Forgiveness: It’s Complicated. It’s a Process. It’s Okay.

What does the word “forgiveness” mean to you?

A burden? Something we are obliged (but never really want) to do? Letting someone off the hook? Pushing down hurt and anger? Dealing with lingering guilt? Figuring out how to move on in a relationship?

Or, the lightening of a load? Freedom? New peace of mind? Gratitude? Joy?

Let’s just say, it’s complicated for most of us. And this is very very human. It’s not something we as Christians need to beat ourselves up about, thinking that because forgiveness is truly a process, we’re somehow failing if it takes on-going effort or attention in our lives. How we experience forgiveness matters for evangelization, because forgiveness isn’t truly good news if it’s a burdensome obligation or something that doesn’t actually bring us new freedom, peace, and joy! Forgiveness matters when we experience bitterness or suffering in ministry, because without giving ourselves permission to have a process of forgiveness, we can feel as if we’re failing to truly follow our Lord Jesus, who gave the ultimate forgiving act and words from a cross of crucifixion.

Starting Point: The Lord’s Prayer

Jesus’ exemplary words of prayer, often translated as, “forgive us our trespasses, as we forgive those who trespass against us” can sound conditional, as if our work of forgiveness is the cause of God’s mercy for us (Matthew 6:12). But, this reading is incorrect and misses true power of divine love. As Pope Benedict XVI explains, “the Lord is telling us that guilt can be overcome only by forgiveness, not by retaliation…but forgiveness can only penetrate and become effective in one how is himself forgiving” (Jesus of Nazareth Book 1, 157). “Whatever we have to forgive one another is trivial in comparison with the goodness of God, who forgives us” (158). We as humans cannot limit God’s forgiveness, but we can cut ourselves off from it, refusing to let God in and forgive us.

What to do when we struggle with forgiveness?

First, know that the struggle is okay. It’s often part of the process. The place to begin is not with our own difficulties, but putting ourselves in the position of being known and loved fully by God. Seeing ourselves, broken and torn up as we are, as God sees us. We will never have the power to forgive a wrong done to us, if we do not first allow our own debts, our own guilt to be forgiven by our Lord who is Love. After we have allowed ourselves to be bathed in God’s love, then we can ask God for more of the supernatural grace we need to be able to forgive someone else.

 

complicated
Image: “.sarahwynne.” CC BY-NC-2.0

 

Next, be affirmed that “forgiveness must be more than a matter of ignoring, of merely trying to forget” (158). Work through pain, hurt, and loss of trust. Honestly acknowledge to yourself the people and actions that have caused sadness or grief. Seek healing.

Then, comes the point of surrender–letting go of any desires to retaliate, to get even, to be proven “right.” We can decide to feel differently about a situation, even if it’s not yet our gut instinct to do so. As C.S. Lewis wrote in Mere Christianity, “when you are behaving as if you loved someone, you will presently come to love him.” We can decide to behave as if we feel positively (or at least non-retaliatory!) toward a person, even if we’re not fully there yet. This is a time for growing closer to Jesus, asking for more and more of his grace and gifts of the Holy Spirit to make this healing and transformation possible, to renew our inner selves and help us in living out, with resolve, our decision to see a person who wronged us, who was “enemy,” as one who is loved by God and us.

In doing this, we can know that we’ve done as God desires for us. We’ve forgiven. Even if the process of healing is on-going, forgiveness has happened. Even if the consequences of an evil act are still apparent, we’ve forgiven. God continues to be with each of us, even as we struggle day-to-day or are “ambushed” by evil spirits wanting to remind us of past guilt, to stir up feelings of anger or aggression.

This is forgiveness. It’s complicated. As humans, we’re powerless to fully forgive another, on our own. But, with supernatural help from God, we can forgive and know that we’ve forgiven another–even as we work through the process of healing. To be still in the process, doesn’t mean we’ve failed to forgive. It means we’re human. But when we open ourselves up to God’s grace, mercy, and love–anything is possible with God and in God’s time.

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When Ministry Bitterness, Betrayal, and Pain Remain

How much personal suffering is okay, in pursuit of a greater good in ministry?

Following a Lenten season of reflecting on this “necessary discomfort,” I summarized:

…No parish organization should be content to dwell in suffering, or embrace suffering flowing from unhealthy organizational relationship as a spiritual discipline, as dutiful conformity to Christ. No, Christ’s suffering was redemptive. Our Savior lives–He did not remain in the grave. He did not remain on the Cross. Evidence of past suffering marks his Glorified Risen Body, yet the victory has come.

