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Marva J. Dawn is an author and educator with Christians Equipped for Ministry, Vancouver, Washington, and adjunct professor of spiritual theology at Regent College.

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THE UNNECESSARY PASTOR

William B. Eerdmans Publishing Company

Contents

Introduction EUGENE H. PETERSON.................................................................................vii1. On Being Unnecessary EUGENE H. PETERSON......................................................................12. Preludes to Rediscovery MARVA J. DAWN........................................................................213. The Call to Be a Living Doxology MARVA J. DAWN...............................................................414. Paul: Finishing Up in Rome EUGENE H. PETERSON................................................................595. The Call to Triumph over the Principalities and Powers MARVA J. DAWN.........................................796. Timothy: Taking Over in Ephesus EUGENE H. PETERSON...........................................................1217. The Call to Be Formed and Transformed by the Spirit of the Ascended Christ MARVA J. DAWN.....................1398. Titus: Starting Out in Crete EUGENE H. PETERSON..............................................................1839. The Call to Build Community MARVA J. DAWN....................................................................205For Further Reading..............................................................................................249

Chapter One

EUGENE H. PETERSON

Introduction

We begin with the obvious: the gospel of Jesus Christ is profoundly countercultural. "I came to cast fire upon the earth," said Jesus; "and would that it were already kindled!" (Luke 12:49).

There are powerful cultural forces determined to turn Jesus into a kindly, wandering peasant sage, teaching us how to live well, dispensing homespun wisdom, arousing our desire for God, whetting our appetite for higher truths — all of which are good things. These same forces are similarly determined to turn us, the church's pastors and leaders, into kindly religious figures, men and women who provide guidance through difficult times, who dole out inspiration and good cheer on a weekly schedule, who provide smiling reassurance that "God's in his heaven ...," and keep our congregations busy at tasks that bolster their self-esteem — also good things.

And if they don't turn us into merely nice people, they turn us into replicas of our cultural leaders, seeking after power and influence and prestige. These insistent voices drum away at us, telling us pastors to go out and compete against the successful executives and entertainers who have made it to the top, so that we can put our churches on the map and make it big in the world.

In such a culture, it is continuously difficult to cultivate an everyday identity that derives from the crucified and risen Jesus Christ. No matter how many crosses we hang around our necks, paste on our bumpers, and place on our churches, the radical life of repentance and baptism is mighty hard to sustain.

But the Christian is a witness to a new reality that is entirely counter to the culture. The Christian faith is a proclamation that God's kingdom has arrived in Jesus, a proclamation that puts the world at risk. What Jesus himself proclaimed and we bear witness to is the truth that the sin-soaked, self-centered world is doomed.

Pastors are in charge of keeping the distinction between the world's lies and the gospel's truth clear. Not only pastors, of course — every baptized Christian is part of this — but pastors are placed in a strategic, countercultural position. Our place in society is, in some ways, unique: no one else occupies this exact niche that looks so inoffensive but is in fact so dangerous to the status quo. We are committed to keeping the proclamation alive and to looking after souls in a soul-denying, soul-trivializing age.

But it isn't easy. Powerful forces, both subtle and obvious, attempt either to domesticate pastors to serve the culture as it is or to seduce us into using our position to become powerful and important on the world's terms. And so we need all the help we can get to maintain our gospel identity.

A Few Words about This Book and Its Title

The purpose of this book, then, is to reconnect pastors with the authoritative biblical and theological texts that train us as counter-cultural servants of Jesus Christ. We want to be free of the Egyptian slavery to the culture and free to serve our wilderness world in Jesus' name.

The leading premise is that pastors are "unnecessary," but unnecessary in a defined sense. I don't mean worthless or irrelevant or shiftless. I mean unnecessary in three ways in which we often are assumed to be necessary:

1. We are unnecessary to what the culture presumes is important: as paragons of goodness and niceness. Culture has a fairly high regard for pastors as custodians of moral order. We are viewed as persons who provide a background of social stability, who are useful in times of crisis and serve as symbols of meaning and purpose. But we are not necessary in any of those ways.

Several years ago, I was invited to the Pentagon to meet with the chaplains of the various services — Army, Navy, Air Force, Marines — to talk about their difficult position. We'd been in a peacetime mode for a number of years, and the Pentagon was trying to cut back on budgeting for chaplains. Chaplains weren't high-profile, necessary figures. And these chaplains had called on me to come and try to convince their superiors that they were necessary, that they had to be there. They were being used in all sorts of programs — drug counseling, marriage counseling. They were finding all sorts of ways to keep their jobs, and none of them had to do with anything they thought they had signed up to be chaplains for. In the middle of all this — and I wasn't much help to them, for I was thinking about what I'm talking to you about — they told me that in wartime, on the front, every captain, every colonel, every leader of a force demands to have a chaplain. When the bullets are flying and the bombs are exploding, they want a chaplain right there. Chaplains are important, everybody knows they are important. They are life-and-death people. But in peacetime, who needs a chaplain? And in the course of all this, one of the men slammed down his fist and said, "What we need is a war!"

