Resilient Praxis: Chasing Rainbows – Pastoral Ministry in a time of Covid

Resilient Praxis is a new series of blog posts here on Out of the Chancel, exploring “Pastoral Theology in the wake of a pandemic”.

In the middle of a crisis it is difficult to reflect effectively. We are learning and adapting in ‘real time’. There will be time, in the months and years ahead, to tidy up this work of reflecting and learning. To trim the edges and plump up the middles.

But for now, pastoral care is still happening. Ministry is still happening. In fact we never stopped. And so these posts will give some space for reflection on what has been, what is, and what is to come. Not tidy, packaged praxis. But praxis that is rough around the edges. Praxis that hasn’t stopped. Praxis that will get us through. Resilient praxis.

---

Rainbows have sprung up everywhere. Some scribbled in crayon, others splatted in paint, and still more printed carefully and geometrically on an inkjet. Signs of defiant hope and deep courage in the face of immense change and loss.

And how quickly we were swept along by change. Watching the evening news bulletins felt enough to induce dizziness and disorientation. “The world’s gone mad” seemed to be a common sentiment, as new phrases and words tumbled into our everyday use: social distancing, self-isolation.

And as we, the Church, leaned into the storm, again and again I could hear the call in my mind, and in my prayers: “the Church is resilient”. Pastoral ministry has had to change more quickly and more substantially than (arguably) at any point in the history of the Church. Overnight, our tools were taken, but by day we crafted new ones. We are bent out of shape, but we are not broken. Incredible feats of community have emerged within hours. Entire communities of hundreds of people have moved their collective life online, or onto phone wires. As far as possible, we have endeavoured to leave no one behind.

And all done with a backdrop of rainbows, thanks in great part to the efforts of the nation’s children. Many have been, at times, anxious, confused and scared – and yet they, too, have shown deep resilience. And through their fear and anxiety has come hope, and kindness, and generosity. And one sign of this is the rainbows they have placed in their windows.

Together-apart

I spent some time reflecting with lay ministry trainees in Chester Diocese last week, on how their pastoral and listening ministries were being enacted within the present circumstances. We batted around words and concepts like “contact”, “reassure”, “afraid”, “worried”, “anxious”, “frustrated”. What was clear is that all of these men and women were still deeply engaged in pastoral ministry, as were their wider church communities. “The Church has not closed; the Church has been deployed” say various snappy Facebook memes.

Who would have thought that we could take away a capacity to meet face to face, to share physical contact, and food and drink, and sacred space – and that our pastoral ministry would actually be strengthened in a time of such denial?

Yet all around, I see strengthening pastoral ministry. I see connections being made, and company being sought out, and prayer being offered wholeheartedly, and love and encouragement shared: and all together-apart, or apart-together.

A people in exile

On being shut out of our buildings, the Archdeacon of Hastings, Edward Dowler, wrote a splendid article in the Church Times this week, (with which I disagreed almost entirely) arguing for clergy to be allowed access to their churches for prayer:

Similarly, what the clergy and other “worship leaders” (as the Government terms them) may be able to do in the current situation is to maintain the prayer life of their churches on behalf of the people of the parish as an act of service in the present, and in preparation for the day when, God willing, everyone can return.

There were holes in Dowler’s argument. The implication that prayer is more effective in certain places, done by certain people, is not problem-free. His assumption that empty churches might come to be seen as “spooky castles” by the neighbours denies the “thin place” atmosphere of these spaces. And his assumption that:

More prosaically, the presence of young children, the constantly ringing phone, and the internet mean that vicarages are not always havens of peace, conducive to prayer.

Raises its own questions about the nature of peace, and of prayer, and how those of us in pastoral ministry with young children might ever find it possible to pray in a sustainable way.

But more than anything, there is profound meaning in clergy joining laity in exile from sacred places. Together-apart. Apart-together. Together we have been sent, deployed, ensconced or shut out – depending on how one sees it.

