From Postlude to Prelude: Music Ministry's Other Six Days

By C. Randall Bradley and John D. Witvliet

Newly Updated 2nd Edition! Featuring current language relating to worship styles and terminology; updated sections regarding instruments and technology; reorganized in order to provide better flow and readability; original appendices removed or integrated into the body of the book; significant updates to chapters dealing with: pastoral care concerns, interviewing and job searches, working with volunteers, facility design, and equipment management. Designed for church music classes and those currently involved in leading music ministries.

• Language: English
• Publisher: BookBaby
• Release date: Jan 1, 2004
• ISBN: 9780944529676

C. Randall Bradley

C. Randall Bradley is Ben H. Williams Professor of Music and director of the church music program at Baylor University, Waco, Texas. His other books include From Postlude to Prelude: Music Ministry's Other Six Days.

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Acknowledgments

SECOND EDITION

Those who believe a book revision is a simple task have likely never revised one—especially a book they have written. As with writing a book, a book revision owes much to many who assist with the process.

I am grateful to the thousands of music and worship leaders and students who have used the book in the last decade. Your belief in the book’s value is encouraging to me, and I have imagined your faces as I have worked on the revision.

I also express thanks to several dozen colleagues in ministry across the country who responded to the on-line survey regarding what needed to be retained, updated, added, and changed in the second edition. Your responses are the information on which the revision is based. Similarly, I appreciate the students in Baylor Church Music classes (both mine and those of colleagues) in the year leading up to the revision process who offered their assessments regarding the book’s revision. I would also like to single out former student and faithful friend Kyle Damron, who played a key role in assessing the revision as he did with the first edition in 2004. Likewise, I am grateful for the tireless work that Karl Utz invested. When the revision began, Karl was a graduate student at Baylor; however, by the end of the process, he had graduated. Furthermore, he continued his faithful work until the revision was complete. His research assistance, proofreading skills, technological support, and keen eye for order and logic are present throughout the second edition.

Time and space that allows for uninterrupted focus is needed to complete an arduous task, and I express my deepest gratitude to David and Sharon Hoffman for allowing me to utilize their beautiful Colorado home for an extended writing retreat in the summer of 2014 in order to complete the revision. Their generosity was a priceless gift.

I offer continued gratitude to the churches I have served. Since the first edition, in addition to my service at Calvary Baptist Church, Waco, Texas, I have been privileged to serve for shorter stints at Columbus Avenue Baptist Church, Waco, Texas, and First Baptist Valley Mills, Texas, before returning to Calvary Baptist Church in 2012. All of the churches I have served since 1978 can find their footprint in these pages.

As with the first edition, Thomas R. Pearce, Senior Editor at MorningStar Music has played an invaluable role in this process. His careful eye for detail and warm spirit has made this process enjoyable. Likewise, I am grateful for the artistic and design expertise of Kristen Schade, production editor/designer at MorningStar. In the same way, Mark Lawson’s consistent encouragement has kept this project moving and on track.

Lastly, I say thanks to my wife, Brenda, who has used her skills as a teacher of writing to proof all of my manuscripts— including this revision. Our decades of marriage have enriched my life beyond anything I could have imagined in 1983. Her grace and faithfulness bless my life each day.

Acknowledgments

FIRST EDITION

A project of this magnitude could not have happened without much help and support. I wish to thank Mark Lawson for recognizing the need for this book and encouraging it from its inception. Additionally, it was a pleasure to work with MorningStar senior editor, Thomas R. Pearce, whose careful eye for detail and church music experience significantly improved the manuscript.

I am also grateful to church music graduate assistants at Baylor University who over a three year period contributed significantly—Steven Braucht, Kyle Damron, Katherine Kimbell, Lauren Shelton, and Chris Wood. Kyle Damron should be singled out for his tedious attention to detail in assisting with research,and Lauren Shelton for her careful proofreading, corrections, and helpful suggestions. While my student worker, Josh Kusch, did not work on the book, he capably attended to other tasks allowing me to give greater energy to this project—thanks, Josh.

I also express my gratitude to Brenda Bradley for patiently proofing, and editing the text more than once, and to Mary Kay Parrish for her keen eye and careful attention to detail in proofreading and editing (with assistance from her adult children, John Michael and Robin).

