The Crucifixion of Ministry addresses critical issues in the life of the minister that are strangely overlooked by authors down through the years. Purves' work in this area is of particular help in identifying a reasonable and necessary gap between the work of the pastor and the work of God, through Christ. The recognition of this chasm is significant, not only from a theological perspective, but from a psychological perspective. Theological in that doctrine is the basis for all spiritual formation in the life of the believer. Identification of the Psychological implications is significant in that a proper understanding of these principles is instrumental in maintaining mental health in the trenches of ministry. I too believe that unrealistic expectations in ministry are a primary contributor in weariness and defeat in the weekly responsibilities of a committed minister. Purves helps define the line of responsibility in the relationship between the pastor, and the work of God.
The statement that, "We do not mediate Jesus Christ," was poignant to my reading in helping to distinguish my role. This challenged my thinking as I have often ascribed a mediatorial role to that of a pastor. However, after further investigation I began to recognize the critical implications of my misguided thinking. As usual, words have meaning, and the distinctions between mediation, facilitation, and reconciliation are helpful in our appreciation of the authors premise for the Crucifixion of Ministry in the life of the pastor.
In 2 Corinthians, Paul states that, "this [new life] is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us ... (2 Corinthians 5:18-21). This passage is helpful in offering a helpful delineation in duties. Essentially, we are the conduit through which the grace of God flows, supplied by the finished work of Jesus Christ, the well-spring of living water. Like Peter, our evangelistic message is, "Repent [return to God] and be baptized." We are comfortable assigning the saving power of Christ, "sola fide" as the unique work of Christ (Sola Christos). However, we are less likely to apply this same thinking in our hospital visitation or prayer life in times of great need. Oftentimes, our self-centered needs and ego play into our desire to exercise some form of control over our personal circumstances, and those of our parishioners. Oftentimes, our "success" is falsely associated with the outcome of the circumstances we inappropriately begin to engage as mediators, rather than facilitators of God's grace. It is God's work to choose to interrupt in the terminal condition of a cancer patient, or intervene in the life of a wayward marriage. The results are entirely placed in His sovereign and capable hands. Rather, we are to "bear witness to the God who acts as Jesus Christ, now in the presence of His Spirit. Once this principle is wholeheartedly acknowledged, and accepted, our personal lives will reflect a renewed peace and satisfaction in ministry.
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