Evangelicalismo na América Latina

O meu desejo era que todos que entrassem aqui, pudessem entender o texto abaixo.

Neste texto, o autor de forma detalhada fala sobre as pessoas que tem abandonado a religião protestante na America Latina, incluindo o Brasil. Muitos destes, estão retornando ao Catolicismo ou se auto entitulando “sem religião”. Fala também do estancamento do crescimento da religião evangélica na América Latina.

Rodrigo

______________________

Reprinted from International Buletin of Missionary Research (April 2004) with permission of the editor:
Shopping Around: Questions About Latin American Conversions
Edward L. Cleary, O.P.

When two noted anthropologists canvassed colonization projects in Bolivia’s lowlands, they reached the last house on the new dirt road. The owner heard them coming and ran out of the house yelling as they approached, “Soy católico. Nunca van a convertirme” (I’m Catholic. You’re never going to convert me.) He was the last and only Catholic left in the project. This article focuses on the popular subject of conversion in Latin America, with the difficulties both of terminology and of actually counting the number of converts. At the center of the problem is the issue of how long these conversions last. It appears that, in Latin America at least, it is not prudent to study conversion without also studying dropping out, leaving religion, as well as entering it. Following earlier usage, we may also refer to such leaving as apostasy.

Religious Conversions in Latin America

At times it does seem that the whole of Latin America is converting. Religious conversion is the single greatest social process changing Latin America and the Caribbean in the twentieth and twenty-first centuries. Conversions from and within religious groups have rocked the region and changed the face of religion. The process has taken place through a series of quiet explosions that are only now becoming clear. While the mainstream media in the United States and Great Britain has taken notice of this process, coverage has focused mainly on the challenge that Pentecostalism has represented to the dominance of the Catholic Church. Far less attention has been paid to the role conversion and intensified religious practice have played in many other contexts, including the reinvigoration of Indian religions, African religions, and even of the Catholic Church itself. Indeed, the changes within religious denominations are as significant as those between denominations. While many Catholics are becoming Pentecostal, many mainstream Protestants and classic Pentecostals are also converting to “health and wealth” neo-Pentecostal groups. Traditional Catholics have converted to social Christianity by the millions. At the same time, many socially active Christians have joined more otherworldly Catholic and Protestant charismatic groups. Among the indigenous groups of the region, many persons who are officially Catholic now openly embrace Mayan or Andean spirituality.Many historians and social scientists who have been looking at Latin American religion for the last twenty or thirty years agree, first, that the main religious shift in Latin America has been from Catholicism to evangelical religion, especially Pentecostalism or neo-Pentecostalism. Mainstream Protestants also, however, have suffered losses. While these Protestants have been overshadowed by the fast-growing Pentecostals, in countries like Costa Rica or Argentina they exercise an influence far beyond their numbers.Second, the major sector of Catholicism affected by this shift has been that of nominal, indifferent Catholics, who have supplied most of the converts to Pentecostalism. This pool of nominal Catholics was very large. In 1960 probably two-thirds of the Catholic population seldom or never attended church. Starting in the late 1960s two trends occurred: large numbers of Catholics in many countries became active in church, and Protestants in two-thirds of Latin American countries gained large numbers of converts. Empirical studies and the long history of religious conversion have shown that the convinced and the committed are rarely converted to a different faith or group. Rather, it is typically the nominal Catholic or indifferent Protestant who becomes the engaged Pentecostal.Scholars from various disciplines have begun looking more closely at conversion in Latin America, asking who the converts are and how they became converted. Beside the insight that Pentecostal converts typically come from the large indifferent sector of Catholicism, we have evidence that converts adopt and remain in another religion primarily because of networks of friends, job acquaintances, and neighbors who bring them into the church and help them remain faithful. We have begun to look more systematically at why so many Latin Americans have changed religion, both by studying the social context for change and by listening to the reasons converts give for their new (or renewed) commitment to a religion.

Conversion, Switching, and Indifference

Observers note that the rates of conversion to the new and changing religious groups are far greater in some countries than in others. Geographers studying the patterns of religion show some sections of the same country with much greater religious change than other sections. Reginald Prandi and other veteran Brazilian observers note that 25 percent of the population of São Paulo, one of the largest cities of the world, have converted to another religion. Respected Argentine researchers have also noted the incursion of both Pentecostalism and African religion into the extremely traditional religious grounds of their country.For Latin American social scientists this moving between religions seems a new and especially Latin American characteristic. Some give explanations along the lines of switching religions being another Latin fad. Similar observations, however, were made of the United States, as newspapers in the 1990s spoke increasingly of a religious marketplace. The Boston Globe expressed some amazement at the blooming of black Pentecostal church buildings within its Puritan city, claiming that there were more Pentecostal churches in Boston than Catholic ones. Later the paper looked more closely and published another story, again with implied exclamation marks: 25 percent of the people in the Boston area had changed religious affiliation.Changing religious groups is not a new story in the United States. People have been switching church affiliation for decades. About 40 percent of North Americans belong to a religion different from the one in which they were raised. Some observers have claimed, on the basis of new churches being built, that switching must be more common than it was. This is not true, however, for there has been little, if any, increase above the 40 percent norm. Probably, then, Latin America lags behind the United States. I attribute this difference to Latin America becoming a more open and diversified society, although lagging behind the United States in the process.Religious switching raises questions about conversion. When much of the switching has been from denomination to denomination, it does not seem like a true biblical metanoia (repentance, or turning). Does the switching, at least in the United States, represent a trend toward a search for deeper spiritual decision making? Do switchers represent an intensified religious sensibility on the part of persons seeking new (and better) messages and new messengers? Perhaps, but more common reasons for changing religious affiliation include changes in life conditions, such as religiously mixed marriages; moving into new neighborhoods, cities, and regions of the country; searching for social services, such as day care or self-help groups (as for addiction sufferers); and new friendship circles. Pentecostalism does seem to change the way one looks at religion in Latin America. While it is clear that the main Pentecostal growth in Latin America is not induced from the United States, still Latin American Pentecostalism shares characteristics of religion in the United States. Specifically, it places exceptional emphasis on congregational participation and worship attendance as a measure of religious involvement. This emphasis is not true of all major and global religions. Islam, Hinduism, and Buddhism emphasize ritual and worship at home and with the family to a much greater extent than Latin American Pentecostalism. Nor did Latin American Catholicism give the same weighty emphasis, as in Pentecostalism, to congregational participation and worship attendance. Popular Catholicism was, at least until recently, the religion of most Catholics. From their earliest years, practitioners of popular Catholicism learned from their parents that saints were somehow active in their lives and could be venerated in church, at home, or at strategic places in the city or country. Popular Catholics celebrated feasts, made promises, and prayed for blessings, in and outside of church.The criterion to be established here for later reference is that indifference, or having no religion, is not measured the same for Pentecostals as it is for popular Catholics. Indifference, being nada (nothing), for Pentecostals means not attending church at least weekly. For cultural Catholics, in contrast, it means not participating in some ritual, in or outside of church, by which God is honored.

Conflict over Terminology and Statistics

The terms used to refer to the various Christian groups are often unsatisfactory. We seem to be stuck with the Spanish term evangélico for a wide range of Protestants, which is the usage of Latin American demographers and also the way many Latin American Protestants refer to themselves. Recent authors dealing with Latin American religion, such as Timothy Steigenga and Kurt Bowen, have used this word broadly to include all non-Catholics who are Protestant, and many professional colleagues seem to have adopted their usage without objection. Steigenga and Bowen also distinguish between historical Protestants and Pentecostal Protestants. This usage may be unfortunate, since classic Pentecostals are uncomfortable being under the same tent with “health and wealth” neo-Pentecostals. (For that matter, many Pentecostal pastors consider Catholics to be outside the number of true Christians.)For statistics, recent academic publications continue to cite figures from Patrick Johnstone’s Operation World: The Day-by-Day Guide to Praying for the World (1993). A recent example is Anne Hallum’s citation in a key 2003 essay in the Latin American Research Review. After some initial hesitation (could I obtain reliable statistics from a prayer book?), I obtained a copy of this book, which was reputed to be the best source available for statistics on religion in Latin America. That might have been true ten years ago, but no longer. In Operation World (1993), Johnstone claimed that 27.9 percent of all Chileans were evangelicals, and 25.4 percent Pentecostal/charismatic. These figures, however, are much higher than those reported in the carefully and rigorously conducted national census of 1992, which showed only 12.4 percent evangélicos. According to preliminary indications, the national census of 2002 will reveal about 16 percent evangélicos. Other systematic surveys of Chilean religion have confirmed the levels of the 1992 census.The two other Latin American nations cited as the most Pentecostal or most Protestant are Brazil and Guatemala. For Brazil, no one doubts that Pentecostal growth there is impressive; probably half of Latin America’s Pentecostals reside in Brazil. In 1993 Johnstone gave the Protestant population as 21.6 percent of the national population. That stands in contrast with the national census of 2000, conducted by apparently competent demographers, that shows 15.4 percent evangélicos. Evangelicals themselves seem to be happy with the census’s lower figure. The Web site (www.infobrasil.org) of Servicio Evangelizadora para América Latina, or SEPAL, an international missionary group in Brazil, provides information based on the national census, not on Johnstone.(Please insert a footnote or endnote with a text similar to this: Hallum and some other authors do not refer to a later (2001) edition of Operation World in which authors Johnstone and Mandryk use much lower figures for Chile and Brazil and call attention to the fact that they are doing so.)

An End to Evangelical Growth?

