On Christmas morning, when I got down to the kitchen, the men were just coming in from their morning chores–the horses and pigs always had their breakfast before we did. Jake and Otto shouted, ‘Merry Christmas!’ to me, and winked at each other when they saw the waffle-irons on the stove. Grandfather came down, wearing a white shirt and his Sunday coat. Morning prayers were longer than usual. He read the chapters from Saint Matthew about the birth of Christ, and as we listened, it all seemed like something that had happened lately, and near at hand. In his prayer he thanked the Lord for the first Christmas, and for all that it had meant to the world ever since. He gave thanks for our food and comfort, and prayed for the poor and destitute in great cities, where the struggle for life was harder than it was here with us. Grandfather’s prayers were often very interesting. He had the gift of simple and moving expression. Because he talked so little, his words had a peculiar force; they were not worn dull from constant use. His prayers reflected what he was thinking about at the time, and it was chiefly through them that we got to know his feelings and his views about things.
– From Willa Cather’s My ‘Antonia, 84-85, emphasis mine
Praying together and praying for one another is in Paul’s mind one of the most important ways Christians utilize the spiritual connections they have with one another in Christ. The language he uses to describe the activity of praying with and for suggests that in his mind it is a strenuous and vigorous effort. The synagonizo compound combines syn with agon, a Greek word that comprises a larger “agon motif” in Paul’s epistles. It is a motif or cluster of synonyms all built around the athletic imagery of ancient Greece and Rome. All of the terms that comprise the motif in Paul’s letters “suggest the thought of exertion and maximum endeavor.” Prayer for Paul was not a passive folding of the hands in a serene posture of worship but an active exertion of maximum effort in collaboration with other Christians. He viewed it as a legitimate engagement with him in ministry and often requested that his coworkers in ministry pray specifically for him as he prayed for them (2 Cor 13:9; Eph 1:16; Phil 1:4; Col 1:3, 9; 1 Thess 1:2; 5:25; 2 Thess 3:1-2). Paul’s prayer relationship with his churches and coworkers was a reciprocal exchange of ministry effort that produced mutual spiritual benefit for all involved. Paul prayed for his churches and coworkers and he asked them to pray for him.
– Stephen D. Lowe and Mary E. Lowe, Ecologies of Faith in a Digital Age: Spiritual Growth Through Online Education, 158. Emphasis mine.
One of the ways I have encouraged fellow Christians to support their ministers as well as their fellow congregants is to pray for them, and I have often asked friends in ministry to pray for me. The most meaningful gift I have received from those I have served with and alongside has been their prayers, for in the knowledge I am being prayed for I have found encouragement, a sense of shared commitment to God’s calling, and a deepening love. When someone tells me they are praying for me and then follows through, I experience incredible joy.
Lowe and Lowe write that prayer is an effort of “reciprocal exchange” that builds up all parties involved. It not only results in God strengthening and guiding the minister, but the strengthening and guiding of the whole body of Christ. Prayer unites the thoughts and actions of the body of Christ, heightens sensitivity to the guidance of the Holy Spirit, and deepens commitment to Jesus, his calling, and his way.
Pray for those in your fellowship. Pray for your pastors and leaders. Invite others to pray for you. Through prayer, God builds you up and strengthens those around you. This is so not only for your benefit, but for the world’s sake, and, ultimately, for the glory of God.
In our examples of Christian leadership, we too often emphasize getting others merely to do as they are told. In this way the church largely conforms to the leadership structures of the world. Indeed, leadership is normally an empty euphemism when applied to our standard communal efforts, whether in a church or outside it.
To manipulate, drive or manage people is not the same thing as to lead them. The sheepdog forcibly maneuvers the sheep, whereas the biblical shepherd simply calls as he calmly walks ahead of the sheep. This distinction between sheepdog and the shepherd is profoundly significant for how leaders of Christ’s people think of their work. We must ask ourselves frequently which role we are fulfilling and constantly return ourselves, if necessary, to the practice of the shepherd.
