Theology and pastoral ministry?

"You are a chosen race, a royal priesthood, a holy nation, God's own people; that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light. Once you were no people, but now you are God's people; once you had not received mercy, but now you have received mercy." (I Peter 2:9-10)

"The end of all things is at hand; therefore keep sane and sober in your prayers. Above all hold unfailing your love for one another, since love covers a multitude of sins. Practice hospitality ungrudgingly to one another. As each has received a gift, employ it for one another, as good stewards of God's varied grace: whoever speaks as one who utters oracles of God; whoever renders service, (ministry) as one who renders it by the strength which God supplies in order that in everything God may be glorified through Jesus Christ. To him belongs glory and dominion forever and ever. Amen. (I Peter 4:7-11)

Pastoral theology is that branch of Christian theology that deals with the office, gifts, and functions of the pastor. As theology, pastoral theology seeks to reflect upon that self-disclosure of God witnessed to by Scripture, mediated through tradition, reflected upon by critical reasoning, and embodied in personal and social experience.

Throughout history, it is precisely when the weight of tradition, critical reasoning, and experience have come to bear upon pastoral theology that it has been most likely to drift from its biblical tie-ups. In reality, it is impossible to say that one has no tradition or critical thinking on this subject. It is therefore imperative that one begin, continue, and end with the Scriptures in a study of true pastoral ministry.

The place to begin is with various aspects of primitive biblical ministry as they relate to the office and functions of pastors.

A brief summary, due to limitation of this paper, of the biblical data (Old Testament – New Testament) can serve as the basis for identifying historic efforts to reproduce that kind of ministry.

A history of pastoral ministry must begin in the Old Testament.

The theme, "The Lord is my shepherd" (Ps. 23:1), expresses the pastoral role of God with His people. This is the underlining example of ministry; and points out that it contains references to the authority, tender care, specific tasks, courage and sacrifice required of the pastor.

The theme of God's love contributes to the shepherd theme too: "I have loved you with an everlasting love; therefore I have drawn you with loving-kindness’" (Jer. 31:3).

God demonstrates His love for Israel in vivid imagery with Hosea's marriage to a harlot (Hos. 1:2). Though Israel spurned His love, God continues loving, as He says in Hos. 11:1: "When Israel was a youth I loved him, and out of Egypt I called My son." At the end God is there to "heal their apostasy . . . [and] love them freely" (Hos. 14:4).

From this and furthermore we can find in the Old Testament statements of God’s love for His people. Perfect example is in Isa. 43:4-5: "Since you are precious in My sight, since you are honored and I love you . . . do not fear, for I am with you." And many passages, like in Gen. 49:24; Isa. 53:6; Ps. 78:52-3; 80:1, contribute to the development of this theme.

Therefore the conclusion is that Israel is the sheep and sheep needs a shepherd.

However, these sheep’s needs to be discipline, because God does disciplining those He loves; in addition He makes these sheep’s accountable and in the end He command’s them to love Him in return (Prov. 3:11; Ps. 11:7; Deut. 6:5).

With this divine pastoral concern is the profound theme of God's mercy (i.e., loyal love, Ps. 62:12; Isa. 54:10; 55:3) God's compassion (Ps. 145:9), and His delight (1 Sam. 22:20).

Combined with this are numerous examples of servant leaders’, such as Abraham, Joseph, Moses, Samuel, and David`, who demonstrated the faithfulness of God, and God loves them, because they accomplish God’s work through faith. (Hebrews 11)

In conclusion, as we see that Old Testament provides an important basis for understanding the office and function of the pastor.

The Shepherd Himself displays his Fatherly care, love, mercy, discipline, compassion, and delight toward His people whom He desires to love and fear Him with a pure heart.

The image of a shepherd also demonstrates God's authority and faithfulness, as well as the necessity and implications of obedience to Him. Servant leaders exemplify both strengths and weaknesses as God uses them to carry out His supreme plan in human history.

Like everything else, New Testament on this Old Testament, builds foundation for the shepherd and reveals the Chief Shepherd, Christ, in all His wisdom, glory, power, and humility (John 10:11, 14; 1 Pet. 5:4).

The person and work of the Great Shepherd ends in His death (i.e., the blood of the eternal Covenant, Heb. 13:20; 1 Pet. 2:25) and resurrection.

The Good Shepherd gave His life for His sheep whom he calls to Himself (John 10:11-16). These "called out" ones are His church. Christ, as Head of the church, leads His church (Eph. 1:22; 5:23-25) and shepherds it. He calls pastors as under shepherds to function and give oversight under His authority (1 Pet. 5:1-4).

Both as a doctrine (1 Corinthians 12) and through living example, the New Testament reveals the nature of the church and all its members and activities. It also furnishes clear teaching about church officers and sovereign plan in human history.

In New Testament we can find five very distinct terms that can be referred to the pastoral office. They are: elder, bishop, shepherd, preacher and teacher.

In addition, all these descriptive titles do relate to the same pastoral office.

