Fall 1983 Quarterly Review - Theological Resources For Ministry

VOL. 3, NO.
3 FALL 1983
A Scholarly Journal for Reflection on Ministry
The Minister and the People of God

Mary Elizabeth Moore
Major Settings for Pastoral Teaching

Ricliard Murray
Revisionism of Pastoral Teaching

Allen J. Moore
Overview of James Smart's Contribution

Craig Dykstra
Preaching as a Part of Liturgy

Laurence Hull Stookey
Q U A R T E R L Y REVIEW
A Scholarly Journal for Reflection on Ministry
A publication of The United Methodist Publishing House

Robert K. Feaster, President and Publisher
and the United Methodist Board of Higher Education and Ministry
F. Thomas Trotter, General Secretary
Editorial Director, Ronald P. Patterson
Editor, Charles E. Cole
Book Review Editor, Carey J. Gifford
Editorial Board
F. Thomas Trotter, Chair Lloyd R. Bailey
Fred B. Craddock Duke Divinity School
Candler School of Theology Cornish Rogers
Keith R. Crim School of Theology at Claremont
Virginia Commonwealth University Roy I. Sano
Leander Keck Pacific School of Religion
Yale Divinity School John L. Topolewski
Sallie McFague Christ United Methodist Church
Vanderbilt Divinity School Mountaintop, Pennsylvania
Quarterly Review (ISSN 0270-9287) provides continuing education resources for

professional ministers in The United Methodist Church and other churches. A scholarly
journal for reflection on ministry. Quarterly Review seeks to encourage discussion and
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Quarterly Review: A Scholarly Journal for Reflection on Ministry
Fall 1983
Copyright 1983 by The United Methodist Publishing House
and the United Methodist Board of Higher Education and Ministry
VOL. 3, NO. 3 FALL 1983
QUARTERLY REVIEW
CONTENTS
Editorial: Ante-anticipatory Animadversions 3
Teaching as Religious Leadership:
Rethinking the Pastoral Role
Jack L. Seymour 6
The Pastor as Educator

Leroy T. Howe 18
The Minister and the People of God

Mary Elizabeth Moore 33
Major Settings for Pastoral Teaching

Richard Murray 50
Pastoral Teaching: A Revisionist View

Allen J. Moore 63
Book Review
James Smart's Contribution to the Pastor as Educator
Craig Dykstra 77
Homiletical Resources from the Fourth Sunday of Advent

through the Baptism of the Lord
Laurence Hull Stookey 85
EDITORIAL
Ante-Anticipatory Animadversions
P e r s o n s w a i t i n g to b o a r d a n aircraft are s o m e t i m e s told b y the

airline e m p l o y e e s that t h e y will b o a r d b y seat r o w s that are
a n n o u n c e d . T h e n t h e e m p l o y e e w h o is m a k i n g the a n n o u n c e
m e n t will s o m e t i m e s add: " W e are r e a d y n o w for pre-boarding.
W e w o u l d like t h o s e w i t h small c h i l d r e n o r w h o are in
w h e e l c h a i r s to pre-board at this t i m e . "
W h a t is the difference b e t w e e n b o a r d i n g a n d pre-boarding?
A p p a r e n t l y n o n e , a n d y e t t h e airlines p e o p l e feel c o m p e l l e d to
u s e this t e r m r a t h e r t h a n the o b v i o u s " e a r l y b o a r d i n g . " T h e r e is
a c u r i o u s p s y c h o l o g y at w o r k in this b a c k formation o f t e r m s . It
s e e m s to go t h e o t h e r w a y s o m e t i m e s : a s t r o n a u t s are debriefed,
n o t briefed, a n d small c o u n t r i e s are destabilized, n o t i n t e r v e n e d
in or o v e r t h r o w n .
T h e s e k i n d s o f l a n g u a g e c h a n g e s are i n t e r e s t i n g b e c a u s e they
s e e m to spring out of situations w h e r e w e feel t h e old w o r d will
n o t d o a n d a n e w o n e is r e q u i r e d . In this i s s u e , for e x a m p l e , the
writers discuss " f o r m i n g c o m m u n i t y . " T h e r e w a s a t i m e w h e n
w e w o u l d h a v e said " r e f o r m i n g , " a n d m y g u e s s is m o s t o f the
writers in this i s s u e w o u l d n o t object to a t t e m p t s to r e f o r m the
c h u r c h , or to p r e s c r i p t i o n s (I a l m o s t w r o t e " d e s c r i p t i o n s " ) o f t h e
c h u r c h catholic, e v a n g e l i c a l , a n d r e f o r m e d .
Y e t to talk a b o u t " f o r m i n g c o m m u n i t y " s e e m s to h a v e m o r e
force, particularly in a c o n t e x t o f d i s c u s s i o n a b o u t education, T o
form c o m m u n i t y i m p l i e s that w e are c r e a t i n g it from t h e g r o u n d
u p , or in theological l a n g u a g e , that c o m m u n i t y is b e i n g formed
from b e y o n d itself. T h u s w e get at the central thrust of t h e reality
u n d e r d i s c u s s i o n b y d r o p p i n g t h e prefix a n d g o i n g straight to
t h e v e r b that m e a n s to s h a p e or c o n s t i t u t e . T h e m e t a p h o r s e e m s
to b e o n e of b u i l d i n g , b u t p e r h a p s in a n o r g a n i c s e n s e a b o d y
growing and becoming stronger.
F o r m i n g c o m m u n i t y , a n d e d u c a t i o n a s formation, s e e m to b e
3
QUARTERLY REVIEW, FALL 1983
the preferred w a y o f d i s c u s s i n g t h e life o f t h e c h u r c h t h e s e d a y s
b e c a u s e it g e t s u s o u t o f dividing t h e c h u r c h into areas: w o r s h i p ,
e v a n g e l i s m , social action, a n d so o n . T h e writers in this i s s u e
m a k e it clear that e d u c a t i o n h a s a v e r y close relation to liturgy,
w i t n e s s , action, a d m i n i s t r a t i o n , spiritual life (you h a v e to b e
self-conscious n o t to s a y automatically " f o r m a t i o n " h e r e , t o o ) ,
a n d e v e r y t h i n g t h e c h u r c h is a n d d o e s . M o s t o f u s will find this
line a p p e a l i n g b e c a u s e subdivision n e v e r s e e m s to e n d , a n d t h e
p a s t o r w h o is told that w o r s h i p is t h e central act of the c h u r c h
will s o o n b e h e a r i n g from t h o s e a s s e r t i n g that so is m o r a l action,
spiritual life, a n d so o n . In c o n t r a s t to this a m o e b a - l i k e p r o c e s s ,
m o s t o f t h o s e w o r k i n g o n t h e s e i s s u e s in t h e c h u r c h t o d a y
a s s u m e that f o r m i n g a n d acting g o t o g e t h e r , a s do learning a n d
acting. T h u s t h e w h o l e b e c o m e s g r e a t e r t h a n the s u m of its
parts.
T h e g o i n g t e r m that c a t c h e s u p all t h e s e a s p e c t s of t h e
c o m m u n i t y o f faith is ministry. A n d a g a i n the holistic a p p r o a c h
is u s e d to say that m i n i s t r y b e l o n g s to t h e laos a n d n o t to t h e
priests a l o n e . A l t h o u g h t h e r e are m a n y r e a s o n s for saying that
m i n i s t r y b e l o n g s to t h e w h o l e laos, to put it this w a y raises m a n y
q u e s t i o n s : W h a t d o e s this h a v e to do w i t h professionalism? T h a t
is, are w e i m p l y i n g o n e d o e s n o t n e e d special c o m p e t e n c e or
k n o w l e d g e to b e a m i n i s t e r ? A n o t h e r q u e s t i o n is: W h y t h e n h a v e
a special class called o r d a i n e d m i n i s t r y , if a n y o n e in t h e laos c a n
be a minister?
T h e w a y s o f a n s w e r i n g t h e s e q u e s t i o n s inevitably bring u p
t h e c o n c e p t o f r e p r e s e n t a t i v e m i n i s t r y , a n d y o u will find t h e
writers d i s c u s s i n g m i n i s t r y in this form in t h e e s s a y s in this
i s s u e . A m o n g t h e m a n y a d v a n t a g e s of u s i n g representative
m i n i s t r y , r a t h e r t h a n m o r e traditional l a n g u a g e , is that it e n a b l e s
u s to m a k e distinctions a n d divisions o f labor within t h e
c o m m u n i t y o f faith w h i l e at the s a m e time affirming the
w h o l e n e s s o f that c o m m u n i t y . A s a l w a y s , t h e a n s w e r raises
further q u e s t i o n s , a n d to d i s c u s s r e p r e s e n t a t i v e ministry m e a n s
that w e h a v e to d e c i d e w h o gets to b e the r e p r e s e n t a t i v e (or w h o
m u s t b e t h e r e p r e s e n t a t i v e ) , w h i c h is a political q u e s t i o n . B u t
t h e s e further q u e s t i o n s are u n d e r s t a n d a b l e , since it is in t h e
n a t u r e o f a c o m m u n i t y c r e a t e d b y t h e W o r d a l w a y s to b e arguing
o v e r w h a t it s h o u l d b e a r g u i n g a b o u t " p r e - a r g u i n g , " as it
were.
4
EDITORIAL
T o recall t h e a n e c d o t e w i t h w h i c h w e b e g a n , let u s a s k w h y w e
s a y " r e p r e s e n t i n g " a n d not " p r e s e n t i n g . " O n the surface it
s e e m s t h e r e a s o n s t e m s from an a c k n o w l e d g m e n t of t h e divine
p r e r o g a t i v e . G o d acts; w e o n l y react. T h e o n e w h o r e p r e s e n t s
C h r i s t is p r e s e n t i n g o n c e a g a i n r e p e a t i n g t h e original. Y e t
this a r g u m e n t m a y n o t h o l d u p if w e a s k a b o u t t h e actual
difference b e t w e e n p r e s e n t i n g a n d r e p r e s e n t i n g . If to pre-board
a p l a n e m e a n s to e n t e r it or w a l k into it, t h e n d o e s n o t
r e p r e s e n t i n g Christ m e a n to p r e s e n t C h r i s t ? F o r if in the
" r e p r e s e n t a t i o n " t h e r e is a d i m i n u t i o n of t h e original reality, it
c a n n o t b e t h a t reality itself. T h i s is a h e r m e n e u t i c a l q u e s t i o n ,
w h i c h is p r e - e m i n e n t l y a field for p r e p a r i n g the w a y to a s k
questions.
J a c k S e y m o u r s e r v e d as c o n s u l t i n g editor for this t h e m a t i c
i s s u e o f Q R o n " t h e P a s t o r a s E d u c a t o r . " T o H i m b e l o n g s the
credit for t h e original idea a n d the s u b s t a n t i v e w o r k . F o r his
e n t h u s i a s m , c o o p e r a t i v e n e s s , a n d excellent i d e a s t h e editor is
grateful.
CHARLES E. COLE
5
TEACHING AS RELIGIOUS LEADERSHIP:
RETHINKING THE PASTORAL ROLE
JACK L. SEYMOUR
Have we carried professionalism too far? Today