– Dallas Willard, Hearing God, 107
This passage from Willard has long been one of my favorites because he captures the essential nature of the pastoral task, which is to lead others in the “manner and spirit” demonstrated by Jesus, described here as the practice of the shepherd.
Too often, pastors think they are responsible for enforcing behavioral conformity, minimizing conflict by correctly navigating congregational power dynamics, or for successfully executing a strategic plan or vision. And while faithful shepherding may involve correcting and rebuking those who err, protecting the flock from danger, creating an environment where all brothers and sisters in the fellowship relate peaceably with one another, and discerning God’s leading for the congregation and leading all to walk according to God’s prescribed path, the manner and spirit in which these things are done, when they are done in the way of Jesus, differs markedly from the ways of leadership we commonly find in the world.
Jesus claimed he was the Good Shepherd (John 10:11). In doing so, Christ pulled together threads found across the Old Testament that speak of God as the true and loving shepherd of a people God has claimed as his own. Christ remains our Good Shepherd. Those who serve him, both men and women, are called to lead in a way that reflects his person and character. Willard writes, “When we lead as shepherds, our confidence is in only one thing: the word of the Great Shepherd, coming through us or, otherwise, to his sheep.”
How is this possible? We are reminded that Jesus knows his sheep, and they know him, and they know and listen to his voice (John 10:1-16). This is the way we should want it. Willard says, “We do not want them to follow another, even if we ourselves are that ‘other.'” We trust that God has called the congregation together, that the Spirit has been given to them, that we have limited responsibilities as servants and shepherds, and that Christ is the head of the church.
This understanding of the pastoral task, of course, is congregational. That is another reason I think it is so helpful, and so needed. It is a way of leading not only for pastors, but for the body, who respond together to the leading of Christ. Willard states, “Following the practice of the shepherd, we would never stoop to drive, manipulate or manage, relying only on the powers inherent in unassisted human nature (see 1 Peter 4:11). Not only that but the undershepherds (pastors of God) count on their flock to minister the word of God…to them. Ministry of the word is never a one-way street when it is functioning rightly in any group.”
Leading in this manner requires a quiet confidence in the power of God, a steady commitment to teaching the congregation the Scriptures, and demonstration of holiness in heart and life.
This also requires the rejection of all other ways of leadership and a form of servitude that can only be learned by putting aside oneself and putting on Jesus Christ. Paradoxically, that is both the hardest part, and, in the end, the easiest way, for while trusting in Jesus requires the abandonment of all that we are and all that we have, it brings to us the return of eternal and abundant life.
Let spiritual directors of this kind remember that the Holy Ghost is the principal agent here, and the real guide of souls; that he never ceases to take care of them and never neglects any means by which they may profit and draw near unto God as quickly as possible, and in the best way. Let them remember that they are not the agents, but instruments only to guide souls by the rule of faith and the law of God, according to the spirit which God gives to everyone. Their aim therefore should be not to guide souls by a way of their own suitable to themselves, but to ascertain, if they can, the way by which God himself is guiding them. If they cannot ascertain it, let them leave these souls alone and not disquiet them. Let them adapt their instruction to the direction of God, and endeavor to lead their penitents into greater solitude, liberty and tranquility, and not fetter them when God is leading them on.
– John of the Cross, The Living Flame of Love (1585)
God has called us to shepherd and care for others,
But God remains the principle and primary shepherd,
The one to whom those who mind flocks and fields must ultimately give account.
Therefore, remember to always point others to God and to listen with a discerning ear, Paying mind to ways God may be leading the other,
Redirecting attention hither and yon to the coming kingdom,
Setting aside preferences suitable to yourself,
And instead seeking the calling and guidance of the Holy Spirit,
Who knows the hearts of women and men and works out God’s ways
Which are higher than our own.