And this is ever more profound because our buildings are so important, not because they are not. Sam Wells talks about the local church as being the place that holds collective memory for a community:

Often at the axis of the meeting of roads, the church building is also at the crossroads – whether consciously or unconsciously to the local inhabitants – of many singular moments of decision, change or transition… buildings in which ‘prayer has been valid’ are more like people than stone or brick, because of their vibrant association with the folk we and others have loved.

Wells (2008) Praying for England, 10, 12.

Our buildings are not empty. They are filled with memories both personal and collective, with prayers, with the still air that still holds the snuff of the candles and the damp of prayer books. They are filled, as Gilo has written so beautifully, with silence:

Silence is there. Praying in her many houses.
Clergy nor creed nor any religion own Her.

Walking the edges

I have found relief from the frustration of being unable to access our churches by walking the boundaries of the parish. A tradition that stretches back centuries, ‘beating the bounds’ is an ancient way to pray with movement and exercise for the wellbeing of the whole parish. We might be in exile, but still I can walk the paths of saints who went ahead, encircling, protecting, and committing to God. Prayer for my community has moved from the middle to the margins as, quite literally, I walk the margins and come to know my place of ministry from its edges.

This crisis will challenge our entitled clericalism and will hone our collaborative skills. Together, as clergy and lay, we pray, we minister, we rest – from a place of exile. As the priest of this place I have given a lead on some of this togetherness. But other leaders have emerged too. Those who quietly phone one another to offer friendship. Those who have led the way in establishing a daily collective prayer time in the parish. Those who have shared photos on social media to encourage and cheer each other up. All have been led, and all have led. None of it from our buildings. Together apart. More signs of an emerging, growing, strengthening pastoral ministry.

The eerie lull of liminal space

As a church (and a Church) we are now in the eerie quiet of liminal space. The initial shock of this crisis has worn off. We have mobilised and established new ways to be. We seem to be operating efficiently: resources are being developed; structures put in place. I am wary about too much structure; too much organising.

An eerie quiet has descended after the frantic chaos of the change we faced a fortnight ago.

What comes next? We don’t really know.

Perhaps more shock, more loss. Maybe we will have to dig even deeper, to find innovative ways to process our grief and live in this strange new world. Maybe there will be a new normal, or a return to the old and familiar.

We are becoming adept at living with the uncertainty.

And this is why pastoral ministry is a little like chasing rainbows, at present. We probably thought it couldn’t be done, without buildings, without food, without physical togetherness.

But here we are, doing it.

We chased the rainbow and we found we could go on.

In Christian tradition, the rainbow comes after the disaster. A promise that something new will come after something awful has happened. God’s sign that God will not let us go.

It is too early to tell sense-making stories and to find reason in the uncertainty.

But we can go on chasing rainbows, a day at a time, as our pastoral ministry thrives and evolves and something even more meaningful and profound emerges from the unknown, even from this place of exile.

“I think we’re nearly there” – Leading through brokenness

The story of The Exodus – the escape over three millennia ago of the Israelite people from slavery in Egypt and their subsequent journey homeward bound – is one of the greatest stories ever told. And it begins with a broken man being called to rescue this broken people from a broken tyrant overseeing a broken economy within a broken culture.

I was reflecting with Jim today on the brokenness I have seen lately in people around me, and in myself. This brokenness is not a bad thing: the opposite, in fact. Some of the people I most admire and look up to; those who have taught me how to live well; are broken.

Actually, on some level, we are all broken.

And the more I become aware of the brokenness around me, the more I realise that my leadership – in all areas of my life – must begin in the brokenness.

Moses told this to the Israelites; but they would not listen to Moses, because of their broken spirit and their cruel slavery.
Exodus 6:9

The people of Israel were so broken; their inward (and probably outward) cries of pain were so overwhelming, so unbearable, that they could hear and see and feel nothing that didn’t hurt.

We may not be slaves, we may not have experienced oppression to the same degree as the Israelite people under Pharaoh, but life hurts, doesn’t it?

Sometimes, life hurts so much that we can hear nothing but our pain.

