Spiritual Formation

The Difference that Theology Makes for Pastoral Ministry

John P. Burgess
Assoc. Professor of Theology
Pittsburgh Theological Seminary

The Challenges of Pastoral Ministry

The Reformed tradition has always insisted on a theologically educated ministry. Theology is good stuff, not just because it offers us intellectual stimulation, even exhilaration, but also because, as we Presbyterians state among the historic principles of our church order, "truth is in order to goodness . . . We are persuaded that there is an inseparable connection between faith and practice, truth and duty." The church's theology does nothing less than help to sustain pastoral identity and excellence in pastoral ministry.

Pastoral ministry faces new challenges today. Whether we serve as ministers of Word and sacrament or as commissioned lay pastors or as persons in other forms of ministry, many of us find pastoral ministry to have become extraordinarily trying and demanding, and we are deeply concerned about the general health of the church and of the congregations that we serve.

To be sure, we should not think too much of our problems. The work of a pastor has always been difficult, as three historical examples remind us. Athanasius was the great defender of Nicene Orthodoxy. In 328, he became the bishop of Alexandria, a position of great power and influence. But Athanasius never found peace. Despite his great abilities as a pastor, politician, and theologian, his daily fortunes rested on whether a defender or opponent of Nicea was on the throne in Rome. Athanasius would lead his church for a few years, and then have to go into exile when a new ruler came to power. He would live in exile a few years, then rulers would change again, and he would be able to return home. No less than five times Athanasius went in and out of exile, hardly our idea of a happy ministry.

Fasting
A Biblical & Practical Background Paper

Jim Farrer 2011 Moderator of the Redstone Presbytery Healing Prayer Ministry Network

The dictionary defines fasting as voluntary abstaining from food, usually for a particular period of time. Most major world religions recognize its value. In modern times people have realized its political value, as in hunger strikes, its health value, as in abstaining from certain foods, and its value as an aid in weight control. Among the people of God, fasting has specific goals that render it more than merely abstaining from food.

Most experts say that the only public fast day prescribed by the Old Testament is the Day of Atonement, Leviticus 16: 29-31. But many times they held public fasts for mourning, preparation for war and repentance after a big sin or blunder. The true fast for the prophets was to break injustice and to help the hungry and lonely, Isaiah 58. The Pharisees fasted on the two public market days, perhaps to show off. The disciples of John the Baptist fasted to prepare for the Messiah. Jesus fasted 40 days to become attentive to the Holy Spirit, to discern the direction of his life, to develop his mission statement and to facedown the Satan. For Jesus, his fasting was to display his utter dependence upon his heavenly Father. His fasting was feasting on

The dictionary defines fasting as voluntary abstaining from food, usually for a particular period of time. Abstaining from food in some form seems to be a universal practice among humankind. The practice of fasting for religious purposes goes back to ancient times. All major world religions recognize its value. In modern times people have realized its political value, as in hunger strikes, its health value, as in abstaining from certain foods, and its value as an aid to weight control. Among the people of God, fasting has specific goals that render it more than merely abstaining from food.

Scripture has much to say about fasting as a spiritual discipline. Sometimes, a partial fast is mentioned (Daniel 10:3). More often the scripture speaks of abstinence from food for a full day, that is from morning to nightfall (Joshua 7:6). In some cases a fast would last longer (Esther 4:16). However it has been practiced, in the Old Testament or the New, fasting has one primary goal: to focus on God. Fasting is used in scripture to enhance communication with God, to strengthen one spiritually and to loosen one's ties to the material world, while enhancing one's bond with God (1st Cor. 7:5 Phillips, Acts 13:2).

This is an exciting time to be a part of "The Redstone." Instead of hearing, "We never did it that way before", we are seeing positive changes. Signs of spiritual health are springing up like May flowers. Previously apathetic congregations are coming alive and asking, "What is God's dream for us?" Mission outreach is supplanting a survivalist mentality. Sessions and congregational members are assuming responsibility for their congregation's life, sometimes with out the benefit of pastoral leadership. A bracing "breeze" seems to be blowing away the dust of indifference. These are exciting, puissant times, but they are not easy times. They aren't for sissies.

Recently, one of our pastor's observed that it takes great maturity to be a Presbyterian. We embrace plurality and inclusivity, testing our ability to agree on issues. We struggle to agree just where the theological boundaries fall. We wrestle with our understanding of Biblical authority. Most of us agree that Christians are called to be counter-cultural but we can't agree on what that means. The list of torturous challenges to be over come in order to work together is long. It takes maturity to be a Presbyterian.

According to Ian Bradley, Pilgrimage was a symbolic way for the Celts to express the dynamic character of Christian faith. Scripture , likewise, describes the Christian life as a journey. The same idea is expressed artistically by the continuously intertwining of the Celtic knot. He goes on to say that even the liturgies of the Celtic Christian church expressed this fluidity of movement. Their understanding of Pilgrimage was very different from that of the medieval church. Supposedly an old monk said to the young Aiden (missionary to the British in Northern England), "Remember, Aiden, unless the pilgrim carry with him the thing he seeks, he will never find it when he arrives." Pilgrimage, then to the Celts, was an outward sign of an inward journey. A journey of repentance, rebirth, resurrection and renewal. The journey, both outward and inward is held in the creator's hands.

Life itself is a process of continual change. Christians are not static. They carry a sense of hope and expectancy. We are always on" the move", spiritually if not physically. Hebrews 12:1-2 speaks metaphorically of the Christian life as a race and reflects this idea of the movement of the Christian spirit. Even though we are traveling to places like Tara, Glendlough, Whithorn and Iona, the reality is that it isn't necessary. Pilgrimage is possible anywhere and everywhere. We need not even travel to a special "sacred" place for God is everywhere. The crucial question is "Is the pilgrim open to the presence of God?" To be open to God one must be prepared to be open to mystery, loose ends, uncertainty and risk. Your journey may surprise you in that it touches inner places, your vulnerability and your uncertainty.

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Sacred Story Journeys
The MISSION of Sacred Story Journeys is to provide quality travel experiences grounded in a spiritual discipline of biblical storytelling.

WE CARRY OUT THIS MISSION BY

• telling the biblical stories on the sites where they happened
• providing pilgrimages to homelands of the Christian tradition's stories
• offering top quality educational, site-seeing and vacation travel packages
• forming community among people of different cultures and backgrounds