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A few weeks ago I introduced you to a new resource by Larry Osborne, Accidental Pharisees. In his newest book, Osborne is on mission to help passionate people like you and me who, despite the best of intentions and a desire to honor God, can fall victim to an overzealous faith and ministry life that sabotages the work of the Lord we think we’re serving. (17)
Like the 1980’s anti-drug commercial that said “No one ever says I want to be a junkie when I grow up,” no one ever says I want to be a Pharisee, either. Yet it happens. So in that column I challenged us to consider whether we are subtly becoming an accidental pharisee ourselves, or whether we see the traits Osborne describes seeping into those who serve in our ministries.
While that post provided several questions to help recognize the early warning signs of the “Accidental Pharisee” syndrome, what’s the next step? What I love about Osborne’s book—and why this could help ensure a Pharisee-free experience for your own people—is that it provides the antidote for accidental Phariseeism alongside the signs. For me, as I read through Osborne’s list I was convicted in not a few places of my own potential for Phariseeism, and I wanted some next steps. If you were in the same boat, here you go. Here are some steps each of us can take in order to avoid pride, exclusivity, legalism, past-idolization, and uniformity.
Overcoming Pride
Osborne roots the pride of spiritual leadership in how one uses the Bible and how one interprets it. “I’ve found that lots of Christian who revere the Scriptures misuse them in ways that produce more pride than righteousness. The same goes for obedience. Some of the most meticulously obedient folks I’ve known have also been some of the most prideful.” (58)
Osborn reminds us that the proper use of Scripture and the proper understanding of obedience is an important antidote to the toxic cancer of pride. Scripture use is about producing righteousness, it’s about becoming godly. Focusing on both will help us avoid the pride that comes from being biblically right.
Jesus and The Herd
The antidote to exclusivity is simple: do what Jesus did. Jesus didn’t thin the herd to create an exclusive club. Instead he pursued the masses. “He didn’t write them off…He continued to give them underserved chance after undeserved chance.” (76-77)
The crowds came to see him because they head rumors of a holy man who healed the sick, gave sight to the blind, cured lepers, and even raised the dead. How did Jesus respond? He didn’t chew them out for mixed motives or their self-interest. Instead he had compassion on them, healed their sick, told them about the Kingdom, and called them to righteousness. Jesus lived for the herd, and so should we.
The Re-Birth of Mercy
“The absolute worst thing about legalism is what it does to mercy,” says Osborne. (102) Actively cultivate a merciful heart, then, is a sure-fire antidote to the deadly disease of legalism. We need a re-birth of the limitless mercy of Jesus: “To people who fail, turn away, or sit on the fence because they are too afraid to jump in or are not yet fully convinced, Jesus continues to offer his extravagant mercy, a helping hand, and another chance.” (106) Phariseesim kills mercy, so we must actively re-birth it in our ministries.
Avoid Lionizing the Past
Osborne offers three ways to avoid idolizing the present and lionizing the past: First, remember that the sins and failings of today are not something new and rare; Second, don’t lash out in anger and disgust at today’s problems; Third, don’t try and help Jesus by yanking out the weeds we see growing up among the wheat. While “all three temptations play to the best of motives, a desire to defend God’s glory and purify His church,” as Osborne says, in reality we won’t end up doing either.
Agreeing to Disagree
One of the most difficult warning sign to overcome is the quest for uniformity. Osborne, however, calls on Christian leaders to bear with one another for the sake of unity. But as Osborn asks, how do you do that in a way “that doesn’t sweep our significant and very real differences under the carpet or treat critical issues as unimportant?” (156)
Osborn suggests we follow this old cliche to help us agree to disagree: Hate the sin, but love the sinner. As he says, “It’s usually applied to our relationship with people outside the faith. But it also needs to be applied to our fellow believers who have some inane viewpoints, sloppy theology, and embarrassing practices.” (156)
If you find it hard to bear with one another for the sake of the unity of the Church, this antidote might be the cure you need.
While it may be an uncomfortable question to ask yourself or even others who serve as leaders in your ministry, I think it’s a good one, particularly at the start of the new year: Are you becoming an accidental Pharisee?
Just as no one ever says “I want to be a junkie when I grow up,” no one ever says I want to be a Pharisee, either. Yet it happens.
Consider using Osborne’s book to “sharpen the saw” of your ministry leadership (to borrow a term from Stephen Covey), whether yours or others. He will help uncover the early warning signs of the “accidental Pharisee” syndrome and provide strong antidotes to its symptoms so that you can effectively and compassionately minister to the people God has entrusted to you this year.