Many of my colleagues around the country offered significant input in developing the book’s initial proposal. Their suggestions enhanced the book’s contents, organization, and breadth. These friends include Ray Burdeshaw, A. L. Pete Butler, Stephen Carrell, Mark Edwards, Charlie Fuller, Michael Hawn, Rob Hewell, Becky Lombard, Paul Magyar, Don Odom, Lewis Oswalt, Sue Ellen Page, Mary Kay Parrish, John Simons, John Witvliet, and Terry York.

In addition, I am grateful to my church music colleagues at Baylor University, Terry York and David Music, who encouraged me along the way and often offered their insights, sometimes without knowing it. Also, thanks to Will May, Dean of the School of Music for allowing me to have a more flexible schedule to complete the final manuscript.

Furthermore, I’m thankful to the churches I’ve served who have taught me much of what I know—Mt. Pleasant Baptist Church, Georgiana, Alabama; First Baptist Church, Benbrook, Texas; Maywood Baptist Church, Independence, Missouri; University Baptist Church, Shawnee, Oklahoma; and Calvary Baptist Church, Waco, Texas. Through the advice of wise church members, dedicated ministers, and deeply committed choir members, I have grown. And to the hundreds of students who have been in my classes, I’m appreciative of all that you’ve taught me. Much of it has found its way into this book.

Lastly, I’m grateful to my family—to my wife, Brenda, for her consistent encouragement and support; and to Hannah and Isaac for doing without me during many writing retreats, and for sharing me with the computer on far to many Saturday mornings.

1

Philosophical/Theological Issues

Music and Worship Ministry as a Vocation

Denominations and individuals vary widely in their perception of music and worship ministry as a vocation. While some denominations readily affirm music and worship leaders as ministers, others are only recently becoming comfortable with the concept of a pastoral musician. In addition, a church’s view of ordained and lay ministry may determine its actions regarding the recognition of music and worship ministry as vocation. Some ministers embrace the concept of a call to ministry; others do not. However, according to many studies, most parish musicians feel some sense of calling to their task as the enabler of the church’s song, and sometimes, even if we accept a position to be a music and worship leader without a deep sense of call, we often are able to see God’s providence in retrospect.

Vocation Defined

The word vocation comes from the Latin word vocare, which means to call or to summon. The New Testament reference to calling is clear, for even the term ecclesia, translated church, means called out. Most Christians distinguish a general call from a specific call, for every person who responds to Christ’s offer of salvation is called to serve others and become Christ’s presence in the world. The Greek word diakonos (servant or minister) is used to express this servant role of being Christ’s advocate. The term general call is usually used to express the call of all Christians, whereas the term specific call is often used to describe the call of a person who feels that he/she has been called to the role of vocational ministry, i.e., professional minister. Frederick Buechner is perhaps most eloquent in speaking to call when he writes, "There are all different kinds of voices calling you to all different kinds of work, and the problem is to find out which is the voice of God rather than of Society, say, or the Super-ego, or Self-interest. By and large a good rule for finding out is this. The kind of work God usually calls you to is the kind of work (a) that you need most to do and (b) that the world most needs to have done. If you really get a kick out of your work, you’ve presumably met requirement (a), but if your work is writing TV deodorant commercials, the chances are you’ve missed requirement (b). On the other hand, if your work is being a doctor in a leper colony, you have probably met requirement (b), but if most of the time you’re bored and depressed by it, the chances are you have not only bypassed (a) but probably aren’t helping your patients much either.

Neither the hair shirt nor the soft berth will do. The place God calls you to is the place where your deep gladness and the world’s deep hunger meet."¹

A Call to Ministry

A call to ministry can be experienced in many different ways, for each individual will relate to God in a personal manner. According to Felix E. Montgomery, With some, it may be an inward conviction; with others a personal imperative, a sense of ‘ought-ness,’ a drive, a compelling direction, a divine impulse, even a ‘still small voice.’ ² In some instances calling may be a dramatic, supernatural attraction. The apostle Paul experienced audible and visible signs in his call on the Damascus Road. For others, a call from God may be a sense that God has been working throughout one’s life in preparation for an opportunity that has now presented itself. Often, people who are called to a particular ministry can trace God’s work throughout their lives in preparation for what becomes a culminating event. A calling usually is directly related to skills and interests and is often recognized by others who may work as God’s agents in helping discern a call to ministry. For others, a call to ministry may be as simple as the realization that they have been given an opportunity for service that they are uniquely qualified to do, and they have a deep sense of rightness in pursuing this special ministry.

