The biblical roots of the church's pastoral action

Introduction

The term ‘pastor’ as used in

this study, also relates to
terms in diverse denominations
such as
Pastoral theology concerns the church disciplines of religious education, pastoral care,
preaching, liturgy, mission, evangelism and social ministries. Pastoral theology being
‘to reflect upon the self-disclosure of God witnessed by the Scriptures, mediated
through tradition, reflected on by critical reasoning, and embodied in personal and
social experience.
The term ‘pastor’ as used in this study, also relates to terms in diverse denominations
such as priest or minister of religion. The pastor, priest or minister plays a very decisive
role in feeding the church not only spiritually as its shepherd, but also by providing the
essential leadership and direction necessary for the church to achieve its chief mission
and directive.
The church's pastoral action
Hiltner defines pastoral theology as ‘that branch or field of theological knowledge and
inquiry that brings the shepherding perspective to bear upon all operations and functions
of the church and minister, and then draws conclusions of a theological order from
reflection on these observations.

The Biblical Origins of the Pastoral Ministry New Testament

Pastoral care is a modern term for an ancient archetype of emotional, social and spiritual
support that can be found in all cultures and traditions. The term is considered all-
encompassing of markedly non-religious forms of support, as well as support for people
from religious communities in a Christian setting as well as in other faiths. The New
Testament (NT) builds on the Old Testament (OT) foundation of pastoral care as it
reveals the Chief Shepherd, Christ, in all His wisdom, glory, power, and humility
(John10:11, 14; 1 Peter 5:4). The person and work of the Great Shepherd was
concluded by His death and His resurrection (Hebrews 13:20; 1 Peter 2:25). John
10:11-16 stated that the Good Shepherd gave His life for His sheep that He calls to
Himself. Also, Jesus stated that He also has other sheep who do not conform or belong
to his flock. Nonetheless care of people is a concern and pastoral care covers many
functions relating to spiritual health, counseling and education. A pastoral caregiver is
thus somebody who focuses on providing spiritual support services like counseling,
visitations to hospitals or prisons, palliative and bereavement care, prayer sessions and
memorial services (Arnold, 2012; Nouwen, 2006). (Arnold, B.M. (2012).
Shepherding a Flock of a Different Fleece: A Historical and Social Analysis of the
Unique Attributes of the African American Pastoral Caregiver. The Journal of
Pastoral Care and Counseling,66(2), June 2012.)
The Roots of the Term Pastor

Biblical Distinguishing Features of the Pastoral Office in the New Testament There five different
terms in the New Testament referring to the pastoral office:

Elder (presbyter)- this title stresses the administration and spiritual guidance of the church
(Acts 15:6; 1 Timothy. 5:17; Jas. 5:14; 1 Peter 5:1-4);

➢ Bishop or overseer (Episkopos) - which places emphasis on guidance, oversight, and

leadership in the church (Acts 20:28; Philemon 1:1; 1 Timothy 3:2-5; Titus 1:7);

➢ Shepherd or pastor - is an office indicating leadership and authority (Acts 20:28-31;

Ephesians 4:11) and also guidance and provision (1 Peter 5:2-3; cf. 2:25);

➢ Preacher - one who publicly proclaims the gospel and teaching to the flock (Romans 10:14;
1 Timothy 2:7; 2 Timothy 1:11); and finally,

➢ Teacher – one who is accountable for training and description for the Scriptures.

Pastoral Care

Pastoral care refers to a form of support that addresses the emotional, spiritual, and
sometimes physical needs of the person receiving help. Historically, it has been provided by a
trained member of religious clergy and is based on biblical teachings and principles. Ungvarsky
(2018: 2) said that the word pastoral comes from the Latin word pastor which meaning
"shepherd," and pastoralis, meaning "pertaining to a shepherd." Furthermore he states that
the common idea of pastoral care is derived from the Christian image of Jesus Christ as a
shepherd tending to a flock of followers. Just as sheep are dependent on the shepherd to help
them deal with any difficulties or dangers they encounter, Christian theology holds that Christ's
followers should turn to him as their main source of help. Pastoral care is that aspect of the
ministry of the church which is concerned with the well-being of the individual and of the
community in general (Campbell, 1987: 188). Moreover, it is not only the role of a pastor but
also that of a layperson who should also participate in that kind of a ministry. Ungvarsky (2018:
2) argued that in some cases, pastoral care can also refer to assistance provided through
hospital or school counselors when this treatment embraces the inkling that pastoral care
should address more than just the person's psychological needs and wants. Jaeckie and
Clebsch (1975: 4) stated that pastoral care is the ministry of the cure of souls that consist in
helping acts, done by representatives of Christian bodies and persons, directed toward the
healing, sustaining, guiding and reconciling of troubled persons whose troubles arise in the

A pastoral action or praxis is the ministry

Within the field of Christian revelation, the mystery makes a crucial
part of the divine plan of salvation and reconciliation everything in
Christ. We learn from the Bible that such “divine plan” has been hidden
for centuries and eventually revealed and brought up to the light at the
“fullness of times” (Gal 4, 4) through the life, death and resurrection of
Christ. (Rm 16: 25-27; 1Cor 2:7-10; 4: 1; Ef 3: 5, 9; Col 1: 26-28; 2: 2-
3; 4: 3)

The “saving action” of the Father, the Son, and the Holy Spirit that
goes through history of a man and acts in every human heart is a mystery
A mystery therefore might be defined as every form of human action
which, by divine design and by human readiness and availability become
a collaboration with the act of the Lord, the Spirit and the Father.