when we speak of functions of ministry we tend to
separate worship, education, and other tasks from
each other. What is needed is a more holistic or
religious view of ministry.
T h r o u g h o u t t h e h i s t o r y o f t h e c h u r c h a n essential task of the

pastoral office h a s b e e n t h e t e a c h i n g o f C h r i s t i a n faith a n d
life-style. T h e pastor, a s r e p r e s e n t a t i v e o f C h r i s t i a n tradition
a n d a C h r i s t i a n c o m m u n i t y o f faith, h a s b e e n e n t r u s t e d with t h e
responsibility o f t e a c h i n g faith in s u c h a w a y that p e r s o n s c a n
live vital C h r i s t i a n lives a n d a c o m m u n i t y o f faith c a n b e a vital
p r e s e n c e in h u m a n s o c i e t y .
Although teaching has always been an important element of
m i n i s t r y , in particular e p o c h s in t h e c h u r c h ' s life w h e n t h e
c h u r c h e n c o u n t e r e d o t h e r cultures o r s o u g h t to clarify its
u n d e r s t a n d i n g t h e t e a c h i n g role h a s b e e n m o r e central. F o r
e x a m p l e , this w a s the case in t h e p e r i o d o f t h e early c h u r c h
w h e n t h e c h u r c h e x p a n d e d into the G r e c o - R o m a n culture a n d
s o u g h t to e x p r e s s its m e s s a g e a n d faith in relation to the variety
of p h i l o s o p h i c a l a n d religious traditions, d u r i n g the P r o t e s t a n t
R e f o r m a t i o n w h e n it w a s e s s e n t i a l that the f u n d a m e n t a l s o f faith
b e clarified, a n d in Puritan N e w E n g l a n d with the a t t e m p t to
form a n e w p a t t e r n o f h u m a n c o m m u n i t y in light o f Christian
tradition. T o d a y , w i t h the e x p e r i e n c e o f c h a n g i n g a n d plural
u n d e r s t a n d i n g s o f c h a r a c t e r a n d o f t h e nature o f h u m a n
c o m m u n i t y , t e a c h i n g h a s a g a i n e m e r g e d a s a central task o f
Jack L . Seymour is associate professor of Christian education at Scarritt College and

served as consulting editor for this special issue of Quarterly Review.
6
TEACHING AS LEADERSHIP
m i n i s t r y . T h e m e s s a g e o f C h r i s t i a n faith is in t e n s i o n w i t h s o m e
p r e s e n t c o n c e p t i o n s of h u m a n life, a n d c h u r c h leaders m u s t find
w a y s to e x p r e s s that m e s s a g e that lead to c o n v i c t i o n .
H o w e v e r , p a s t o r s in o u r t i m e t e n d to rate e d u c a t i o n as a low
priority, in spite o f the historical role of t e a c h i n g , the
c o n t e m p o r a r y e x p e r i e n c e o f pluralism, a n d c o n t e m p o r a r y
r e s e a r c h that s u g g e s t s that the p a s t o r is a crucial figure in vital
1
c h u r c h e d u c a t i o n a l p r o g r a m s . C o n c r e t e l y , this fact is reflected
in t h e e x p e r i e n c e of m a n y directors of C h r i s t i a n e d u c a t i o n w h o
claim that their role in the c h u r c h is often limited by senior
p a s t o r s a n d d o e s n o t receive a d e q u a t e staff s u p p o r t . T h e
i m p o r t a n c e of t e a c h i n g is also reflected in t h e call of U n i t e d
M e t h o d i s t b i s h o p s to e n h a n c e the e m p h a s i s in theological
s c h o o l s o n C h r i s t i a n e d u c a t i o n a n d to m a k e the t e a c h i n g o f the
Bible a major c h u r c h priority.
T h e thesis of this article is that the p r o b l e m of

u n d e r s t a n d i n g the place of teaching in the pastoral role is
essentially a p r o b l e m of h o w ministry itself is understood
in this day.
T h e thesis of this article is that t h e p r o b l e m o f u n d e r s t a n d i n g

