORAL PRECINCT:

You as a Church can become a polling place by simply registering with the Elections Division
in your County. This means that every person registered to vote will know where your Church is located.
This also gives the Church great exposure and promotion. In addition, this demonstrates great interest
and improvement of a relationship with an agency in your County.

- HEALTH AND JOB FAIR:

The majority of the agencies that are part of the County have the objective and initiative to par-
ticipate in events and programs for the Community. These agencies receive funds and government assis-
tance based on the need that exists and also on the activity they demonstrate. What this means is that they
are simply waiting for an invitation to participate in any event that you as a Church organize. This is one
of the most efficient and effective ways to be the Church of influence in your city and your community. It
is a matter of connecting with people and offering services and resources that can be of great benefit and
help for the whole family.

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 - NUTRITION AND HEALTH CLASSES:

Your County Health Agency also operates with funds and monetary assistance that is specifica-
lly allocated to educate people about nutrition, health, wellness, and healthy eating. These agencies are
always looking for organizations such as churches that can collaborate and open their doors to carry out
these classes. This is a very good strategy and platform to invite the community and connect with new
people.

- IMMIGRATION FORUMS:

The reality is that there is still a lot of uncertainty, concern, and fear in relation to the problems,
challenges, and situations with respect to immigration. Your Church could have a significant impact
if you were to hold an immigration forum and present a panel composed of experts and professionals
from the police department, the Consulate representing different Countries, immigration attorneys, and
counselors. This would be a good way to leave an impression of unity, good ethics, and positive morality
towards humanity.

If you would like additional information or support with your community efforts and activities,
brother Adam Lopez is available to provide trainings and workshops to form an efficient and capable
team for your Church. He is also available to conduct trainings on how to be effective leaders and how to
have effective communication. Additionally, brother Adam can facilitate an immigration forum as a me-
diator or masters of ceremonies and conduct seminars or conferences with respect to community growth.

Always remember this, “If you don’t do it, someone else will come and do it”.

You can communicate directly with Brother Adam López by calling (805) 450 2591 or by email
at alopez@go2orc.com.

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