Working the Angles

 

ANALYSIS OF: WORKING THE ANGLES

Pastoral ministry could easily be referred to as a long journey across a foreboding ocean filled with many perilous challenges.  As the path of safest transport is charted and embarked upon, many unexpected difficulties will be encountered as well as many wonderful experiences that will inevitably arise also. Eugene Peterson addresses three of the pastoral ministries journey’s main points of consideration in Working the Angles[1].  Peterson highlights the need of the pastor to become engaged in meaningful prayer, return to deliberate, life giving reading of the Scriptures and to act as a spiritual guide, calculatingly directing the individuals they are responsible for into a deeper walk with the Lord.

By emphasizing these three angles of a minister’s portfolio, Peterson cries out to the contemporary leaders of the body of Christ, who may find themselves lost in the forest of the modern churches infatuation with laisse faire business prototypes, while conversely not being in possession of an effective map that will enable them to escape this insidious trap.  Working the Angles was meant to shake up ecclesiastical comfort zones, shocking pastors out of places of complacency, or from an over reliance upon systems of convenience that can easily take the place of the simple disciplines that effectively mold a ministers character. 

Although there are many good guidance systems or models that a church or pastor can adopt as a guide into the portals of successful ministry, without prayer, Bible reading and direction of a spiritual nature, ministry can become a hollowed out tree.  Although things may appear to be in proper order on the outside, a closer examination will reveal a lack of substance and strength internally.

It is the adherence to the internal forces that comprise personal character that should be of critical importance to the modern expositor of Holy Writ.  Scripture makes character out to be an issue of extreme importance.  This approach to principles operates on a high plane when the aspect of pastoral integrity is broached.  In the act of emphasizing prayer, Scriptural adherence and spiritual direction, Peterson places a value on matters that are less than glamorous to many pastors.  Often, churches emphasize the need to act competitively, advancing external aspects of ministry as holding the highest places of honor within the boundaries of church life, due to insecurities and an over exaggerated sense of self importance.

The emphasis is often placed upon degrees earned, abilities to manage finances in ways that are similar to the CFO in the corporate world, and communicative mastery that is synonymous to the best of the best infomercial salesmen who can be found hawking their wares in the nebulous hours of televisions twilight time slots.  Added to this mix is a dab of Dr. Phil’s loveseat advice, the wisdom and shrewdness of the high profile ambulance chasing attorney, coupled with a healthy dose of personal attractiveness and charismatic appeal.  Throw in a good speaking voice that is calm yet authoritative, soothing yet directive, placating yet convincing, and the net result is the perfect example of the modern prototypical pastor. Working the Angles attempts to dispel the notion that the above mentioned points of value are really all that important.

Peterson’s heart cry seems to be a call to return to the time honored function of pastoral ministry’s original intention, which was comprised by necessity of a deliberate interaction with the people who were being led, not a plastic expression that is reflective of the modern corporate head.  There exists at the center of Angles a compelling gaze at the heart of the minister which can be seen as existing in a state of contrast to the preoccupation of the modern church that flirts with the western aura of success. By pursuing this line of reasoning, Person sets his standard of accomplishment apart from the glib world of professionalism and peer respect.  In the world of Peterson, neither material comfort nor lucre is to be seen as the pinnacles that ministers are to aspire to conquer and thereby gauge their measure of triumph.  Rather, the relational quality that is enjoyed between the pastor and God is to be witnessed as being of the highest value.

Prayer, in an ongoing manner, is witnessed as the appropriate vehicle that enhances this relationship.  By its very nature, prayer sets itself against the modern iconoclastic ideal: that of the rugged individualist.  Prayer, rather than promoting a sense of self worth and ingenuity, forces the neophyte into a tacit acknowledgment of dependence.  Weaknesses are presented as the prominent features in prayer that is conducted in private transparency, not self reliance. 

Problems, both external and internal, are the featured items of discussion in most long term dialogs with God, especially when an honest appraisal of Scriptural recommendations are brought into the equation.  Peterson’s analysis is very similar to the Pauline view of the incarnation in Philippians 2: 5-11, which reads:

⁵ Let this mind be in you which was also in Christ Jesus,

 ⁶ who, being in the form of God, did not consider it robbery to be equal with God,

 ⁷ but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.

 ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

 ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name,

 ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,

 ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.[2]

 

The great apostle challenges the reader of his homily to take on the mind of Christ by deliberately acquiescing to those things which appear to be of a lesser value, such as humility and a rejection of powers demonstration without constructive meaning, which in reality lead to self exaltation if left unchecked.

