Out
of all the books I have read in attending pastoral theology, David Larsen’s Caring for the Flock stands out as an
invaluable resource in the practice of what it means to be a shepherd of the
flock of Christ. While I feel called to be involved in pastoral ministry, it
comes with deep fears of inadequacies that leave me wondering how I might ever
steward such a great task as leading God’s people. Nevertheless, through this
book I was encouraged that although pastoral ministry is no small commitment,
God provides both the spiritual and the physical resources accomplish what He
has preordained us to do.
I
responded with Larson in how “our Christology shapes our ecclesiology…All
Christians are to be walking the way of the cross in self-giving, bearing the
marks of the crucified Christ”. In the consumerism of North American culture,
commitment, ownership and sincerity to the death and life in Christ is often
neglected due to the idolatry that divides such a commitment. Spirituality and
being identified with Jesus becomes popular and usually the most expressive and
brilliant minded people rise to the top while not truly possessing a love and
devotion to Jesus. “We must beware of an elitism which will only deal with
cutting-edge people”. If our view of Christ is not that we have been crucified
to our own, self-driven pursuits, we will miss the true identifying factor in
what it means to be a disciple of Christ. Walking the way of the cross entails
a daily commitment to a death of self, a conscious, intentional devotion and
obedience to Jesus in hearing the voice of His Holy Spirit. Achieving success
in the ministry does not hinge on numbers but on obedience. As a pastor, am I
willing to suffer and see little to know obvious growth in my ministry as my
portion in obedience to the crucified Christ? On the other hand, am I willing
to be crucified with Christ in the midst of God’s blessing and success in the
ministry? How we see Christ is absolutely important to how we approach church.
It is imperative that the church reflects Christ while also remembering, “He is
the foundation and chief cornerstone” who promises to build His church.
One
thing I am growing to appreciate is that “structure is unavoidable; effective
structure, like effective form, can greatly enhance function and content”.
While some have become opposed to such a structured, program orientation to
church thinking it is sucking the Spirit-led, organic intention out of the
church, I agree that it is impossible to have church without structure. While I
sympathize with those who criticize the churches liturgy that have become dry
and meaningless, we cannot dismiss the necessity of handling our churches with
responsible order. As pastors we need to be constantly seeking the Lord as to
whether our structure is enhancing the environment for the Spirit of God to
move or if it is becoming routine and does not point the Christian to Christ.
Structure is a useful tool in which to divert the attention off the Christians
scattered and busy lives towards intentional focus on Christ and God’s Word. I
like how Larson summarized the dangers of either leaning towards the “invisible
church” the results in an under-emphasis on structure and “visible church”
which might result in an overemphasis on structure. The pastor needs to
carefully consider how much space he is giving the Holy Spirit while
responsibly administrating a proper framework for the church to be in.
I
disagree with Larsen in where he concludes that the pastor-teacher “has no
higher responsibility than the faithful and dutiful preaching and teaching of
the word of God” and that “the feeding of flock of God must be at the head of
his agenda”. Paul clearly expresses in 1 Timothy 3 that the pastor-teacher must
pursue integrity in all aspects of his life not only in the obvious roles of
pastoral ministry. While I agree that preaching the Word of God is an enormous
and essential responsibility, the pastor-teacher must reflect the
qualifications listed in 1 Timothy 3. Too often, especially in the lives of
many prominent historical figures such as John Wesley and A.W. Tozer, the
family is neglected while their preaching is exceptional. This is unacceptable
and, in my mind hypocritical. The pastor-teacher must be concerned with “the
whole Christian education enterprise” and be “dependent on the enabling of
the Spirit of God” but must also practice that which he preaches. Finally, I do
not dismiss the author but am cautious in using language that implies the
pastoral roles must be elevated over all else.
To
defend the author in my previous statement, Larsen does devote an entire chapter on The Pastor and the family in which I greatly appreciated. I
wholeheartedly agree that, “Christian ministry in the church is always for and
within the context of God’s purpose for the family”. In a time of complete
destabilization of the family unity, no more must the pastor model a healthy,
unified and cared-for family relationship. Husbands, including pastors, must
love their wives and take the supreme responsibility of spiritually impacting
the lives of their children. Pastors must advocate that “congregations need to
be a rich resource centers for family development”. Children scarred by the
effects of divorce should find church to be a place of healing and full of
godly parent figures as well as adults who have divorced should find church to
be a place where they are loved, accepted and led into a biblical understanding
of a marriage and parenting commitment.
Church
discipline is also an issue Larsen addresses that I found helpful. “The
pastor-teacher has the solemn responsibility of raising awareness levels
through the teaching ministry and fostering a climate in which discipline can
be courageous and constructive”. In this point I agree that the pastor must set
the standard for a disciplined spiritual life. I am against pastors who take a
moderate concern for the people and focus on running the functions of the
church. The pastor must be thinking about his flock and the various
life-situations they are found in so that he might have compassion and know how
he might lead them. Prayer and a radical belief that God is working amongst his
people should mark a pastor’s life. This involvement in his congregation’s
lives is what gives him the compass in which to preach and lead from. In
knowing the particular issues, sins and struggles his people face, he will be
better equipped to supply the flock with the right biblical food. Corrective
discipline is not a begrudging process but should be invited as a natural part
of growing in holiness. Pastors need to be more intentional and less afraid of
confronting the flock if he truly expects them to become more like Christ.
Overall,
I believe this book will be a priceless resource in pastoral ministry. A word I
noticed repeated throughout the book is the word “responsibility.”
Pastor-teachers must take responsibility for the flock just as a father cares
for his children. There is no room for laziness or passivity. God is always
working and people’s lives are messy. We need the spiritual eyes of prayer and
resources such as Larsen’s book to administer the functions of being the church
in the world.