Latinamericanists consistently identify Guatemala as the most Protestant country in Latin America. In Guatemala, however, evangelical growth has leveled off. Some Protestant missionaries within the country are now willing to admit there has been no growth for a decade.Since the early 1990s longtime experts on Guatemalan religion Virginia Garrard Burnett and Bruce Calder have reported their impressions that Protestant growth in Guatemala had leveled off. They observed that Protestant pastors and other observers of religion felt that Guatemalan Protestantism had reached a “kind of natural limit.” “Some people,” one pastor said in resignation, “will always be Catholic.”Surveys of Guatemalan religion, including those by SEPAL, have found that Protestant growth rates were indeed flat. One might think that this information would be important in mission and academic circles, but missiologists and academics have generally failed to take notice.Only now is it clear from SEPAL and other sources that the growth of Pentecostalism and Protestantism leveled off in Guatemala some time ago at about 25 percent Protestant in the Guatemalan total population. The Gallup Organization’s group in Guatemala began doing surveys in the country in the 1990s, including questions of religious affiliation. These surveys, repeated at various intervals and by now in the public domain for a number of years, consistently have showed Protestant affiliation to be in the 25 percent range. One might note that though their number as a proportion of the Guatemalan population has remained constant, the conversion rate for neo-Pentecostals and others counted as evangélicos has continued to increase. How can that be? How can a rising rate of conversions be paired with a stagnant rate of growth? We shall see that conversion in only one part of the story.

Nonpractice Among Pentecostals

An initial observation is that many Pentecostals are not very observant. This is a fact that one would not easily learn, even from persons who conduct valuable studies. Two systematic surveys of Chilean religion were conducted by the Chilean Institute of Public Studies, an institute similar to that of the American Enterprise Institute in Washington and having close ties to eminent sociologist Peter Berger of Boston University. In 1991 this Chilean institute published studies that went beyond census data and asked about church attendance. It was quite a surprise to learn that less than half of Chile’s Pentecostals attend church once a week, and more than a third hardly attend church at all.One of the main researchers, Arturo Fontaine Talavera, barely alluded to the significance of nonpractice among Chilean Pentecostals. But this finding was scandalous to Pentecostal pastors, since Pentecostals strongly stress attendance at weekly services and many Pentecostals go to church more than once a week. The results of the surveys were broadcast on Chilean television and threw pastors into a panic. By and large, Pentecostal pastors took up the challenge of religious nonpractice directly and honestly, searching their souls for reasons for the worrisome dropping out. They wondered whether a contributing factor might be the growing distance between the education and class background of the pastors versus that of the persons in the pews. At the time, 40 percent of Pentecostals were middle class in terms of education, which was a higher percentage than that of pastors. The same pattern of nonattendance is evident in Mexico. Bowen found that “fewer than half, forty-eight percent, continued to be active evangelicals who attended a church service at least once weekly.” The vast majority of the other 52 percent never or almost never attended services.

Leaving Protestantism

A further consideration is that leaving church or religion, dropping out, though seriously understudied in the United States, is even less well researched in Latin America. Recent studies have found that not only is nonpractice widespread but also many Protestants are leaving their churches altogether. Bowen found that 43 percent of those raised in Protestant churches were no longer Protestants as adults. Also, 68 percent of those baptized in Protestant churches in Mexico in the 1980s had left by 1990. Steigenga believes the same rates of leaving may be true in Guatemala. As noted above, several Latin American countries exhibit a rather high rate of evangelical conversion, but not much of a rise or none at all in the percentage of Protestants. Retention is thus clearly a factor. In terms of conversion, when 40 percent or so do not continue in their commitment, does the conversion itself have to be doubted? In Latin America, one common response is to say that only God knows. But in social science and missiology, when a religion displays such a high dropout rate, to discuss conversion without also looking at apostasy seems partial and misleading. One reason researchers have overlooked the significance of church leaving may be that they believed they were looking at nomadismo: people shopping around for religion. In typical patterns, people shifted from indifferent Catholic to Pentecostal, from Pentecostal to neo-Pentecostal, from Catholic to Afro-Brazilian religions. Sometimes they seemed to convert to these religions all in the same day.

Why They Leave

One can learn a lot from delving into church leaving. Here we are discussing mainly Pentecostals who have departed. Not only are Pentecostals the largest non-Catholic group in Latin America, but also, judging by Mexico, they may have the highest dropout rates. But why? The responses are complex, but years of interviewing Pentecostals and of observing Pentecostal churches in most Latin American countries convinces me that living up to the perfectionist character of Pentecostalism is extremely difficult. Over the long haul, most people simply tire of trying to follow the heavy moral and social demands that many Pentecostal churches impose. Entry into Pentecostalism takes seriously the turning that early Christians thought necessary. Men and women are expected to change their behavior to include not only the familiar rules of no smoking, no drinking, and no dancing and the giving of 10 percent of one’s income to the church, but also marital fidelity and a wholehearted embrace of communal life and frequent prayer. The Assemblies of God churches that flourished in Central America have had pastors who preach observance of the Reglamento local, the stated rules for doctrine and practice by which the communicants are expected to live. Members of Assemblies churches, as classic Pentecostals, have a gritty sense of living counterculturally, an acute awareness of evil in persons and institutions, and a humility born from watching their own and others’ minor slips and major failures. Many Central American pastors confided to Everett Wilson, recent president of Bethany College (Scotts Valley, California) and longtime resident in Central America, that over a long period of time only about 15 percent of congregants showed fidelity to the Reglamento local. There is another side to the Pentecostal churches’ high dropout rate that needs to be explored, an aspect that few have emphasized. Do Pentecostal churches keep key members and attract many new ones because, directly or indirectly, they effectively cast off their faltering members? After he had walked along Mexican dirt roads and byways for years, listening to Pentecostal pastors and communicants, it occurred to Bowen that Latin American Pentecostal churches actually cast off the less committed among their members so that those more committed might continue unimpeded in the pursuit of their high goals. Less committed members would tend to pull the more committed down to a common denominator of laxer practice. The churches keep the luster of their religion bright precisely by shedding the nonobservant and the unrepentant.

Moving to No Religion

Until recently, Latin America stood out, at least from Europe and Canada, in having relatively few persons in the category “no religion.” Manuel Marzal, a respected expert in religious research in Latin America, says that this kind of person was hardly representative of Latin Americans. His argument is based not only on forty years of looking at religion in the region but also on a global study of religion in 2000. Marzal’s view is challenged, however, by new evidence that shows a widening pool of “no religion” in Guatemala, Costa Rica, and Chile. This new fact lends significance to the question, Where are the church leavers going? Much anecdotal evidence exists indicating that many Pentecostal dropouts return to the Catholic Church. James Scanlon, a Maryknoll priest, said that he and his activist parish members brought 1,800 persons in his Guatemala City neighborhood back to the Catholic Church. Somewhat similar stories were heard by others in Guatemala. But Steigenga, who conducted surveys in Costa Rica and Guatemala in 1992 and 1993, took a careful look at the persons who said they had no religious affiliation and found evidence that many had practiced, some rather profoundly, evangelical religion. Of this group, 13 percent said they had spoken in tongues, 37 percent said they had experienced a personal conversion, and 57 percent said they experienced a miraculous healing. In general he found that few former evangelicals turned (one cannot say returned, because many were born Protestants) to Catholicism. Polls in Guatemala since 1990 show a group of about 12 percent of the national population that identify themselves as having no religion.In Mexico Bowen’s grassroots questioning of evangelical pastors and lay Mexicans found that 43 percent of those raised in the second-generation of evangelicals no longer claimed any religious affiliation. Within that group, the rate for Pentecostal dropouts in the second generation was even higher: 48 percent. He found that hardly any of the leavers chose to practice Catholicism or any other faith. In terms of Mexican evangelicalism, they were nada (nothing). This conclusion repeated what Steigenga found in Guatemala and Costa Rica, where leavers from evangelical, mostly Pentecostal backgrounds may be going into a dark pool of “no religion.” This is a new category, one virtually unknown previously in Guatemala and much of Latin America. But what is it like to be without religion in this hotly religious country? Would one feel relief to be on an island of calm away from the heat of religious passion? Do people who say they have no religion still believe in God? Are they hurting and in need of help? We know almost nothing about this category.

In Conclusion

By looking at both conversion and dropping away, it becomes possible to ask whether evangelicals are destined to remain a small but vibrant minority, or whether they are capable of embracing sufficient numbers of Latin Americans for Latin American society as a whole to be transformed. It is clear that the capacity of the vibrant community of evangelicals to change the face of Latin American religion is severely curtailed by its inability to retain many of its members. The Mexican churches are losing many new members. The older Chilean churches are also losing members, perhaps third- and fourth-generation ones. It is also clear that there is a growing pool of Latin Americans with no religion. This is no surprise to those who look at the challenge of conversion. We still stand in amazement at Paul, Augustine, and Latin Americans who persevered in their Christian commitment.

____________________

Edward L. Cleary, O.P., is Professor of Political Science and Director of Latin American Studies, Providence College, Providence, Rhode Island. He served as a missionary in Bolivia and Peru, 1958–63 and 1968–71.

Desert Fathers and Mothers

"For the desert fathers and mothers, the central commandment of Christ was to love one's neighbor. A central way this love expressed itself was a refusal to judge others.

The elders became convinced that the tendency to judge others could only be overcome by turning one's attention away from others and toward oneself. Abba Moses was one of the most insistent regarding the need to change the focus of one's attention. One should become indifferent toward the actions of another, 'The monk must die to his neighbor and never judge him at all, in any way whatever.'
He noted that by looking at oneself, one would simply not be able to see what someone else was doing, 'When someone is occupied with his own faults, he does not see those of his neighbor.'

Abba Moses demonstrated his own grasp of this truth in a vivid symbolic action. He had been called to a council to judge a brother who had committed a fault. Moses at first refused to go, but after a brother came to tell him that the whole council was waiting for him, he reluctantly agreed to go. Settign off for the meeting, 'He took a leaking jug, filled it with water and carried it with him. The others came out to mee him and said to him, '''What is this, Father?''' The old man said to them, '''My sins run out behind me, and I do not see them, and today I am coming to judge the errors of another.''' When they heard that they said no more to the brother but forgave him.' As this story demonstrates, refraining from judgment meant not only holding oneself from acting in a particular way, but also showing real solidarity with the other person."
(Burton-Christie, 278)

"Para os pais e as mães do deserto, o mandamento central de Cristo era amar seu próximo. Uma maneira central que este amor se expressou era uma recusa para julgar os outros.