t h e place of t e a c h i n g in the pastoral role is essentially a p r o b l e m
of h o w m i n i s t r y itself is u n d e r s t o o d in this day. It will n o t b e
sufficient m e r e l y to call p a s t o r s to a d d t e a c h i n g to their other
multiple functions, for t h e p r o b l e m is d e e p e r t h a n t h e o r d e r i n g
of priorities b y t h e clergy. T h e d e e p e r p r o b l e m is the
c o n t e m p o r a r y u n d e r s t a n d i n g of m i n i s t r y as a profession. This
v i e w s e g m e n t s m i n i s t r y into l o o s e l y related functions a n d
t h e r e f o r e isolates e d u c a t i o n from the p r e s e n t u n d e r s t a n d i n g of
t h e total task. F o r t h e c h u r c h to reclaim t h e historic t e a c h i n g
tasks o f a p o l o g y ( r e p r e s e n t i n g t h e faith to e a c h n e w cultural
experience) and guidance (of leading persons and communities
to s e e their lives in t e r m s o f t h e G o d of J e s u s ) , t h e v e r y n a t u r e of
m i n i s t r y itself m u s t b e r e - e x a m i n e d a n d t h e u n i t y o f ministry
restated.
C o n t e m p o r a r y r e s e a r c h o n the n a t u r e of religion a n d t h e task
of t h e religious leader offers s o m e n e w w a y s o f u n d e r s t a n d i n g
7
2
b o t h t e a c h i n g a n d m i n i s t r y . A b o v e all e l s e , it s u g g e s t s that t h e
p a s t o r is a religious l e a d e r w h o s t a n d s at t h e intersection o f t h e
h u m a n a n d t h e s a c r e d , s e e k i n g to u n d e r s t a n d w i t h o t h e r s t h e
m e a n i n g o f this e n c o u n t e r a n d h o w it transforms life into
religious v o c a t i o n . F o r t e a c h i n g to find a n appropriate place in
this larger u n d e r s t a n d i n g o f t h e pastoral role, the p r e s e n t
professional u n d e r s t a n d i n g o f m i n i s t r y m u s t b e t r a n s f o r m e d .
FUNCTIONALISM AND MINISTRY
W i t h i n t h e last o n e h u n d r e d y e a r s t h e p r e d o m i n a n t m o d e l o f
ministry to e m e r g e in A m e r i c a n life h a s b e e n that of t h e
professional m i n i s t e r . T h i s m o d e l is m o s t clearly reflected in t h e
c o n c e p t i o n o f t h e p a s t o r a s pastoral director, o n e w h o
o r c h e s t r a t e s a n d b a l a n c e s the various functions of ministry
( p r e a c h i n g , t e a c h i n g , a d m i n i s t r a t i o n , social action, a n d pastoral
3
c o u n s e l i n g ) w i t h i n t h e c h u r c h . S u c h a c o n c e p t i o n o f ministry is
functional: t h a t is, it defines m i n i s t r y b y t h e diverse functions in
w h i c h t h e clergy participates a n d b y t h e skills n e c e s s a r y to fulfill
a d e q u a t e l y t h e s e functions. T h e result is that t h e various
goal-task functions are s e p a r a t e d from e a c h o t h e r , a n d
individual f u n c t i o n s , o r a b a l a n c i n g o f t h e m , takes p r e c e d e n c e
o v e r t h e u n i t y o f ministry.
P r o f e s s i o n a l i s m in m i n i s t r y w a s b o r n in a n era in A m e r i c a n
society w h e n p r o f e s s i o n a l i s m itself e m e r g e d as a primary m o d e
4
of h u m a n o r g a n i z a t i o n . P r o f e s s i o n a l i s m g r e w out o f a
p r o g r e s s i v e desire at t h e b e g i n n i n g o f the t w e n t i e t h c e n t u r y to
find a m o r e a d e q u a t e form in w h i c h to deliver h u m a n services.
A m e r i c a n s o c i e t y w a s e x p e r i e n c i n g rapid g r o w t h , i m m i g r a t i o n ,
a n d c h a n g e . T h e cities s e e m e d to b e disintegrating, a n d forms o f
political o r g a n i z a t i o n b a s e d o n friendship w e r e u n a b l e to
r e s p o n d to social c h a n g e a n d c o m p l e x i t y . T h e p r o g r e s s i v e
c o n c e r n w a s to replace p a t r o n a g e w i t h c o m p e t e n c e .
P r o g r e s s i v e reformers s o u g h t a d e q u a t e a n d specialized
training for t h o s e w h o w e r e to deliver h u m a n s e r v i c e s , a n d t h e y
s o u g h t a rational a n d impartial p r o c e s s of e d u c a t i o n a n d
evaluation by which h u m a n services would be organized. T h e
p r o f e s s i o n s o f m e d i c i n e , law, social w o r k , t e a c h i n g , a n d public
a d m i n i s t r a t i o n , as well as m i n i s t r y , all e m e r g e d . E a c h h a d its
o w n specialized e d u c a t i o n a n d s t a n d a r d s b y w h i c h c o m p e t e n c e
8
w a s to b e j u d g e d . E a c h r e p r e s e n t e d a specialized function of
h u m a n activity. A rational p r o c e s s w a s therefore d e v e l o p e d in
w h i c h p e r s o n s trained in s e g m e n t e d functions practiced t h o s e
f u n c t i o n s in particular w a y s o n clients in n e e d o f h u m a n
s e r v i c e s . In s u c h a m o d e l the e x e c u t i v e b e c a m e a professional
m a n a g e r w h o s a w that functions w e r e co-ordinated a n d
d i r e c t e d for t h e delivery of h u m a n s e r v i c e s .
W h i l e this n e w form o f social r e l a t i o n s h i p u n q u e s t i o n a b l y
i n c r e a s e d c o m p e t e n c e in the delivery o f services, e n c o u r a g e d
specialized r e s e a r c h w h i c h i m p r o v e d b o t h k n o w l e d g e a n d
practice, a n d p r o v i d e d a m o r e rational p r o c e s s of decision
m a k i n g w h i c h t r a n s c e n d e d political i d i o s y n c r a s y a n d patron
a g e , it also h a d t h r e e n e g a t i v e effects. First, it created a h i e r a r c h y
in A m e r i c a n s o c i e t y b y dividing t h o s e w h o w e r e to deliver the
services (the p r o f e s s i o n a l s ) from t h o s e w h o w e r e to receive t h e m
(the clients). T h e result h a s b e e n a n i n c r e a s i n g lack of
participation b y clients in d e c i s i o n s a b o u t their o w n future.
Professionals t e n d n o t to trust w i s h e s o f clients b e c a u s e the
client is not the o n e w i t h t h e skill. S e c o n d , p r o f e s s i o n a l i s m has
s e g m e n t e d areas o f social c o n c e r n from e a c h o t h e r a n d h a s
militated against i n t e r p r o f e s s i o n a l a n d interdisciplinary activ
ity. T h e very s a m e " c o n d i t i o n , " for e x a m p l e , m a y b e treated in
radically different w a y s b y a psychiatrist, a p s y c h o l o g i s t , a social
w o r k e r , a n d a minister, w h e n in fact o n l y a n o v e r c o m i n g o f t h e
specialties allows a holistic v i e w . A " t u r f " h a s b e e n g i v e n to e a c h
of t h e p r o f e s s i o n s a n d t h e y a r e to stay w i t h i n their b o u n d a r i e s .
T h i r d , the political leader is t u r n e d into a m a n a g e r , rather t h a n
o n e w h o inspires a holistic v i e w o f future possibilities for the
c o m m u n i t y b y m e d i a t i n g t h e tradition a n d h o p e s o f t h e p e o p l e .
Co-ordination then replaces visionary leadership.
T h i s cultural c h a n g e p r o f o u n d l y affected t h e u n d e r s t a n d i n g
of ministry. T h e s a m e p r o g r e s s i v e spirit s h a p e d training for the
ministry. N o t o n l y w a s the m i n i s t r y to carry a particular social
function of facilitating t h e m o r a l a n d religious life, b u t its
e l e m e n t s w e r e also differentiated. Pastoral c o u n s e l o r s , directors
of Christian e d u c a t i o n , c h u r c h a n d c o m m u n i t y w o r k e r s , a n d
local parish clergy a r e b u t four e x a m p l e s of t h e differentiation. In
e a c h o f the s u b s p e c i a l t i e s o f m i n i s t r y , expertise w a s d e m a n d e d
n o t o n l y in u n d e r s t a n d i n g t h e C h r i s t i a n heritage, b u t also in
ancillary secular d i s c i p l i n e s p a s t o r a l c o u n s e l o r s in p s y c h o l -
9
ogy, C h r i s t i a n e d u c a t o r s in e d u c a t i o n , c h u r c h a n d c o m m u n i t y
w o r k e r s in s o c i o l o g y , a n d parish clergy in m a n a g e m e n t . T h e
r e a d i n e s s for m i n i s t r y s t u d y c o n d u c t e d b y t h e A s s o c i a t i o n o f
T h e o l o g i c a l S c h o o l s d e m o n s t r a t e s t h e centrality o f professional
5
ism in m a i n l i n e religious d e n o m i n a t i o n s . Pastors t e n d to j u d g e
t h e m s e l v e s b y professional r a t h e r t h a n religious categories.
Pastors tend to j u d g e themselves by professional rather

than religious categories.
B o t h t h e positive a n d n e g a t i v e implications o f professionalism

