Pastoral Reflections II ~ The Pastoral Relationship: 2 Corinthians 2:14-3:3, especially vss. 3:1, 2: "...Or do we need...epistles of commendation to you or letters of commendation from you? You are our epistle written in our hearts, and known and read by all men."
Anyone who has participated very long in the Church knows that there can be great variety in the character and quality of the relationships between pastors and congregations. In today's reading, as the Apostle Paul reflects on his own pastoral relationship with the church in Corinth, he provides us rich teaching concerning the basis for a pastoral relationship, different ways that the relationships of pastors and congregations are experienced, and what lends true authority to a pastor.
First, St. Paul gives thanks "to God Who always leads us in triumph in Christ" (vs. 14). The leadership role of a Pastor in a congregation has its source in the authority of the triumphant Christ. The Apostle Peter indicates this when he wrote to a regional scattering of congregations: "ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls" (1 Pet. 2:25). Our Bishops, in appointing Pastors in all local congregations, do so in order to promote the advancement of Christ's victory among His people. At any given time, for a specific congregation, the Bishop will appoint a man he believes capable of leading that particular congregation to share in the triumph of Christ. Many factors may influence the Bishop's choice, but, in the final analysis, his desire is to see Pastors and congregations experience the Lord's victory in their life together as the People of God in a specific place.
Of course when a pastor comes to a parish, there will be those who experience his ministry as a blessing and those who may not. St. Paul alludes to these varied reactions by using the image of fragrance from incense. Some members may find a pastor's ministry to have an enhancing "aroma," while others may find the same pastoral relationship something of a "stench" (vss. 15,16). The Apostle, however, views such reactions as going beyond mere like and dislike. As he points out, for some a pastor's presence and work gives off the aroma of death, while for others the same ministry works as an aroma that leads them deeper into true life in Christ (vs. 16).
One might think that this difference of reactions would follow the line between those in the Church and those still outside in the world, but it does not seem always to divide neatly along those lines. We know that there are Pastors who fail, abuse, or even betray their people, and we know of congregations who have failed, abused, and betrayed their Priests. All of this is a sad commentary on the reality of sin, and as the Apostle says earlier in Second Corinthians, Satan has "his devices" (2 Cor. 2:11). Many of those who oppose a Pastor inside the Church disclose their own captivity to death. Let those who find themselves in opposition to their pastor be especially cautious! On the other hand, opposition or attraction to a Pastor by those outside the Church can have many reasons, some of which can lead them to life and to discovering true Orthodox Faith.
Where does a Pastor's true authority lie? In the Orthodox Church, of course, a Priest does not serve without appointment of the Bishop and chief Pastor, who is the pastor of every local community in his diocese. But the Apostle directs us to another reality alongside ecclesiastical order: the power and authority that flows in a pastoral relationship is from the Holy Spirit. The movement of the Spirit in the heart of an assigning Bishop and in a Priest constitutes a spiritual letter to a parish (vs. 3:3). When both "letters" are accepted by the parties to a pastoral relationship, the combination can be "read by all men" (vs. 2).
O Lord, fill all Thy pastors with the gift of the Holy Spirit that they may worthily stand in innocency before Thine Altar to proclaim the Gospel of Thy kingdom and the word of true Life.