Traditionally, many have had the misconception that a call to ministry must somehow be unpleasant and must require something sacrificial. On the contrary, God often allows us to do exactly what we want to do vocationally. A call to ministry is not defined by spending life in a vocation in which we are miserable. God desires for us to live joyful lives in service to others. Although ministry does require sacrifice and may involve hardships when God places a call on one’s life, the sacrifices can be joyful and the hardships worthwhile.

A call to ministry is not a one-time event, for calls change and are refined over time. A call to ministry reflects the journey of following God that is never fully realized. The call is always changing and being clarified as one progresses through life. In discovering God’s call on our lives, we must be open for new developments. God’s will for our lives is dynamic. We never know all of God’s revealed will. The Christian life is centered in faith, and faith implies that we move forward boldly even when there is only light to sustain our initial steps.

Professional Considerations

Preparation is inherent in a call to vocational ministry. Vocational music and worship leaders need preparation in music education (theory, history, keyboard, voice, conducting, etc.), theology (biblical studies, worship), church history, and in practical areas of ministry (technology, leadership, and acoustics), (counseling, dealing with conflict, administration, etc.). When you choose music and worship ministry as vocation, you are agreeing to prepare for this important task. While some may debate the precise spiritual qualities of a vocational minister, most congregations expect their vocational ministers and program directors to have a deep sense of personal piety including regular Bible study, prayer, and other spiritual disciplines. For most people these qualities are not innate—they must be practiced and intentionally developed.

For the term pastoral to describe the music and worship leader, he/she must be comfortable with the roles of pastor. These roles include encouraging the congregation’s spiritual growth and often subjugating music to a lesser level in order for ministry to be achieved. According to John Witvliet, The craft and coordinating and ‘performance’ in our work finds its ultimate goal and purpose if we approach it with a pastoral heart. It finds its purpose in acts of hospitality…Certainly, our role as ‘shepherds’ does not displace aspects of the other roles. We still cultivate gifts as clear and articulate speakers, technically proficient musicians, and ingenious artists. We are still coordinators calling meetings, running rehearsals, proofreading copies. While we aren’t spiritual engineers, we do—with fear and trembling—take the part of priests, placing words of prayer on people’s lips that may well resonate deep within their soul and draw them, by the Spirit’s power, closer to God.³

Potential Ministry Vocations

People who choose music and worship ministry as a vocation may work in a wide variety of music and worship ministry-related positions. These include, but are not limited to, local music and worship and worship ministry; denomination service; work with the Christian music industry as composers, artists, editors, managers, etc.; missions; and bi-vocational ministry. If you are committed to music and worship ministry as a vocation, and conventional positions are not appropriate for your gifts and interests, consider putting together a position that suits your particular assets.

Questions for Reflection:

How do you define a call to ministry?

How have you personally experienced God’s call in your life?

What similarities have you observed in your call to ministry and those of others?

How has your call been different from the call of others?

What are some significant turning points in your call to ministry? How have they affected your present direction?

Ordination

Ordination is the process by which congregations set apart Spirit-gifted persons for ministry.⁴ Churches and denominations differ widely in how they approach ordination. Most Free Church traditions consider ordination as an act of the local church and exercise no denominational hierarchy, i.e., the ordination process can simply involve recognition by the individual and the congregation that the person is called to ministry. Ministers in this tradition can be ordained without formal education, mentoring, or any of the other formalities. Other denominations ordain ministers through the denomination after which they are qualified to serve in churches of the denomination. In these denominations, persons desiring ordination must receive theological education by a denominational school and must adhere to other processes set by the denomination. Ordination is required for ministers in most denominations. Ordination does the following: (1) confirms the person’s call, (2) sets the individual apart for service, (3) lets other churches know of the person’s call, and (4) grants legal status.⁵ While ordination can entail more than these four points, most denominations hold these in common. ⁶