h a v e b e c o m e true for ministry. Positively, p r o f e s s i o n a l i s m in
m i n i s t r y h a s i n c r e a s e d the focus o n i s s u e s o f c o m p e t e n c e a n d
skill. N e g a t i v e l y , t h e t h r e e c o n s e q u e n c e s o f professionalism also
h a v e their c o r r e l a t e s . First, t h e g a p b e t w e e n t h e clergy a n d t h e
laity h a s b e e n w i d e n e d . R a t h e r t h a n b e i n g m u t u a l m e m b e r s o f
t h e c o m m u n i t y o f faith, t h e roles o f clergy a n d laity are
s e p a r a t e d w h e n the clergy h a s specialized skills a n d a private
l a n g u a g e , a n d t h e laity is t u r n e d into a clientele. In turn, laity
t e n d s to s e e clergy a s a " h i r e d m i n i s t e r " a n d t h e r e b y forgets its
participation i n t h e p r i e s t h o o d o f all b e l i e v e r s . S e c o n d , the areas
of m i n i s t r y are s e p a r a t e d from o n e a n o t h e r . F o r e x a m p l e ,
p r e a c h i n g a n d social action a r e s e e n as different functions.
F u t h e r m o r e , t h e role o f m i n i s t r y in t h e larger society b e c o m e s a
specialized a n d restricted o n e . T h e c h u r c h is " p r i v a t i z e d " a n d is
to deal w i t h " r e l i g i o u s m a t t e r s " a n d p e r s o n a l i s s u e s w h i l e o t h e r
specialized a g e n c i e s o f h u m a n society are to a t t e n d to the o t h e r
i s s u e s of h u m a n services a n d h u m a n organization. Third, t h e
pastor t e n d s to b e t r a n s f o r m e d into a m a n a g e r a n d co-ordinator,
rather t h a n t h e leader w h o m e d i a t e s the tradition a n d h o p e s o f
t h e c o m m u n i t y o f faith into a vision for t h e p r e s e n t a n d future.
T h e result of t h e s e t e n d e n c i e s for t e a c h i n g in the church are
particularly significant. T h e first, a n d m o s t o b v i o u s result, is
that c h u r c h e d u c a t i o n is s e e n as a specialized function of ministry
with particular skills that differentiate it from o t h e r areas of
ministry. M o s t p a s t o r s therefore c o n c l u d e that t h e y do not h a v e
t h e particular skills n e e d e d for e d u c a t i o n a n d " l e a n " toward the
functions for w h i c h t h e y clearly p o s s e s s skills a n d are r e w a r d e d
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b y b o t h the c o n g r e g a t i o n a n d c h u r c h h i e r a r c h y . T h e clergy often
feels like the a m a t e u r , rather t h a n t h e professional, in
education.
S e c o n d , e d u c a t i o n t e n d s to b e s e e n as a task o f the laity r a t h e r
t h a n the clergy. Early professional training in C h r i s t i a n
e d u c a t i o n w a s clearly directed t o w a r d the laity, a n d t h e S u n d a y
s c h o o l m o v e m e n t w a s a lay m o v e m e n t . T h e result of this is that,
at b e s t , clergy b e l i e v e s its t a s k is to co-ordinate a lay c h u r c h
e d u c a t i o n p r o g r a m a n d , at w o r s t , feels that since it is a task of
6
t h e laity (the clients), it is not w o r t h y o f t h e c l e r g y .
T h e third a n d m o s t subtle result is that clergy t e n d to s e e
t h e m s e l v e s as m a n a g e r s o f a c o n g r e g a t i o n a l p r o g r a m coordin
ating the functions o f the c o n g r e g a t i o n , r a t h e r t h a n as leaders
w h o t e a c h so as to m e d i a t e t h e Christian tradition a n d h o p e s of
t h e c o m m u n i t y into a vision of its p r e s e n t a n d future life a n d
m i n i s t r y . W h a t this last result m e a n s is that the historic t e a c h i n g
responsibility o f the clergy is r e p l a c e d by the m a n a g e m e n t of
c o n g r e g a t i o n a l life. It is therefore n o t surprising that clergy
t e n d s to leave e d u c a t i o n to the professional e d u c a t o r s , w h o
s e e m m o r e professional, or to the laity. T h e implicit a s s u m p t i o n
is that the pastor is to s p e n d t i m e in o t h e r areas w h e r e h e or s h e
is a n expert, not an a m a t e u r . T e a c h i n g t h e n b e c o m e s a n adjunct
o f pastoral m i n i s t r y e n g a g e d in o n l y b y invitation o r o u t o f a
special idiosyncratic interest o f a particular pastor.
W h a t is n e e d e d if teaching is to h a v e a central place in

ministry is a holistic i m a g e of ministry w h i c h transcends
functionalism and unites ministry.
W h a t is n e e d e d if teaching is to have a central place in ministry