As pessoas idosas se convenceram que a tendência de julgar os outros poderia somente ser superada girando a nossa atenção do outra para nós mesmos. Abba Moses era um do mais insistentes a respeito da necessidade de mudar o foco de nossa atenção. Um deve tornar-se indiferente para as ações de outro, 'O monge deve morrer para seu próximo e nunca julgá-lo, em toda e qualquer maneira e no que quer que seja.' Ele notou que olhando para si, um simplesmente não poderia ver o que alguma outra pessoa fazia, 'quando alguém está ocupado com suas próprias falhas, ele não vê aquelas do seu próximo.'

Abba Moses demonstrou seu próprio uso desta verdade em uma vívida ação simbólica . Ele foi chamado a um conselho para julgar um irmão que cometeu uma falha. Moses no início havia recusado a ir, mas depois que um irmão veio lhe dizer que o conselho inteiro o esperava, relutantemente concordou em ir. Do lado de fora da reunião, 'tomou um jarro vazando, encheu-lhe com água e carregou com ele. O outros saíram para falar com ele e disseram-lhe, ' ' ' o que é isto, Pai?' ' ' O homem velho disse a eles, ' ' ' meus pecados correm atrás de mim, e eu não os vejo, e hoje eu estou vindo julgar os erros de outros.' ' ' Quando ouviram o que ele disse não mais julgaram ao irmão mas o perdoaram.' Como esta história demonstra, refrear o julgamento não significa somente prender-se de agir de uma maneira particular, mas também de mostrar solidariedade real com a outra pessoa."
(Burton-Christie, 278)

Aprendendo com os de "fora"

Mateus 8.5-13

Cafarnaum era uma grande cidade da Galiléia, próximo ao rio Jordão. Ficava na estrada comercial que ia de Damasco ao Mar Mediterrâneo. Por seu tamanho e importância, existia lá, por ordem do governo Romano uma milícia de cem soldados, sob a direção de um comandante. Este comandante tinha o título de Centurião, devido ao número de cem homens debaixo de sua autoridade.

O Centurião de Cafarnaum tinha um servo, e este servo estava paralítico. Cafarnaum era uma cidade populosa, importante, e portanto, um lugar que seria impossível não ter médicos residentes.

Possivelmente o Centurião tivesse tentado usar a medicina convencional, mas foi sem resultado, pois a mesma passagem no Evangelho de Lucas, nos fala que o servo estava “doente, quase à morte”.

Ao saber que Jesus estava em Cafarnaum e com certeza já conhecendo a Sua fama, o Centurião envia alguns líderes religiosos judeus para chamá-lo. Ao chegar nas imediações da casa do Centurião, este se aproxima de Jesus e relata o caso do seu escravo.

Jesus sem ao menos pensar duas vezes diz: “Eu irei curá-lo”

Esta resposta direta em favor daquele que pedia, era característica de Jesus. Logo após o famoso sermão do monte, Jesus havia curado um leproso que se colocara em Seu caminho, e a frase de Jesus em direção ao moribundo foi: “Quero, seja purificado!”

Qual é o médico que, sem ver o doente, sem examinar, sem tocar, sem ouvir os pulmões ou coração, sem fazer uma análise ou mesmo sem pedir exames, sem questionar o paciente, pode dizer categoricamente “eu irei curá-lo”?

Por isso é que Jesus é considerado o Médico dos médicos, pois, Ele não tratava os enfermos, Ele os curava!

Jesus estava então pronto para ir à casa do Centurião, quando este não permite que Ele vá. O Centurião diz: "Senhor, não mereço receber-te em baixo do meu teto, mas dize apenas uma palavra que o meu servo será curado.” Havia nele o temor pelo sagrado.

Este homem não era Judeu, não havia sido educado desde a mais tênra infância nos preceitos do judaísmo, não sabia a TORAH de cabeça, não sacrificava, muito pelo contrário, ele era um cidadão romano, criado em um império pagão onde se adoravam vários deuses, onde se havia uma cultura que ignorava o Deus verdadeiro, e que durante o primeiro e segundo século, perseguia os Cristãos, por estes não reconhecerem o Imperador como uma divindade, ou seja um deus.
Porém, mesmo tendo este “background pagão”, este homem tinha um coração temente e por isso ele pede que Jesus não vá a sua casa.

Infelizmente a igreja tem perdido cada vez mais a idéia do sagrado. Pensamos que se algo é considerado sagrado, será alvo de idolatria, ou então, pensamos que a única coisa sagrada na vida hoje seria o edifícil da igreja, e esquecemos que antes do templo de paredes, o templo corpo, deveria ser tido como sagrado diante de Deus.
Após pedir para Jesus não ir a sua casa, o Centurião reconhece a autoridade de Jesus. Para isso, ele usa sua própria experiência como homem de autoridade que era. Para ele, apenas um comando dado por Jesus, seria suficiente para desencadear um processo de cura em seu servo.

Ao ouvir da boca de um “pagão” tais palavras de reconhecimento de poder, Jesus admira-se diante dele. Jesus maravilha-se diante da fé do Centurião e para aproveitar a situação e oportunidade, Ele vira-se para a multidão que o seguia e declara, “Em verdade vos afirmo que nem mesmo em Isael achei tamanha fé”

O Centurião estava declarando em termos práticos, Hebreus 11, versículo 1, décadas antes de ter sido escrito.

Ao falar sobre a fé do Centurião, Jesus estava quebrando paradigmas, principalmente porque a maioria de Sua audiência era Judia, e para eles, seria impossível ter alguem de “fora” com mais fé que os de “dentro”.

A fé direcionada em Jesus independe de qualquer instituição humana. É algo entre o homem (individualmente) e Deus.

A verdade é que muitas pessoas de fora, precedem a muitos que estão dentro.

Quantos estão dentro, mas são apenas religiosos acostumados com a rotina e o engessamento da religião, mas vivem cheios de ódio, orgulho, hipocrisia, idolatria, mentira, estes se clamam melhores que os demais, porém, já perderam a fé, se é que um dia tiveram.

Jesus disse, “Muitos virão e sentarão à mesa com Abraão, Isaque e Jacó no Reino dos Céus”, talvez muitos destes nunca pisaram em uma igreja, mas estarão conosco no Céu.

Jesus encerra dizendo, “mas os súditos do Reino serão lançados para fora, nas trevas onde haverá choro e ranger de dentes”.

Três grandes lições podemos aprender com o Centurião.
Amor (ele intercedeu por seu escravo)
Temor pelo Sagrado (não permitiu que Jesus fosse a sua casa)
Fé (em Jesus e em Seu poder)

Que nós possamos aprender que para Deus, independe a situação em que nós invocamos o Seus nome, desde que seja encontrado em nós um coração sincero.

Amém,


Rodrigo Serrão

A mulher samaritana e a nossa pobre hermenêutica

Acabei de ler a famosa passagem da mulher samaritana que teve um encontro com Jesus à beira do poço de Jacó. Esta passagem é muito conhecida e muito pregada nas igrejas ao redor do mundo.
Jesus nesta passagem quebra dois grandes paradigmas da época. O primeiro grande escândalo foi o fato de Jesus falar com alguém do “povinho” misturado, ou seja, samaritanos. O segundo foi pior, porque além de ser samaritano, ainda era mulher. Para os Judeus da época, esse “ser” que estava mantendo um contato verbal com Jesus não era praticamente ninguém. Poderia ser considerado como alguém sem nenhum valor, praticamente invisível aos olhos dos soberbos Judeus.
Da conversa que se estabelece entre Jesus e a mulher samaritana, um fato me chamou a atenção. Jesus fala no verso 10 que se ela conhecesse o dom de Deus e quem Ele era, ela O pediria água e Ele daria água viva. Daí ela responde descrendo em Jesus. Porém, Jesus insiste, sendo mais enfático em Suas colocações falando de forma figurada a alegria de receber à vida que Ele oferecia e que isto seria algo que resultaria em eternidade.
O fato curioso se dá então no versículo 15 quando ao ouvir Jesus falar figuradamente sobre a vida no Espírito, que traz alegria e gozo interior, como fontes de águas vivas jorrando do interior de quem recebe, ela, a samaritana, interpreta de forma literal. Ela pede a Jesus que a dê desta água, pois ela não queria ter mais o trabalho de ter que andar com aqueles potes em sua cabeça durante o meio-dia (horário ao qual ela teria acesso ao poço), kilômetros a fio, em uma repetição quase que diária. Na verdade ela não entendeu nada do que Jesus estava dizendo em termos espirituais, em Sua linguagem figurada. Ela em sua ânsia de resolver o seu problema terreno, tomou o figurado e o interpretou literalmente. Que tremendo erro que ela cometeu! Porém, a sua interpretação errada não mudou o que Jesus havia falado, ou seja, a água que Ele oferecia continuou sendo uma água figurada, uma água invisível, uma água que não existia de fato, mas apenas como uma forma de expressão para ilustrar uma verdade espiritual. Jesus não mudou o que Ele pensava ao dizer em Suas palavras, para ajustar as Suas palavras à interpretacão equivocada da samaritana.
Quantas vezes ouvimos aberrações da boca de pregadores que pregam em passagens primariamente de linguagem simbólica ou figurada dando uma interpretação literal, ou vice-versa? Será que Deus vai mudar o sentido original, ou seja, o que o autor bíblico tinha em mente ao escrever determinados textos, apenas para ajustar à nossa pobre hermenêutica?
Muitos pregadores se utilizam do versículo bíblico que diz que a palavra de Deus uma vez proferida, não volta vazia, porém eu pergunto, quantos tem realmente pregado a palavra de Deus? Será que Deus se responsabiliza por uma palavra proferida em Seu nome, mas que de fato não tem nada haver com o que Ele quis dizer? Que não foi uma palavra dEle?
Quantas pessoas vão para casa “crentes” que Deus falou com elas no culto, quando na verdade foi a palavra do homem que elas ouviram?
Alguns que se dizem “pastores” do rebanho de Deus, se utilizam deste “poder” religioso que eles tem, e interpretam de uma forma que possam enganar, extorquir, manipular, controlar, e induzir as pessoas. Eles se aproveitam da falta de conhecimento do povo, da ignorância deles, para darem os mais absurdos sentidos ao texto bíblico, quando o texto em si, fala sobre coisas totalmente diferentes.
Essas pessoas que assim agem, terão a sua recompensa. Essas pessoas que assim procedem, irão um dia sentir o gosto amargo do peso do julgamento de Deus.
De Deus não se zomba, nem se escarnece. Deus é Santo e a Sua palavra também. Ai daqueles que se utilizam de meios sórdidos e espúrios para manipularem o povo de Deus, em benefício próprio.
Tenho lido muito acerca da degradação ao qual chegou a igreja brasileira. Moveres proféticos, unção disso e daquilo, batalhas espirituais entre o bem e o mal (teodicéa dualista), decretos, conquistas, campanhas, correntes, etc. Em nome de uma concorrência mercantilista diabólica, igrejas tem deturpado a mensagem do Evangelho, para ganhar membros para suas denominações.
A simplicidade do Evangelho que liberta, transforma interiormente, traz paz, reconciliação, pode ser uma ameaça ao poder dominador destes lobos disfarçados de cordeiros, portanto, eles escondem, pervertem e fazem toda sorte de ajustes, para que a mensagem saia como eles querem e não como Jesus ou outro autor bíblico realmente ensinou. E mais, o verdadeiro e puro Evangelho não “atrai” as multidões que estão sedentas por “bençãos materiais”. Mas um “evangelho de quinta” atrai a muitos, que a exemplo da mulher samaritana, queria apenas uma forma de aliviar a carga da sua vida terrena, concebendo o temporal mais importante que o eterno e não dando a atenção necessária ao que Jesus de fato queria dizer.

