I got the call again a few nights ago. It’s the same call I get quite often, often by anxious pastoral colleagues or overwhelmed elders or frazzled denominational executives. It’s a call I get amidst a pastoral crisis, and it arrives with a familiar cadence and pattern which goes something like this:

“Hey Chuck, I have a tough situation with Pastor so-and-so…we’ve recently discovered a pattern of so-and-so…we’ve only had an initial conversation but need help determining so-and so….and we need your help exploring our next steps.” 

Pastor so-and-so passed his ordination exams with flying colors. He can quote Barth and Bavinck. He’s got a “hot take” on cultural issues on social media. He’s a conversationalist who is the last to leave church on Sunday morning. By most measures, he’s a “success.” But (in truth) he’s a burning cauldron of neglected needs that manifest in sneaky and secretive behaviors which will likely cost him his pastoral ministry and maybe his family.

He’s the lost pastor. He’s lost in this sense – he’s lonely and busy and empty and radically disconnected from any kind of inner conversation with himself, with his heart, with the God who is more near to him than his very breath. As the 17th c. Presbyterian clergyman John Flavel wrote in Keeping the Heart, “There are some men and women who have lived forty or fifty years in the world and have had scarcely one hour’s discourse with their hearts all the while.”

Something akin to what I’m speaking of is narrated wonderfully in Susan Howatch’s great novel, Glittering Images. In the novel, Charles Ashworth is a conflicted Anglican priest and canon who meets with Jon Darrow, a spiritual director who confronts his false self, what he calls his “glittering image,” that public persona who plays the part all-the-while neglecting a deeper, inner conversation.

As his spiritual director, Darrow does something remarkable. He speaks directly to the “glittering” part of Ashworth, saying, “He must be exhausted. Has he never been tempted to set down the burden by telling someone about it?”

“I can’t,” Ashworth replies.

“Who’s ‘I’?” Darrow responds.

“The glittering image.”

“Ah yes,” says Darrow,” and of course that’s the only Charles Ashworth that the world’s allowed to see, but you’re out of the world now, aren’t you, and I’m different from everyone else because I know there are two of you. I’m becoming interested in this other self of yours, the self nobody meets. I’d like to help him come out from behind that glittering image and set down this appalling burden which has been tormenting him for so long.”

“He can’t come out,” Ashworth responds.

Darrow asks, “Why not?”

In a moment of stunning self-clarity, Ashworth says, “You wouldn’t like or approve of him.”

With gentleness and honesty, Darrow responds, “Charles, when a traveler’s staggering along with a back-breaking amount of luggage he doesn’t need someone to pat him on the head and tell him how wonderful he is. He needs someone who’ll offer to share the load.”[i]

The back-and-forth between Darrow and Ashworth is quite remarkable. The lost pastor can make it a long way on the fuel of the false self. He may be successful, influential, endearing, charming, smart. But beneath the veneer is a man (or a woman) deeply afraid, lost and lonely, a cauldron of unmet and neglected needs. There is a story that has never been explored, pain never acknowledged, violations of others unconfessed.

Take Jim. He was a top seminary student and a star church planter who had just published his second book when his ‘sexts’ were discovered by his wife. He chalked it up to a foolish one-time mistake before years of porn were discovered on his laptop, and before several women came forward to describe their encounters with him. Jim thought getting counseling was silly. He reported a healthy family-of-origin, loving parents, a loving spouse. His sexual exploits were characterized as an “attack by the evil one,” which elicited empathy from his spouse and elder board, convinced that he was a special target of Satan because of his fruitfulness as a pastor.

But soon enough, we discovered little Jim, the eight year old version of himself, constant caretaker of his mother’s emotional needs and perpetually anxious about his father’s long business trips and secrecy about his work life. In the vacuum of truth, little Jim languished in loneliness and confusion until the age of 13 when, on a rainy April day, his father called to say he’d be staying in Brazil with his lover. Jim quickly became the surrogate father to his siblings and surrogate spouse to his mother. But a budding rage and resentment grew in him toward her. He felt simultaneously responsible for her and controlled by her. In the meantime, he fantasized about his father’s exploits around the world. While he chose the path of the responsible good boy, he hid a shadow self burdened by shame, rage, and loneliness.

Fast-forward to Jim’s mid-30’s, where his wife is mothering two children under 3, where their emotional disconnection is unaddressed, where Jim holds within storehouses of unmet emotional needs. The unaddressed resentment toward his mother transforms into fantasies of submission among the women he ‘sexts’ and the scenes he views online, many of which portray women meeting the sexual needs of men at their own expense. In his fantasy world, he is as free as his father while remaining the dutiful church planter and husband in real-time. Unwittingly, Jim plays out his unaddressed story of trauma in a way that gives him some sense of control over his chaotic interior life, but in a way that abuses and harms women, sabotages his own marriage and ministry, and violates the sacred trust of his ministerial office.

