侦察员领导的部队博客 #17: 先知的启示在“服事”和童军为首的部队

比尔 · 查普曼

Although our 12-13-year-old Scouts are not affected by the recent changes in “ministering” in the Church, 他们肯定是受这些变化的基本原则. 当教堂的政策或做法了历史性的变化,宣布, it is tempting to focus on the mechanical aspects of the change to make sure we are doing things the “right way.” However, to fully understand an important revelation such as this, we need to understand the “why” before we approach the mechanics.

第一次, I would like to dig a little deeper into the talks and materials relating to this change to search out its purpose and the principles upon which it is based. 然后, I will make a case for how these principles should encourage us to move away from the adult-led troop and towards the Scout-led troop.

A couple of weeks ago at the 188th Annual General Conference, 主席罗塞尔中号. Nelson announced “two significant organizational changes . . . designed to help everyday Latter-day Saints in congregations throughout the world minister more like Jesus Christ.” (Mormon Newsroom, 4 月 1, 2018) One change is that “ministering replaces home teaching and visiting teaching.” (First Presidency Letter, 4 月 2, 2018)

The purpose of this change was to make a shift away from an emphasis on methods and towards a greater focus on the ultimate aim we are striving to achieve. No longer will priesthood holders be reporting on the number of visits they make. 相反, they will be reporting on “their service and the needs and strengths of those for whom they have been invited to care.” (“常问的问题,” ministering.lds.org)

In making this shift, Elder Holland taught us that as the Church matures spiritually, we need to move away from the “mechanical, function-without-feeling routine to the heartfelt discipleship articulated by the Savior at the conclusion of His earthly ministry.” (杰弗里 · R. 荷兰,Be With and Strengthen Them,” 188th Annual General Conference) Elder Holland contrasted this new emphasis on the aim of ministering with the attitude characterized by the bumper sticker he saw which read, “if I honk, you’ve been home taught.” Elder Holland described this change as a move away from the “I made it through the door by the skin of my teeth” and towards a more “gospel-based concept of ministering.”

To understand the importance of this revelation, we must understand the difference between a method and an aim or a purpose. “The primary purpose in this ministering idea will be, as was said of the people in Alma’s day, to ‘watch over their people, and … nourish them with things pertaining to righteousness.’” (同上) A visit is a 方法 of achieving that purpose, but the visit is not the 目的 本身. “What matters most is how you have blessed and cared for those within your stewardship, which has virtually nothing to do with a specific calendar or a particular location. What matters is that you love your people and are fulfilling the commandment ‘to watch over the church always.” (杰弗里 · R. 荷兰, “Emissaries to the Church,” 海军少尉Liahona, 11 月. 2016, 62)

Similarly, in Scouting we have both methods and purposes. The purposes (or aims as they are called) are “character development, 公民资格培训, and personal fitness.” (部队领导指南, 卷 1, 10, 美国男童子军, 2015)

In our desire to see tangible, measurable results, sometimes we trade an aim for a method. How many times have we heard, “the main goal is for every young man to achieve the rank of Eagle Scout before he turns 14,” or something like that? 或, no drivers’ license until you have achieved the rank of Eagle Scout? To make the method of advancement our aim is like making monthly reporting of home teaching our goal instead of ministering.

Advancement is an important part of Scouting. 然而, it is important to note that it is one of the eight methods 侦察 (成人协会, 地位, 理想, 领导力发展, 户外活动, 巡逻方法, 个人成长, 和统一), not one of its 目标. (同上) When we trade one of Scouting’s aims for a method, we trade down. In the short run, focusing on one of the methods as if it was a final destination may improve the outward appearance of the Scout or troop. 然而, we are in the business of saving souls, not creating good reports or outward appearances.

I have personally observed Scouts under the adult-led model and the Scout-led model. It has been my observation that when the adults are running things, they are typically emphasizing advancement, 技能指导, and outward achievements. This appears much like the “mechanical, function-without-feeling” approach Elder Holland suggested we move away from. Scouts respond to this kind of system by doing what they are told to do but without feeling the Spirit or having any change of heart. And they often develop a negative attitude about their experience with “Scouting.”

When the Scout-led model is followed, Scouts start having fun and learning things as a part of the process and achieving advancement as a byproduct, not a destination. They start telling their friends how much fun they are having running their own troop and the enthusiasm and energy multiply. Scouts are much more teachable and their hearts are more open to conversion when they are having fun. When they have to solve problems running their own troop, they begin to develop character and we achieve the aims of Scouting and begin to achieve the purposes of the Aaronic priesthood.

 

-比尔·查普曼是在圣克莱门特的律师和生活, 加利福尼亚州, 爱上网, 试运转, 背包, 营地, 远足, 和做户外什么. 他一直是童子军团长三次, 在许多单位担任, 区, 在BSA和理事会职务和担任Philmont共同指导员. 此消息中表示的意见只是那些作者.

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  1. Steve 伯 说:

    If unit commissioners at the stake level are roughly the equivalent of what home teachers use to be to families, how can themechanical, function-without-feeling routineof Journey to Excellence (JTE) be modified or eliminated such that the perception ofScouting = Advancementbe de-emphasized throughout the church?

    In reality this may not be an issue at all, because which units/districts in the Church really know what JTE is, or use the JTEscorecard” (aka checklist) like the BSA suggests? It seems like it would be easier to focus on ministering if the JTE checklist was not held over the heads of units by the stake. Perhaps the church could eliminate LDS participation in JTE, just like the church opted out of Varsity and Venturing (because it does not meet our needs)?

    Commissioners/unit leaders could at least feel the burden of guilt lifted (like the pre-2018 LDS Varsity coaches and Venturing Advisers did) knowing that they did not have to go through theIf I honk you’re home taughtyearly JTE routine.

    Perhaps JTE could be more focused on the Aims of Scouting, instead of what seems just focusing too much on the methods. The problem is that many LDS people want something that can be tracked or be outwardly seen in order to feel good about what they are doing scoutingwhich in most cases is contrary to the Aims of Scouting.

  2. Steve, thank you for reading and posting. I couldn’t agree with you more but have to reiterate that I do not speak on behalf of the BSA or the Church.

    然而, in my humble opinion, all of these checklist approaches are simplyschoolmasters,” much like the Law of Moses was in ancient times. The perceived benefit is that it is measurable and our efforts can make the results change. There is also a belief that accomplishing the objectives on the JTE checklist results in a better Scouting experience for the Scout.

    再一次, in my personal opinion, I sincerely question whether the metrics measured by the JTE checklist lead to the types of changes that have real meaning.

    It has been my experience that measurements like these, as you have observed, allow adults to feel like they areachievingworthwhile goals when we may belooking beyond the mark.

    个人, when I re-charter our units I do not feel guilty passing on the JTE checklist and no one in my stake/district/council has questioned me about that.

    I would be interested in knowing what geographic area you live in and what positions you have held and now hold in Scouting. It sounds like you have a deep level of experience and understanding of what Scouting in the Church should be. Thanks again for your input and thoughts.

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