A história da mulher samaritana prossegue, e o texto nos mostra que ela depois entende quem de fato Jesus era. Ela estava diante de um Judeu, que se aproximou dela sendo uma samaritana, falou com ela mesmo sendo uma mulher, não a julgou sabendo que ela teve cincou maridos e o que ela agora estava não era o seu, a ensinou com autoridade e amor e declarou que era o Messias. Havia algo nEle que os demais não tinham. Não era apenas o poder, mas esse poder misturado com amor. Assim Jesus é conhecido entre os samaritanos por intermédio de uma mulher e entre eles o Reino de Deus é anunciado.

Minha oração é que o povo brasileiro venha entender a mensagem do Pai. Venha entender o perigo de se pensar que pode ser de Deus sem amor. Venha a saber que a eternidade é mais importante que o temporal. Que o povo de Deus realmente se converta à simplicidade do Evangelho e que rejeite toda forma de modismo que só serve para enlouquecer e dividir. Que a exemplo da mulher samaritana ao descobri o verdadeiro Jesus, entenda que o que realmente importa é O adorar em espírito e em verdade, e que isto é o suficiente. Que procure a paz que somente o Evangelho pode dar.

A Deus seja toda a glória

Rodrigo Serrão

Minha oração

Deus, eu te amo! Verdadeiramente te amo, sou teu filho.
Tavlez por ter esta consciência que pertenço a Ti, é que o meu espírito geme.
Geme por causa do pecado que habita em mim.
O que seria de mim se não fosse a tua graça?
Não estaria eu já consumido?
Senhor, se tão somente por um segundo, tua graça e misericórdia cessasse, eu não mais subsistiria.
Pai amado, como eu gostaria de Te agradar e Te satisfazer com a minha vida.
Porém, não acho em mim a condição para tal. Não há nada em mim que pudesse trazer gozo ao Teu coração.
Sou pobre, miserável e carente do Senhor.
Não há bem algum que procede do meu coração. Miserável homem que sou!
Olhei bem dentro de mim, e só encontrei maldade, inveja, porfias, ódio, e tanta outras coisas, que não vale a pena falar.

Mas, graças te dou por Jesus Cristo. Se não fosse por Ele que me substituisse no pagamento pelos meus pecados, eu nunca poderia ser chamado filho de Deus. Pois, somente aqueles que tem o Filho, podem ser chamados filhos.
Obrigado Jesus, pelo pagamento de minha dívida. Obrigado Jesus, por se fazer maldição por mim, por desviar a ira de Deus sobre mim.
Obrigado por ter me escolhido e por me amar e me aceitar, mesmo sabendo quem eu de fato sou.

Amém!

Texto do Caio Fábio

Muito bom este texto.

Leiam e reflitam!

Rodrigo Serrão


_________________________

A FANTÁSTICA PERMISSÃO SOBRENATURAL PARA SURTAR

A fé que se manifesta pelo surto do sobrenatural, deixa o seu praticante em um estado de profundo perigo, pois, sob tal camuflagem, não há como tratá-lo ou ajuda-lo, visto que a pessoa não se enxerga como louca, mas sim como “elevada” ou “espiritual”.

É para evitar que a fé se torne loucura ou viagem de irrealidade, é que se diz que Deus deve ser amado de todo o coração, de toda alma, de toda força e de todo entendimento.

Somente assim a fé é loucura que é a suprema sanidade, pois as emoções, os sentimentos, as forças do instinto, e o entendimento, quando focados em Deus, pelo amor grato, é que produzem a fé que é loucura de sanidade.

Muitos cristãos vêm conversar comigo, e percebo como muitos deles estão completamente surtados, mentalmente perturbados, emocionalmente fragmentados, psicologicamente paranóicos ou neuróticos; alguns tendo até manifestações esquizofrênicas e psicóticas, e, todas essas coisas, são acobertadas pela permissão que a “fé” dá para que toda maluquice vire piedade.

É como o caso da médium que recebe o tal do espírito de um certo Caio Fábio, um antigo amante dela desde o tempo do Egito antigo, e que foi seu companheiro também em outras encarnações, durante o tempo em que ele era um general romano, o qual, hoje, é seu guia, mentor e amor do além.

Pergunta: se tal afirmação não fosse feita em nome de uma fé, quem poderia ouvi-la sem pensar que se está diante de uma pessoa vivendo um processo profundamente dissociativo da realidade, e, afundada num mundo paralelo, o qual a mantém “livre” da necessidade de encontrar alguém de carne e osso na vida real, ou quem sabe, de se enxergar?

No meio evangélico, a fé pentecostal é um viveiro maravilhoso para o desenvolvimento de tais disfunções mentais. O tal do “senti no coração” é desculpa psicoticamente divina para transformar qualquer maluquice em revelação.

O “Deus me revelou” é o maior escudo para fazer de qualquer surto megalomaníaco ou narcisistico, algo próprio em qualquer ocasião, e completamente irretocável diante dos fiéis.

Assim, mergulhados na permissão de fé para surtarem, especialmente em catarses públicas, os freqüentadores de muitos dos cultos cristãos, estão na ante-sala dos manicômios, visto que a maioria se dissocia da realidade, entra no mundo da fantasia, do qual muitos não sabem mais voltar ou sair.

Paulo diz em I Coríntios que as “línguas” eram para ser faladas de modo introvertido, a menos que houvesse quem interpretasse. E não mais do que dois ou três, sucessivamente, em caso de ser algo publico. No mais, ele diz que preferia dizer poucas palavras inteligíveis numa reunião pública, do que falar em milhares de línguas estranhas que não edificavam ninguém.

Assim ele chama o culto para o equilíbrio entre emoção, força da alma, manifestação da psique mais elevada, e do espírito tomado de consciência e entendimento.

Eu creio em todos os dons espirituais. No entanto, creio em tais coisas a partir do modo discreto como Jesus as viveu, e também, através do discernimento carregado de bom senso e equilíbrio que eu vejo em Paulo, no que tange ao exercício de dons não coletivos, como as línguas estranhas.

O que precisamos saber é que o vivencia do chamado “sobrenatural”, só pode ser sadia, se três discernimentos espirituais estiverem presentes:

1) Que o amor a Deus tem que ser equilibrado; das emoções ao entendimento; e também entre a força e paixão.

2) Que nenhuma manifestação indiscreta do sobrenatural é coisa do Evangelho, pois, em Jesus, não há “show de sobrenatural”.

3) Que uma comunidade só pode sadiamente exercer pessoal e coletivamente os dons, se o fizer no espírito da discrição, de ordem, de bom senso e da prevalência da inteligibilidade sobre a initeligibilidade de qualquer que seja o sobrenatural que não amplie o entendimento no amor.

Essa é uma linha muito tênue, a que separa o genuinamente sobrenatural, da doença mental disfarçada de carisma, poder, visões, revelações, ou shows de milagres; sendo que este último aspecto do sobrenatural, tanto pode ser apenas filho do narcisismo de seus praticantes, como também pode ser o produto da má fé e da manipulação.

O fato é simples: a fé é simples, e se parece com a discrição de Jesus!

Caio

Credo Memo

1. What do you stand for? Why?

All the things that I believe are the things that I stand for. Not only in spiritual matters, but also in matters of life. I stand for love, relationship, fellowship. I stand for life, abundant and full of joy. I stand for spiritual life as well as physical. I stand for a healthy mind, soul and body, I stand for spiritual experiences. I stand for a core of values.


2. What are you discontent about? Why?

Discontentment for me is not something that happens and stays for long periods of time. Discontentment is temporary and short. Long periods of discontentment are to me disappointments.
For this reason, there are more things that I am disappointed about than discontented about. As Brazilian and Christian, the political situation in my country brings to me disappointment and sadness. Today, most politicians in Brazil are involved with corruption and all kinds of crime against public money. Not even those who claim themselves “evangelicals” are separated from all the scandals that recently emerged.
Another thing that brings me disappointment is the actual church movement called Neo Pentecostalism. This movement is different from Classical Pentecostalism; the leaders of this movement distort the message in order to support their views (most of the time the message is about prosperity or spiritual warfare/exorcisms). Again, I am talking about Brazil and the growing church over there. When you study the Bible and know what Christianity is really all about, you can easily see all the damage that this movement is bringing to the life of people.
I always get disappointed with situations that I cannot change with my own efforts. Regarding discontentment, I would say that right now, when I type these words, there is nothing that I can remember that I could be discontent about.