All denominations agree on the communal reality of ordination. Communities of believers (local or denominational) recognize God’s call and giftedness in an individual, and ordination takes place; therefore, ordination belongs to the church, not the individual. While roles differ, most ordained ministers (or clergy) are set apart by the community, and commissioned to know, preserve, and interpret the community’s Scriptures and traditions, to administer the sacraments, lead in worship, and provide pastoral care and oversight.⁷ While ordination among music and worship leaders has become more widespread in the last few decades among some churches and denominations, it is still rare in others. For some, the decision to be ordained (or not) is quite open and for others not at all—primarily depending on denominational and theological perspectives and local practice. Ordination officially bestows the title of Reverend on the ordained minister.

The Ordination Process

The act of ordination differs widely, but it always involves prayer and the laying on of hands. This practice goes back to the New Testament and is the principal act of ordination. A service of ordination may also involve a report from the ordaining council, sermon, charge to the candidate, ordination prayer, presentation of a Bible, a benediction, and music. Often an ordination certificate is presented to the newly ordained minister. Laying on of hands may involve only other ordained ministers or the entire congregation depending on the traditions of the church and/or denomination.

Although the church decides whom it will call and ordain, the principal actor in the ordination process is God, for the ordained person is set apart for God’s service. The emphasis is on what God is doing for the church through the provision of leadership.⁸

Ordination signals to God’s people that the ministry of the ordained person is legitimate and authentic. Furthermore, the ordained person joins a body of ministers that represent the universal church in the broader community.

The meaning of laying on of hands also differs among denominations. The Roman Catholic Church views ordination as a sacrament; i. e., ordination is an outward and visible sign of an inward and invisible grace. This view of ordination stresses the objective nature of laying on of hands with prayer, wherein God’s action not only sets one apart for leadership but actually changes the person and imparts a priestly character which will last forever. Campbell states, A distinction is made between the ‘person’ and the ‘office.’ The ordained minister is still a ‘person,’ with all the normal human possibilities and problems, but the ordained minister is also one who holds an ‘office’ of divine origin, which transcends the inadequacies of any individual. The mystery of the incarnation is signified in the uniting of a divine office with a human person. The greatness of this way of thinking about ordination is that it elevates the office of the ordained minister and reminds the church that the office is given by God for the good of the church as a channel of God’s saving grace.⁹

Protestants have thought of ordination in more subjective terms. While there is no objective change in the person, he/she is given authority to exercise a sacred office for the church. Campbell states, Most protestant theology, however, has emphasized the reality of ordination as God’s act, through the Holy Spirit, in the church.¹⁰ Today there seems to be less concern with the objective or subjective nature of ordination and more emphasis on what ordination means to the life of the church.

Roles of the Ordained

Ordained ministers are called to represent the church to God, to represent the servant role of Christ to the church, and to represent the servant role of the church as the body of Christ to the world.¹¹ While these responsibilities are great and require sacrifice, they are also rewarding, for there is no holier call than to be Christ’s presence in the church and in the world.

Joining a Collegial Group

To be ordained implies that you have become a part of a community of ministers that have been set apart for specific service within the church and world. This implies community both within one’s own denomination and in ecumenical circles as well. All ministers are called to cooperate with each other for the good of Christ in the world. Campbell states, Ordained ministers are not in competition with one another; their success is not dependent on outdoing one another; their interest is not served by another’s failure. Though there are differences of tradition, style, and approach, the common affirmation of Jesus Christ transcends the differences, and there is recognition of authentic Christian ministry.¹²

Morals

Although ministers have the same moral expectations as any Christian, their lives are more visible and are therefore held to a higher standard. All young ministers must come to grips with their own sexuality prior to ordination and must realize their call to be responsible. While Roman Catholics have held to celibacy for their priests, most other denominations have required individuals to be involved in monogamous relationships for their clergy. Singleness allows a minister to focus wholly on one’s call to the church without distractions of family.

Next to sexual immorality, perhaps the greatest failure of ministers is lack of financial responsibility. Ministers must be above reproach regarding financial dealings.

Prior to ordination, some ministers are expected to undergo extensive counseling and psychological testing. While this is not a biblical requirement, it is nevertheless useful in helping you to understand the assets and liabilities that you may bring to ministry.