For example, “elder” and “bishop”, which we can find in Acts 20:17 and Tit. 1:5-7 are synonymous; but furthermore “elder”, “bishop” and “shepherd” are also synonymous in 1 Pet. 5:1-2.

Second example is term “teacher” and “preacher”, which are synonymous in 1 Tim. 5:17 and Heb. 13:7.

Third example we can find connection between “shepherds” (pastors) with “teachers” in Ephesians 4:11 and in 1 Tim. 5:17 and Heb. 13:7, and so on.

Conclusion must be that pastoral leadership in the church included preaching, teaching, oversight, and shepherding. The similarity of the titles look to a single role, the office of pastor.

So the Scriptures are clear regarding the office and functions of the pastor. The biblical pattern is simple, describing a Spirit-filled man who gives oversight, shepherding, guidance, teaching, and with a heart of love, comfort, and compassion.

Our Fathers contributed significantly to the Church on the subject of functions and positions of the pastors.

For example, John Chrysostom (c. A.D. 344/354—A.D. 407) contributed significantly. In his commentaries on the Pastoral Epistles and in his Treatises, St. John writes:

“There is but one method and way of healing appointed, after we have gone wrong, and this is, the powerful application of the Word. This is the one instrument, the finest atmosphere. This takes the place of physic, cautery and cutting, and if it be needful to sear and amputate, this is the means which we must use, and if this be of no avail, all else is wasted: with this we both roust the soul when it sleeps, and reduce it when it is inflamed; with this we cut off excesses, and fill up defects, and perform all manner of other operations which are requisite for the soul's health.”

(Chrysostom, "Treaties concerning the Christian Priesthood," A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, ed. by Philip Schaff (Grand Rapids: Eerdmans, 1983) FS IX:25-83.)

To this Chrysostom adds the necessity of living by example with the ambition that the Word of Christ would dwell in men richly. His statements warm the heart as perhaps the most useful expression of pastoral ministry during the period, but they also reveal signs of the monastic stranglehold fast coming upon the organized church of his day. Furthermore, he reminds us that the priest truly is an assignee of God and instrument of Christ. According to Chrysostom, priest undertakes spiritual authority and becomes the shepherd of the flock. Out of this relationship arise the obligations of both shepherd and flock.

So what are my obligations as, God willing, future shepherd?

Number one is preaching.

The perfect model is St. Paul who said “it is no longer I who live, but Christ who lives in me” (Gal. 2:20). This preaching was committed to St. Paul – God’s manifested Word which was “promised before the world began”:

“In the hope of eternal life, which God who cannot lie, promised us before the world began: But has in due time manifested his word through preaching; which is committed unto me, according to the commandment of God our savior.” (Tit. 1:2-3 KJV)

(The ministry of the Church, Joseph J. Allen, pg.139)

Secondly, there will be other tasks, if they are not established yet, such as to organize Parish Council, Choir, Church School, Teen Gathering, Senior Gathering, Fellowship and etc. which all are expressions of what St. Peter calls "the royal priesthood".

All these programs that offers and encourages spiritual growth, moral guidance, witness, service activity, and social gathering should be a dynamic programs in which the members both minister and are ministered to … in Christ!

In our Serbian Orthodox Church, these programs have unique character, because of our ethnic background; and preferences are always given to Serbian language, culture, history and etc.; but my priest always know that focus has to be first on Christian life. So before any cultural activity, such as Serbian folklore, for example, there has to be worship, service, fellowship – in another words core of Christian Life. If he achieve this then, he will have balanced ministry programs in his parish.

However, in present situation in Serbian Orthodox Church, where we have older priests or priests who are ready to retire, we see un-attentional neglecting ministry.

For example, his focus is primary on worship but less interest on fellowship. His idea is that he is shepherd and that is all and he assigns others to be in charge and does not take active part in it. These priests (shepherds) will not, for instance, organize a "nature day" for children and all that are interested; and even if it was organized I doubt that they will join the group.

So what to say at the end?

As priest of the sacred mysteries, the priest must not only know the nature of the sacraments, so far as dogmatic theology explains it, besides what is needed for their valid administration, as taught in moral theology, but must also possess such additional knowledge as may serve him in his spiritual ministrations — for instance, in attending the sick, in advising what is lawful or unlawful in critical operations, especially in such as may affect childbirth; in directing others, when necessary; and in my case attending with folklore group the concert and performance.

Finally, as pastor, a variety of duties have to be mastered, which keep growing and varying in number constantly with the complicated conditions of modern life, especially wherever there is a tendency to mass people together in large cities, or wherever migration to and fro causes frequent change. This, perhaps, is the main part of pastoral theology. The organization of parishes as I said earlier - all these points furnish material for instruction, which, as the fruit of experience, can rarely be conveyed through books.

Usually the priest acquires sufficient knowledge of all these things from prudent directors as he goes through his seminary course, or from his own experience under a competent pastor; but gradually an extensive literature on these subjects has accumulated during the past half century, and it is the systematization of such writings that constitutes pastoral theology.