Disillusionment, disappointment, anger, frustration, sadness, hurt: these things begin to shape our narratives: they become the dominant stories that we tell. We lose sight of the future we were promised. We forget that there might be promise beyond the pain. We become hope-less.

A few weeks ago, I had a particular day where a number of people asked me to listen to their pain, and to pray with them. Thankfully, I had my anointing oil on hand! Following that day, I made a decision to always carry the oil – at least, as much as I would remember to. I think this decision arose from a realisation that I am ministering to a broken people. Not that the people I minister to are an anomaly; rather, I see in them the brokenness that many of us wear as casually and normally as our clothes. With the oil, I am ready to hear their brokenness, to embrace and anoint the darkest of their fears, and to speak words of comfort and hope and freedom.

But…
Broken people don’t listen.

Why should they?

And yet, the story we have to tell – of resurrection and life and love and hope – needs to be heard.

So how do we tell it?

Anyone called to or engaged in Christian leadership needs to be ready to minister to the brokenness. Sometimes, the pain of our people is so profound – and shapes their story so crushingly – that before we can begin any meaningful work of discipleship or teaching or building up we need to address the pain.

Effective leaders must be pastors, listeners, healers, and encouragers.

If our people are broken in spirit, then the first – perhaps the only – tasks of leadership are:

To understand the brokenness
To listen, painstakingly, patiently, undefensively.
To hear the story behind the story; the meaning behind the words; the pain behind the aggression.
To be able to retell the story back to the storyteller in their words.
To empathise, and not sympathise.
To be there, with no agenda.

To bind up the wounds
To speak little, but incisively.
To offer words of healing balm, rather than explanation, defence, challenge, or frustration.
To embrace, without turning away.

To earn back trust
To recognise this is slow work.
To teach by listening rather than talking.
To offer freedom, autonomy, and space to make mistakes.
To be ready to go back to the work of listening, hearing, understanding, when the pain crowds in and this inner work is too much.

As a church, we are broken, and we have a difficult time ahead. Trust in us as an institution – as with many institutions – is at an all-time low. The narratives all too often turn to desperation, failure, regret. We must learn to lead our people through despondency, through disappointment, through brokenness.

But these things must never come to define our story.

We are broken, but our brokenness is not the end of our story. The great story of the Exodus probably never felt like an epic tale of adventure to the broken Israelite slaves. At what point did they, as a generation, realise the extent to which their story would be told, retold and learned by heart?

Probably never.

My greatest heroes, my cherished role models, are all broken people. But it is their brokenness, and their embrace of that brokenness, that makes them heroic.

We are all on a path through brokenness to wholeness. And increasingly, we need leaders who have walked that path, and who are willing to walk it again with their people; as slowly and as painstakingly as it takes. The best leaders never sprint off ahead. The best leaders stay with – and unite – the group. The best leaders tie up shoe laces and wipe snotty noses and sit with those who have given up and hand out snacks and plasters and jokes and say,

“Look ahead – I think we’re nearly there“.

And there is the wholeness we glimpse in brokenness. It is in the people among us to are ready
to listen,
to hear,
to heal,
to hope.

“I will weep”: Leaders as pain-bearers

Apparently babies cry a lot. You’d think I would know this by now, having had three. But there is a biological switch that flicks off between one baby and the next: the same switch that helps women forget the pain of labour. You forget just how much a newborn baby cries. Babies cry for all sorts of reasons.

But mostly, they cry for no reason at all.

This is the toughest crying to deal with. Nothing can make it better. And in these moments the reality of parenting a newborn; the exhaustion and the pain and the frustration; seem so far removed from the fantasy world of happy families. Every scream says to new parents “You can’t help me! You’re not good enough!” Every intake of infant breath brings new hope that the sobbing might subside, and then a fresh bawl that splits the ears and crushes the spirit just a little more.