The suffering in a parish organization journeying to become truly healthy should be the suffering of confronting situations, exposing unhealthy relationships and assumptions, of mutual openness among leaders, of facing difficult situations head on. This suffering is not weakly accepting unhealthiness in the Body, but boldly, in the Spirit pursuing the ultimate good for the glory of God. Becoming a healthy parish organization means walking in the Spirit to distinguish the suffering of dysfunction and the suffering of transformation, so that we can flee the former and embrace the latter.

Yet even where Christ’s victory prevails, where forgiveness between members of Christ’s body is possible, this suffering of dysfunction can create real hurts, personal hurts that don’t disappear instantly. Human pains like experiencing a break in trust, loneliness, fear of vulnerability, or bitterness–just to name a few.

What to do on a human level when these experiences come?

Some great advice from Jen Fitz:

Avoid the situations that fill you with bitterness, the pain of broken trust, etc. Sometimes we can’t, but if you can–do it. As Fitz notes, “Yes, it would be fantastic if you could somehow be so saintly that Fr. Backstab and Sr. Gutpunch didn’t bother you anymore. Maybe one day that will be you. Until then, give your weakness a little breathing room.” Yes. Breathing room.

Draw close to those who can help you through it. The type of person this is will vary. It might be a listener who can help you process the pain. It might be someone who creates that “breathing room” through healthy and joy-filled distraction (yes–we can and should have fun!). It’s not someone who merely reinforces the experience of personal pain or echoes back bitterness, isolation, etc. to you.

Discern the elements of your life that might open you up to greater spiritual healing and insight. For me, Fr. Timothy M. Gallagher’s Spiritual Consolation: An Ignatian Guide for Greater Discernment of Spirits has been an invaluable tool for making myself more open to the Holy Spirit in reviewing and looking back over experiences to detect the causes of personal pain, conflict, and challenge in ministry.

Sunshine Path on a Windy Road   (free CC usage with credit link to LiveOnceLiveWild.com)
image: liveoncelivewild.com (CC BY 2.0)

 

Ministry Troubles and Jonah

That feeling of dread, regret, or resignation. Not wanting to step into the office. Wishing you’d never taken that new diocesan position. Wanting this year of RCIA to be over because you don’t even want to see your volunteer team. What does it mean when ministry becomes the setting for feelings of desolation? Where is God leading me in times when problems seem overwhelming and suffering seems far from redemptive

Job often comes to mind as a Biblical portrait of suffering and persistence. Yet, Job’s situation is very different from most of ours in specific ministry settings. See, God puts Job through a trial of extreme crises in faith and life–questions of survival of everything  and everyone Job knows and loves. Job does nothing to bring this on himself. For many in ministry (whether paid, volunteer, ordained, or non-ordained) our particular way of living out the call to missionary discipleship is something we’ve discerned and chosen. Something we’ve stepped out to do.

This brings us to a different Old Testament character, Jonah. Jonah is a missionary prophet. He’s actively stepping out to do God’s work. While Jonah does face a crisis, it’s not one of basic human needs and longings, but of if he’s going to listen to God’s words for him and how Jonah should fulfill the call God has placed in his life.

When we think, maybe I’m just not where God called me to be, we’re in a place to enter into Jonah’s story more deeply, to see where we might persevere or change in order to serve God in the way He desires of us.

Diving into the Bible, we meet Jonah with the narrator’s declaration, “The word of the LORD came to Jonah” (Jonah 1:1). Notice the passiveness of Jonah. His patient, receptive posture. Jonah was listening. And we find out in verse 2, that he hears God’s communication clearly. Jonah’s not acting on divine silence, nor guessing in absence of communication or answered prayer.

Maybe when we experience desolation in our ministry, it’s because we never heard the word of the Lord as Jonah did. Maybe our good intentions were charitable, but not what God willed for us, personally. 

But Jonah, he’s not falling into that trap in his ministry. He hears God, yet he decides to resist. He “made ready” for a new, impromptu plan of “fleeing” away from the city and ministry God had called him to (1:3-4). Jonah is being reactive; there’s seemingly no purpose to his actions other than trying to be “away from the Lord.”