Placement

Many ordained ministers struggle with issues of placement; however, denominations differ widely as to actual practice. Some denominations place ministers according to the bishop’s assessment of the minister’s qualifications and the church’s needs and/or assessment of a lay group within the church or conference. Other churches are autonomous in choosing a minister, and ministers may apply for relocation at will.

However placement is accomplished, ministers must accept the fact that God will ultimately place them where they can be effective. Although ministers can be motivated by personal ambition and higher salaries, ministry effectiveness is ultimately about God using you in a particular time and place and has less to do with financial security, demographics, or other similar factors. According to Campbell, If the priority is meeting one’s own wants, then there is something wrong, because ordained ministry is not, in the first place, about meeting one’s own wants.¹³

Regarding compensation, it may be helpful for ministers to see their compensation as honoraria instead of salary. To provide a minister’s compensation, a community of believers pools their resources so that the minister may serve God in a full-time manner.

Qualifications for Ordination

The church is looking for effective leaders with multiple skills, attitudes, and abilities. Dennis Campbell outlines the following:

1.      The church is looking for people of deep faith and personal commitment to Jesus Christ.

Ministers must be serious about their spiritual lives and must place a high priority on prayer and Scripture study. Campbell states, The spiritual growth which comes from the disciplined life of prayer and Scripture study is essential to discerning the call to ordained ministry, to sustaining the call through years of preparation, and to keeping the call alive in diverse and difficult ministry settings.¹⁴

2.      The church is looking for people who have gifts for intellectual development and a concern for learning.

In order to be an effective minister, you do not have to be an academically gifted student; however, you must possess a lifelong desire to learn. In order to lead others in faith, you must have a commitment to learning and to teaching them. Education for the minister is not a personal pursuit but is a pursuit on behalf of the church—you are learning in order to lead the church more effectively.

3.      The church is looking for people who have the ability and commitment to apply their learning to the actual work of ordained ministry.

Ministers must be diligent in applying what they learn for the sake of the congregation. They must be practical learners and able to make applications from the theoretical and philosophical. They must be effective communicators and be able to build support from others. They must possess the ability to see the big picture and not allow the sometimes draining work of ministry to cause them to lose perspective.

4.      The church is looking for people who have a genuine love of people, an outgoing personality, and developed relational skills.

Ministers must love all kinds of people and enjoy being with them, and an effective minister will have an outgoing personality that attracts people to him/her. Without relational skills, a minister will not be effective. He/she will not be able to minister appropriately to the wide range of people who comprise the church.

5.      The church is looking for people who are willing to model servanthood.

Ministers are called to be servants, and churches need ministers who will model this concept. Ministers must be servants to the congregation and to the larger community. Over time, they create models for other Christians.

Assessing Your Abilities

Most p e o p l e hold the position of minister to near impossible expectations. In her book Sorting It Out, Alice A. Cullinan tells of meeting with a ministry class and asking them what qualities a minister should possess. Eventually, the list filled an entire board in the classroom. When she asked the class to remove the qualities that they didn’t see as essential, nothing was removed; however, when she led them to discuss how many of the qualities they exhibited in their lives, the students were quick to admit that they lacked many of the qualities desired in a minister.¹⁵

This story quickly points out the gap between expectations and reality related to personal and professional qualities of ministers. While all of us (ministers included) have unusually high expectations of ministers, we also must realize that no person can embody all the characteristics that we deem necessary for ministry effectiveness.

Assessing one’s abilities and giftedness for ministry must be an ongoing task for young ministers still discerning a ministry call and for experienced ministers who are refining their professional and ministerial skills. Throughout our lives we should participate in regular self-evaluation and should regularly listen for the voice of the community in relation to our ministry. There is no substitute for the voice of the Christian community in refining our call and evaluating our continued effectiveness. The collective voice of those who love us and are committed to God’s work in the world is one of God’s best ways of continuing to teach us. The voices of those we love and trust are particularly effective since sometimes we are unable to view ourselves as others see us.

