The Place of Accountability

One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, "Lord, teach us to pray, just as John taught his disciples." Luke 11:1

A remarkable scene took place in my living room a few short years ago. A Baptist pastor had driven 200 miles to share in the fellowship of a prayer meeting. It was Friday, lunch time, and he knew the fellowship would be meeting. That particular time it was at the Nazarene parsonage.

This pastor was experiencing one of those difficult times that most pastors know. He knew that in this group, where once he had been a regular participant, he would find acceptance and understanding. He knew that he would be prayed for by men who knew him well and loved him.

Our hearts reached out to him that day. We assured him that he was indeed God's man, and that God would not abandon him. And then as prayer time ended and we rose to leave, this Baptist pastor met an Episcopal priest in the middle of that Nazarene living room. The priest shared how God had helped him in a similar experience. And God did a work of healing and help before the pastor left to drive back to his assignment.

The scene was remarkable, but not unusual. Across the ten years and more that I have been part of this accountability group just about every member has been in some way a healer or a recipient of healing. A fellowship of accountability in love is one of God's very most precious gifts.

Prayer life is a highly personal and private matter. There are secrets and treasures in prayer that must be discovered by each Christian alone. Book and papers on prayer may be helpful to a point. But there is no way to learn to pray effectively except to pray, and without exception that learning process is a lonely business. It is probably possible to be effective in ministry and never share one's personal prayer life with anyone else in an meaningful way.

But it is evident that God intends for the ideal of prayer to be both intensely private and social. There are things that one can say to God alone— things one almost whispers even in private because they are between the heavenly Father and one's own heart. And yet in the Pattern that Jesus gave for prayer the very first word is a word of community. Even the very most private prayers can never escape the responsibility of relationships.

"Accountability" is a popular word in the current language of those who teach 'spiritual formation' and personal spiritual growth. Accountability means a deliberate choosing to pray in community, to be to some extent answerable to other or others.

Accountability in one form or other has always had a large place in the mainstream of the church. John Wesley's many talents and accomplishments perhaps came to full flower in his catholic spirit that sought to reach out and fold people into fellowship. All his converts were required to attend "class meetings," which would be (very) roughly analogous to Wednesday prayer meetings. But it is very significant that his converts also were welcome to join "cells," groups of five. In these cells there was no leader, no lesson, but serious and loving concern and prayer. It is probably significant, too, that two thirds of Wesley's converts opted not to participate in the cells.

In the devotional classic, A Testament of Devotion, Thomas R. Kelly lauds the concept of accountability. He says, in part, "Within the wider Fellowship emerges the special circle of a few on whom, for each of us, a particular emphasis of nearness has fallen. These are our special gift and task. These we carry by inward, wordless prayer . . . these bonds of divine love and 'carrying' are the stuff of the kingdom of God . . . we know that these souls are with us, lifting their lives and ours continually to God (85-6.)"

Yet it is not a comfortable or easy thing for many pastors to accept the concept of "accountability" in the matter of prayer. Pastors are used to holding other people accountable. And imposed or arbitrary accountability could only inhibit or restrict, instead of foster liberty and growth and love and joy. This is true of any mature person, and not just pastors.

But the fact remains, people need fellowship in prayer. And this factor of accountability is often the missing ingredient that could have prevented 'infant mortality' among new converts, or could have been a life-saving source of strength to the most seasoned of veterans. And pastors are not exceptions to this need for accountability in prayer. Pastors are people, too. Tragic episodes of "burn-out" and even sadder moral lapses might well be avoided through the grace of accountability.

Some practical suggestions for moving toward a healthy accountability in prayer include:

Honesty. It takes some strength of character to look into the mirror and admit imperfections and weakness. Honesty is more than just telling the truth about facts and figures. Honesty is being willing to admit the possibility of finding help in praying with others. And the blessings of accountability come only to those who are willing to admit that they might need such help.

Humility. Lack of humility is the biggest single impediment to spiritual growth. To accept the fact that others, even in different levels of understanding, or from different "families" in the fellowship of faith can have a genuine and vital relationship with Jesus Christ, and can be channels of God's blessing, can be the open door to new vistas of joy and growth.

Openness. Openness is simply honesty carried into the world of relationships. There aren't many deliberate hypocrites in the ministry. But it is easy to fall into spiritual posturing, to almost unconsciously seek to appear more spiritually effective than one really is.

Openness needs a proper sense of the appropriate, of course. It is not simply "telling all," or washing one's linen in public. But it is the attitude in which accountability can begin to take place.

Adaptability. There are many ways in which spiritual accountability can be used and adapted in the relationships of the pastorate. One could be the 'Paul-Timothy' relationship growing out of the mentor program as fostered by the Pastoral Ministries leadership. Another is simply the way ministers relate one-on-one with people. Accountability can be shared with staff in scheduled staff prayer meetings.

Two desirable ways for pastors to develop accountability, however, are in deliberately planned cell groups from within their own congregations, and in inter-denominational ministerial prayer groups.

Four or five men (women, if the pastor is a lady) who may have expressed or implied a desire for spiritual growth can agree to meet together once a week, for a limited number of weeks, to read the Bible and pray for each other. The time limit gives an 'out' if the group does not develop.

The main purpose of the group is not to exegete, but to simply accept the authority of scripture and then to seek God's Presence together. Such a group can become a wellspring for personal growth to all involved, as well as a pattern and a nucleus for renewal throughout the entire congregation.

Perhaps the ideal accountability group for a minister is a prayer fellowship composed of ministers from different denominations in a given community, who have come to know and love and trust each other. There is identity, for all participants have a more or less similar task. There is non- threatening acceptance, for any disclosure of personal weakness cannot be leaked to denominational grapevines. Often there is potential for fresh insight in the variety of viewpoints expressed on any given day.

One last factor that may be needed for developing accountability in the minister's prayer life is the determination not to give up until one is regularly participating in one or several accountability fellowships.

A few years ago my wife and I were enjoying some retreat time in Scotland, and on a highlight day we spent a few hours with Dr. and Mrs. Sydney Martin in their cottage in Twechar. This great and kindly man of God makes it easy to talk naturally about spiritual things, and I spoke glowingly of the prayer fellowship among the ministers back home.

And I was surprised and delighted to hear Dr. Martin tell of a similar weekly group right there in the little village of Twechar. Clergy of the Church of Scotland, Baptist pastors, and others are dear brothers and prayer partners to this sainted Nazarene. The line of accountability are the strong bonds of Christ's church, and they are potentially universal.

Work Cited:

Kelly, Thomas R. A Testament of Devotion. New York: Harper and Row, 1941.