“Before we agree for you to meet with these ladies, we need to know what your ministry strategy is.” I could see my wife’s face cloud over as she read this text. During a difficult season of ministry where she was struggling to make meaningful connections with local ladies in our new city, she had heard of a community center run by other believing expats that was in need of someone who could do local language Bible study with a few local women. As one gifted to do this very thing, we were excited for her to be able to help these ladies understand God’s word, especially since there was no one else at this community center who could currently help them. But once again, the “S word” was being deployed as the primary filter for partnership. Not my wife’s testimony, not her doctrine, not questions regarding her character or competency, but the deal-breaker for simple Bible study with local women was going to be her position on strategy of all things. Her ministry methods would mean she would or would not be allowed to study the Bible with several open women from an unreached people group. If my wife didn’t espouse the right strategy, then these expats would effectively deny these local women the chance to study the Bible. During a season of attempting to bring healthy change in a city deeply divided by ministry methods and strategy, this text made us feel somewhat angry and somewhat sick.
Many Christians in ministry are prone to be dogmatic about their methods – even more dogmatic than they are about their actual dogma (their teaching/doctrine). Missionaries are particularly at risk of this, likely due to the specific needs and gifts required by the mission field context. There are a few methods that are commanded more explicitly by the scriptures, things like the Lord’s Supper and baptism, but most of our ministry methods are an effort in trying to apply biblical principles faithfully so as to come up with faithful expressions of those principles for our unique setting. Study what the New Testament has to say about musical worship and you’ll see what I mean here. Lots of principles about worship, almost nothing regarding the actual forms we should employ. Nevertheless, Christians in ministry become very dogmatic about our own preferred methods, even when the scriptures don’t speak to them specifically. Rather than treating a method’s importance as primary, secondary, or tertiary depending on how clear God’s word is about it, particular methods are elevated to be primary based on some other standard – a standard which is sometimes unexamined, and other times mere pragmatism. When this happens, we expose ourselves to at least seven profound dangers.
- Limiting our biblical options. When we zero in on one expression of a biblical principle as the way to do it, rather than understanding that it is a faithful way to do it, we limit our biblical options. As a former house-church-only advocate, this was an error that I fell into. House church is a great biblical option for some contexts. But if we are in place where church can happen in other settings outside the home, why would we automatically rule those options out as less faithful or less effective? Ministry is hard anywhere in the world. It is particularly hard when we are seeking to plant churches among the unreached. We need all our biblical options on the table.
- Failing to do good contextualization. We often become dogmatic about certain methods merely because of reasons that are personal and tied to our own cultural background. “We will not use a projector for songs because of the baggage I have with it from the church I grew up in.” But have we stopped to study our focus culture to understand what using a projector might mean to the actual locals? It really does not matter all that much what it means back home. Instead, is it a biblical option and how does it communicate in the local culture? Good contextualization is often prevented because those in ministry enter their new contexts with a prepackaged set of methods that they have gotten from their books, their trainers, their past experiences, or some study based on a movement in another part of the world. Thus, they fail to first stop and ask insightful questions of their actual target culture – and so they fail to do good contextualization.
- Encouraging unnecessary division. Paul says that division among Christians is necessary (1 Cor 11:19). But we must strive to keep these divisions appropriate to how central something is to the truth of the gospel and the central teachings of the Bible. As others have so helpfully written, we must know the right hills to die on. Some issues are worth dying for since they separate saving faith from false gospels. Others are worth dividing over and require us to be in separate churches, such as our ecclesiology. Then others are worth debating for within the same church, like our understanding of the end times. Then there are issues to personally decide for, such as whether we should drink alcohol or eat pork in a Muslim context. When we fail to do “triage” like this with our ministry methods, we end up treating tertiary things as if they are secondary or even primary. For example, if one missionary is fine with introducing one local believer to another when they are not naturally part of the same “household,” other workers might ostracize this missionary because they are violating their movement strategy. Sadly, these kinds of divisions will also not be limited to the community of ministry professionals, but will trickle down to those we disciple as well.