We are strongly influenced by our backgrounds. Where we grew up, our families of origin, our early religious experiences, and other early events influence who we are and our suitability for ministry. Have you always been interested in helping others? Have you been involved in music since you were a child or teenager? Do you have organizational skills? Have you been a leader in groups of which you’ve been a part? Do you have an interest in studying the Bible and pursuing spiritual issues? Questions such as these are helpful in evaluating your ministry interest and aptitude.

Understanding of Self

Ministry effectiveness requires an honest assessment of self. When we understand ourselves, we are better able to understand others and to relate to them in a healthy manner. The following can be helpful in gaining a better understanding of self:

Self-Awareness – People who are self-aware understand their inner strivings, their strengths, and their limitations. Their assessment of themselves is closely aligned to how others view them.

Self-Confidence – Self-confident people are realistic about their abilities and recognize their weaknesses and strengths; however, they don’t obsess over weaknesses and become frustrated or defeated. They are willing to take risks and to move into positions of leadership. They are internally motivated and have a high degree of self-acceptance based on accurate self-knowledge.

Sexual Identity – Potential ministers must be secure in their sexuality. They must be comfortable interacting in same-sex and opposite-sex personal encounters.

Self-Esteem – How we feel about ourselves should come from God. Our identity should be determined by how highly God values us. In addition, we should also be confident in our abilities to do things well. It is important that ministers perceive themselves accurately in order to lead others effectively.

Need to Be Needed – Most people who are effective ministers have a strong need to be needed; however, the need to be needed must not control them. Many ministers are unsuccessful because they have such a strong need to be needed that they are willing to do anything to please others. When our self-esteem is too strongly tied to being needed, we are ultimately only serving ourselves, and our service becomes merely selfish ambition.

Personality Traits

Your personality is the combination of all that you are—physically, emotionally, spiritually, mentally. Your personality can either positively or negatively affect ministry, but traits that might be negative for ministry may be positive for another vocation. The following are examples of personality traits that ministers will need:

Independence – Independent people are motivated by their own initiative. They are not dependent on others to motivate them, and they do not always have to have approval prior to action.

Emotional Expression – Ministers must be able to express emotions appropriately and accurately.

Energy Level – Energy level often refers to ability to concentrate and maintain focus for long periods of time. It also refers to being upbeat and positive. People with high energy are usually able to use their energy for practical and constructive means.

Good Character – Ministers must be morally, ethically, and spiritually sound. They also must be trustworthy and dependable.

Maturity – Ministers should be stable, dependable, and faithful in moments of difficulty. They must respond with balance and courage in the face of challenge.

Understanding of Ministry

A realistic and healthy understanding of ministry and its demands is important for the potential minister. However, a healthy understanding of ministry involves careful attention to ministry’s rewards and difficulties. Ministers sometimes receive little encouragement or recognition and feel that their work is not appreciated. The stresses on their family can be great as they live in a glass house existence. As a spiritual leader, ministers often give so much that their spiritual lives can become depleted and empty. Being a minister can be a difficult and lonely calling. On the other hand, ministers are often highly esteemed by their congregants and the community. They are able to help many people and the rewards for faithful service are well worth the difficulties that ministry can present.

Active Faith – A minister’s faith must be dynamic, i.e., his/her faith must be based on God’s recent work in his/her life, not on actions from the distant past.

Commitment – Full commitment to Christ and his teachings and the local church is non-negotiable for a minister.

Ability – Ministers should possess the abilities necessary to do their work. In some cases ministers need specific skills, leadership abilities, and degrees to serve effectively.

Concern for Others – Ministers must have a concern for others that motivates their service. Love for people is the hallmark of an effective minister.

Willingness to Work – Ministers must have a high work ethic. They must have the ability to plan and carry out tasks and lead others to follow them; however, they must avoid becoming workaholics. Ministers must learn to balance the rigors of ministry with the need to play and relax.

Goal Setting – Effective ministers are able to see the long-term results of their efforts. They are able to plan ahead for desired results.

Understanding of Others

Effective ministers understand others and learn to appreciate and affirm differences. They develop strong relational skills that allow them to lead and minister effectively.

Relationships – Interaction with others is always necessary in ministry. Effective ministers form close relationships and work effectively with many different types of people.

Tolerance Level – A high tolerance for frustration and failure marks an effective leader and minister. They view problems as challenges and are able to move forward when directions are not clearly specified. They realize that they will not always be liked, and approval of others is important but not required. They are also tolerant of the opinions of others even when they strongly disagree personally.