Emily is 10 weeks old. She’s a crier. She starts at about 6pm, and will keep it up all evening. She cries so hard that she won’t take her bottle. The only thing that soothes her is movement. And so we switch from bouncy chair, to swaying, to walking around, and then back to bouncy chair. Each transition triggered after a few moments of calm, as her face crumples again and her little body becomes racked once more with sobs.

And we ride the storm.

The other night it got a bit much. Nothing I could do for her was right. Everything I tried brought a fresh round of tears. Holding her hot, sobbing body – staying on the move to try and calm her – was just exhausting. I had to put her down and walk away. Gut wrenching.

A little later, as I held her again, I came across this article. It says:

However, there’s another major purpose crying serves. Babies also cry to heal and recover from stressful experiences. When babies come into the world they have often had a difficult journey. Even the gentlest of births leaves a baby with feelings to process as they get used to being in a new and stimulating world.

Crying, often every evening (for what appears to be no reason), is natural for babies, and providing we have triple-checked that all their needs are met, we don’t need to do anything to stop them. We can simply listen, pay warm attention, and allow them to release their feelings.

When a baby is supported to cry in a parent’s loving arms, they will release feelings of stress, then naturally sleep well.

And it got me thinking:

When babies are at their hardest to love – that’s when they need love most of all.
When babies seem to struggle and resist any form of affection – that’s when they need the security of being held.
When babies are inconsolable – that’s when they need the consolation they refuse so determinedly.

Are any of us any different?

We might learn to express some of our basic needs – hunger, or clothing, or security. But do we really? Which of our unreasonable or irrational behaviours are actually a cry for help? What do we still have to learn about expressing our need for affection, or security, or love, or healing? What trauma have we experienced, that we are yet to process?

These seem like really important questions for those of us who are in leadership and ministry roles. A few weeks ago I facilitated a session for colleagues in Chester Diocese on Resilience. As part of that morning, I said this:

A focus on our self is about developing a healthy foundation from which to listen and respond to others. If we can deal with and transform our own pain, we are better able to meet others in theirs, even when their expression of that pain is a threat to us, or is hurtful.

Managing ourselves gives us a better perspective when it comes to dealing with others. It allows us to stand back from the hurtful comment, the unfair criticism, the attempt at conflict, and to ask “What is behind these words? What is going on for this person, at this time, that is causing them to lash out in such a way?”

And I quoted Richard Rohr:

If we do not transform our pain, we will most assuredly transmit it. If we cannot find a way to make our wounds into sacred wounds, we invariably give up on life and humanity.

And Notker Wolf:

We must be aware that we are never dealing with angels of light. People are more or less strong or weak, and we are all subject to envy, dislike, wilfulness and even deceit. This awareness preserves us from disappointment. It makes us compassionate and also alert to the uniqueness of people and situations. We must meet the challenge of taking human shortcomings into account without also passing judgement on them.

I wonder whether an effective model for leadership might be that of the pain-bearer?

The pain-bearer is the one who hears the cries of the world around them.
The one who holds those cries, as a parent holds their sobbing newborn, until they subside.
The one who is simply present: calm, reassuring and comforting.
The one who doesn’t turn their back and walk away from the pain, but who sits through it and suffers alongside.
The one who knows that they themselves are hard to love.
The one who listens, who pays warm attention, who is unafraid of feelings.

Pain-bearers are self-aware, secure, and committed to confronting and working through their own pain. They recognise their own inability to express their basic needs, and are ready to work through that inability. Pain-bearers are able to face the pain of another – their anger, frustration and fears – and sit with that pain. They hear past the cries of “You can’t help me!”, “You’re not good enough!” and they stay anyway.

I am lucky to know one or two pain-bearers. They are shy people, but they are leaders nevertheless. Theirs is a leadership that is wholly and completely for the other, so that those whose pain they bear may flourish and shine.

There’s a lot of pain around at the moment. Perhaps we need just a few more pain-bearers to help us navigate these times?