Jonah takes flight on a boat and a storm comes. In this dangerous situation, the boat’s captain comes to Jonah (1:6). Jonah’s qualities and calling in ministry can’t be ignored–even if he’s choosing to turn away from what God has equipped and called him to. Jonah is immediately aware of what he has done  (1:12). And this isn’t shocking–remember, Jonah heard God, Jonah knew what God wanted of him. Jonah acknowledges what he has done, how he fled from God’s true desire for him. Oh how we yearn for this clarity ourselves in problematic ministry situations! In times of desolation, we can say “yes, Lord–I’m ready to repent,” yet not have the slightest idea what God had wanted us to be doing in the first place.

How does God respond to Jonah?  He sends “a great fish to swallow Jonah” (2:1). This is active voice, God is acting directly in Jonah’s life, creating a space for temporary hardship, challenge, and (if Jonah’s anything like us moderns!) forced introspection (I mean, it’s not like there was reading material in the fish’s internal organs). Early allegorical interpretations of this passage suggested that this time of darkness and testing represented Israel’s exile. Later, Christian allegorical interpretations (spurred by the Gospels themselves, i.e.  Matt 12:38–42 and 16:1–4) offer Jesus’ three days in the tomb as a parallel. Yet, the original sense of the passage in and of itself–without any allegory–is very relevant to each of us when we experience problems in ministry. As Walter Brueggemann writes:

It is enough to see the ‘fish’ as a vehicle whereby Jonah is put deeply at risk to the power of chaos (the sea), and is rescued by the power of the Creator (who presides over chaos) through the creature, the fish. Thus the rescue of Jonah is also a demonstration of the power of the Creator who will not have the mission of the prophet thwarted (Introduction to the Old Testament, 231).

The second time God speaks to Jonah, he listens. He acts “in accord” with God, not fighting, going against the grain, or avoiding what he heard from the Lord (3:1). God’s will is done, God’s heart is full as His mercy is extended to the people of Ninevah who turn to the Lord. Jonah has had “success” in his ministry, but still he is not where God wants him to be in his heart and soul. We can find ourselves in these places too–doing the successful thing in ministry, even seeing fruit, yet not truly living the life God has called us to. There’s external fruit, yes–praise the Lord!–but still not the interior conversion God desires of us.

Merzouga, Morocco, 19:26
Flickr: Christiaan Tribert, CC-BY-NC-2.0


The Lord teaches Jonah this in the final chapter of the book. Here we find Jonah outside the city of Ninevah, sulking about how he knew all along of God’s merciful character, and it was that knowledge that drove him to flee, so that he’d avoid this “awful” predicament he’s in right now. The narrator hints that Jonah is still holding out some “hope” that the mercy extended by God to Ninevah might change, as Jonah builds a dwelling to “to see what would happen to the city” (4:5). As one might guess, it’s pretty hot and sunny out in the desert, so Jonah’s quite happy about a nice shady gourd plant that grows up by his new home (4:6). But then God takes the plant away, and Jonah finally gets it. It’s not about him. It’s not about us when it comes to ministry.

We need to discern and listen where is it God is calling us to, and what it is God wants us to do. We can grow attached to a certain vision of how, when, and where will will serve–but ultimately it’s all a gift from God. A particular ministry or belief isn’t ours to cling to any more than the gourd tree was Jonah’s “possession” when God shows us otherwise. God’s concern is far broader than ours! And, even if we don’t fully understand it in every moment, God’s gracious love for all includes each of us. Always. In every moment.

In the end, through Jonah we see that God’s will is not simply what’s convenient for us, or what we already happen to believe (or want to believe) about the mission field around it. God’s will for us might include people we’ve never thought of before. God’s will might be something more precise or focused than what we currently dream of. Each of us can only know when we begin as Jonah did: hearing the word of the Lord. 

Scarcity in Ministry

Does scarcity impact your planning and leadership in ministry?

As Brene Brown explains:

“Scarcity is the ‘never enough’ problem. The word scarce is from the Old Norman French scars, meaning ‘restricted in quantity’ (c. 1300). Scarcity thrives in a culture where everyone is hyper aware of lack. Everything from safety and love to money and resources feels restricted or lacking…Nostalgia is also a dangerous form of comparison” (26).

Scarcity in ministry might look like:

  • Ignoring a mission Jesus shares with the Church (i.e. “go and make disciples”), or not engaging in it wholeheartedly, out of fear that “we won’t have enough” for our other ministries
  • Allowing key staff and volunteer ministry leaders to become worn down due to time-demands or structures (i.e. aversion to flex-work schedules, etc.) that create a busyness and stress surrounding time
  • Not dreaming a true vision because “we don’t have enough interested people”
  • Becoming stagnant or inward focused, thinking “we can’t do what we used to do–be meaningful in people’s lives, relevant to the community, etc., because of today’s ‘problems’”

scarcitychapimage-1640Brown continues, “We get scarcity because we live it” (25).