3. What brings you suffering? Why?

The Bible says that “…the whole world is in the power of the evil one” (1 Jo 5.19). It might explain suffering in the world. I suffer, seeing others suffering. Today’s world is filled by catastrophes, illness, hunger, violence, disrespect and so on. I am directly affected by others suffering even if I am not present, or even if I do not know the person. Looking at the world suffering, I would be embarrassed to point to my own sufferings. I would laugh about my sufferings if I would compare my suffering with that of a poor person in my country. I am a blessed man. But I suffer. Sounds contradictory but is not.
All nature suffers; so do I. I suffer with the distance that I am from my family and girlfriend, I suffer as international student in a country that I am still learning how to live in and with the feeling of always being an outsider. I suffer with my struggle in the process of learning a foreign language, and I suffer with my incapacity to change things that bring me disappointment.

4. What makes you weep and wail? Why?

When I was a child, any physical hurt had the power to bring tears to my eyes. Today, the rivers of tears have dried and my body pain has no more power over my emotions. However, there is still one river that flows from my soul and my psyche. My emotions today are driven by my heart. I have not experienced the loss of any close relative or the loss of parents. I am pretty sure that when it happens, I will cry like a baby and my heart will hurt as if someone were pulling it out of my chest. I would rather prefer to die first than see any of my “people” die.


5. What makes you jump for joy? Why?

There are not many things in this world that would make me jump for joy. Maybe one would be when I see people that have had some bad life experiences, especially with drugs and alcohol, become free through the power of Jesus, repent of their sins and convert to Him. This is awesome! Heavens and I jump for joy because of that. Another motive for great joy in my life is when I go back to visit Brazil and see my mom, dad, friends from my church and also my girlfriend. Maybe the last reason for me to jump for joy is when Brazil’s soccer team, wins the World Cup. When it happens, the whole nation explodes with joy and I share in that same contentment.

6. What are you passionate about? Why?

I am passionate for what I do. My field of study is wonderful, I love it. I am really passionate about studying theology. But, the main reason is not only to study and get full of knowledge, but what I really intend with all this education that I am getting, is to teach others at an academic level. One specific area of study that is really growing within me is Church History, especially history from the last six hundred years. I am really thinking about writing a book about the history of the Church in Latin America, with concentration in Brazil, from the discovery of the new world to our days.

7. What keeps you awake at night? Why?

Well, before my conversion, a good party was enough to keep me awake the whole night long. Thanks to God that I have changed, and today I would say that my studies are the number one reason for keeping me awake. But, unfortunately I have other reasons that also have the power to keep my eyes open when I should be already sleeping. One of these extra reasons would be worries of life, especially regarding my financial situation. Another would be anxiety about something that is to happen. I hate to admit that I am anxious, but anxiety is something that I have to learn to live with and try to overcome, because it is a great issue in my life.

8. What’s grabbed holds and won’t let go? Why?

My conviction of faith in Jesus Christ is what I won’t ever let go. My dreams and goals of life are also what I long for and only in a catastrophic situation would I open my hand and let go of it. Some opportunities in life are given by God and once grabbed you can never let them go, unless you want to be for the rest of your life a frustrated man.


9. What do you want for your life? Why?

I want to honor God. I want complete my academic studies with a Doctor’s degree. I also want to serve the Lord and His people in some way. My passion is teaching. I also love to preach. Mission is something very interesting to me as well, especially overseas.
I want to have balance in all areas of my life. To know how to balance ministry, family and other duties of life is not an easy task.
Regarding family, I want to get married, and have children. I want to help my mom and dad also in whatever they need.
I want be disciplined with my spiritual life. Maybe this is my biggest struggle.
I also want to help others through the gifts that God has given and is still giving me.

A influência familiar na formação espiritual

A formação espiritual de cada ser humano, é composta por um mix de vários fatores determinantes. Começa bem cedo em sua relação familiar, e depois é estendido para fora, em suas mais variadas relações com o "mundo".

Quero aqui falar sobre a influência do lar, pais e irmãos, e tantos outros "de casa" que influenciam a nossa formação espiritual.

Antes de tudo, quero dizer que com Jesus não foi diferente. Ele passou por diversas situações familiares que iam dando contornos a Sua relação com Deus. Claro, que no caso de Jesus, não aconteceu uma influência que pudesse por em risco o propósito de Deus na Sua vida aqui na terra, uma vez que por ser o Cristo, Ele sabia discernir as influencias. Fazendo isto, Ele não permitia sair dos planos que Deus havia determinado, mesmo que propostas para tal viessem por todos os lados inclusive e tambem da Sua família.

As passagens bíblicas de Mateus 1.18-25; 2.13, 19-23, mostra do nascimento de Jesus, a fuga para o Egito, e o retorno para a cidade de Nazaré, como cumprimento da profecia. Aqui, a ênfase é nos pais de Jesus. Maria e José, ambos no cuidado do bebezinho salvador da humanidade.

Vemos um José apaixonado por sua esposa, atento as ordens do anjo do Senhor, e sensível ao seu próprio coração. Também uma Maria, que é submissa ao seu esposo e serva do Deus altíssimo.

Assim, nasce Jesus em um lar de dois servos de Deus.

Porém, Jesus cresce e a sua missão permanece acima da sua família, ainda que seus pais fossem fiéis Judeus. Por conta disso, Ele diz em Marcos 3.31-35 que a sua família eram todos os que faziam a vontade de Deus. Jesus tinha um senso maior do que família era. Suas palavras demonstravam o caráter da família eterna de Deus, ou seja, aqueles que fazem a vontade do Pai.

Em outras passagens, a conexão de Jesus com sua família, servia de bloqueio para que Ele executasse milagres, pois, para aqueles de sua cidade natal, Ela não passava do filho de José, o carpinteiro.

Todos nós temos a uma história familiar para contar. Todos somos influenciados de certa forma por nossos pais, e demais familiares.

Hoje, conversei rapidamente com uma moça do Nepal, ela era Hindu, provavelmente herança não somente da sua cultura, mas principalmente da sua família, da sua casa. Eu sou cristão, herança da minha família. Ainda que eu não tenha conhecido Jesus pessoalmente através da minha família, eu conheci "sua fama" por meio dela.

A família tem essa responsabilidade de formar um caráter religioso, seja a religião que for. Os Judeus ainda circuncidam os seus filhos ao oitavo dia, os Católicos batizam seus filhos e os põe para seguir um caminho que vai da primeira comunhão, à extrema unção. Os Evangélicos apresentam seus filhos a Deus e a igreja e depois ficam torcendo para que um dia eles venham a realmente se converter e se batizar. E isso não é privilegio apenas da cultura judaico cristã ocidental. Os Mulçumanos, os Hindus, os Budistas, e porque não, os cultos Africanos, Indígenas, Aborígines e etc, também têm os seus "rituais" para seus recém nascidos filhos.

Todos com certeza visando a salvação da alma do bebê, tanto para agora, como para o futuro dia de sua morte.

Portanto, todos nascemos e somos influenciados em algum tipo de religiosidade e espiritualidade, que é reflexo dos nossos pais, reflexo da nossa família.

Isso é muito forte na vida de qualquer ser humano. Eu diria que é fortíssimo. A influência familiar pode tanto colocar como tirar uma pessoa da sua religião.

Jesus sabendo disso diz, "Aquele que não negar pai, mãe por amor a Mim, não é digno de Mim".

Aqui entra o poder desconstrutor de paradigmas do Espírito Santo.

Ou amamos a Jesus acima daqueles que nos colocaram no mundo (seguindo o próprio exemplo de Jesus), ou nos sucumbiremos às tradições familiares e culturais dos nossos antepassados.

Quem nunca ouviu a frase do tipo, "Nasci deste jeito, minha família me criou assim e assim vou morrer!".

Que Deus nos ajude a amar mais a Ele que as nossas tradições, seja elas quais forem. Tradições pode ser um grande ídolo na vida de todos nós.

Amemos profundamente a nossos pais e toda a nossa tradição familiar, porém, amemos a Deus sobre todas estas coisas, este é o primeiro grande mandamento.

Rodrigo Serrão

My mission statement

I exist for God. I aspire to give God honor and glory. I am alive to accomplish His holy purpose in my life.
To lead others to the full knowledge of Jesus Christ, to encourage others to walk in the Way, participating and being committed with others spiritual growth.
To teach and prepare leaders in an exchange of information, where I learn as well as I teach. To emphasize the importance of the sound knowledge of the Gospel and to live a life that rejoice in spiritual disciplines.
I exist to be an example of man, husband, father and son. To motivate others through my example, to fortify values as honesty, love, integrity, simplicity and humility.
I exist to have a family and through them glorify Jesus. To educate my children and to love my wife as Jesus loved the Church. To honor my parents and to be forever remembered as a man of God.

Hope one day I can achieve my mission. This is a life term project.
May God bless you,

Rodrigo Serrão

My personal plans for now and for the future

MISSIONAL LIVING


Where you are now?

I’m student at Truett Seminary (first semester). I am member of Great Hills Baptist Church and teach Sunday School Class for Portuguese speakers. I’m 27 years old. I have two bachelors’ degrees, one in Accounting and other in Biblical and Theological Studies (the first one from a Brazilian Federal University, and the second from an American Private University)

What you want (priorities in all areas of your life)?

I want to honor God. I want complete my academic studies with a Doctor’s degree. I also want to serve the Lord and His people in someway. My passion is teaching. I also love to preach. Mission is something very interesting to me as well, especially overseas.
I want to have balance in all areas of my life. Know how to balance ministry, family and other duties of life is not an easy task.
Regarding to family, I want to get married, and have children. I want to help my mom and dad also in whatever they need.
I want be disciplined with my spiritual life. Maybe this is my biggest struggle.
I also want to help others through the gifts that God gave and still giving me.

Why you want this?

