Wednesday, August 29, 2018

Serving in the Name of Jesus | Reflections on Leadership by H. Nouwen


The question is not: How many people take you seriously? How much are you going to accomplish? Can you show some results? But: Are you in love with Jesus? Perhaps another way of putting the question would be: Do you know the incarnate God? In our world of loneliness and despair, there is an enormous need for men and women who know the heart of God, a heart that forgives, cares, reaches out and wants to heal. + Henri J.M. Nouwen's In the Name of Jesus: Reflections on Christian Leadership


It's always a joy for me to read a Christian classic that is worthy of being given such a title. For example, this happened with Lutheran Pastor Dietrich Bonhoeffer's Life Together: The Classic Exploration of Faith in Community and now it has happened again with Roman Catholic Priest Henri Nouwen's In the Name of Jesus. Nouwen's writing is so authentic and humble, and his words so fixated on Jesus, that I find myself returning to phrases in this book again and again. Excerpts are below.

Prologue

I came to see that I should not worry about tomorrow, next week, next year, or the next century. The more willing I was to look honestly at what I was thinking and saying and doing now, the more easily I would come into touch with the movement of God's Spirit in me, leading me to the future. God is a God of the present and reveals to those who are willing to listen carefully to the moment in which they live the steps they are to take toward the future. 'Do not worry about tomorrow,' Jesus says. 'Tomorrow will take care of itself. Each day has enough trouble of its own' (Matthew 6:34). + pg. 13

I: From Relevance to Prayer | The Temptation: To Be Relevant

(Living in a house serving mentally handicapped people) was and, in many ways, is still the most important experience of my new life, because it forced me to rediscover my true identity. These broken, wounded, and completely unpretentious people forced me to let go of my relevant self – the self that can do things, slow things, prove things, build things and forced me to reclaim that unadorned self in which I am completely vulnerable, open to receive and give love regardless of any accomplishments. I am telling you all this because I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self. That is the way Jesus came to reveal God's love. The great message that we have to carry, as ministers of God's Word and followers of Jesus, is that God loves us not because of what we do or accomplish, but because God has created and redeemed us in love and has chosen us to proclaim that love as the true source of all human life. + pgs. 29-30 

One of the main sufferings experienced in the ministry is that of low self-esteem. Many priests and ministers today increasingly perceive themselves as having very little impact. They are very busy, but they do not see much change. It seems that their efforts are fruitless. ... Beneath all the great accomplishments of our time there is a deep current of despair (too). While efficiency and control are the great aspirations of our society, the loneliness, isolation, lack of friendship and intimacy, broken relationships, boredom, feelings of emptiness and depression, and a deep sense of uselessness fill the hearts of millions of people in our success-oriented world. ... Feeling irrelevant is a much more general experience than we might think when we look at our seemingly self-confident society. Medical technology and the tragic increase in abortions may radically diminish the number of mentally handicapped people in our society, but it is already becoming apparent that more and more people are suffering from profound moral and spiritual handicaps without having any idea of where to look for healing. It is here that the need for a new Christian leadership becomes clear. The leaders of the future will be those who dare to claim their irrelevance in the contemporary world as a divine vocation that allows them to enter into a deep solidarity with the anguish underlying all the glitter of success, and to bring the light of Jesus there. + pgs. 31-35

I: From Relevance to Prayer | The Question: "Do You Love Me?"

Before Jesus commissioned Peter to be a shepherd, he asked him, 'Simon, son of John, do you love me more than these others do?' He asked him again, 'Do you love me?' And a third time he asked: 'Do you love me?' (John 21:5-17). We have to hear that question as being central to all of our Christian ministry because it is the question that can allow us to be, at the same time, irrelevant and truly self-confident. + pg. 36

The question is not: How many people take you seriously? How much are you going to accomplish? Can you show some results? But: Are you in love with Jesus? Perhaps another way of putting the question would be: Do you know the incarnate God? In our world of loneliness and despair, there is an enormous need for men and women who know the heart of God, a heart that forgives, cares, reaches out and wants to heal. In that heart there is no suspicion, no vindictiveness, no resentment, and not a tinge of hatred. It is a heart that wants only to give love and receive love in response. It is a heart that suffers immensely because it sees the magnitude of human pain and the great resistance to trusting the heart of God who wants to offer consolation and hope. ... Knowing God's heart means consistently, radically, and very concretely to announce and reveal that God is love and only love, and that every time fear, isolation, or despair begins to invade the human soul, this is not something that comes from God.  + pgs. 36-37

