Freedom for Ministry - conclusions

Again and again as I read Freedom for Ministry I found myself agreeing with the ideas, at least in principle. There were, however, two areas which caused me disappointment. First, it did not seem that Neuhaus had an overall organizational theme. He did not tie all of his ideas to the concept of freedom for ministry, at least not overtly. The book reminded me more of a series of brief vignettes rather than one cohesive unit. All the chapters did have something to do with the minister and the way he would view Christian ministry. Yet the connections were often less than clear.

Another area of weakness was Neuhaus’ lack of biblical documentation. He described his ideas well, and they were often ideas which had a solid biblical ground. Yet he did not approach the writing in this manner, apparently preferring to present logical and philosophical arguments on their own merit.

The points of view articulated were well reasoned and often startling, at least to a middle-aged adult some thirty-four years from the date of publication. Many social issues Neuhaus addresses are viewed quite differently today. For instance, when he discusses issues of family, sexuality, and abortion the presuppositions of American culture are those of abortion being recently and tentatively accepted, homosexuality being of little influence in culture, and marriage between one male and one female as a norm for adults. Race relations are front and center in Neuhaus’ mind as he writes. Conflict between Christianity and other religions is a relatively minor concern. This book, then, demonstrates that our world is always changing. The conflicts which are important to one generation may or may not be to the next. Yet they are always important conflicts.

Through all of our cultural changes we are left with one abiding truth. Jesus is Lord of all. He is that sovereign whom we serve. Though his authority is disputed in every age and every culture, though his kingdom functions differently from the kingdoms of this world, he remains the Lord in whom all things hold together. It is the responsibility of Christians, and especially of Christian ministers, to be faithful ambassadors for Christ’s kingdom. We do this not by following our culture, but by following our Savior. This is the freedom for ministry which Neuhaus would advocate.

The Pursuit of Holiness

Neuhaus concludes his book with chapter eleven, “The Pursuit of Holiness.” Here he evaluates the ordination vows in which most Christian ministers promise to adorn the Gospel with their holy lives. In effect, all the rest of the book hinges upon this critical factor. Are pastors called to be holy saints who live exemplary lives as a sign of God’s holiness, goodness, and mercy? Yes they are, just as all Christians have the same calling. Yet pastors live out those lives of holiness under particular scrutiny by the rest of the world. It is important that the pastor find the balanced and sustainable life of prayer, activity, concern for the congregation, care for the world, and dedication to community, family, and even his own well-being. This is a good testimony to Christ’s work in our lives and in our world.

The Imperative Indicative

Chapter ten, “The Imperative Indicative,” describes the preaching task in more detail, laying out the concept of the pastor as a man of God, not merely an administrator. While pastors will not neglect attendance at the various meetings of the church, at the hospital bedside, or in the homes of those confined to home, pastors will often neglect the many hours of study, prayer, and preparation needed to handle God’s Word consistently. Neuhaus urges the pastor to discover the indicatives in Scripture, those statements which describe the saints. From that indicative, from the description of us, springs the imperative, that which God commands. In preaching and teaching, this is the message we have. Describing God’s people as God sees them, then exhorting them in light of their identity, is exactly what our people need.

The Importance of Being a Preacher

In chapter nine, “The Importance of Being a Preacher,” Neuhaus urges the reader to take the task of preaching very seriously. Our world needs to hear a bold declaration of God’s truth. This is the unique role of the preacher. Though presentational styles and congregational reactions will differ, the proclamation of God’s Word is indispensable. Neuhaus speaks at length about the attractiveness of the rhetoric of American black churches and the care taken by their preachers to work with words and rhythms. This kind of engaging rhetoric is an undervalued tool in bringing the truth of God to our world.

The Search for Community

In chapter seven, “The Search for Community,” Neuhaus describes the Church as a distinctive community. In his discussion, though, the idea of the Church always appearing the same in different times and locations is discarded. Though there are similarities which cross cultural bounds, there are also very different individual characters to the local church. Neuhaus warns that when we look for one perfect view of the Christian community we will always be disappointed. Rather, he suggests, we should seek the identity we naturally find in our time and place.