This can and should convict us.

How do we contribute to a “hyper awareness” of lack?

An awareness that allows a “lack” in time, resources, or abilities to become a paralyzing excuse. Our attitudes certainly matter. During his earthly ministry, how often did Jesus operate out of scarcity–a “never enough” mentality? Not too often. And when the Twelve succumbed to the temptation (which happens to us all at times!) Jesus pulled them back. When the twelve disciples said, “dismiss them [the five thousand] so that they can go to the surrounding farms and villages and buy themselves something to eat,” Jesus Led them away from scarcity to utter confidence and boldness in God’s power acting in their very moment, saying, “Give them some food yourselves” (Mk 6:36-37).

How do we avoid living scarcity?

A compelling clue comes at the very end of Acts of the Apostles. We see the words “boldly” (parresias) and “unhindered.” These are the Evangelist Luke’s final concluding words to us. Recall, this is the same Luke who in his Gospel, filled his early chapters with encouragements to not fear (i.e. Lk 1:75, 2:10). The boldness of the early believers demonstrated throughout the entire book of Acts flows from their trust in and relationship with God. This relationship is alive and possible because of their prayers in the Spirit.

They were led by the Spirit to closer communion with God, and the more I grow in my relationship with Jesus the Lord, the more trusting, confident, and ultimately bold, I will be. And, walking with Jesus, I can see the challenges, see the areas of objective scarcity, but not be “hyper aware,” not be frozen by it, not be dismayed. I can then move from operating out of scarcity, to leading, relating, planning, and ministering with trust and bold confidence in God’s abundance. That God who “has blessed us in Christ with every spiritual blessing in the heavens” desires to share “his own blessed life” with us (Eph 1:3; Catechism of the Catholic Church, para. 1). This powerful reality should not be hindered by my own temptation of seeing and living scarcity the present.

Working On the Wrong Bread

Today’s Gospel reading ends with a convicting line from Jesus: the work of God is believing in His Son (Jn 6:29). If I’m to do the work of God (and I want to in my life, right?) it’s not cleaning the house, writing emails, or organizing files–it’s believing “in the one he sent.”

To understand it more fully, let’s put it in context. This whole series of related events starts when a large crowd is follows Jesus because of the physical healings they’d seen him perform–signs of his true identity. Jesus then asks one of the Twelve disciples, Philip, “Where can we buy enough food for them to eat?” Philip bluntly responds that there’s no way they’d possibly have enough money to buy food for that many people (Jn 6:7).

This provides the occasion for another sign from Jesus. Instead of buying food, Jesus multiplies five loaves and two fish such that over five thousand people were fed.

The next day the crowds catch back up with Jesus and he explains to them, “I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.”

They’re thinking too concretely. Too concerned with the earthly details. Seeing the trees but not the forest. Perceiving that being around Jesus is working out okay for them, right now, but not interested in the broader implications. We can develop a similar outlook. It’s not a bad thing to recognize and be fed by the tangible blessings God provides for us. But, if we start to view God as some kind of cosmic-Easter-bunny who sprinkles tasty treats in our life, then we’re missing the fullness of who God is and His plan for all humanity.

See, God doesn’t want us as His consumers. We’re not in some kind of contractual relationship with God where we do good, and God gives us good things–material blessings, health, etc. We don’t seek God merely hoping for more loaves and fishes. Through Jesus, God’s Son, we receive the Holy Spirit and are supernaturally empowered to be co-workers with God, co-heirs, beloved children–members of a Body, in genuine, intimate relationship with God.

This is how belief and work come together. When we believe, we see what Jesus’ signs point to. When we believe, we share in God’s work, rather than laboring on our own. We might be doing the same activity as before–but now our activity is joined to God, we share in Jesus’ priestly, prophetic, and kingly identities in the world, and if we’re open, God’s love overflows through us, through our work.

Today is also the Feast of St. Joseph the Worker, reminding us that the Church affirms the dignity and co-creativity we engage in with God through our human labors. Let us pray that all of our work flow more and more from ardent belief in the Son of God, so that we might behold, more and more, the fullness of God’s mission we partake in. As today’s Office of Readings, Feast of St. Joseph the Worker (cf. Pastoral Constitution on the Church in the Modern World, no. 33-34) notes:

“By his labor and abilities man/woman has always striven to improve the quality of his/her life…In the face of this vast enterprise now engaging the whole human race, men/women are asking themselves a series of questions. What is the meaning and value of all this activity? How should these benefits be used? Where are the efforts of individuals and communities finally leading us?..Where men and women, in the course of gaining a livelihood for themselves and their families, offer appropriate service to society, they can be confident that their personal efforts promote the work of the Creator, confer benefit on their fellowmen, and help to realize God’s plan in history.”