Contemplative Leadership

Along with several colleagues, I have recently discovered Keith Lamdin’s Finding Your Leadership Style. Keith’s work is full of common sense, optimism, realism and encouragement. He examines different paradigms of leader: the monarch, the warrior, the servant, the elder, the contemplative and the prophet. Each of us, he argues, will have a dominant paradigm in our leadership (and, he says, if leadership is “influencing others”, then anyone can do it and most do). David Herbert has written a helpful overview of Keith’s book in his blog post Leadership Styles and a Political Divide.

If there was a part of the book that was disappointing, it was the chapter on contemplative leadership, which seemed to lack detail and depth. Keith recognises a growing desire in church ministers to connect more fully with this paradigm and to claim something absolutely distinctive for Christian leadership. He acknowledges the core value of contemplative living as holding God in your heart and knowing that you are precious… and loved for who you are, and yet by the end of the chapter I was left wondering what he felt contemplative leadership might look like, or why it is needed.

Well-rested leaders

In my own ministry, I often return to Wayne Muller’s quote on Sabbath: The world longs for the generosity of a well-rested people. Here, I interpret “rest” not necessarily as sleep or holiday, but as the radical, life-giving, world-changing rest that we find at the heart of life with God. Rest that relieves us from the burdens of isolation, overwork, and self-interest, and places us in a secure centre from which we interact with and relate to the world around us. It’s the rest that Jesus spoke of in Matthew 11:28: Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.

Rest (in this sense) is at the heart of the contemplative life. It is the rest that the world craves for its people. Rest enables us to be outward looking, non-anxious, compassionate, unhurried, positive, unruled by our ego, and champions of the other. These are values I see rarely in leaders. They are generosity in action.

The contemplative life

In Streams of Living Water, Richard Foster identifies seven “characteristics and movements” of the contemplative life (words in italics are his):

Love: A deepening love for God. A love that is sometimes intense, and sometimes cold, but deepens and strengthens over time.
Peace: A firmness of life orientation that grounds us. This is not a feeling of freedom from anxiety and pressure, but rather a feeling of security and centredness within it.
Delight: A sense of friendship and fun in our relationship with God: God laughs into our soul and our soul laughs back into God.
Emptiness: A dissatisfied satisfaction. A sense of frustration within the intense highs of contemplative living. This might be a yearning, an emptiness, a dryness or a darkness.
Fire: A growing, painful knowledge of everything within us that doesn’t please God, and an awareness of his purifying work within us.
Wisdom: A deepening knowledge of God: not intellectualism, but a knowing and inflowing of God himself.
Transformation: The gradual changes within as God captures our heart, will, mind, imagination and passions.

Contemplative leadership

Mary is often cited as an example of a contemplative leader: known as the God bearer, she bore Christ not only in her womb, but in all the sufferings and heartache that came with nurturing a beloved child who also happened to be God incarnate. Her life and ministry were rooted in inner contemplation. Amidst the activity that surrounded her new born baby, there was a simplicity in her own response: But Mary treasured all these words and pondered them in her heart (Luke 2:19).

As Keith Lamdin notes in passing, the metaphor of God-bearer is a good one for contemplative leadership. If, as Richard Foster argues, a potential peril of the contemplative tradition is a separation from the real world, and a lack of engagement with real life issues, perhaps contemplative leaders are those who manage to do both: to gently nurture and fiercely protect their inner life, while allowing God to flow out from that life and into the world. Contemplative leaders become the God bearers within our communities. Another way of phrasing this might be (as many contemplative traditions do) active contemplation.

So what might contemplative leadership look like in the present-day? I wonder if these characteristics are a good place to start, although there will be more:

Awareness. Contemplative leaders are growing in their awareness of God, self and other. They manage their own inner life effectively, and deal with their own negative emotions and reactions (or seek help in doing so). They are expert listeners and observers, and are able to identify where God might be at work in any number of situations. And they often help those they lead to identify and work on spiritual, emotional and material blind spots, bringing God into the ordinary, the painful and the hopeless.