These goals of life will make my life very dynamic. Acting toward the pursuit of my goals, will give a sense to my life. I will know where I want to go, and I will look forward to find the best path to achieve it. Achieving these goals, I will love more and more, God, His people, my family and my life. I will become a realized person, whose needs are not only materials but especially spiritual and emotional. And in response to this lifestyle, people that cross my way, will be blessed and bless me and will love me and I will love them.

When you will know when you have reached the mission?

I will know when my goals become concrete. Right now, I only have the goals and the desire. But as the time is passing and I keep walking day by day toward the accomplishment of the aim, then, I will know that I have reached the mission.

On a plan of action?

It sounds hard to me to do this, because some of my goals were not projected to be reached by plans, but by the normal process of life.
But there is a part of my vision that can be done by plan.
About my studies, my plan is to keep on track, always studying hard and getting good grades in order to have always financial resources available to me. Otherwise, I cannot pay for my studies.
About my ministry, my plan is to show my gifts and talents in what concerns to teach the Word of God. Of course my academic degrees will launch me in the academic area, if I look for it.
About my family, my plan is to wait until my girlfriend comes to USA and live here, so I can see that God is providing ways for us to get together. If she does not come, I have not figured out a different plan.
About my parents, my plan is to always help them financially and spiritually, when they need so.

FOCUS ACTIVITY

Of all the things I’ve ever done, what was I doing when I was the happiest?

Studying, learning and then applying the knowledge to my speeches and sermons. I remember how scared I was when I’d try to preach the Word without the knowledge. Sometimes I even did not know what I was talking about. I used to say what others had already said. But when I started thinking by myself and discerning the Word, I felt very happy.

In order of preference, what are the 5 things I would enjoy doing in the future?

Preaching throughout the world the Word of God;
Teaching the Word of God in a Seminary or University or both;
Being a good husband;
Being a good father;
Have my own business.

These are the reasons I am not doing those things now…

Preaching and doing missions - I am not involved with global missions, because right now I’m focusing my life in my education.
Teaching - I am giving baby steps toward that. Today, I’m Sunday school teacher for Brazilians in an American church. To achieve this goal I have to first complete my education.
Be a husband - I am not married yet.
Be a father - I do not have children yet.
Own a business - I do not have financial means to do that today. This would be for a further future.

If nothing changes and I continue doing what I am doing today, where will I be in five years?

I will be finishing my Master’s Degree, and hopefully getting everything done for my Ph.D. I also will hopefully be married and “pregnant”. And have a paid position in a church.

LIFE ACHIEVEMENT GOALS

Write down your goals. You should write down a goal for each of the six areas of your life (areas of life: Work, Family, Social, Physical, Mental and Spiritual)

Work – my primary goal is to be a good minister.

Not only in knowledge, but mainly in built relationship. Showing Jesus through not only what I speak, but mainly through what I live.
Have fun in it. Understanding that more than a job my work is a call. Do not allowing that worries and concerns of ministry take my focus and my passion for the people of God, the work of God and for God Himself.
Contribute positively to the growth of my church and be committed to the discipleship of those new born Christians, making them true Disciples of Christ and baptizing them in the name of the Father, Son and Holy Ghost.
Be always renewing my skills and training myself to understand the constantly altering of our society. Understanding that I will have a hard work of teaching a never changing message to an always changing people.


Family – my goals in this area are:
Have my family as the most important “thing” in my life after God. They are my first flock, my first disciples, and my first ministry. Right now I know that I do not have the best view about family because I do not have one, but when God gives me one, I want to have them as precious treasure.
Establish a good environment for trustiness and confidence. Be transparent about my feeling and desires. Be open to listen, to learn, to teach and to correct if it’s necessary.
Be committed with my future children education, provision and love. Teaching them what God has as valuable. Do not hesitate in giving hard correction with love and kindness.
Spend time with my wife, renewing our vows every once and a while. Do not allow that the stress of the day, interfere in our relationship. Programming activities for me and my wife only, as well as, for the whole family.

Social – my goals are:
Love people. Relate with them. Worry about them. Get out of my comfort zone to reach some of their needs.
Have friends, be honest with them. Show them who I am as man. I also require honesty from them. No such things as super believer or superior just because I’m Pastor.
Do not be interested in people only because they could be potential Christians, but instead, love all people in general, being a witness of Christ’s love.
Being involved with the community, trying to participate in all special events.

Physical – my goals are:
Respect my body. Do exercising, illness preventions. Sleep every night between 7 to 8 hours per night. Know my physical boundaries. Avoid things that will put my health and life into risk.

Mental – my goals are:
Avoid anxiety. Be always exercising my mind with good readings and thinking goods thoughts. Have a plan for skills development.

Spiritual – my goals are:
Have a spiritual disciplined life. Help others to grow spiritually as well.

The Serenity Prayer

God grant me the serenity
To accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.
Linving one day at a time;
Accepting hardships as the pathway to peace;
Taking, as He did, this sinful world as it is, not as I would have it;
Trusting that He will make all things right if I surrender to His will;
That I may be reasonable happy in this life,
And supremely happy with Him forever in the next.
Amem

Reinhold Neibuhr

Now, Hurricane Rita, became Tropical Storm Rita.  

Nesta foto, o Furacão Rita já atingiu o Texas e Louisiana. Ele agora vai passar um pouco longe de onde eu moro, então, por aqui só vou ver uns ventinhos mais revoltos, mas nada demais.

Hurricane Rita getting into the Gulf of Mexico. Its eye is right in between Cuba and Key West, south Florida. 

A quem seguimos?

Este texto do Caio Fábio explica o que é ser Pastor e o que não é. Leia com atenção e perceba como muitas vezes seguimos o homem e não Jesus.

Rodrigo Serrão

______________________________________

Eu era apenas um menino amante de Jesus. Pregava em toda parte. Não queria ser pastor e nem ordenado. Desejava apenas pregar, e pregava. Pregava na televisão, na rádio, nas esquinas, nas escolas, nas praças, nos teatros, nos estádios, e de casa em casa. Eu tinha apenas 18 anos e meio.

Aos 21 me ordenaram, sem que eu aceitasse as imposições da denominação para ordenar ministros. Então, logo começaram a me chamar de “Reverendo”. Aquele garoto livre, agora, de súbito, da noite para o dia, era o “Reverendo Caio”.

Aí o tratamento passa a mudar. O melhor lugar na casa, na mesa, na sala, no salão, no aniversário, no funeral, nas festas de casamento, nas bodas, etc...

No entanto, é também nessa “mesma leva de honras”, que a pessoa começa a sentir que quando ela chega, as energias mudam.

As pessoas começam a ver o “sacerdote”, o homem diferente dos homens, o santo, o ungido do Senhor, o anjo da igreja, etc...; e também percebe que as pessoas mudam com você; e não percebe, que depois de um tempo, muito suave e lentamente, você também aceita a mudança que fizeram acerca de você.

Ora, é aí que nasce o “espírito de pastor”!

Então, começa a transformação do ser humano numa figura totêmica. Ele é santo pelos outros; é puro pelos demais; é quem não se diverte pelos que se divertem; é quem não fica doente, pra poder curar; é quem “estuda Deus” e “entende de Deus”, a fim de poder explicar; e é quem é exemplo para fazer clones comunitários.

Se ele não casa os que se casam, eles se ressentem e magoam. Se ele está viajando quando alguém morre, ele abandonou o moribundo. Se ele está de férias, a igreja esvazia. Se ele é amoroso, torna-se o pai de todos. Ou seja: sem ele, nada do que foi feito de fez ou se faz!

Vivendo sob tais responsabilidades e honras, o indivíduo vai virando pajé e não sente. Ou, em muitas ocasiões, passa a gostar mesmo de ser essa figura totêmica para a “igreja”.

Ora, é nesta necessidade que o povo tem de ter “sacerdotes” e “figuras totêmicas”, que tanto os bem intencionados se corrompem existencialmente pela via da entrega ao “espírito de pastor”; como também os mal-intencionados se aproveitam e tiram as carnes do rebanho.

De fato, o ministério pastoral, ou episcopal, ou apostólico, ou de qualquer outra natureza —, já carregam em si o germe do poder desse imantamento espiritual.

As pessoa olham para qualquer desses “seres” — “ungidos” formalmente para tais posições —, como “ungidos do Senhor”; aqueles contra os quais não se pode ter uma opinião, pois, em assim sendo, Deus mesmo punirá os “rebeldes”, ou “hereges”, ou “desviados”.

Imagine quanto poder isto significa!

Ali está um homem que é visto como “o homem de Deus” no meio dos demais homens “normais”, e, de tal projeção, pode nascer apenas o “pastor clerical”, como também pode nascer o “Apóstolo Nabuco”: uma espécie de “Pai Abraão” evangélico!

Eu tenho por certo que todos os modos de clericalismo são malignos em relação a saúde do indivíduo que carrega o peso totêmico dessa “posição”. Também tenho convicção de que eles também criam a força pela qual o totem não muda para não morrer; e, porque ele não muda, as pessoas morrem porque ficam paralisadas, incapazes de viver.

É maligno o ciclo!

Por esta razão tenho a mesma convicção no que diz respeito à comunidade. Sim, porque enquanto ela vê o líder com tais olhos, ela não cresce; ao contrário, se infantiliza; e jamais aprende a andar com as próprias pernas.

Ora, o verdadeiro pastor cuida, não domina; ajuda, não controla; alimenta, não explora; só se faz notado em caso absolutamente necessário; e deixa a porta aberta, de tal modo que todos entram e saem e acham pastagem. Além disso, ele tem uma relação pessoal com cada um delas.

A analogia do Bom Pastor em João 10, todavia, é perfeita no seu todo apenas em relação a Jesus, e a mais ninguém. Isto porque em relação a Jesus todos nós somos apenas ovelhas do rebanho. Porém, em relação a nenhum “outro pastor”, nós devemos ser “ovelhas do rebanho”; posto que ser ovelha de Jesus já nos põe na condição de só ouvir a voz de um homem se ela for de acordo com a Voz do Único Pastor; do contrário, a ordem de Jesus é para não “seguir a voz do estranho”.