Amen.

Belief–>Work.

And when in doubt, the work is to believe, to be attentive to Son’s signs, and let the Holy Spirit take care of the rest!

The Necessary Discomfort

The intersection of organizational health and redemptive suffering is an uncomfortable one.

We need healthy parishes, “The parish is where the Church lives” (USCCB, Communities of Salt and Light, p. 1). The concrete community where Jesus comes in Word and Sacrament is the embodied local center of a growing, evangelistic Church, not an appendage to be merely tolerated while movements and apostolates substitute in the “real” evangelization. Being a healthy organization as a parish takes leaders dedicated to people, more than programs, buildings, a new technology, or the latest “silver bullet” solution. As Patrick Lencioni, a leading proponent of the value of organizational health and co-founder of Amazing Parish explains:

the biggest reason that organizational health remains untapped is that it requires courage.  Leaders must be willing to confront themselves, their peers, and the dysfunction within their organization with an uncommon level of honesty and persistence.  They must be prepared to walk straight into uncomfortable situations and address issues that prevent them from realizing the potential that eludes them (“The Last Competitive Advantage”).

The core of a healthy ministry starts at the top. If leaders aren’t functioning in a healthy way, then the newest members of the parish won’t be functioning in an organizationally healthy way either (though the signs would be less obvious, as the parishioner can simply disengage from the parish as an organization with a mission, a relate to it simply as a place for private liturgical matters). Healthy ministerial leadership means not relying on authoritarian, restrictive, command-and-control leadership, but instead earning and attracting courageous, disciplined, entrepreneurial, proactive followers through our clear message of the Gospel, lived out here and now.

Paul understood this well, and wrote to one of his trusted leaders, Philemon, “although I have the full right  in Christ to order you to do what is proper, I rather urge you out of love” (Philemon 8-9). This is the essence of a healthy organization, when we in the local Body of Christ are not ordered, guilt-ed, or commanded, but are encouraged and respond out of love, because the Gospel of God and our actions in response have been put forth so compellingly that we begin to take the initiative, to move in and toward the Kingdom of God in an uncontrollable number of ways that, though diverse, tend toward the same goal, the same end because of the clarity of the Gospel message for our unique here for our unique now.

There’s a wonderful detail in Acts of the Apostles that shows the possibilities of empowered, proactive followers, we hear that it’s the vast number of ordinary believers, especially Greek-speaking Jews, scattered and pushed out of Jerusalem who first bring the Gospel of salvation to Judea and Samaria (8:1). It’s not the Apostles, who are able to safely remain in Jerusalem. This is a sign of organizational health, that clarity of communication from the Apostles, while all were in Jerusalem was such that these scattered, Greek-speaking Jews could run with it, and be running in the right direction, without the need for the Jerusalem leaders to dictate and carefully control every step of the plan.

Organizational health reflects how we’re called to relate in imitation of Jesus Christ in the Holy Spirit. By knowing each other’s unique strengths and weaknesses, we acknowledge the beauty and dignity of being created so differently, yet each in the image of God. By committing to a new, relevant direction together and wholeheartedly supporting one another, we live out the reality that God shares his divine life and mission with us–that we are co-workers with a God who is Love, larger than our wildest human dreams. By manifesting the courage to confront another, to hold each other accountable, and engage in constructive conflict, we witness to the reality that sharing in God’s work matters–we are compelled in joy to strive for excellence, strive for the best, for the sake of the Gospel, in response to God who poured out salvation in His Son for us in a way we can’t repay in the slightest.

But what of redemptive suffering?

As Lencioni emphasizes, leadership to grow a healthy organization inspires us to, “walk straight into uncomfortable situations,” rather than letting them fester, rather than allowing suffering to simply take its course. This creates a theological tension as we labor in the vineyards of our local parishes.