Prayer. Contemplative leaders have a prayer life rooted not in cerebral knowledge, but in hard-won experience. Their prayers will often go beyond words (indeed, words may be a barrier to prayer) but this enables them to pray in any number of ways and moments. Just as contemplative leaders are God bearers, so they become people bearers, holding in prayer the lost, the lonely, the suffering. The practice they devote to prayer in private enables their whole living to become prayer.

Creativity. Contemplative leaders usually have active imaginations and lively dreams! They give time and attention to thinking creatively about problems and situations, and the space they allow themselves enables a better response than ‘we’ve always done it this way’. Fresh expressions of faith and worship are rooted in this time alone for the contemplative leader to reflect and create. The active imagination of the contemplative allows for possibilities for God to minister in ways not otherwise enabled. (Keith Lamdin discusses dreams and visions as an expression of the prophetic paradigm, but I wonder if they are perhaps more an expression of the contemplative?)

Depth. Contemplative leaders do not offer quick, superficial fixes. Their response – to God and to others – is measured and thoughtful. This can be frustrating for those being led in the age of the instantaneous. Often problems arise, and are addressed and dealt with more quickly than the contemplative can sit down to consider them. Their own response to a problem will be to step back, to reflect, to consult and to wait. If they are allowed time to do this, they will often find solutions that are more deeply effective and longer lasting than the quick fix. The challenge for the contemplative leader is to make themselves heard, and persuade others to slow down and allow time for a deeper solution to emerge.

Security. Contemplative leaders are rooted in God, and devoted to nurturing attention to God above all else. This growing awareness of God and their own place within his love enables them to be centred and secure. Because of this groundedness, contemplative leaders are perhaps more able than other paradigms to lead in ways that are differentiated and non-anxious. This, in turn, enables the community as a whole to flourish free of anxiety. A secure leaders forms a secure people. For more on this see Edwin Friedman’s Theory of Differentiated Leadership. Because of their centredness, contemplative leaders are strong leaders, but not in the ways we would expect: their strength manifests inwardly as much as outwardly.

Leading by example

Every person is called to contemplation. Every person deserves to give time to nurturing the inner life. As we become more attentive to God within us, so we notice him more around us and beyond us. Contemplative leaders help us, by their example, to pay attention: to God, to ourselves, and to others. Attention, depth of character, and love are increasingly absent from modern life, and so who better than the contemplative leaders among us to draw us back to our still centre? In the coming years, contemplative leadership could be a prophetic task for the whole church, if we were equipped and ready to offer this to the world.

I have not only repeated the affirmation that contemplation is real, but I have insisted on its simplicity, sobriety, humility, and its integration in normal Christian life.
Thomas Merton.

Five things that parenting is teaching me about leadership

Five unformed thoughts on being a parent, being a leader, and how the one informs the other…

1. It’s going to get messy!
My kids are messy: it’s how they learn.

They are most engaged with pretend play when I let them empty 8 boxes of toys all over the lounge, sit in the midst of it all, and act like I’m grateful for the plate of squashed plastic food I’m offered. But it teaches them social skills.

They are most likely to eat dinner when I turn a blind eye as they tip their food off their plates, rub their hands through it, and wave it around in the air. But it teaches them to be at ease with food.

They often need my best efforts at comfort when they’re at their dirtiest: blood and tears staining my clothes as I sit in the mud that they slipped on while I hold them and soothe their fall-induced sobbing.

Parenting is messy. But in the untidiness, my kids learn and thrive and grow. In the mess, they need my intimate involvement: sleeves rolled up and hair pushed back. I have to be in the mess with them.

We don’t lead from the margins. We can’t stay squeaky clean. The most effective leaders I know are the ones who jump down from the pedestal, roll up their sleeves, and get elbow-deep into the mess of their people. It’s not glamorous, there’s not much glory in it, but it’s where people grow.

Leadership: It’s going to get messy!

2. I learn as much from them as they do from me
Father never knows best. Neither does Mum. Sometimes I pick a battle with the kids and realise a split-second too late, actually, they’re right. Trumped by a three year old. Our relationship is at its best not in our head-to-head battles, but in our learning to listen, negotiate, understand, and see a different perspective.