Portanto, o verdadeiro pastor de homens, é apenas um deles. Sim, apenas mais um do rebanho único, sendo apenas uma ovelha que já se deixou ensinar um pouco mais pela voz do Único Pastor. É na Sua fidelidade e reconhecimento à Voz do Pastor que ele se qualifica para ser pastor entre ovelhas, pois, conforme Pedro, ele se torna “modelo do rebanho”.

Assim, é o caminho da ovelha seguindo o Pastor, o que a torna uma ovelha-pastor; visto que seu passo e obediência estabelecem referencia para as demais.

O problema é que maioria dos “pastores” pensam que eles são os “Jesuses” da comunidade; e, diferentemente de Jesus, tornam-se nos mercenários e nos lobos que não amam as ovelhas, mas apenas os privilégios e poderes que dela “arrancam”.

E o problema também é que a “igreja”, por ser pagã ainda em sua essência, precisa desses “pastores tiranos”, pois, como associam a “figura clerical” ao “representante de Deus”, sentem-se objeticamente mais seguras se têm um Déspota dizendo o que fazer, o que não fazer, com quem casar ou não, e quem é quem.

Eu jamais chegaria a nenhum desses extremos pela minha própria natureza e consciência do Evangelho. Todavia, eu mesmo fui notando como eu fui suave e gradativamente mudando, sempre de modo amoroso e meigo, porém, imantadamente reverendíssimo.

“Não é assim entre vós!”—disse Jesus!
Foi por esta razão que Jesus tirou as roupas de cima e se cingiu de uma toalha e passou a lavar os pés dos discípulos. Sim, porque liderar é sobretudo poder lavar pés e servir em nudez.

Na realidade, além de tudo o que o gesto de Jesus ensina, nele também vemos o modelo existencial do significado da liderança conforme Jesus, e, também, da consciência que precisam aprender os liderados.

O líder serve em revelação de sua humanidade. E os liderados são servidos aceitando a humanidade de quem lidera servindo de modo humano.

E Jesus disse a Pedro que ou seria assim, ou Pedro não teria parte com Ele!

Somente quando os líderes tiverem a coragem de fazer como Paulo e Barnabé, que rasgaram as roupas e expuseram sua nudez quando foram chamados de “deuses”, é que aqueles que crerem no que as lideranças disserem, não ficarão ainda mais adoecidas de idolatria.

Hoje é contrário: os líderes fazem tudo para passar por deuses; e, o povo, vai adoecendo, apenas trocando de “pai-de-santo”; ou de pajé; ou de sacerdote; —porém existindo sob a escravidão da espiritualidade da idolatria; adorando e servindo a criatura, mesmo que se vistam de pastores, bispos, apóstolos ou pai-póstolos.

No Caminho nós temos buscado diante de Deus e conforme o Evangelho, quebrar todos esses paradigmas totêmicos.Receba meu beijo; e minha expectativa de abraçá-lo no encontro de novembro.

Nele, em Quem todos sabemos como ser para nós e para os outros,

Caio

My personal Creed

This is what I believe.

Rodrigo’s creed

I believe
In one God Almighty, infinite, not created, but creator of all things in heaven and on earth. He is called the Father, but is not more or less than the Son and Holy Spirit.
I believe
In Jesus Christ, the Son of God, the Savior of the world, the redeemer. He is the Lamb of God, He was prophesied in the Old Testament, and He is the Messiah.
He was crucified before the foundation of the world, He participated in Creation.
He was conceived by the Holy Spirit and came to earth through the Virgin Mary,
He lived a life without sin, but He was wholly human,
He lived a life with human limitations, but He was wholly divine,
He died on the cross, as a part of the plan of God to save the chosen,
He was buried, and on the third day He rose again,
He stayed on earth for 40 days after resurrection, and then was lifted up to heaven with His human body,
He is seated at the right hand of God the Father, He is our intercessor, and He will come to earth again, He will judge the living and the dead; His kingdom will have no end.
I believe
In the Holy Spirit, He is God and proceeds from the Father and from the Son,
He is the comforter, according to the words of the Son,
He dwells in the hearts of those who believe in the Son,
In the Church as the mystery that was to be revealed, in the resurrection of the dead,
In the eternal life with Christ for those who believed in Him and
In the eternal life apart from Christ for those who did not believe in Him.

Rodrigo Serrão

O início da jornada

Mateus 1.1-4.11; Marcos 1.1-13; Lucas 1.1-3.38; João 1.1-34

Todos os que nascem do Espírito, de certa forma, influenciado pelo Espírito iniciam sua jornada espiritual.
Jesus também teve o Seu "início". No final do capítulo 1 de Lucas, o amado médico nos diz: "Ora, o menino crescia, e se robustecia em espírito; e habitava nos desertos até o dia da sua manifestação a Israel." Outra passagem diz: "E aconteceu que, passados três dias, o acharam no templo, sentado no meio dos doutores, ouvindo-os, e interrogando-os." Esta última passagem diz que isto aconteceu "Quando Jesus completou doze anos", e o capítulo dois termina dizendo, "E crescia Jesus em sabedoria, em estatura e em graça diante de Deus e dos homens"

As passagens acima não nos oferece muitos detalhes da formação espiritual de Jesus. Nos mostra apenas que entre o Seu nascimento e o Seu batismo houve uma vida sólida e disciplinada espiritualmente, que percebemos depois refletir em todo o Seu ministério.

Jesus não cresceu espiritualmente via "download" de algum software de "vida espiritual abundante", mas pelo contrário, Ele viveu em disciplina espiritual, desde Sua mais tenra infância.

O nosso problema é que muitas vezes confundimos trabalho de igreja com formação espiritual. Uma coisa é totalmente diferente da outra. Um bom exemplo disto é a passagem sobre Marta e Maria, onde Maria escolheu a boa parte que não seria tirada dela.

Infelizmente o mundo de hoje (sociedade pós-moderna) suga toda a nossa vida. Primeiro, o dia de 24h, parece que tem apenas 16h. Segundo, se não bastasse esta sensação de encurtamento (alguns dizem que de fato o dia hj só tem 16h), existe uma inifinidade de coisas para se fazer "extra", ou seja, além do que já se faz como "responsabilidade diária". Falo com isto de trabalho secular, responsabilidades com os filhos, cônjuges, etc. Tudo isto é um prato cheio para desculpas, do tipo "eu não tenho tempo para orar", ou "quando menos percebi, já estava na hora de ir dormir", entre tantas outras.

O processo de formação espiritual de Jesus foi tão forte e disciplinador durante Sua infância e adolescência, que mesmo após Ele ter iniciado Seu ministério, Ele procurava um tempo (Ele acordava antes do que todos para ter tempo a sós com o Pai) para buscar à Deus em oração.

Não é fácil, e nunca vai ser, porém, Jesus é o nosso exemplo e devemos aprender com Ele.

Outras circunstâncias influenciaram Jesus em Sua formação espiritual, abordarei isto em outro post.

Que Deus abençoe à todos,

Rodrigo Serrão

Sobre a graça

Não tenho a pretensão de esgotar o assunto ou dar a melhor explicação sobre a graça, porém, quero dizer que:
A graça é definida como favor imerecido. Por isso ninguém pode ser salvo da condenação por conta própria, ou por merecimento, mas tem que crer em Jesus e receber Sua graça, ou seja, receber a salvação como um dom ou presente. Porém, a graça como este favor imerecido, não para de atuar em nossas vidas só porque fomos salvos. Muito mais agora vamos precisar da graça para que o Senhor nos chame de filhos Seus. O favor de Deus estará sempre atuando em nossas vidas, para que não sejamos consumidos. Sabemos que se não fosse a renovação a cada manhã da misericórdia de Deus, nós já estaríamos mortos. No processo da salvação, a pessoa basicamente não sabe que está sendo alvo da graça, porém, depois da salvação, ela tem que saber que sem esta, não se sobrevive. A grande sacada de graça está na pergunta que Paulo faz a ele mesmo na carta aos Romanos: Vamos continuar pecando, para que a graça aumente em nossas vidas? A resposta dele é NÃO.
Eu particularmente creio que pecamos porque somos pecadores e não que somos pecadores quando pecamos. Sendo assim, a graça está 24h ao nosso favor. Isto não nos tira a responsabilidade de andar em retidão moral diante dos homens e de Deus. Porém, o pecado nasce no coração e não na prática em si. É porém no recondito do coração que Deus nos enxerga, e fazendo isto, ele enxerga quem somos. Por enxergar quem somos(e nós sabemos quem realmente somos) é que Ele nos banha com sua graça constatemente, mesmo quando "aparentemente" não precisamos dela. Pensamos não precisar, porque nos movemos pela aparência, mas na visão de Deus não há diferença, pois Ele sabe quem de fato somos. É isso o que creio e vivo.
Que Deus nos abençoe!

Rodrigo Serrão

Book response - The leader's Journey

Book Response 09/09/05

The Leader’s Journey

1. The essence of the book
Theme: The Journey is long, so you better learn how to allow transformation of being a part of life.
Purpose: This book has the purpose according to the authors, to offer a practical pathway to transforming the lives of pastors and congregational leaders across the country.
Goal: Through practical principals, lead people to personal transformation.