is a holistic i m a g e of ministry w h i c h transcends functionalism and
unites ministry. In such a model, w h i c h continues to e m p h a s i z e
c o m p e t e n c e , teaching must m e a n m o r e than educational skills. It
m u s t be seen as a w a y the pastor leads in individual and
congregational growth in faith by mediating a n d representing in
mutuality the tradition a n d its vision. U n d e r s t o o d in this way,
teaching is at the heart of pastoral activity a n d not an adjunct. It
also b e c o m e s an activity of the w h o l e people of G o d .
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RE-IMAGING MINISTRY
C o n t e m p o r a r y r e s e a r c h s e e k i n g to u n d e r s t a n d the h u m a n
religious e n c o u n t e r w i t h the s a c r e d p r o v i d e s n e w r e s o u r c e s for
7
u n d e r s t a n d i n g b o t h ministry a n d t e a c h i n g in m i n i s t r y . T h e
p r i m a r y c o n c l u s i o n o f s u c h r e s e a r c h s u g g e s t s that religion is the
vehicle b y w h i c h p e r s o n s s e e k to u n d e r s t a n d the m e a n i n g of t h e
s a c r e d (the u n c o n d i t i o n a l h o r i z o n ) in their lives a n d to e m b o d y
t h e m e a n i n g o f that e n c o u n t e r in faithful r e s p o n s e s o f religious
v o c a t i o n in t h e c o n t e x t o f t h e religious c o m m u n i t y a n d h u m a n
life. T h e e n c o u n t e r w i t h the s a c r e d transforms a p e r s o n ' s
u n d e r s t a n d i n g a n d loyalties ( c o n v e r s i o n ) a n d calls h i m or h e r to
live life in r e s p o n s e to that e x p e r i e n c e (faithfulness). T h e
r e s p o n s e is e m b o d i e d in p e r s o n s w h o take the story, s y m b o l s ,
a n d life-style o f a particular religious c o m m u n i t y as their o w n ;
for it is t h r o u g h this story that the d e p t h e x p e r i e n c e s of life c o m e
to h a v e m e a n i n g a n d v a l u e .
T h i s u n d e r s t a n d i n g o f religious life h a s powerful implications
for m i n i s t r y . C h a r l e s W i n q u i s t , for e x a m p l e , s u g g e s t s that o u r
u n d e r s t a n d i n g of ministry, " m u s t avoid n a r r o w definition. T h e
call to m i n i s t r y that e n c o m p a s s e s the p r i e s t h o o d of all believers
r e a c h e s b e y o n d t h e v o c a t i o n a l definitions o f social w o r k or
p s y c h o l o g i c a l c o u n s e l i n g , political o r social m o v e m e n t s , a n d
8
intellectual or ideological c u r r e n t s . " S u c h a n u n d e r s t a n d i n g
m u s t reflect t h e w a y ministry m e d i a t e s t h r o u g h s y m b o l , story,
ritual l e a d e r s h i p , a n d religious a c t i o n t h e calling of p e r s o n s into
service o f the d e p t h d i m e n s i o n o f reality, that is, living life in
t e r m s o f t h e h o r i z o n of ultimacy, t h e e n c o u n t e r w i t h the sacred.
F u n c t i o n a l i s m in m i n i s t r y e m p h a s i z e s t h e tasks of e v e r y d a y a n d
the h o r i z o n s o f the c o n d i t i o n a l , t h o s e w h i c h c a n b e controlled
a n d m a n i p u l a t e d . In c o n t r a s t , religious l e a d e r s h i p e m p h a s i z e s
m e d i a t i o n , u n d e r s t a n d i n g , a n d faithful r e s p o n s e s to t h e
religious d i m e n s i o n in life.
Urban T. H o l m e s further focuses this view of religious
leadership, arguing that the pastor b e c o m e s the " m y s t a g o g u e " of
9
the c o m m u n i t y . Fundamentally, w h a t this m e a n s is that the
pastor is a guide in the c o m m u n i t y as p e r s o n s s e e k to understand
a n d r e s p o n d to their sacred experiences w h i c h transform a n d
redirect living. W h i l e skills are essential to pastoral leadership,
these skills themselves are only given m e a n i n g through a unifying
12
religious identity a n d faith r e s p o n s e o f t h e pastor h i m s e l f or
herself.
T h e Christian tradition is a w i t n e s s to the u n d e r s t a n d i n g that
Christianity is a w a y of living informed b y a critical appropria
tion o f the faith traditions a n d the p r o m i s e d vision of G o d ' s
k i n g d o m . T h e c o n t e x t for the formation o f faith is the g a t h e r e d
c h u r c h , p e o p l e w h o struggle t o g e t h e r to u n d e r s t a n d G o d ' s
W o r d , to s u p p o r t o n e a n o t h e r in the transformation of h u m a n
living, a n d to e n g a g e in ministry in the world. T h e c h u r c h ,
therefore, is the place w h e r e the story of the faith is told a n d
disciplined g u i d a n c e is given in s u c h a w a y that p e o p l e find the
m e a n i n g of the e n c o u n t e r of the s a c r e d a n d s e e k to w a l k w o r t h y
of G o d . In s u c h a n u n d e r s t a n d i n g , the clergy is s e e n as full
m e m b e r s o f the p e o p l e of G o d , called out o f that p e o p l e to guide
in the m u t u a l pilgrimage o f u n d e r s t a n d i n g life as religious
v o c a t i o n . T h e clergy, as is true of a n y m e m b e r o f t h e p e o p l e of
G o d , r e - p r e s e n t s the tradition of A b r a h a m a n d J e s u s in the
w o r l d . Its particular function is to lead a n d e m p o w e r the faithful
m i n i s t r y of the g a t h e r e d c o m m u n i t y , i n s t e a d of d i s p e n s i n g
services to clients. T h e m e t a p h o r s for religious leaders are, m o r e
appropriately, guide a n d spiritual director, rather t h a n
professional.
S e e n from this p e r s p e c t i v e , pastoral ministry is f u n d a m e n
tally a mediation p r o c e s s b y w h i c h p e r s o n s are g u i d e d in the
disciplined e n g a g e m e n t of the faith w i t h life. T h e central issue of
ministry t h e n b e c o m e s that of religious self-identityhow the
e n c o u n t e r w i t h the sacred is m e d i a t e d , i n t e r p r e t e d , e x p l o r e d ,
u n d e r s t o o d , a n d e n g a g e d t h r o u g h h u m a n v e s s e l s . In this
m a n n e r ministry takes on a unified p e r s p e c t i v e or stance
t h r o u g h w h i c h the various activities are f o c u s e d a n d
interwoven.
Pastoral c o u n s e l i n g therefore b e c o m e s m o r e t h a n the appli
cation of secular c o u n s e l i n g t e c h n i q u e s to ministerial practice;
r a t h e r it b e c o m e s the care of s o u l s t h e active caring involve
m e n t in a n o t h e r ' s life to h e l p t h e o t h e r clarify a n d s h a p e the
m e a n i n g of his or her life in relation to the Christian faith. Social
action ministry b e c o m e s m o r e t h a n participating in social
c a u s e s ; rather it b e c o m e s the p r o p h e t i c e m p o w e r m e n t o f the
c o m m u n i t y of faiththe active directing of the struggle of the
c o m m u n i t y of faith to interpret the implications of the e n c o u n t e r
13
w i t h t h e s a c r e d for t h e o r d e r i n g o f h u m a n life a n d e n g a g e m e n t
w i t h G o d in that activity.
TEACHING AND THE NATURE OF MINISTRY
T e a c h i n g also b e c o m e s m o r e t h a n a functional s e g m e n t o f
ministry, for it is f u n d a m e n t a l l y an interpretive p r o c e s s o f
b r i n g i n g t h e tradition to b e a r o n life. It is i n t e r w o v e n into the
b r o a d e r self-identity o f the pastor. N o l o n g e r c a n it b e
s e g m e n t e d into t h e s c h o o l o f t h e c h u r c h w h e r e the heritage of
t h e faith is told; r a t h e r it b e c o m e s a p r o c e s s in the w h o l e o f
m i n i s t r y b y w h i c h religious e x p e r i e n c e is i n t e r p r e t e d in relation
to the story, s y m b o l s , a n d life-style of t h e Christian faith. T h e
p a s t o r n o t o n l y t e a c h e s w h e n s h e o r h e leads formal educational
g r o u p s in s t u d y , b u t the p a s t o r also t e a c h e s t h r o u g h e a c h of the
acts of m i n i s t r y w h e r e e x p e r i e n c e is s e e n a n d u n d e r s t o o d in
light o f the C h r i s t i a n tradition, a n d t h e m e a n i n g o f this
e n c o u n t e r is a s s e s s e d .
O n e o f t h e m o s t c o m p r e h e n s i v e w a y s of u n d e r s t a n d i n g
e d u c a t i o n in a n y culture is that o f m e a n i n g - m a k i n g or
10
interpretation. E d u c a t i o n is the p r o c e s s b y w h i c h cultural
p e r s p e c t i v e s a r e s h a r e d , t h e m e a n i n g o f e x p e r i e n c e s are
i n t e r p r e t e d in light o f that cultural p e r s p e c t i v e a n d vision, a n d
c o n s e q u e n t l y , t h e p e r s p e c t i v e s o f t h e culture are r e n e w e d a n d
" r e - m e a n e d . " F o r the Christian faith w h a t this m e a n s is that
t e a c h i n g is a n e s s e n t i a l w a y that e x p e r i e n c e s of b o t h h u m a n life
a n d the e n c o u n t e r w i t h t h e s a c r e d are m a d e m e a n i n g f u l in t e r m s
of the C h r i s t i a n cultural p e r s p e c t i v e a n d v i s i o n o f interpreting
w h a t it m e a n s to live u n d e r t h e h o r i z o n o f t h e ultimate m e d i a t e d
t h r o u g h t h e faith o f A b r a h a m a n d J e s u s .
Just a s the care o f souls a n d p r o p h e c y a r e n o t separate
functions o f m i n i s t r y but are u n i t e d in the task of m e d i a t i o n , so
t e a c h i n g is n o t s e p a r a t e , b u t part o f the w a y that m e d i a t i o n a n d
e m p o w e r m e n t take p l a c e . T e a c h i n g is i n e x o r a b l y l i n k e d to this
p r o c e s s . It is the interpretive e l e m e n t in all of ministry.
W h a t d o e s this u n d e r s t a n d i n g m e a n for t e a c h i n g in the
pastoral role? First, it m e a n s that the p a s t o r m u s t s e e k to
u n d e r s t a n d h i m s e l f or h e r s e l f a s a spiritual p e r s o n . Since the
t a s k of all m i n i s t r y is basically a s a c r a m e n t a l task o f r e p r e s e n t i n g
t h e H o l y O n e , the p a s t o r c a n n o t t e a c h u n l e s s h e or s h e is
14
struggling to interpret his or h e r o w n life in t e r m s of the p r o m i s e
a n d vision o f t h e tradition. T h e p a s t o r is a fellow pilgrim with the
w h o l e b o d y in s e e k i n g to u n d e r s t a n d w h a t it m e a n s to b e
faithful. T h i s s e a r c h requires that t h e p a s t o r continually study to
u n d e r s t a n d w h a t is reflected a n d e m b o d i e d in the Christian
tradition, w h a t the m e a n i n g o f his o r h e r o w n e n c o u n t e r with
the s a c r e d is, a n d h o w the tradition o p e n s his or h e r o w n
e x p e r i e n c e to u n d e r s t a n d i n g a n d faithful action.
S e c o n d , t h e p a s t o r r e - p r e s e n t s to p e r s o n s t h e symbolic reality
that is b e n e a t h t h e traditions a n d institutions o f Christian life.
Not o n l y d o e s t h e p a s t o r j o i n o t h e r s in the c o m m u n i t y of faith in
the e x p e r i e n c e o f t h e C h r i s t i a n life, b u t h e or s h e u n i q u e l y points
o t h e r s to the m e a n i n g of that reality in their p e r s o n a l lives. A t its
root, this m e a n s that the p a s t o r is a priest w h o b e a r s in his or h e r
o w n p e r s o n t h e intentionality o f the c o m m u n i t y b r i n g i n g to
e x p e r i e n c e , a w a r e n e s s , a n d d i a l o g u e t h e m y s t e r y of transcen
d e n c e a n d the traditions of t h e faith. T h e p a s t o r guides others in
their g r o w t h in faithto e x p e r i e n c e , interpret, u n d e r s t a n d , a n d
r e s p o n d to t h e m e a n i n g o f C h r i s t i a n story for their lives.
T e a c h i n g is h e r e t h e interactive p r o c e s s of linking the faith with
the e x p e r i e n c e s of daily life. It d o e s o c c u r in formal t e a c h i n g
s e s s i o n s , but it also occurs in o t h e r o n e - t o - o n e a n d group
interactions o f c a r e , a d m i n i s t r a t i o n , a n d service. T h e p a s t o r is
h e r e b e i n g t e a c h e r a n d spiritual director, guide a n d t h e o l o g i a n .
T h i r d , the p a s t o r is a guide for the ministry o f the c o m m u n i t y
of faith in the w o r l d . J u s t as t h e p a s t o r struggles with his or h e r
o w n faithfulness a n d is an a g e n t o f interpretation for other
p e o p l e , the p a s t o r is also a g u i d e for t h e c h u r c h a s it s e e k s to
u n d e r s t a n d its faithfulness. A c o m m u n i t y of faith s e e k s to
u n d e r s t a n d w h a t k i n d of c o m m u n i t y it is in relation to G o d ' s
u l t i m a t e project for h u m a n life, h o w p e o p l e in the c o m m u n i t y
are to relate to o n e a n o t h e r , h o w t h e c o m m u n i t y will e m b o d y
the s y m b o l s o f t h e faith to the w o r l d , a n d h o w it will b e c o m e
G o d ' s s a c r a m e n t o f transformation in t h e world. T h e pastor
e n a b l e s d i a l o g u e a n d interpretation to take place a n d t e a c h e s the
tradition in e v e r y e n c o u n t e r w h e r e the c o m m u n i t y s e e k s to
u n d e r s t a n d its o w n e x p e r i e n c e , style o f life, a n d v o c a t i o n .
T e a c h i n g h e r e o c c u r s as the tradition o f faith is b r o u g h t to b e a r
o n t h e c o m m u n i t y ' s life a n d ministry. A t its root this is w h a t h a s
b e e n called t h e " d o i n g of t h e o l o g y . " D e c i s i o n s are n o longer
15
s e e n m e r e l y as i s s u e s o f a d m i n i s t r a t i o n or c o m m u n i t y relations,
b u t also a s t e a c h i n g (interpretive) o c c a s i o n s w h e r e faith a n d life
are l i n k e d . W i t h o u t s u c h t e a c h i n g the d e c i s i o n s c a n n o t b e
e m p o w e r e d b y faith.
U n q u e s t i o n a b l y the pastor t e a c h e s t h r o u g h formal educa
tional s e t t i n g s in t h e life o f t h e c h u r c h , b u t the pastor also
t e a c h e s as s h e or h e participates in religious l e a d e r s h i p for a n d
t h r o u g h t h e c o m m u n i t y of faith. T e a c h i n g is m o r e than a
function. It is a s t a n c e a n d p e r s p e c t i v e intimately i n t e r w o v e n
t h r o u g h all t h e activities o f religious l e a d e r s h i p . A functionalist
u n d e r s t a n d i n g o f ministry i m p o v e r i s h e s n o t o n l y the c h u r c h ' s
e d u c a t i o n a l m i n i s t r y , b u t also m i n i s t r y itself b y s e g m e n t i n g its
e l e m e n t s into disunity. T h e c h u r c h a n d m i n i s t r y will b e served
as the definition o f m i n i s t r y is b r o a d e n e d a n d b r o u g h t to unity in
a m o r e c o m p r e h e n s i v e u n d e r s t a n d i n g . T h e p e o p l e o f G o d are in
m i n i s t r y t o g e t h e r p o i n t i n g to a n d r e - p r e s e n t i n g the H o l y O n e in
the world.
A l t h o u g h t e a c h i n g the faith h a s b e e n a n i m p o r t a n t part o f t h e
pastoral role t h r o u g h o u t t h e history of the c h u r c h a n d the
c o n t e m p o r a r y situation o f pluralism a n d c h a n g e is such that
t e a c h i n g is d e m a n d e d , t e a c h i n g will n o t b e c o m e a n important
part o f t h e pastoral u n d e r s t a n d i n g u n l e s s the limitations of
p r o f e s s i o n a l i s m c a n b e o v e r c o m e . T e a c h i n g is n o t a s e g m e n t e d
function o f m i n i s t r y that is to b e g i v e n o v e r only to the
professionals with e d u c a t i o n a l skill. It occurs t h r o u g h o u t all o f
pastoral activity w h e r e interpretation is called for a n d takes
place. M e r e l y to call for pastors to a d d t e a c h i n g to their o t h e r
functions will n o t b e sufficient for the n e c e s s a r y re-imaging o f
the pastoral role in c o n t e m p o r a r y society. Religious leadership
p r o v i d e s a direction for this re-imaging. T h e ministry of the
c o m m u n i t y of faith as well as that o f the p a s t o r are e n h a n c e d
w h e n m i n i s t r y is s e e n a s the interpretation of a n d r e s p o n s e to
t h e e n c o u n t e r with the sacred, a n d the p a s t o r is s e e n as a
religious l e a d e r or guide in this p r o c e s s . In this w a y , the w h o l e
c o m m u n i t y o f faith s t a n d s as w i t n e s s to G o d ' s transforming
activity in life.
NOTES
1. See Warren J. Hartman, A Look at Some Excelletit Church Schools (Nashville:

Discipleship Resources, 1977).
16
2. In this understanding I have been significantly influenced by the work of Charles
Winquist and Urban T. Holmes, III. See Winquist, Practical Hermeneutics: A Revised
Agenda for Ministry (Chico, Calif.: Scholars Press, 1980) and Holmes, The Priest in
Community: Exploring the Roots of Ministry (New York: Seabury Press, 1978), For a further
exploration of this theme, see also Robert Moore and Jack Seymour, "Practical
Hermeneutics and Religious Leadership: Implications for Theological Education," in
Pastoral Hermeneutics in Ministry. Theological Field Education Key Resources, vol. 4, ed.
Donald F. Besswenger and Doran McCarty (no place of publication: Association for
Theological Field Education, 1983), pp. 105-20,
3. H. Richard Niebuhr, The Purpose of the Church and Its Ministry (New York: Harper
Brothers, 1956), pp. 79-94; and James D. Glasse, Profession: Minister (Nashville:
Abingdon, 1968).
4. Burton J. Bledstein, The Culture of Professionalism: The Middle Class and the
Development of Higher Education in America (New York: W. W. Norton & Co., 1976); and
Robert Lynn, "Notes toward a History: Theological Encyclopedia and the Evolution of
Protestant Seminary Curriculum, 1808-1868," Theological Education 17 (Spring 1981):
118-44.
5. David SchuIIer, Merton Strommen, and Milo Brekke, eds., Ministry in America (San
Francisco: Harper & Row, 1980).
6. I am influenced in these comments by my work on a task force of the United
Methodist Professors of Christian Education. See UMAPCE "Teaching as a Pastoral
Ministry: Report of Task Force on Pastor as Educator," ed. Roy Ryan, Nashville, 1980
(photocopied).
7. Sec in particular Winquist, Practical Hermeneutics, pp. 1-19; and Wilfred Cantwell
Smith, Towards a World Theology (Philadelphia: Westminster Press, 1981), pp. 47-55,
180-94.
8. Charles E. Winquist, "Practical Hermeneutics: A Revised Agenda for Ministry,"
Anglican Theological Review 58 (October 1976): 459.
9. Urban T. Holmes III, "An Outline of an Intentional Theory of Ministry," St, Lukes
Journal of Theology 20 (March 1977): 93.
10. See, for example, Lawrence A. Cremin, Public Education (New York: Basic Books,
1976), pp. 27 following.
17
THE PASTOR AS EDUCATOR
LEROY T. HOWE
What constitutes representative ministry other than