For example, in the customary “Morning Offering,” we offer Jesus our prayers, works, joys, and sufferings of the day. Our suffering means something, does something. As Paul wrote to the Colossians, “I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church” (1:24). An unhealthy organization of divisiveness, factions, and secrecy generally leads to low morale. Believers don’t find the local church to be a place where their unique spiritual gifts contribute to a mission bigger than themselves. In an unhealthy parish, parishioners aren’t inspired to take ownership, to walk toward a common vision of the Gospel here and now. This creates a suffering in the Body of Christ. In suffering in and with the Body we are uniquely conformed to Jesus our Lord, who–even in his resurrected glory–has wounds (John 20:27). Christ’s wounds are a substantial, undeniable, unchanging element of His glory. This is Jesus’ obedience, even unto death, that leads to the greatest exaltation possible, the “foolish” logic of the Cross (Phil 2:8-9, 1 Cor 1:18).

Is striving for organizational health ignoring this? Is taking the steps to be a healthy parish organization, where people don’t experience as much of this suffering in the Body of Christ, avoiding this part of our faith?

The answer is no–all because of that core Lencoin emphasis on people. A healthy organization builds up leaders, gifts, and responsibilities at every level–from the Pastor’s closest advisers to the newly registered members of the parish. Paul’s work in ministry reveals how striving for health requires the suffering that comes with sacrifice, with giving oneself.

In recalling his ministry in Thessaloniki, Paul portrays his work like that of a nursing mother, a father teaching his children, and a true sharing of his very self  (1 Thes 2:7, 8, 11). A nursing mother accepts some suffering–lack of nighttime sleep, physical discomfort, challenges in a baby’s “latch,” anxieties about insufficient weight gain–yet this is all on a trajectory, toward a specific purpose, the child’s growth and development to the point where nursing is no longer needed.

Suffering in parishes to become and remain healthy organizations is like Paul ministering as a nursing mother. It’s suffering that contributes to an end, the clear message of the Gospel taking hold and growing here and now–whatever your parish’s unique here and now is. Transformative change takes courage and commitment. No parish organization can undergo the transformative change to become a healthy organization without accepting, in Christ, the redemptive power of suffering. At the same time, no parish organization should be content to dwell in suffering, or embrace suffering flowing from unhealthy organizational relationship as a spiritual discipline, as dutiful conformity to Christ. No, Christ’s suffering was redemptive. Our Savior lives–He did not remain in the grave. He did not remain on the Cross. Evidence of past suffering marks his Glorified Risen Body, yet the victory has come.

The suffering in a parish organization journeying to become truly healthy should be the suffering of confronting situations, exposing unhealthy relationships and assumptions, of mutual openness among leaders, of facing difficult situations head on. This suffering is not weakly accepting unhealthiness in the Body, but boldly, in the Spirit pursuing the ultimate good for the glory of God. Becoming a healthy parish organization means walking in the Spirit to distinguish the suffering of dysfunction and the suffering of transformation, so that we can flee the former and embrace the latter.

I’ve been writing less this Lent as an opportunity to engage in different forms of prayer and almsgiving. In this “thick” space of tension today, with you all, awaiting Hope, living redemptive suffering, I pray that the eternal Spirit–at work in even the darkest of times–will lift each of us up, as we live the mystery of the Body of Christ in our here and now.

Image Credit: John Grantner (CC by NC ND 2.0)

Christian Unity: The Unbusy Pastor

Christian unity means that we can look outside the “visible bounds” of Church to develop ourselves as disciples of Jesus Christ. We can expect to find the life of grace worth sharing from outside our full, visible earthly communion (Decree on Ecumenism, para. 3).

For anyone in any level of leadership, I think this classic, written in 1981 (lest anyone think the temptation to busy-ness is something new or merely internet-driven) is one of the most important pieces for any ministry leader to consider when it comes to spirituality, work, discipleship, ministry, and ultimately glorifying God with one’s life.

On this Sabbath Day of the Lord, a practical, pastoral favorite from Eugene Patterson:

The one piece of mail certain to go unread into my wastebasket is the one addressed “to the busy pastor.” Not that the phrase doesn’t describe me at times, but I refuse to give my attention to someone who encourages what is worst in me.

I’m not arguing the accuracy of the adjective; I am, though, contesting the way in which it is used to flatter and express sympathy. “The poor pastor,” we say. “So devoted to his flock; the work is endless and he sacrifices himself so unstintingly.” But the word busy is the symptom not of commitment but of betrayal. It is not devotion but defection. The adjective busy set as a modifier to pastor should sound to our ears like adulterous to characterize a wife, or embezzling to describe a banker. It is an outrageous scandal, a blasphemous affront. Hilary of Tours diagnosed pastoral busyness as “irreligiosa solicitudo pro Deo,” a blasphemous anxiety to do God’s work for him. Read more…

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