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Articles

Why a pastor should pastor his children first

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September 7, 2021

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord (Eph. 6:4).

I’ve heard it said that a new father has lots of opinions and no experience, and one with grown children has lots of experience and few opinions. My oldest child is 10, so I suppose I’m halfway there. Some days it seems the only sign of accumulating experience is that my confidence about how to parent steadily drains away.

For me, in being both a pastor and a father, an unnervingly common experience is having no idea what to do. To a married couple locked in years-long trench warfare, what can I say that will not trigger a landmine? At home, a property dispute breaks out over which small human may legitimately claim this Lego figure or that half of the couch. Each makes a seemingly airtight case. Your move, Dad.

Parenting and character training 

Scripture’s instructions to fathers are simple, but that does not make them easy. “And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deut. 6:6–7).

“Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Eph. 6:4). The charge is clear: disciple your kids.

Parents and pastors have the same mission, though their starting points and contexts differ. The business of both is making disciples. And one of the best ways you can prepare to pastor and grow as a pastor is by pastoring your children.

If you are married, desire to be a pastor, do not yet have children, and are actively putting off having children, you might want to rethink the logic of that position. Especially if you are putting off children so that you can prepare for ministry. I am not laying this down as an ironclad rule. My “might” three sentences back is genuine; exceptions exist. If you move to seminary at 22 years old, newly married, with a wife who is willing to support you financially for a time, it might be good stewardship to seek to delay children for that season, or part of it. If you do, watch out for the burdens that will lay on your wife. Still, in general and all things being equal, a man who is a father is more ready to pastor than a man who is not. Of course, the equation differs for couples who struggle with infertility, which is its own test of a man’s ability to shepherd.

Parenting enrolls you in full-time training for your character and competence as a leader.

Before I became a father, I would not have said I have a problem with anger. Raising four children has disabused me of that illusion. I am not naturally a patient person, and I would not say that prior to having children I had made any great progress in the virtue. How patient am I now? Who knows. Not as patient as I should be. But if I now have at least a small flour-sack of patience in the pantry of my character, most of it has been ground, grain by grain, by the millstone of parenting. As for competence as a leader, being a father requires you to provide, protect, oversee, manage, mediate, reconcile, teach, train, model, explain, and correct — and that’s just in the hour before bed.

Like pastoring, parenting is a weight you can never fully shrug off. Like pastoring, parenting requires you to enter into experiences that differ drastically from yours, and to bear emotional burdens that would otherwise remain remote. Like pastoring, parenting plugs you into all the high highs and low lows of lives other than your own. Parenting at once shrinks your world and vastly expands it. Children change you in ways you did not know you needed to be changed.

Like church members, children have eagle eyes for inconsistency and hypocrisy. Like church members, children are far more likely to do what you do than do what you say. As James Baldwin wrote, “Children have never been very good at listening to their elders, but they have never failed to imitate them.”1James Baldwin, Nobody Knows My Name: More Notes of a Native Son (orig. pub. 1961; repr., Vintage: New York, 1993), 61–62. 

Discipling your children 

How can you pastor your children? 

Continually teach them God’s Word. Lead them in family devotions. Short, frequent, and flexible is better than idealistic and inconsistent. Over the years, our family’s approach has steadily morphed. We started with story Bibles, memory verses, and children’s catechisms. We have memorized short psalms and longer chapters of Scripture. Over the past few years, we have focused on simply reading Scripture sequentially, followed sometimes by brief discussion, and more regularly by prayer based on the passage. Sometimes, the older children and Kristin and I take turns reading and praying aloud; often, I simply lead both. If we have time, we sing a verse or two of a hymn. 

We have found that breakfast offers the most regular window for our main time of family worship. Our kids tend to be fresher and calmer at breakfast than they are at bedtime. For at least a few minutes while they eat, they are a captive audience. And ministry obligations virtually never pressure our breakfast window, whereas they often compress our evenings. My point is not to say you should do what we do, but simply to get your wheels turning. When it comes to family devotions, just about anything is better than nothing.

Finally, attend to your children individually. Learn their temperaments, tendencies, and typical temptations. Convert your knowledge of their strengths and weaknesses into compassion. “As a father shows compassion to his children, so the Lord shows compassion to those who fear him. For he knows our frame; he remembers that we are dust” (Ps. 103:13–14). Learn to adapt your counsel to their constitutions. As much as you can, as often as you can, give each of them your undivided, delighted attention. Learn to love what they love because you love them. 

One wise father of several grown children recently told me that, when his kids were growing up, he wanted his attitude toward each of them, and the quality of time he spent with them, to convince each of them that they were his favorite.


Content taken from The Path to Being a Pastor: A Guide for the Aspiring by Bobby Jamieson, ©2021. Used by permission of Crossway.

Bobby Jamieson

Bobby Jamieson (Ph.D., University of Cambridge) serves as an associate pastor of Capitol Hill Baptist Church in Washington, D.C. He previously served as assistant editor for 9Marks. Jamieson and his wife have four children. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24