the central act of proclaiming the gospel? If ministry
implies that the people of God are to be stimulated
into the actual living of faith and not merely
"understanding" it, then education can become a
way of unifying ministry itself.
A t o n e t i m e o r a n o t h e r , m o s t c l e r g y p e r s o n s will e x p e r i e n c e at
least a mild " i d e n t i t y c r i s i s " b e c a u s e t h e y b e a r diverse
responsibilities a n d h a v e m a n y different things to do, yet lack
clear vision o f their m i n i s t r y as a w h o l e . T h e o r d a i n e d minister is
called to p r e a c h , to n u r t u r e , to m o b i l i z e , to lead, to inspire, to
s u p e r v i s e . A typical day m i g h t i n c l u d e repairing the sanctuary's
h e a t i n g e q u i p m e n t ; offering t h e city council i n v o c a t i o n b e t w e e n
the w o m e n ' s circle coffee a n d a funeral; locating prices o n n e w
m i m e o g r a p h i n g e q u i p m e n t b e t w e e n visits to the hospital, the
n u r s i n g h o m e , a n d t h e library ( w h i c h last h a s j u s t sent a s e c o n d
o v e r d u e n o t i c e o n t h e b o o k t h e minister r e v i e w e d at the arts
festival). It is little w o n d e r that a p a s t o r m i g h t ask herself or
h i m s e l f h o w all o f this is " m i n i s t r y " in a n y i m p o r t a n t s e n s e of
the term. O n l y b y m e a n s of s o m e theologically well-formed
point of v i e w o n the w h o l e o f ministry is it possible to gain
satisfactory a n s w e r s to s u c h a q u e s t i o n , a n d relief from the
p r e s s u r e s o f fragmentation in a creation exquisitely a m e n a b l e to
holistic v i s i o n .
T h e p u r p o s e o f this e s s a y is to s k e t c h s u c h a point o f view. Its
t h e s i s is that the traditional role of t h e pastor as educator
c o n t a i n s w i t h i n it a perspective c o m p r e h e n s i v e e n o u g h to
Leroy T. Howe is professor of theology and pastoral care at Perkins School of Theology,
SMU, Dallas.
18
PASTOR AS EDUCATOR
u n d e r s t a n d t h e p a s t o r ' s total responsibilities in their unity. T h e
" m a s t e r i m a g e " infused t h r o u g h o u t t h e exposition is of pastors
c e n t e r i n g their ministries with their c o n g r e g a t i o n s , in g r o w t h
t o w a r d s h a r e d u n d e r s t a n d i n g a n d joyful e x p e r i e n c e of the
S c r i p t u r e s , c h u r c h history, a n d the doctrines o f the faith in their
application to p r e s e n t life.
T h e idea that t h e pastor of the local c o n g r e g a t i o n m i g h t
function primarily in a role of e d u c a t o r alludes to important
a s p e c t s o f J u d e o - C h r i s t i a n heritage a n d life. J u d a i s m ' s o w n
u n d e r s t a n d i n g o f ministerial l e a d e r s h i p , for i n s t a n c e , s e e m s to
h a v e u n d e r g o n e a p r o c e s s of c h a n g e w h i c h b e g a n with an
a c c e n t u a t i o n o f priestly functions, a n d m o v e d t h r o u g h the
institution of t h e scribe to its post-Christian Era u n d e r s t a n d i n g
of rabbi: t e a c h e r . A n d the P r o t e s t a n t tradition, in particular,
from t h e o u t s e t s t r e s s e d that ministry e m p o w e r e d b y the Spirit
requires for its fulfillment a disciplined life informed b y a faith
w h i c h at o n c e is a gift a n d a n appropriation t h r o u g h
u n d e r s t a n d i n g . (In c o n t e m p o r a r y d i s c u s s i o n , this stress is
e x p r e s s e d in t h e call for n e w forms o f praxis in the c h u r c h , a
" d o i n g " [poesis] w h i c h is in-formed b y , a n d in-forming of
l e a r n i n g [theoria],) In early N e w E n g l a n d , t h e Puritan pastor w a s
in addition to b e i n g an o r g a n i z e r a n d a " d i s c i p l i n e r , " an
interpreter o f scriptural revelation. In t h e U n i t e d M e t h o d i s t
tradition, an e m p h a s i s u p o n " l e a r n e d m i n i s t r y " is strictly
entailed b y W e s l e y ' s stress u p o n " k n o w l e d g e a n d vital p i e t y , "
e v e n if practice all too rarely e m b o d i e s t h e u n i o n . T h e r e is m u c h
in the tradition, t h e n , to s u g g e s t that theologically informed
interpretation r e p r e s e n t s n o t m e r e l y o n e a m o n g m a n y functions
p e r f o r m e d b y p a s t o r s , b u t also a unified perspective o n every
pastoral function.
T W O VIEWS O F THE MINISTERIAL OFFICE
B y w a y of b a c k g r o u n d , it m a y b e helpful to c o n s i d e r two
v i e w s of t h e ministerial office a n d its unity w h i c h inform m o s t
current u n d e r s t a n d i n g s o f t h e o r d a i n e d ministry. T h e first v i e w s
the p a s t o r ' s responsibilities largely in priestly terms: the clergy is
the essential m e d i a t o r b e t w e e n G o d a n d the c h o s e n p e o p l e . In
an e x t r e m e form, the v i e w is of the priest as a d i s p e n s e r of the
s a c r a m e n t s e s s e n t i a l to salvation, a c u s t o d i a n of the m e a n s of
19
grace w h o p r o v i d e s a c c e s s to the c h a n n e l s t h r o u g h w h i c h
believers ratify their p l a c e b e f o r e G o d . T h e priestly office is
u n d e r s t o o d as part o f a hierarchical s c h e m e o f relationships,
d o w n w a r d from G o d , t h r o u g h C h r i s t a n d t h e Spirit, to t h e
clergy, a n d o n l y finally to the laity. T h e early P r o t e s t a n t tradition
caricatured the a b u s e s o f s u c h a hierarchically o r i e n t e d s y s t e m
of t h o u g h t a n d praxis, b u t its o w n ecclesiology p r e s e r v e d the
vital c o r e o f this o u t l o o k , in t h e w a y it c o n s t r u e d the clergy as
" s h e p h e r d s of s o u l s . " In the R e f o r m a t i o n , also, a priestly
m i n i s t r y w a s e m p h a s i z e d w h i c h , t h r o u g h the i m a g e of the
pastor as a s h e p h e r d t e n d i n g t h e n e e d s o f a flock, m a i n t a i n e d its
o w n distinctive hierarchical structure of c h u r c h life. A s in the
Middle A g e s , m o s t o f t h e " f l o c k s " c o n t i n u e d to be organized
relatively n e a t l y as residential p a r i s h e s , a n d the w o r l d itself
s e e m e d to b e u n d e r s t o o d a s little m o r e t h a n the a g g r e g a t e of all
t h e p a r i s h e s , o u t s i d e o f w h i c h n o t h i n g o f c o n s e q u e n c e existed,
except the "principalities a n d p o w e r s . "
O n e c o n t e m p o r a r y u n d e r s t a n d i n g o f the ministerial office
w h i c h h a s b e e n e m e r g i n g in the past t h r e e d e c a d e s is at o n c e a
r e t u r n to a m o r e apostolic orientation a n d also is a deliberate
j u x t a p o s i t i o n to t h e s e m e d i e v a l a n d early R e f o r m a t i o n v i e w s . A
k e y to u n d e r s t a n d i n g this n e w p e r s p e c t i v e is the p h r a s e "rebirth
of t h e l a i t y , " a n e x p r e s s i o n w h i c h w e n d s its w a y t h r o u g h all
serious ecclesiological writing today, a n d w h i c h s e e k s to c o n v e y
t h e c h u r c h ' s g r o w i n g c o n v i c t i o n that clergy are e n a b l e r s of the
laity's m i s s i o n to the w o r l d , in t h e n a m e o f God-in-Christ. O n e
i m p o r t a n t implication o f this n e w v i e w is that " s h e p h e r d i n g "
analogies by themselves no longer may be capable of centering
ecclesiological t h i n k i n g , u n l e s s o n e w e r e to m a i n t a i n the bizarre
n o t i o n that in at least o n e c o r n e r o f s h e e p d o m , there could b e
flocks o f s h e e p w h i c h could b e c h a n g e d into guilds of
shepherds!
T h r e e factors in particular h a v e c o n t r i b u t e d to w h a t a p p e a r s to
b e a virtual transformation o f the o r d a i n e d minister's identity
a n d role. T h e first is the r e d i s c o v e r y o f the ministry o f J e s u s
Christ as t h e e s s e n c e of all ministry, with t h e correlate that all
followers o f C h r i s t are called to b e ministers in his n a m e . F r o m
this v a n t a g e point, t h e o r d a i n e d m i n i s t e r is o n e set apart (not
a s i d e ) , for the p u r p o s e o f building u p the followers of Christ for
their o w n m i n i s t r y ( " e q u i p p i n g the s a i n t s " ) . S h e or h e m a y
20
PASTOR AS EDUCATOR
strive effectively to represent that form of ministry (diakonia) to
w h i c h all disciples o f Christ are called, but in n o s e n s e d o e s s h e
or h e perform that m i n i s t r y m e r e l y on behalf of the w h o l e p e o p l e of
G o d . W i t n e s s i n g to G o d ' s l o v e , r e v e a l e d decisively in J e s u s
C h r i s t , in W o r d , s a c r a m e n t , order, a n d s e r v i c e , is a m i n i s t r y for
w h i c h all are r e s p o n s i b l e .
A s e c o n d factor contributing to a n e w u n d e r s t a n d i n g of
m i n i s t r y is the b r e a k d o w n o f C h r i s t e n d o m itself: the " w o r l d " no
l o n g e r c a n b e u n d e r s t o o d in the p a r o c h i a l t e r m s of an
indefinitely large a n d e x t e n d e d n u m b e r o f Christian p a r i s h e s ,
hierarchically structured for p r o t e c t i o n from, a n d for c o m b a t