Summary

The list of qualities of effective ministers could be almost endless. When music and worship leaders consider the musical roles needed to be effective (performer, teacher, conductor, composer, arranger, voice coach, musicologist, and theorist), and add on the ministerial roles (speaker, counselor, pastor, and administrator), the job can become overwhelming. At this point, one realizes that only by God’s grace is this possible. In actuality, that is the point where we should find ourselves — dependent on God’s grace in our lives.

Tests and Other Assessments

Many measurements can help us to learn more about ourselves and our abilities, interests, aptitudes, and methods of personal interaction. Every time you participate in a test or assessment, you always learn something about yourself that either allows you to enhance a neglected area or encourages you to continue in a particular direction. Assessment tools are not to be feared, for they simply assist in learning more about our selves. Consequently, we are better able to assess our ministry abilities and gifts through the information that we learn. Assessment tools come in many types:

Intelligence – Intelligence tests are available to measure one’s ability to succeed in academic tasks. They often distinguish between verbal and non-verbal intelligence. Intelligence is often expressed in terms of I.Q., or Intelligence Quotient. School grades and other performances that measure intellectual acumen can also assess intelligence.

Aptitude – Aptitude tests measure one’s ability to master a specific skill. For instance, aptitude tests measure one’s ability and preference for music, mechanics, mathematics, and other talents.

Interest – Interest tests are often used to help people decide for what type of career they are well suited. Interest tests combine personal characteristics into categories that help us to understand if we have qualities that are suitable for particular types of careers, i.e., helping professions or technical professions. Interest surveys can help us to avoid careers where our interests and personal characteristics may not be adequate. Several years ago, a group of students in one of my classes took an interest survey. One of the students who intended to be a music and worship leader dis covered that he preferred to work alone, did not like crowds, and had a strong dislike for personal interaction; therefore, the survey suggested that he was well-suited for a job such as computer programming, accounting, or research. Through this survey, he became convinced that he should become a bi-vocational music and worship leader and should use his interest in mathematics and science in a research field. He later earned a double major in music and math and has since earned an advanced degree in math. He serves as a music and worship leader in a small church part-time and works in a math-related vocation full-time.

Personality – Personality profiles can help us to discern whether our personality is compatible with a particular career or ministry. Such profiles help us to know if we are introverts, extroverts, sanguine, choleric, or something else. These profiles are also useful in helping us to learn to get along more effectively with others.

Journaling

Journaling can be an excellent way to do personal assessment. For many years, I have had my students in Introduction to Music and Worship keep a journal. At the end of the semester, I’ve read their journals and helped them to discover behavioral patterns, thought patterns, and other patterns that were not compatible with ministry. Likewise, we’ve also analyzed ministry assets. Consistently keeping a journal for several weeks and sharing it with a trusted mentor can be enlightening and encouraging.

Most successful journalers journal every day or on particular days of the week in order to keep the practice fresh. When we journal sporadically, we often find ourselves failing to write when we need it most, perhaps in our busiest and most frantic periods. Whether we purchase an old-fashioned paper journal, journal on our computer or phone, or keep an audio journal, devising a system is key. Journals should be personal if they are to be helpful, and they must be stored confidentially.

Many ministers keep a journal throughout their lives. Those who do find that they draw strength and encouragement from referring to their journals when facing ministry challenges similar to ones they’ve encountered before. Observing regular patterns in our lives can be both an encouragement and a sign that we need to alter certain recurring practices. Realizing that we’ve faced similar situations before and have walked through them can encourage us. We can also learn from our past mistakes and avoid duplicating them. Journaling is a way of keeping our memories honest and informed. Nothing is more honest and realistic than reading a personal assessment of a situation or life stage months or years later and contrasting the written account with our ever-adjusting memory bank. Most importantly, we see God’s activity in our lives by acknowledging God’s sustaining power in our past.

Theological Issues

Theology informs every aspect of the church’s work and ministry; therefore, our personal theology must be compatible with the church to which we are called. Far too often, ministers assume that major differences in theology among staff ministers or with key people within the church will not make a difference in their abilities to minister effectively. While this is sometimes the case,