It could be easy to misunderstand Peterson’s point in this work. Angles isn’t attempting to provide a step by step formula for success in ministry.  This reluctance to offer a proven guide that ends in a conforming result may cause an adverse reaction to this books premise. For many, posits that are found in Angles’ may be too ethereal, to philosophical, even too introspective.  The fine art of internal assessment has lain dormant within the context of most ministers, particularly within the framework of their formal training. This lack of emphasis on the internal components of discipline can create a very unhealthy atmosphere due to this lack of a healthy focus on the components of the soul’s beneficial forms of nourishment.

This weakness in the system does not escape Peterson, as he deliberately presents a compelling connection between the modern churches recognized methodologies and the ancient Greeks imprint upon the Western cultural value system.  The Promethean problem of Chapter One’s discussion is riveting (pp.15-29).  Innovations in a technologically advanced society produces a dependence upon results, not personal well being.  The statement that: “Our pastoral ancestors self-consciously set themselves in opposition to this Promethean spirit and understood their work as proceeding from a very different source, from prayer: cultivating a grace filled relationship with God;[3]” as opposed to deficiently plotting an ambitious rivalry against him, is brilliant.  There is a great danger in vacating the place of prayer.  Peterson’s assessment is true.  Pastors do need to pray.  But it is equally true that in a culture that has become enthralled with the visible, disciplines that shun publicity are easily abandoned. 

It’s ironic, isn’t it?  The modern dependence upon external solutions seemingly offers an effective negation to the humble servant stipulation of incarnational leadership, which is Peterson’s point.  Strong leadership that is true to the spirit of Christianity eschews tough personal qualities.  To be more precise, Christianity is best served with a mentality that embraces the menial qualities of humility; ever taking on the form of a servant, perpetually embracing the bowel and towel over an earthly throne, or a position of prominence at the table.

The life of prayer compels it’s adherents to come and die in order to live.  This assessment of priorities flies in the face of the Enlightenment’s capitulations toward the sensate driven exploitation of Scripture as viewed through the prism of the natural world exclusively.  It is accurate that nature holds an intrinsic portrait of God that the discerning observer can easily see, if the desire to look correctly exists.  The Psalmist exults within this paradigm in the 19^th Psalm, as David proclaims: “The heavens declare the glory of God, and the firmament shows his handiwork (v.1).”  This general revelatory power of nature is of limited significance however; as it is incomplete if left to itself.  Herein lays the weakness of the rationalist perspective where God is concerned.  Perhaps the Postmodern flirtation with spirituality may not be all bad.  A reassessment of the churches virtual rejection of the super natural’s inclusive place within her portals may be the ultimate result.  Incidentally, this is a path that Peterson’s postulations can easily uncover, even if this pathway’s revelation was unintentional.

The proffering of spiritual direction readily lends itself to an acknowledgment that there is more to spirituality than mastery of examinations, attendance of seminars, delving into a list of required readings and regurgitating the latest and greatest digressions of the current lectionaries circuit riders.  Spiritual direction in its pristine form embraces a dependence that professes there is much that remains to be known and experienced.  This emphasis on directional acumen does not discard the necessary accompaniments of study and interaction with scholastic thought.  Peterson doesn’t advocate an abandonment of enlightenment principles.  What he does advance is a proper placement of these values within the life of the churchmen he addresses.

One of the greatest truths found in Angles’, may be the emphasis of reading Scripture as a life giving message instead of the normative position of text book and sermon source.  Peterson’s central message espouses the Book of Psalms as a meditative book of reflections as opposed to a work to be analyzed.  The challenge to allow the human spirit to ‘hear’ the Word in reflective exegesis is profound.

This books focal point of teaching causes it to aspire to be a leader in the ranks of philosophical ideology, causing the person who reads it to plumb the depths of integrity and personal character as prerequisites for skill acquisition.  As such, there is a carte blanche abandonment of idealistic notions about ministry leadership from a singular point of view that advances managerial skills or oratorical acumen as the defining aspects of a accomplished minister.  The motivational power of service is the ministers primary tool, not Commentaries that exegete the subtle and varied nuances of the Hebrew and Greek languages, the cultural advancements or retreats, nor the summation of a scholarly education, as good as they may be in assisting the ministry.

There is a measure of depth that is achieved in Working the Angles that is often lacking in the modern pulpit, as Peterson attempts to integrate skillful presentation and study with personal integrity.  Combining the skills of a formalized system of study with the necessary disciplines of personal enrichment has been an ongoing problem that will hopefully be overcome as Peterson’s admonition is put to the test.  Peterson’s challenge to have service as the fulcrum of a minister’s life is a forceful indictment of most ministries in America today.  Listening to these sagely words of admonition would probably help advance the causes of Christ in this present generation as the church increasingly finds itself in a greater than ever cycle of irrelevance.  Overcoming this place of moral stagnation is a argument of critical concern for the ministries ongoing relevance in the postmodern era of Western civilization. 