The kids teach me something new every day. Simplicity, attentiveness, joy, kindness, acceptance and inquisitiveness are all gifts that I am growing into, because of their examples.

It takes courage for a leader to admit that their people have things to teach them. It’s one thing to say it – we all say it – but to live it and model it, especially when we have to admit that we’re wrong, requires gutsy humility. My leadership feels more genuine when I am both teacher and pupil. In this way leadership becomes a dynamic interaction that enables mutual flourishing, and we grow together through it.

Leadership: Leaders still have a lot to learn

3. They will not grow into a mini-me
How I am gripped by the temptation to sculpt my kids into small statues of my own self! They already look like me, talk like me, act like me. I want the best for them, and “the best” is everything that I didn’t quite acheive or experience. What is middle age when one can relive one’s youth through one’s offspring?

But they are not me. They will have their own hopes and dreams. Their own gifts and vocations. These things are not mine to snatch and sculpt. To speak into them, even when invited, is to tread on hallowed ground.

Leaders can be tempted to form our people into miniature versions of ourselves. Without great care, Christian leadership may turn into “helping people to become more like Jesus me”. The overwhelming urge to correct those who dare to voice an opposing opinion, or to belittle those whose faith story is alien to my own, is an all-present danger.

Good leadership is about providing safe space. Space in which people can explore, ask questions, and grow more deeply into their God-given self. It requires great trust from the leader: “Will my people be okay if it turns out that they are not like me after all?”

Leadership: Breaking the me-mould

4. Interruptions are hidden treasure
Parenting is one long interruption. From the positive pregnancy test, to the sleepless nights and the sick days away from school: kids go through crises on a daily basis. In a moment plans have to adapt and fit around this tiny person who wields such surprising power.

It’s frustrating, exhausting, and one of the greatest gifts of parenting. So there’s a full day of work planned and the toddler’s running a fever? Work has to adapt as home boundaries are drawn in. The central heating is turned up, blankets are pulled out of drawers, and pyjamas are worn. Jobs are done in-between cuddles. Phone calls are made to the soundtrack of cBeebies. Meetings are rearranged, and the space and stillness created for this little body to repair itself becomes like hidden treasure. The interruption becomes a golden moment for nurture, care, bonding and comfort.

We leaders have great plans for our people. The trouble is, the people keep interrupting the plans! And yet the inconvenient interruptions – the personal crises and pastoral fall outs and undiaried encounters – become golden moments in leadership. It these interruptions, unprepared and unscripted, which create space for God to be at work without me applying my own agenda and solution. The more experience I gain as a leader, the more I cherish and search for interruptions.

Leadership: The interruptions are everything

5. It’s all about the love
My kids are good kids. I think I’m a pretty good parent: the best, for these particular kids. We have good systems, boundaries, rules and strategies in place, and we all live within these.* But none of these are parenting at my most effective. At the heart of our family life is a self-giving, unconditional, honest love. Boundaries can be moved, rules broken and systems blown apart.  The time we spend together, and the attention we offer to one another, are the glue that holds us together. We create memories, share secrets, walk a long way together; we laugh and cry and gossip together.

*Sometimes.

But it’s not all idyllic. We bicker and argue. Sometimes we might be aggressive, verbally or physically (the kids are very good at fighting with their feet). We all have our selfish moments. Sometimes the kids make me so irrationally angry that by their bedtime I am reduced to stony, exhausted silence when I should be singing songs to soothe and comfort them. My oldest is only three: apparently it just gets harder from now. Every parent knows the heartache of loving their kids. Love hurts.

Strategies, boundaries and systems are great tools for leaders. But they are not leadership. When the fancy structures fall away, leadership is about building relationships, falling into steadfast love with our people, and committing to the flourishing of everyone in our care. It’s about offering a self-giving love so strong that it makes our hearts ache.

Leadership: It’s all about the love