Jesus' heart is the incarnation of the shadow-free first love of God. From his heart flow streams of living water. He cries out in a loud voice, 'Let anyone who is thirsty come to me! Let anyone who believes in me come and drink' (John 7:37-38). 'Come to me, all you who labor and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart and you will find rest for your souls' (Matthew 11:28-29). ... The knowledge of Jesus' heart is a knowledge of the heart. And when we live in the world with that knowledge, we cannot do other than bring healing, reconciliation, new life, and hope wherever we go. The desire to be relevant and successful will gradually disappear, and our only desire will be to say with our whole being to our brothers and sisters of the human race, 'You are loved. There is no reason to be afraid. In love God created your inmost self and knit you together in your mother's womb' (see Psalm 139:13)+ pgs. 40-41

I: From Relevance to Prayer | The Discipline: Contemplative Prayer

If there is any focus that the Christian leader of the future will need, it is the discipline of dwelling in the presence of the One who keeps asking us, 'Do you love me? Do you love me? Do you love me?' This is the discipline of contemplative prayer. Through contemplative prayer we can keep ourselves from being pulled from one urgent issue to another and from becoming strangers to our own heart and God's heart. Contemplative prayer keeps us home, rooted and safe, even when we are on the road, moving from place to place, and often surrounded by sounds of violence and war. Contemplative prayer deepens us in the knowledge that we are already free, that we have already found a place to dwell, that we already belong to God, even though everything and everyone around us keep suggesting the opposite. ... The central question is, Are the leaders of the future truly men and women of God, people with an ardent desire to dwell in God's presence, to listen to God's voice, to look at God's beauty, to touch God's incarnate Word, and to taste fully God's infinite goodness? The original meaning of the word 'theology' was 'union with God in prayer.' + pgs. 42-43 

Dealing with burning issues without being rooted in a deep personal relationship with God easily leads to divisiveness because, before we know it, our sense of self is caught up in our opinion about a given subject. But when we are securely rooted in personal intimacy with the source of life, it will be possible to remain flexible without being relativistic, convinced without being rigid, willing to confront without being offensive, gentle and forgiving without being soft, and true witnesses without being manipulative. + pgs. 45, 47

II: From Popularity to Ministry | The Temptation: To Be Spectacular

Jesus refused to be a stunt man. He did not come to prove himself. He did not come to walk on hot coals, swallow fire, or put his hand in the lion's mouth to demonstrate that he had something worthwhile to say. ... When you look at today's church, it is easy to see the prevalence of individualism among ministers and priests. Not too many of us have a vast repertoire of skills to be proud of, but most of us still feel that, if we have anything at all to show, it is something we have to do solo. + pg. 55

II: From Popularity to Ministry | The Task: "Feed My Sheep"

After having asked Peter three times, 'Do you love me?' Jesus says, 'Feed my lambs, look after my sheep, feed my sheep.' Having been assured of Peter's love, Jesus gives him the task of ministry. + pg. 57 

We keep forgetting we are being sent out two-by-two. We cannot bring good news on our own. We are called to proclaim the Gospel together, in community. There is a divine wisdom here. ... I have found over and over again how hard it is to be truly faithful to Jesus when I am alone. I need my brothers or sisters to pray with me, to speak with me about the spiritual task at hand, and to challenge me to stay pure in mind, heart, and body. But far more importantly, it is Jesus who heals, not I; Jesus who speaks words of truth, not I; Jesus who is Lord, not I. This is very clearly made visible when we proclaim the redeeming power of God together. Indeed, whenever we minister together, it is easier for people to recognize that we do not come in our own name, but in the name of the Lord Jesus who sent us. + pgs. 58-59

How can we lay down our life for those with whom we are not even allowed to enter into a deep personal relationship? Laying down your life means making your own faith and doubt, hope and despair, joy and sadness, courage and fear available to others as ways of getting in touch with the Lord of life. We are not the healers, we are not the reconcilers, we are not the givers of life. We are sinful, broken, vulnerable people who need as much care as anyone we care for. The mystery of ministry is that we have been chosen to make our own limited and very conditional love the gateway for the unlimited and unconditional love of God. ... The leadership about which Jesus speaks is of a radically different kind from the leadership offered by the world. It is a servant leadership to use Robert Greenleaf's term* in which the leader is a vulnerable servant who needs the people as much as they need their leader. + pgs. 61-63 