- Exposing others to false condemnation. Our preferred methods often have an uncanny correlation to our personal gifts and strengths. When we get dogmatic about these methods, we can cause other believers to feel as if they are a less valuable part of the body of Christ because they are not as strong of an evangelist, not as good at reproducing stories, not as expressive in corporate worship, etc. We must be aware of the accusations that our brothers and sisters will hear when we speak or believe too dogmatically about our ministry methods. We may be exposing them to struggle with false condemnation.
- Becoming a silver bullet salesman. This danger is particularly for those of us who experience seasons of success or breakthrough in ministry. After a year of very encouraging ministry in college, one mentor cautioned me to make sure I didn’t assume that my experience would be true for all others also. It was sound advice. Fresh off a year of seeing my Muslim friends miraculously come to faith, I was at risk of sharing the “gospel” of my methods with any who would listen, implicitly communicating that they would see the same results if they followed the same formula. The ministry and missions world is full of books and speakers who are effectively silver bullet salesmen. Praise God, they saw breakthrough in their particular ministry. But now they’ve written a book and reverse-engineered their experience so that if you follow these simple steps you too can be a part of this new thing that God is doing! Some will even imply that they have uniquely rediscovered the methods of the early church which have been lost over the centuries. This kind of talk is heady stuff, but is really spiritual naivete – self-deception at best and spiritual pride at worst.
- Leaving a more temporary impact. When we become dogmatic about our ministry methods, we zero in on things that may be proving to be effective in our own little slice of culture and history. But by focusing on these expressions rather than on the principles they come from, we end up leaving a more temporary – rather than lomg-term – impact. The next generation’s context may be drastically different from my own. If I try to pass on my methods, they may prove to be ineffective. If I pass on my principles, these have the flexibility to be applied in countless diverse contexts. This is what separates the Christian books that continue to be read century after century from those that are forgotten. This is also why Protestant principles such ad fontes (to the source) and semper reformanda (always reforming) have given Protestant Christianity such dynamism and flexibility in the last 500 years compared to the older churches that became so chained to their Latin, Greek, or Syriac ministry methods (i.e. traditions).
- Opening the door to doctrinal drifting. We have a limited capacity for dogmatism. I have often observed that missionaries who are dogmatic about methodology are less convictional when it comes to theology, and vice-versa. It seems we simply cannot live in the real world and be dogmatic about everything. We must fix ourselves to some particular area of importance which then becomes our ballast for navigating everything else. If our north star is “right” methodology, then that means right doctrine is not what we ultimately look to for guidance. This opens the door to doctrine and theology slowly feeling less and less important, as we convince ourselves that right practice is really the main thing in the end. Yet dogmatism in our methods has another path that leads to doctrinal drifting, or to what many are calling deconstruction – when our much-hyped methods let us down. If we have been fixated on the false promise that the “right” methods will be a guaranteed formula for success, then we are in for a gut punch when they inevitably fail. And the enemy uses that season of disorientation to convince us that it wasn’t just the methods, it was also the theology that we believed that led us here. This seems to be happening all around us as in the West as Christians grapple with abuse in the church, and proceed throw out both unhealthy leadership methods along with complementarian theology.
Ministry method dogmatism will lead us to some bad places if we let it shape our lives and ministries. We need to open our eyes to the dangers of this very common malady and put ministry methods and strategies where they belong – as the flexible servants of solid biblical principles and doctrine. While a few areas of methodology are commanded more specifically in the New Testament, most of our methods are not the kind of thing we need be dogmatic about. Should we be convinced of our methods? Sure, let’s have well-formed opinions and make intentional choices about what methods we employ. But let’s not hope in our methods, as if they are what will make or break our ministries. Our methodology – and the Christians around us – can’t handle that kind of pressure. Only the word of God can. Let’s keep the dogma in the dogmatic, keep the central things central, and hold the other stuff with lots of grace, a willingness to change, and a good dose of humility.