This is not to say that Peterson diminishes the valve of study as a means of self improvement at the expense of the Bible’s ongoing service as a tool for better impartation of truth to those whose lives are called to lead, however.  Peterson follows Paul’s advice to Timothy in II Timothy 4:13 where he challenges his young acolyte to: “give room for reading;” as Peterson dares us to understand that: “The intent in reading Scripture, among people of faith, is to extend the range of our listening to the God who reveals himself in word, to become acquainted with the ways in which he has spoken in various times and places” (p.102).  Peterson urges the reader of Holy Writ to listen to what is being said, before attempting to look at what has been printed. His assertion that text is always preceded by articulation is a compelling thought in the field of communication.

This is not an alien concept in the field of thought-provoking works that encourage the minister to plumb the depths of Holy Writ. J. Oswald Sanders strikes a very similar note in Spiritual Leadership. [4] Sanders even equates reading as a sign of character as Sanders expresses: “If a man is known by the company he keeps, so also his character is reflected in the books he reads.”  This is a perspective that is easily endorsable, as the servant of the churches domicile needs to be acquainted with a broad spectrum of thoughts, ideas and current events.  Whether it is in the reading of Newspapers or magazines, periodicals or journals, the minister should always be in a receptive mode, waiting to listen to the subtle voice of God in inspiring them to integrate what they are encountering into their personal well-spring of knowledge. Being well versed allows the erstwhile minister to confront the cultural concerns that his constituents will face in everyday life.  These are the areas of concern with those people whom the Lord grants the leader of His body custody over. Therefore, it is prudent and wise to be sufficiently conversant as an elder in the church of Jesus, the Christ. 

John Mc Arthur Jr. also comments on the value of reading and study in Rediscovering Pastoral Ministry,^[5] as he addresses the complexities of study and the labor that a conscientious approach to the task of gaining knowledge demands.  Mc Arthur affirms that: “Study is hard work… I really see the relentlessness of it… (But) there are certain things you have to learn, and there is only one way to learn them-that is by diligent study.”  There is simply no route that will take the erstwhile laborer of the Lord’s fields around the task of reading and erudition, if the full challenge of ministry is to be entertained. 

As Paul admonished Timothy in II Timothy 2:15-16, the minister is to: “Work hard so God can approve you.  Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth.^[6]”  Putting these principles into place, among the other ideas and standards that Sanders espouses, will definitely improve any ministers’ approach to the hallowed task of leading God’s people. MacArthur doesn’t appear to go far enough in his admonition according to Peterson’s hypothesis, however. To simply study without stopping to listen to what has been inscripturated, would be like attending an art exhibit of Monet’s most influential works and only focusing on the paint on the walls. To not pause to reflect on the beauty of his art would defeat the purpose of the artistic medium’s benefit.

Perhaps this is why Peterson emphasizes the Psalms in Angles.  The modern way of reading Psalms generally revolves around the constrictor of prose analysis.   The standard line of reasoning usually revolves around questions like: what doctrinal nuggets have been hidden within these words that were penned so long ago?  How can the deeper, prophetic meaning be brought to the surface?  By de-emphasizing the cultural milieu of the Psalmist, the introspective nature of the lament and the subsequent praise is lost in the 21^st Centuries capitulation to overcoming faith as the solitary message.

Tehallim and Mizmor’s meaning have been lost, for the most part, by the modern expositor’s preponderance toward exegetical word value and doctrinal proof-texting.  Maybe the simple value of praise and song needs to be recaptured by the modern church. Peterson seems to be calling for a return to the value of the wisdom portions of Scripture that offer practical guidance in the ways of life over the rigid application of the Laws solid personification.  The Pharisaic love affair with Law’s mandates needs to be reassessed, for the Law by itself is only capable of producing death.  History may one day look back at the churches infatuation with enlightenment principles as being the equivalent to the Pharisees of Jesus own day.

The embracing of word values over the Words application seem to lose something in the translation.  For the Spirit to give life, application of the Word must take center stage.  This was the heart of the Gospel’s message.  Comportment of life is important to faiths expression.  When the Word is allowed to shape a life, true ministry occurs.  Peterson’s challenge is a well taken point. 

The purpose of conversion needs to be re-birthed in the life of the minister.  Prayer, Bible reading for relational expansion and directional interaction yearns to be embraced in a day and age that attempts to press the minister into a mold that is shaped in an entirely different manner.  Ministry as it is commonly conducted today can easily be performed with only a cursory nod toward God in ceremony and conversation.  By holding the church up to the worlds standard, an artificial chase has begun that has catapulted the church into an alien landscape, restricting it’s’ tools to those that have accelerated societies advancement.  By embracing these standards as the penultimate, the church has inched closer to a metamorphosis that can be seen as catastrophic at a minimum. May the exhortation of Peterson be taken to heart by those who read Working the Angles.