II: From Popularity to Ministry | The Discipline: Confession and Forgiveness

What discipline is required for the future leader to overcome the temptation of individual heroism? I would like to propose the discipline of confession and forgiveness. ... Confession and  forgiveness are the concrete forms in which we sinful people love one another. Often I have the impression that priests and ministers are the least confessing people in the Christian community. ... Sins are mentioned and ritual words of forgiveness are spoken, but seldom does a real encounter take place in which the reconciling and healing presence of Jesus can be experienced. ... How can priests or ministers feel really loved and cared for when they have to hide their own sins and failings from the people to whom they minister and run off to a distant stranger to receive a little comfort and consolation? How can people truly care for their shepherds and keep them faithful to their sacred task when they do not know them and so cannot deeply love them? + pgs. 64-65


It is precisely the men and women who are dedicated to spiritual leadership who are easily subject to very raw carnality. The reason for this is that they do not know how to live the truth of the Incarnation. They separate themselves from their own concrete community, try to deal with their needs by ignoring them or satisfying them in distant or anonymous places, and then experience an increasing split between their own most private inner world and the good news they announce. When spirituality becomes spiritualization, life in the body becomes carnality. When ministers and priests live their ministry mostly in their heads and relate to the Gospel as a set of valuable ideas to be announced, the body quickly takes revenge by screaming loudly for affection and intimacy. Christian leaders are called to live the Incarnation, that is, to live in the body, not only in their own bodies but also in the corporate body of the community, and to discover there the presence of the Holy Spirit. Confession and forgiveness are precisely the disciplines by which spiritualization and carnality can be avoided and true incarnation lived. Through confession, the dark powers are taken out of their carnal isolation, brought into the light, and made visible to the community. Through forgiveness, they are disarmed and dispelled and a new integration between body and spirit is made possible. + pgs. 67-68

All of this does not mean that ministers or priests must, explicitly, bring their own sins or failures into the pulpit or into their daily ministries. That would be unhealthy and imprudent and not at all a form of servant leadership. What it means is that ministers and priests are also called to be full members of their communities, are accountable to them and need their affection and support, and are called to minister with their whole being, including their wounded selves. I am convinced that priests and ministers, especially those who relate to many anguishing people, need a truly safe place for themselves. They need a place where they can share their deep pain and struggles with people who do not need them, but who can guide them ever deeper into the mystery of God's love. + pgs. 69-70

III: From Leading to Being Led | The Temptation: To Be Powerful

I am also getting in touch with the mystery that leadership, for a large part, means to be led. + pg. 75

One of the greatest ironies of the history of Christianity is that its leaders constantly gave in to the temptation of power – political power, military power, economic power, or moral and spiritual power – even though they continued to speak in the name of Jesus, who did not cling to his divine power but emptied himself and became as we are. + pg. 76

What makes the temptation of power so seemingly irresistible? Maybe it is that power offers an easy substitute for the hard task of love. It seems easier to be God than to love God, easier to control people than to love people, easier to own life than to love life. Jesus asks, 'Do you love me?' We ask, 'Can we sit at your right hand and your left hand in your Kingdom?' (Matthew 20:21). Ever since the snake said, 'The day you eat of this tree your eyes will be open and you will be like gods, knowing good and evil' (Genesis 3:5), we have been tempted to replace love with power. Jesus lived that temptation in the most agonizing way from the desert to the cross. The long painful history of the church is the history of people ever and again tempted to choose power over love, control over the cross, being a leader over being led. Those who resisted this temptation to the end and thereby give us hope are the true saints. + pgs. 78-79

One thing is clear to me: The temptation of power is greatest when intimacy is a threat. Much Christian leadership is exercised by people who do not know how to develop healthy, intimate relationships and have opted for power and control instead. Many Christian empire-builders have been people unable to give and receive love. + pg. 79

III: From Leading to Being Led | The Challenge: "Somebody Else Will Take You" 