In the narrowed reference to the parish leaders, a pastoral ministry

should be understood today as a multiform action of the ecclesial
community, animated by the Holy Spirit, for the implementation – within
proper time and adapted to the real-life situation – the project salvation of
God on human being and his history.

Biblical and historical roots

The Old Testament is a rich mine of pastoral theology and repays careful excavation.
Some of its pastoral deposits are obvious. The book of Job not only grapples with the
problem of suffering but demonstrates, through the role given to Job’s friends, how easy
it is to engage in careless pastoral theology and mistaken pastoral approaches to
suffering people. The Psalms frequently give voice to human experience and bring that
experience into the light of knowledge about God. Ecclesiastes gives vent to the
existential Angst felt by many in the face of life’s apparent meaninglessness. It hints at
answers which lead to a different perspective on life, but treads cautiously so as not to
trespass on the depth of the anguish felt.

Other parts of the OT have pastoral deposits which require deeper excavation. The story
of the people of Israel is not recorded for barren historical purposes but so that future
generations may know both their own identity and the identity of the God of the
covenant* (Dt. 6:1-25). The prophetic writings often address the complex pastoral
dilemmas of God’s people. Habakkuk confronts the question of the holiness of God in
the light of the injustice experienced by his people. Hosea speaks in rich pastoral tones
concerning the unquenchable love of God for his people in spite of their waywardness.
Isaiah 40 – 66 speaks to the people troubled by their experience of exile and of the
seeming defeat of the dynasty of David. Isaiah’s answer is to lead the people to a more
splendid understanding of God – whom they thought to have hidden himself from them
than anywhere else in the OT. Haggai addresses a people struggling to discover the
glory of God as they settle back in the land God gave them and battle with all the
disappointments which that entailed. He points them not only to the requirements of
practical action but to hope for the future. These examples demonstrate that the pastoral
dimension is a major aspect of the intention of these documents.

The Gospels have traditionally been seen as historical, theological or evangelistic

documents, but contemporary approaches have shown a much greater awareness of their
pastoral dimensions. This awareness owes much to redaction criticism and the
consideration of the audiences to which they might have been addressed.

Matthew’s Gospel raised issues of the meaning of discipleship and called forth a
pastoral strategy which emphasizes the teaching of Jesus. The law’s demands remain in
force (Mt. 5:17-20) and must be obeyed. But its demands are intensified and
internalized (e.g. Mt.5:21-48). At the same time, and standing in tension with such high
demands, there is to be a rejection of legalism*
and a concern for the little and vulnerable ones. Jesus, the one who fulfils OT
prophecies, is shown to have commanding authority, and his disciples are cast in the
role of learners. The true test of their learning was their obedience (Mt. 21:28-32).

Mark’s strategy is to portray the actions of Jesus, particularly in regard to the theme of
suffering. Throughout he displays a realism about the cost of discipleship and points to
an identity between disciples who experience conflict as a result of their faith in the
‘Son of Man’. Such an approach would have provided those being persecuted as
Christians in Rome, or elsewhere, with strength to endure until their final vindication
and reward (Mk. 10:29-31; 13:16-27).

Luke’s pastoral agenda finds its focus in Theophilus, who appears to be full of doubts
and uncertainties about the faith. Among the items which can be identified are questions
concerning the place of the church in the plan of God and the sweep of history;
uncertainty caused by the delay in the return of Christ; disappointment caused by
failures in the church and by its lack of progress and questions about the nature of its
socially mixed composition. Luke responds to the questions by telling stories, which
recount the ministry of Jesus and the life of the early church, letting them speak for
themselves.

John 20:31 defines the purpose of John’s Gospel as to encourage belief. The belief may not
refer, as has often been assumed, to initial belief so much as to continuing belief – the tense of
the verb, although disputed, indicating this. With the passing of the original eyewitnesses to
Jesus Christ, hostility shown to the early Christians by those in the synagogues, and differences
emerging over the nature of Jesus Christ, this Gospel speaks to those pastoral situations by deep
reflection on the life of Jesus Christ by one who claims to have been an eyewitness.

The letters are more explicitly pastoral documents, usually addressed to destinations and
situations which
are apparent. Thus, for example, 1 Thessalonians is addressed to a young congregation facing
bewilderment
in its early days because the apostle had been torn away from them (1 Thes. 2:17). Galatians is
written to those
whose freedom in Christ is under threat by those who would impose the cultural and legal
requirements of
the Jewish law on them (Gal. 5:1-6). Most of them contain instruction as to how to live in
situations where
they are surrounded by unbelievers.

Paul’s pastoral approach is a didactic one which always relates the experience of his readers to
the doctrines of the faith. So, to take but one issue, seeking to address the question of division in
the otherwise happy fellowship of Philippi (Phil. 2:2-4; 4:2-3), Paul relates their behavior to the
incarnation of Christ (2:5-11). In
Ephesians the same issue is dealt with in relation to the unity of the Godhead (Eph. 4:1-6).
Wherever possible Paul’s teaching is set in the context of warm encouragement (e.g. Col. 1:3-
14; 1 Thes. 1:2-10). But he is equally capable of open rebuke when the occasion demands (e.g.
1 Cor. 11:17; Gal. 1:6).

R. VAN LEEUWEN, «Books of Proverbs», en K. VANHOOZER (ed.), Dictionary of Theological

Interpretation of the Bible, Grand Rapids 2005, pp. 1113-1120.

NEW DICTIONARY of CHRISTIANETHICS & PASTORAL THEOLOGY