Pastoral Identity: True Shepherds in the Household of Faith. By Douglas D. Webster. Grand Rapids, MI: Kregel Ministry, 2023. 186 pp. Paper, $19.99.
Douglas Webster maintains that when it comes to the pastor, the model seen in most churches is based upon medieval Christendom. The pastor is expected to be in charge of all the ministries in the church (p. 9), and many pastors gladly take on that role. This model causes the pastor to be seen as being separate from church members. These members come to church as passive listeners. Webster suggests that a better model would be one in which the pastor is seen as part of the church and in which all members exercise their gifts by being involved in the church’s various ministries.
To better illustrate these two models, Webster provides a chart that summarizes the differences. He calls his proposed model the “Household of Faith” (pp. 44-48).
Under the Household of Faith model, devoted lay leaders are essential, and Webster gives an example from his own history in which that proved successful (pp. 19-20). The usual way of doing things renders the lay person only a recipient of pastoral care, rather than a partner in ministry. The pastor becomes like a “business-savvy CEO” who runs a religious organization (p. 33). This causes the pastor to think that all the work of the church depends upon him and his abilities. This pressure can often lead to burnout.
In most cases, the members of the congregation simply drive to church and leave after the service. There is no sense of community (p. 50). Pastors do not teach the Word and do not disciple. They tell the people what they want to hear (p. 142). Webster quotes from J. I. Packer, who complains that much of American preaching is “man-centered, manipulative, success-oriented, self-indulgent and sentimental…it is 3000 miles wide and half an inch deep” (p. 161).
Most readers of JOTGES will agree with Webster that a pastor should focus on the Scriptures. Those who attend church should seek closer relationships with other believers. The church is not to be a place where the non-believer is evangelized, but where believers are taught (p. 65). Webster, however, does not describe what that means. His liturgical background might conclude that this teaching would include the Apostles’ Creed and denominational distinctives.
Instead of an all-authoritative leader, the pastor should be a shepherd of the flock. This involves being an example for others to emulate (p. 117).
Webster does a good job when he asks a basic question: What is the goal of the church? The two options he offers are that it can be an organization that seeks numerical growth, or a place that seeks the development of spiritual character among those who attend. Under the first option, sermons are directed towards the individual and focus on him. The second option is one in which there is teaching about the importance of corporate realities and a focus on the church as a community (pp. 164-65).
Those from non-liturgical church backgrounds, such as Baptists and those who attend independent Bible churches, will find much in this book to which they can’t relate. Webster speaks of liturgical lay leaders and women pastors. He also sees the office of pastor as a vocation, even though he wants the pastor to be, to a large degree, seen as just another member of the congregation. When Webster talks about the need for racial justice, social righteousness, and the need for the church to be pro-immigrant, it is difficult to determine what he has in mind (p. 167). When he speaks of members of the church having gifts, it appears that he is talking about certain talents, such as music. He does not discuss 1 Corinthians 12–14.
Webster does not exegete Biblical passages. He does not really give a scriptural basis for the way a church should function. Even though he points out many problems with churches today, he does believe the pastor is to be the leader of the church. He does not see leadership as being a plurality of elders.
When he gives twenty practical suggestions about how the Household of Faith model should look, many who do not share Webster’s liturgical background will feel that at least some of these suggestions do not apply to their situations (pp. 64-69). Even with these shortcomings, this book has value. It causes any reader to think about ecclesiology. In many non-liturgical churches, we find pastors who are looked upon as “the big star.” Such churches can also fall into the trap of satisfying “religious consumers” (p. 39). Webster calls us to think about how we conduct church. This should cause us to more carefully consider what the NT says about such matters. Perhaps we are doing some things in an unscriptural manner. For these reasons, I recommend the book.
Kathryn Wright
GES Missions Coordinator
Columbia, SC