Three weeks later, the Gulf War broke out and their jobs were assured.

2. We are also unnecessary to what we ourselves feel is essential: as the linchpin holding a congregation together. Some of us have been reared with an idea that being a pastor is the apex of ministry — we hold the highest position in the hierarchy of those who serve in Jesus' name. We are entrusted with the Word of God and the souls of men and women — no one else occupies this privileged position quite like we do. We come to take ourselves very seriously indeed. But we are not necessary in these self-important ways. None of us is indispensable. Mordecai's message to Esther puts us in our place: "if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter ..." (Esther 4:14). We have important work to do, but if we don't do it God can always find someone else — and probably not a pastor.

3. And we are unnecessary to what congregations insist that we must do and be: as the experts who help them stay ahead of the competition. Congregations want pastors who will lead them in the world of religious competition and provide a safe alternative to the world's ways. They want pastors who lead. They want pastors the way the Israelites wanted a king — to make hash of the Philistines. Congregations get their ideas of what makes a pastor from the culture, not from the Scriptures: they want a winner; they want their needs met; they want to be part of something zesty and glamorous.

I am in conversation right now with a dozen or so men and women who are prepared to be pastors and who are waiting to be called by a congregation. And I am having the depressing experience of reading congregational descriptions of what these churches want in a pastor. With hardly an exception they don't want pastors at all — they want managers of their religious company. They want a pastor they can follow so they won't have to bother with following Jesus anymore.

Marva and I ...

Marva Dawn and I, between us, are going to work at building an identity of unnecessariness to counter these expectations from culture, ego, and congregation. It is our conviction that only when we realize how unnecessary we are will we be free to do the "one thing needful" — the gospel necessity laid upon the glorious but battered life of the pastor.

Marva and I have never put our heads and hearts together like this before, but for several years we have enjoyed a friendship that has prepared us for it. Every year, Marva comes to a Lutheran camp in Montana to train their summer staff. The camp is not far from where Jan and I live. For years Marva and I had been reading each other's books, and then we found that we were annual one-week neighbors. So it is now our habit in early June to enjoy a meal together and some rich conversation. Through our reading and conversing, it didn't take us long to realize that somehow or other, from our quite different backgrounds, we had arrived at similar convictions and understandings of the gospel. Maybe it was the Montana connection....

The understanding and conviction that bring us together in this book are that pastoral work originates in and is shaped by the revelation of God in Jesus Christ. It takes place in the world's culture, but it is not caused by it. It is intimately involved in the world, but it is not defined by it. The gospel is free, not only in the sense that we don't have to pay for it, but also in the more fundamental sense that it is an expression of God's freedom — it is not caused by our needs but by God's grace. The Trinity — not the culture, not the congregation — is the primary context for acquiring training and understanding in the pastoral vocation.

There are extensive theological discussions in our tradition about the freedom of God. God is absolutely free. He doesn't do anything because he has to do it. There is no necessitas in God. He is not a part of the cause-effect sequence of things. He operates out of free love — no constraints. And there are subsequent reflections that, though none of us are free in that way, as we worship and obey God in his freedom we come to participate in his freedom and minister out of it, living not by constraints or impulses or necessities, but out of grace and love — two elemental aspects of freedom. This kind of theological reflection hovers in the background of the following pages.

A Word to Non-Pastors

But before going on, I want to say something to those who are not pastors, for most of those who work in the gospel vineyard are ministering in ways that don't fall under the label "pastor."

I have friends who think that it is virtually impossible to be an honest, God-honoring pastor in our present culture. They are convinced that the role itself, formed as it has been now in a century of buy-it consumerism and fix-it psychologism, has become so powerful that it defeats all individual efforts to work within it. The role of pastor is now so secularized and so politicized by the culture that, even with the best of intentions, it is no longer available as a venue for a genuinely Christian ministry.

Sometimes the sixteenth century is cited as precedent, following some of the Reformers who were convinced that it was impossible to give leadership to Christ's church as a monk or nun or priest. George Fox, who a hundred years later hurled anathemas on clergy of any stripe or vintage, is another sometimes alleged precedent. The only authentic leadership at such times as these, then, must come from the laity, the people of God undefined by professional considerations.