There are many lost pastors today, some of whom lead large churches or ministries, exert influence, have platforms, write books, and use their privileged role to gain intimacy and trust. Indeed, I now assume most pastors I meet are more lost than they realize. This has been confirmed in twenty years of pastoring, counseling, consulting and training pastors in different denominations. We know that pastors have stunning rates of narcissism and porn usage. We know that many fear that their shadow side will destroy their ministry, so they become adept at hiding.

I’d prefer to not cast a wide umbrella of suspicion on all pastors, but there are realities we cannot avoid anymore. So, we need to talk. Sin-and-lust management strategies don’t work. Self-help strategies are bandaids on soul wounds. Until we risk telling our stories, moving from the shadows to the light, the unaddressed dramas within will continue to wield unconscious control over us. I recommend 3 pathways:

Develop Transparent Relationships – Pastors need safe relationships where they can open up, specifically and transparently, to another. This is something more than an “accountability partner.” It’s not about reporting in, but about being known. One pastor I know gathers with two other men weekly for an hour-and-a-half in the home of one of the pastors, and they take time to disclose struggles from the week. But even more, they try to dig down on these struggles – what patterns do they reveal or what needs are illuminated or what sadness opened up? This can be terribly frightening for pastors who’ve lived with strategies of secrecy and hiding for some time. To be seen and known is to risk feeling shame, as exposing the shadow-side of ourselves can be excruciating. Safe relationships can be found in honest friendships, but I encourage pastors to find a wise therapist, one who is curious about the part of you no one else sees.

Increase Your Self-Awareness – Addictions plague us when we’re not present to ourselves, to God, and to others. We must engage in practices which wake us up to the present moment, to God, to our breath, to our bodies, to creation, to those around us. Many pastors are too busy. Life feels like a hamster wheel they cannot get off. Awareness – real presence to self, to God, to others – feels like a luxury they cannot afford. And yet, these same pastors will confess experiencing anxiety, panic, dread, and health-related problems which are the by-products of unaware, inattentive lives. Like a church planter who came to me with symptoms of panic attacks experienced during the preview services for the new plant. He wanted a quick fix, of course. But we discovered that he was a stranger to his own body, unaware of the anxiety, the pent up anger within, the trauma of an early failure in ministry. I recommended Contemplative and meditative practices, which are essential for spiritual wholeness, but are also remarkably helpful for physical and psychological health, too. He began exercising and doing yoga. He was amazed by how quickly his anxiety dissipated and how deeply interconnected his body and emotions are.

Tell Your Story – We must recognize that we are unconsciously replaying our unprocessed dramas in the present in ways that harm us and others. We need to explore our stories. As we connect the dots of our story, we recognize that in replaying our old dramas, we sabotage ourselves, our relationships, and our work. When I work with pastors who begin to connect these dots, they often discover that they’ve been enslaved to old relational patterns and childhood wounds. One pastor discovered that she felt 12 years old when she showed up to meetings with her leadership team. The feeling of being small and ashamed emerged years before when her Dad would have executives over to their home for “Scotch-and-Poker” nights. This pastor recalled how the men treated her – a traumatic combination of sexualization, demands for her to fill drinks, humiliation, dismissiveness, and crude humor at her expense. She realized that sitting around a leadership table with elders from various backgrounds, including executives and business people, was a major trigger for her. While the prospect of engaging these things can be daunting, many who do the work realize a freedom internally and in their relationships that brings new hope and joy to life.

Developing transparent relationships, increasing our self-awareness, and telling our stories are three initial ways we can experience healing and hope.

Like the prodigal son and the elder brother lost in their own strategies of enslavement, there is the promise of homecoming for the lost pastor, the promise of being known. God who is both father and mother longs to embrace us, longs for us to flourish. We need not live under the burden any longer.

In fact, as a former pastor myself and as one who has been lost time and again, I long to say to every pastor what Darrow says to Ashworth, “I know there are two of you. I’m becoming interested in this other self of yours, the self nobody meets. I’d like to help him come out from behind that glittering image and set down this appalling burden which has been tormenting him for so long.”

There is life beyond the burden. It may require some intentional steps for us to engage in a process of opening ourselves to God and others, but on the other side is a life and freedom each of us longs for.

___________

[i] Susan Howatch, Glittering Images (New York: Ballantine, 1987), 224.