Sacrament and Success

Chapter six, “Sacrament and Success,” evaluates the definition of a “sacrament.” Neuhaus observes that the term was originally used for the pledge that a soldier would make, a pledge of fealty. In this sense all churches are, by nature, sacramental. We find that the body of Christ always asserts certain truths and pledges loyalty to those truths. What defines the success of a church is, however, rather amorphous. Is the church successful because of its budget, its numbers, or the size and prosperity of its staff? The church of Jesus is rather successful insofar as it is faithful to its covenant nature. We are successful before God as we hold fast to the nature and identity the Lord has given us, and as we function in our society within that God-given role. Again this is an instance of our uneasy role as ambassadors of a disputed sovereign. God’s kingdom flourishes in a different manner from earthly kingdoms. It will not be readily recognized or understood. So be it. Let God be God.

Reconciliation against Resignation

In chapter five, “Reconciliation Against Resignation,” Neuhaus draws a sharp distinction between the two concepts of reconciliation and resignation. He observes that in Christ God has reconciled the world to himself. God has never been reconciled to the world, nor has he resigned himself to its sinful state. Christian ministry, by its nature, is a divine instrument of change. On the contrary, much secular counseling, which took its original concepts from the Church then stripped them of their role of reconciling people to God, teaches people to resign themselves to the way our world is. A secular counselor will help clients accept themselves, endure their struggles, and wait for change. Sadly, some Christian counselors have now adopted the goals of secular counselors, rather than holding to their biblical roots. A biblical minister is an agent of change, bringing the Word of God to the lives of people who need to be reconciled to God.

Authority for Ministry

Neuhaus chapter four, “Authority for Ministry,” brings us back to the image of a minister as an ambassador of a disputed sovereign. Often the Church is seen primarily as an organization. This idea has been confused with the idea of the Church as an institution, that which was appointed by God. So the “institutional” Church is viewed rather as a human organization than a divine mission. Neuhaus observes that we have a divine mandate to proclaim Christ. That is the heart and center of the institution. It comes from God, not from social acceptance or from our business savvy. While some of the attributes of professionals can be applied to ministers, the Christian minister serves Christ and the community. The profession serves his own particular clients. These are fundamentally different concepts, which must be remembered.

A Choice of Models

In Neuhaus chapter three, “A Choice of Models,” we face the task of finding our identity. Neuhaus observes that there are at least three facets to our identity. We are the Church as we view ourselves. We are also the Church as viewed by different elements in our community. Yet the community itself is at the same time that which we see, that which it identifies, that which exists with the Church present, and that which may exist without the presence of the Church. All these patterns are real. All have some validity in the way we approach all our ministry. All must be respected. Ultimately, without a clear identity, we will be rejected by our community and prove ineffective in ministry. With a clear identity we will be able to proclaim the reality of Christ boldly.

Ministering by Hope beyond Apology

Neuhaus chapter two, “Ministering by Hope Beyond Apology,” brings out an interesting conundrum. We move beyond facts which exist, but never actually contradict fact. In God’s creation not all that is factual is in existence. Our preaching, teaching, and actions shed light on God’s kingdom, which, though often unseen, is entirely real. Neuhaus urges his readers to bring the presence of Jesus, the first century Jesus, boldly into today’s culture. Jesus himself will show that he is the Lord of all.

The Thus and So-Ness of the Church

Neuhaus’ book, Freedom for Ministry, builds a philosophy of ministry in which the theological and sociological elements of pastoral care are balanced. From the outset, the idea of the pastor as an ambassador of a disputed sovereignty emerges as critical. The boundaries of the Church are thus drawn in theological terms, i.e., what we believe, teach, and confess, and in sociological terms, i.e., how we conduct ourselves in the world in light of those beliefs. Neuhaus considers it critical that we realize our beliefs will not be accepted or embraced within the greater culture, yet that we remain consistent in actions which are governed by those beliefs.

In chapter one, “The Thus and So-Ness of the Church,” Neuhaus focuses on the particularity of the Church. It is not acceptable to consider the Church as an institution that runs like any business. We do not exist to meet cultural felt needs. We look to the reality of the Gospel, though that reality is often unseen. When we become confused about our identity or our purpose we fail to be the Church.

Freedom for Ministry

Neuhaus, Richard John. Freedom for Ministry. San Francisco: Harper & Row, 1979.