We have to turn to Jesus again because, after having asked Peter three times if he loved him more than the others and after having commissioned him three times to be a shepherd, he said in a very emphatic way: 'In all truth I tell you when you were young you put on your belt and walked where you liked; but when you grow old you will stretch out your hands and somebody else will put a belt around you and take you where you would rather not go' (John 21:18).' ... The world says, 'When you were young you were dependent and could not go where you wanted, but when you grow old you will be able to make your own decisions, go your own way, and control your own destiny.' But Jesus has a different vision of maturity: It is the ability and willingness to be led where you would rather not go. Immediately after Peter has been commissioned to be a leader of his sheep, Jesus confronts him with the hard truth that the servant-leader is the leader who is being led to unknown, undesirable, and painful places. The way of the Christian leader is not the way of upward mobility in which our world has invested so much, but the way of downward mobility ending on the cross. ... the downward-moving way of Jesus is the way to the joy and the peace of God, a joy and peace that is not of this world. + pgs. 80-82

It is not a leadership of power and control, but a leadership of powerlessness and humility in which the suffering servant of God, Jesus Christ, is made manifest. I, obviously, am not speaking about a psychologically weak leadership in which Christian leaders are simply the passive victims of the manipulations of their milieu. No, I am speaking of a leadership in which power is constantly abandoned in favor of love. It is a true spiritual leadership. Powerlessness and humility in the spiritual life do not refer to people who have no spine and who let everyone else make decisions for them. They refer to people who are so deeply in love with Jesus that they are ready to follow him wherever he guides them, always trusting that, with him, they will find life and find it abundantly. + pgs. 82, 84

III: From Leading to Being Led | The Discipline: "Theological Reflection"

Just as prayer keeps us connected with the first love and just as confession and forgiveness keep our ministry communal and mutual, so strenuous theological reflection will allow us to discern critically where we are being led. + pg. 85

The Christian leader thinks, speaks, and acts in the name of Jesus, who came to free humanity from the power of death and open the way to eternal life. To be such a leader, it is essential to be able to discern from moment to moment how God acts in human history and how the personal, communal, national, and international events that occur during our lives can make us more and more sensitive to the ways in which we are led to the cross and through the cross to the resurrection. The task of future Christian leaders is not to make a little contribution to the solution of the pains and tribulations of their time, but to identify and announce the ways in which Jesus is leading God's people out of slavery, through the desert to a new land of freedom. Christian leaders have the arduous task of responding to personal struggles, family conflicts, national calamities, and international tensions with an articulate faith in God's real presence. ... They have to say no to sentimental attempts to make people develop a spirit of resignation or stoic indifference in the face of the unavoidability of pain, suffering, and death. In short, they have to say no to the secular world and proclaim in unambiguous terms that the incarnation of God's Word, through whom all things came into being, has made even the smallest event of human history into kairos, that is, an opportunity to be led deeper into the heart of Christ. The Christian leaders of the future have to be theologians, persons who know the heart of God and are trained  through prayer, study, and careful analysis – to manifest the divine event of God's saving work in the midst of the many seemingly random events of their time. Theological reflection is reflecting on the painful and joyous realities of every day with the mind of Jesus and thereby raising human consciousness to the knowledge of God's gentle guidance. This is a hard discipline, since God's presence is often a hidden presence, a presence that needs to be discovered. The loud, boisterous noises of the world make us deaf to the soft, gentle, and loving voice of God. A Christian leader is called to help people to hear that voice and so be comforted and consoled. + pgs. 86-90

Conclusion

Too often I looked at being relevant, popular, and powerful as ingredients of an effective ministry. ... Jesus asks, 'Do you love me?' Jesus sends us out to be shepherds, and Jesus promises a life in which we increasingly have to stretch out our hands and be led to places where we would rather not go. He asks us to move from a concern for relevance to a life of prayer, from worries about popularity to communal and mutual ministry, and from a leadership built on power to leadership in which we critically discern where God is leading us and our people. ... I leave you with the image of the leader with outstretched hands, who chooses a life of downward mobility. It is the image of the praying leader, the vulnerable leader, and the trusting leader. + pgs. 91-93 

Other posts on Servant Leadership: 

20 Ways to be a Servant Leader Instead of an Entitled Individual 
Repentance and Faith: You Can Change and The Hole in Our Holiness

Soli Jesu gloria.

Rev. Mike "Sully" Sullivan

Email Pastor Mike | Website | Visit Us | Support Us | Facebook Us

No comments:

Post a Comment