2. The main thoughts
The author leads the readers to a deep travel into his heart. It is very true that we are reluctant to accept change. Maybe because it is part of our nature as we blame others for our failures. But when we overcome our fear of change we can look at the situation and see that changing our behavior may cause those around us to change little by little. This is the main point on page 8.
Chapter 2 starts and the emphasis is still on spiritual discipline. The best example of this is, and will always be Jesus of Nazareth. Jesus’ mission was achieved in most part due to His connection with the Father. A good example of that is the temptation of Jesus in the wilderness. The author says that spiritual disciplines are the “antidote” to combat the opposition of evil forces.
The main point of chapter 2 is informing us of how the external pressure that a leadership position demands will try to take us from doing the right thing. Also, how we as leaders need to be focused on the will of God despite any opposition that might appear. To illustrate this, the author uses Jesus’ example of leadership, that in spite of others opinion He could stand firm in doing the will of God.
Chapter 3 basically starts a new topic in the book. How the leaders lead, live, and react to the “living systems” that they are leading. Also included, is the issue beginning in our families, we all live in systems that are connected, people connected, emotionally connected. The authors teaching for this chapter is that we, as leaders, are responsible for keeping the balance in emotional matters. Otherwise, the community will be in anxiety. In this case, the anxiety that will arise will be the chronic one, which is a reflection of the lack of emotional balance and is transmitted from “person to person, institution to institution and generation to generation.” (Page 36)
On page 46 the author says: “When the leader stumbles in life or becomes anxious, the anxiety spreads quickly to those who are dependent upon him or her”.
Basically chapter 4 teaches several leadership insights that are very useful in different ways if applied. For instance, learning how emotional triangles operate, how to see them, and how to manage ourselves wisely in them. We can learn to recognize the evidence that anxiety is rising in the system. Learn to observe the symptoms of an anxious system and to understand the forces that keep them in place.
According to the author this learning applied in the system can make it function better. The understanding and the ability to put into practice transforms leadership more effective in the community.
Chapter five closes this very psychological section with some tips of how we can become calm leaders. The authors emphasize in this chapter that we as leaders must develop our own and unique list for calming ourselves.
Here, the first step is having self knowledge and the willingness to learn to see the anxiety, and work towards the achievement of calmness. On page 70, the author quotes the words of Richardson that says: “[to achieve calmness] requires us to understand better where, with whom, and in what circumstances, and in what ways we become anxious. Developing greater clarity about our own symptoms of anxiety and how we live them out within the system is critical to being more objective about the larger situation.”
Then, we arrive in part 3 of the book. This section works as a “where it all begin” type of thing. Family is just the foundation of society. If this important element is out of balance, all other areas of our relationships will be affected as well.
Family plays a fundamental role in any leader’s life. It explains how anxiety arises within it, and may shed light on some leadership problems.
According to the book, many problems and difficulties that families experience are the result of chronic anxiety in the family system (pg 110). Learning how to understand and respond thoughtfully to chronic anxiety can turn the situation into a process of self changing and transformation.
Many leaders fail when they turn to cultivate relationships and connectivity with their families. Because they are surrounded by people doesn’t mean they are exercising relationship with them. Many ministers become so overwhelmed with projects that someone’s personal need can feel like an annoying interruption.
We can never forget that God has placed relationships at the center of the spiritual universe.
Last part of this book, chapters 8 and 9 is a larger picture of the first and second chapters. In the last part the authors will emphasize the importance of the development of spiritual discipline in the process of transformation.
Again transformation is the key word, and it will only be achieved through the Holy Spirit, in a process from inside out. On page 130, the author quotes Douglas Rumford in what I see as the “climax” of the book, that says: “Our search for something more out of life usually begins with externals…We’ve confused activity with effectiveness, holding certain positions or titles with personal prestige, accumulating money with security, and sexual encounter with genuine intimacy. We’ve been so caught up in these pursuits that we haven’t really considered what goals we are chasing – and what will happen when we actually catch them”.
The very last chapter is about the means to better achieve the goals of spiritual transformation. It is not about what kind of spiritual disciplines we should apply, but instead, it will focus on the importance of the community in the process of learning.
Pastor Jim Herrington, explains through his own leadership example at Harbor Church, how to establish a learning community center. The purpose of this community center is to make the participants aware of the living system concepts. In this process of learning, new leaders are naturally born through this mastery.
New communities are formed with better trained leaders. Communities filled with grace and truth that embraces the information, practice, and reflection cycle.

3. Key emphasis
Anxiety has spread through all over the places. Today everybody is anxious. Unfortunately, this is true for our modern society as well as for our churches. People in the church are extremely anxious about life and things of this life. However, the words of Jesus are to act otherwise. The Christian community seems to not understand or even trust very much in Jesus’ words.
Pastors and general leaders are not apart of this sad, but true anxiety. Many of them are already burned out and stressed out, and cannot respond to their duties as before. The burden over their shoulders seems bigger because as leaders they are a “model of dependence on God”. For this reason, they should not show their anxiety to others, keeping all their emotions to themselves, what is really damaging to the soul. Leaders are people also, that exert influence. In doing so, they cannot pass to others their anxieties.
But the question that arises from this is, how can a person – even leaders – be exempt from being anxious? Perhaps this is a question without answer, but if a person cannot be exempt, at least they can be transformed and with this transformation reduce the levels of anxiety, through techniques that might help to identify the problem and work on it in order to have a better quality of life.
How to understand anxiety and work through it is certainly the emphasis of the book. Of course the author clarifies that not all kinds of anxiety is bad, but only when it gets chronic.
In order to reduce the levels of anxiety, the author suggests some practical steps. But before any steps can be taken to reduce the pace, the leader should learn how to monitor his feelings. This is very important in the process of slowing down the pace.

4. Contribution of the book and big points scored
In my particular opinion, one of the scored points is the passage in chapter 2 that talks about Jesus and all the situations around him, including his family, friends, the crowd and also his enemies. The word “despite” is frequently used because this kind of circumstance can remove the focus from a person and in some ways these situations can be a blockage for what God has committed His people to do. Therefore, “despite” his family, his friends, the crowd and even his enemies – and the author states very clear that Jesus had not ceased to love them – He could not compromise His heavenly task and in moments of pressure and choice, He always did what was right, the will of God.
Part 3 of the book points its focus to family relationships and issues. The authors scored big points in doing so, whereas, many leadership books ignore this part.
The richness of details about the living system is another scored point, especially when it comes to the congregation. We are emotionally wired together with our brothers and sisters in the family of God. Our behavior and choices affect each other in ways of which we are often unaware.

5. Value
It is extremely necessary and important that the leader observe and learn about himself and his reaction under pressure. Only in this way, he can be prepared to control his emotions knowing that he is directly involved in the building of the community emotional reactions.
That is the great value of this book, giving directions for a self discover of the being, and through this allow the leader for personal transformation.
The answer found by the authors for pastor’s lack of spirituality and abundant life is in the challenge of transformation. A deep transformation that involves three aspects of a life lived as a disciple of Christ. First of all, is to understand that something needs to change inside, coming from the heart. And this change leads toward a growing obedience to Christ. Secondly, as a community, the people will need to be graceful and truthful with one another, in order of having confidence among parties, community and leaders. And thirdly, never underestimate spiritual disciplines, on the contrary, have it as a very important daily moment with Christ. Making Jesus a “dynamic, ongoing presence every moment we live” (page 12).

6. Criticism
Personal transformation is the main focus of the book. Starting with an honest look at the inside of the heart and an overview of all that is around us, using the life and teachings of Jesus as our standard and model we can effectively reach this goal.
On page 5, the author says that the pastoral community is in trouble because they are “falling” to the same mistakes of the community. I agree with this also because it is fact, and when I’m speaking the word fact, I mean that this is truly happening. However, even though it is a fact, we can never forget the necessity of Pastor’s accountability or a Pastor to pastorate other pastors in order to have a better leader in the community.
A Pastor is not a super human; he is a person equal to any other person of the congregation, with only one difference he has to support a burden over his shoulders bigger than any other person at the congregation.
My position is supported by the authors when on page 10 they say that ministers are vulnerable people who experience pain and struggle. Even though they have problems as any other person, unfortunately they suffer in silence, for fear of being perceived as weak or not qualified for their calling.
One thing that caught my attention was that this book had several technical terminologies especially in psychology area. Such as a thinking system, watch process, emotional reactivity, emotional triangle, anxious system, etc.

7. Questions
One question that I would ask is:
From the cover page, to the end of this book, the word system appears. And always the system is kind of dominating life. My question, though, is: Is there how to change the system? Will we have always to change ourselves in order to overcome the system?
A question to the authors would be:
How their presuppositions influenced them in the composition of the book?
Why did they have the idea to write a book with this type of content? Who invited who to participate in this work?

8. Response and Reflection
I want finish this response, reflecting about the importance of this book. Every year hundreds of books are written about leadership. Most part of these books, only emphasize the duties of the leader and how to become more and more effective. These books simply points towards results and use outlines and “steps” as the ways to achieve success in ministry.
What is amazing about the book The Leader’s Journey is that personal transformation is the main goal of it. The authors realized that will not have effectiveness in ministry, if the human being, who is behind the actions, does not be transformed. The transformation suggested by the authors will come through two different perspectives. First of all, through the life and example of Jesus Christ, Lord and Savior. There is no how to think about personal transformation if you are not longing to practice spiritual disciplines in a daily bases. Intimacy with Christ will allow us to respond differently to the diverse situations that we face every day. Disciplines develop the reflexes in our souls. All the human efforts are not enough to win the battle against the flesh. The sinful reaction in our human nature will be devastated, unless we have the power of the Holy Spirit of God. Only He can enable us to react differently of what we are used to. After making spiritual discipline as a habit, we no longer have to react as we once did. The Spirit that dwells in us will empower us to overcome the sinful nature.
Secondly, we need to understand, live and minister to the living system that is around us. It is extremely important to understand why people react the way they react. Most important question would maybe why we react the way we react? Identify the problem in us, and them looking for a personal changing, will bring changes to the community as well.
The idea of the book is simple, knowing me better, allows me to minister better. Ministering better, I will have healthier people at the congregation. Healthier people at the congregation, transforms in better citizens in the cities and then in the world. And citizens that were being transformed by the gospels will valuate personal relationships in a better way. In following this “chain”, we will fulfill the commandment of God that is to treat our brothers as we would like to be treated.
It will be right at this point where families come in. The section about family is extremely important for the development of the thoughts of the book. In the process of self discovering, many will see within the family, the cause for anxiety and stress. Once again, identifying those “elements” in a small community that is called family, allows the person to move toward a larger community, and so on.

This book was extremely meaningful to my life and I would extremely recommend for all leaders and Pastors in general.

Rodrigo Serrão