There is certainly a case to be made for this position, and I don't dismiss it lightly. In an age like ours, when we characteristically hand over the management of our lives to experts, our only link with what is truly human is the amateur, the layperson. We do live in a time when knowledge has been so computerized and institutionalized that all the wisdom has been squeezed out of it, leaving us in a condition where actual wisdom can almost only be found outside the ranks of schools and those trained by the schools.

Many of the renewal movements in our two thousand years of Christian history originated among the laity. The Christian faith has formed and reformed itself, not infrequently, over against the religious establishment. The so-called laity, God's people undefined by job or status or certification, is a pool from which leaders continue to surface at critical times and often in unexpected ways, to give urgency and clarity to the gospel of Jesus Christ in this old world. Jesus himself, along with Peter and the rest of the Twelve, was a layperson, functioning outside the clerical parameters of the culture. Neither he nor they came from an educated or professional caste.

All the same, I am not convinced. I am not pessimistic about the possibility of pastors living and working as servants of Jesus Christ. But we do need all the help we can get, and much of the help is going to come from you who are not pastors, who find yourselves called to serve Jesus in other work forms.

And the fact remains that we do have pastors, and we are probably going to continue to have them. My approach in all of this is to do what I can to give dignity to all lay, workplace ministries that are done in Jesus' name, and at the same time to cultivate humility among the clerical, churchplace ministries. Ministry is ministry, no matter who does it, when it is done in Jesus' name. But pastors have distinctive conditions in which to work, and distinctive responsibilities. I think we understand and practice our respective ministries, lay and clergy, best when we do it together, lay and clergy, in the same room.

When I was a boy, I remember sitting through the mandatory sex talk at summer camp. Boys and girls were segregated for this solemn occasion. Mostly what occupied our minds was what was being said to the other sex, in the other room. Sex is not something that makes much sense without the presence of the other, knowledge of the other. Similarly we have pursued a parallel strategy in talking about ministry, segregating professionals and non-professionals, clergy and laity, and have ended up with a lot of misinformation about the other. But hopefully not here. Most of what follows is as relevant to the lives of non-pastors as to those of pastors; and the little bit that isn't will give you insight for prayer and encouragement to the pastors.

My main thrust is toward cultivating humility among pastors, but the same words, with a shift in vocabulary, can be used to give dignity to all who join God in his work of ministry.

The Pastoral Epistles

When I became a pastor, I found that most of the counsel and direction I was given came not from Scripture but from the culture. It was, most of it, good counsel — it made sense, it was responsible. If I had followed it, I probably would not have done any harm. But I didn't follow it; I wanted not only my life but my ministry to be shaped by the Christian gospel revealed in Jesus. None of my learned advisors ever suggested that I give up my Christian faith so that I could be successful at this pastor business; but what they did do by implication was suggest that I give up on Scripture as having anything definitive to do with the pastoral vocation in contemporary North America. Scripture was good for preaching, but when it came to running a church, organizing a congregation, managing conflict, training church school teachers, and getting out the publicity on the new missions emphasis, the Holy Scriptures didn't offer much. Isaiah, after all, never had to run a stewardship campaign; Jeremiah didn't know the first thing about conflict management — in fact, he was in trouble most of his life with his religious colleagues in Jerusalem. My advisors were happy to supply me with up-to-date texts written by various experts in the field, showing me how to be relevant to the culture.

But I knew that there were men and women who had had their pastor work shaped by Holy Scripture. Admiring them, I wanted that for myself. Most of these people I admired were in the cemeteries, but they had left books behind them, and their books gave me enough to go on, enough to convince me that Scripture, not the culture, was the place to start. Between Sundays, I rummaged through my Bible, looking for the help I needed. I wasn't long finding it, and many of my books came directly from this successful search. First, I discovered the Psalms and Jeremiah, then the five little Hebrew scrolls — Song of Songs, Ruth, Lamentations, Ecclesiastes, and Esther — and then, a few years ago, I was surprised by Jonah. But an interest in the Pastoral Epistles predated all of these. Early on, I resolved that if anyone ever asked me to teach a course in a seminary on pastoral work, I would use the Pastoral Epistles for my text. Nobody ever asked, and so these three Pastoral Epistles, 1 and 2 Timothy and Titus, have been sitting there all these years just waiting for a chance.

And then I was asked, asked to speak at the pastors' conference at Regent College (from which this book springs); within minutes of being asked, I knew that I wanted to use the Pastorals. I talked it over with Marva, who had also been asked, and she thought Ephesians would provide just the right voice to make a dialogue out of this. The topic, the unnecessary pastor, emerged from our conversations. And here we are.

(Continues...)

Excerpted from THE UNNECESSARY PASTORby Marva J. Dawn Eugene H. Peterson Copyright © 2000 by Wm. B. Eerdmans Publishing Co.. Excerpted by permission of William B. Eerdmans Publishing Company. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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