w i t h , the " n o n - C h r i s t i a n " e n v i r o n m e n t s s t a n d i n g o v e r against
C h r i s t ' s flocks. T h o u g h the oikoumene r e m a i n s G o d ' s world, it
also i n c l u d e s p e o p l e s w h o h a v e n o t u n d e r s t o o d , do not n o w
u n d e r s t a n d , a n d in all likelihood n e v e r will u n d e r s t a n d
t h e m s e l v e s a s C h r i s t i a n s . T o b o r r o w a s h e p h e r d i n g a n a l o g y , the
call o f Christ to c o n t i n u e his ministry is c o m i n g to b e u n d e r s t o o d
a s a call to tend s h e e p w h i c h n e v e r m a y b e g a t h e r e d into the
flocks m o s t closely a p p r o x i m a t e to the C h r i s t i a n ' s o w n .
Finally, also c o n t r i b u t i n g to a n e w u n d e r s t a n d i n g o f ministry
is the r e a p p r o p r i a t i o n o f the g o s p e l as g o o d n e w s for this w o r l d
as well as for the next. A l t h o u g h o n e o v e r a r c h i n g m e a n i n g o f
e a c h of the t h i n g s of this w o r l d is the p o w e r o f e a c h to b e c o m e a
visible sign o f invisible realities t r a n s c e n d i n g t h e c r e a t e d order,
e a c h thing also h a s m e a n i n g w i t h i n the created order, a n d its
potential m e a n i n g t h e r e also is a c a u s e for celebration. T h e
fallenness o f the w o r l d is o c c a s i o n n o t so m u c h for d e p a r t i n g it as
for transforming it. H e n c e , rather t h a n m e r e l y issuing tickets for
p a s s a g e to the n e x t world, m i n i s t r y b e a r s the p r e s e n c e a n d
p o w e r w h i c h s e e k s to transform this p r e s e n t world. T h e pastor
is o n e w h o h e l p s o t h e r s to s e n s e the p r e s e n c e a n d t h e p o w e r
w h i c h G o d , in the m i d s t of all creatures, already is, a n d to
translate that i n w a r d s e n s e into o u t w a r d e x p r e s s i o n s of a
c o m m u n i t y of faith w h o s e life t o g e t h e r b e a r s the future w h i c h
God intends everywhere.
H o w e v e r m a n y a n d p e r p l e x i n g are the difficulties w h i c h
c o n t i n u e to a c c o m p a n y an e c c l e s i o l o g y w h i c h defines the cleros
in hierarchical t e r m s , s u c h t h i n k i n g at least could offer
u n m i s t a k a b l e clarity a b o u t the d y n a m i c a n d form of the pastoral
office. N o t so w i t h c o n t e m p o r a r y ecclesiological theories. O n e o f
21
the m o s t difficult p r o b l e m s a c c o m p a n y i n g t o d a y ' s u n d e r s t a n d
i n g o f o r d a i n e d m i n i s t e r s as e n a b l e r s o f t h e ministry a n d m i s s i o n
of t h e w h o l e p e o p l e o f G o d is that o f how the clergy is to go a b o u t
t h e all-inclusive w o r k n o w u n d e r s t o o d to b e t h e e s s e n c e o f
ministerial l e a d e r s h i p . A basic u n c e r t a i n t y is a b o u t t h e point of
view from w h i c h t h e m i n i s t r y of e n a b l e m e n t m o s t fruitfully c a n
b e e n v i s i o n e d a n d p r a c t i c e d . Is t h e r e a w a y to look at everything
clergy m u s t do as clergy w h i c h m i g h t h e l p to focus all o f t h e
varying e n t e r p r i s e s o f ministry, s e e m i n g l y scattered in m a n y
directions at o n c e , into a n integrated w h o l e , i n f o r m e d b y the
o v e r a r c h i n g a i m o f " e q u i p p i n g t h e s a i n t s " for their o w n
m i n i s t r y ? Striving to formulate a p o i n t o f v i e w o n t h e w h o l e o f
ministry is w i t h o u t d o u b t the m o s t i m p o r t a n t single enterprise
to b e u n d e r t a k e n in p r e p a r i n g for ministry, a n d testing o n e ' s
initial point o f v i e w is e s s e n t i a l to perfecting t h e w o r k o f ministry
at e v e r y s u b s e q u e n t s t a g e . T o this c o n c e p t o f " p o i n t of v i e w " the
n e x t s e c t i o n turns, a n d p r o c e e d s b y m e a n s o f the "perspectiva-
l i s m " of S e w a r d Hiltner.
TOWARD A PERSPECTIVE FOR MINISTRY
S o m e y e a r s a g o , S e w a r d Hiltner offered t h e b e g i n n i n g s of an
a p p r o a c h to m i n i s t r y as a w h o l e w h i c h , in spite of its m e r e l y
preliminary a n d p r o m i s s o r y character, h a s p r o v e d helpful to at
least t w o g e n e r a t i o n s o f o r d a i n e d m i n i s t e r s . Hiltner p r o p o s e d
that all t h i n k i n g a b o u t ministerial functions or roles (for
e x a m p l e , as p r e a c h e r , liturgist, c o u n s e l o r , e d u c a t o r , evangelist,
c o m m u n i t y organizer) b e o r g a n i z e d into three e n c o m p a s s i n g ,
1
interrelated, b u t also distinctive perspectives (Preface to Pastoral
Theology: The Ministry and Theory of Shepherding A b i n g d o n P r e s s ,
1958). T h e f u n d a m e n t a l e p i s t e m o l o g i c a l construct of this b o o k
c o n t i n u e s to inform reflection o n ecclesiastical ministry. F o r
e x a m p l e , in a report, " T e a c h i n g as a Pastoral M i n i s t r y , "
p r o d u c e d b y a task force c o m p r i s i n g professors o f Christian
e d u c a t i o n in t h e U n i t e d M e t h o d i s t C h u r c h , Jack S e y m o u r
w r o t e , " T e a c h i n g m u s t b e u n d e r s t o o d as b o t h a ministerial task
a n d a ministerial p e r s p e c t i v e . . . a p e r s p e c t i v e t a k e n toward all
the tasks o f m i n i s t r y . " In H i l t n e r ' s pastoral t h e o l o g y , e a c h o f his
p e r s p e c t i v e s w a s u n d e r s t o o d to s u b s u m e certain o f t h e
traditional ministerial functions or roles u n d e r it, a n d to
22
PASTOR AS EDUCATOR
constitute a w a y o f l o o k i n g at t h e totality o f ministerial
functioning. T h e s e c o n d c o n s i d e r a t i o n is t h e crucial o n e for the
p u r p o s e s o f this p r e s e n t e s s a y : a p e r s p e c t i v e o n ministry
e x p r e s s e s a certain p u r p o s i n g or i n t e n d i n g for t h e whole of
ministry, an orientation w h i c h sets a i m s a n d goals for everything
that o n e d o e s .
H i l t n e r ' s t h r e e p e r s p e c t i v e s are w e l l k n o w n : the perspective
of " c o m m u n i c a t i n g " s u b s u m e s p r e a c h i n g , e v a n g e l i s m , and
e d u c a t i o n ; t h e p e r s p e c t i v e of " s h e p h e r d i n g " s u b s u m e s crisis
i n t e r v e n t i o n , c o u n s e l i n g , a n d n u r t u r e in general; a n d the
perspective of "organization" subsumes the enterprises of
stewardship and mission. T h e three perspectives together
r e p r e s e n t a c o m p r e h e n s i v e a p p r o a c h to o r d a i n e d ministry
insofar as t h e y call for a versatility in o n e ' s m o v i n g a m o n g the
t h r e e p e r s p e c t i v e s , as situations in ministry m a y require. S u c h
versatility is a n i m p o r t a n t r e s o u r c e b y w h i c h to avoid a n u n d u l y
n a r r o w s c o p e for o n e ' s ministerial functioning. A s e v e r y pastor
k n o w s , it is difficult to avoid restricting m i n i s t r y to t h e functions
w i t h w h i c h o n e is m o s t c o m f o r t a b l e , b u t a s i n g l e - m i n d e d
p r e o c c u p a t i o n with one p e r s p e c t i v e w h i c h t h r e a t e n s to subordi
n a t e the o t h e r p e r s p e c t i v e s , a n d p e r h a p s e v e n the s u b s u m a b l e
activities, to it, yields less t h a n the holistic forms o f ministry to
w h i c h the c o m m u n i t y of faith is called. R e d u c t i o n i s m is virtually
inevitable, h o w e v e r , given the essential finitude of e v e r y min
ister, ordained o r lay. (It m u s t b e n o t e d in p a s s i n g that Hiltner's
p e r s p e c t i v a l i s m c o n c e n t r a t e d exclusively, for all practical
p u r p o s e s , u p o n the o r d a i n e d ministry; t h e n o t i o n o f ministry of
t h e laity, alas, s e e m e d m u t e d at b e s t in Hiltner's early w o r k s . )
H i l t n e r ' s i n s i s t e n c e o n the integrity a n d w h o l e n e s s of each
p e r s p e c t i v e , h o w e v e r , a n d the n e c e s s i t y for sustaining responsi
bility to all t h r e e , in a m u l t i p l e - p e r s p e c t i v e a p p r o a c h to ministry,
provides o n e w a y in w h i c h r e d u c t i o n i s m c a n be corrected. T h e
h e r m e n e u t i c a l u s e f u l n e s s o f H i l t n e r ' s a p p r o a c h c a n be illus
trated with r e f e r e n c e to the history o f t h e pastorate itself, w h i c h
reflects a shifting a m o n g t h e s e p e r s p e c t i v e s o n the pastoral
office as a w h o l e . F o r i n s t a n c e , with regard to t h e ministry of
healing in t h e c h u r c h , it is i n t e r e s t i n g to n o t e h o w apostolic
Christianity o r d e r e d itself primarily in reference to the ministry
of c o m m u n i c a t i n g , with healing a n d e x o r c i s m as especially
significant s i g n - e v e n t s . In the M i d d l e A g e s , t h e perspective h a s
23
b e c o m e m o r e that o f s h e p h e r d i n g ; a n d with the shift, healing
b e c a m e a l m o s t a n e n d in itself, m o r e t h a n a sign pointing
b e y o n d itself. Finally, H i l t n e r ' s o r g a n i z i n g perspective s e e m s
especially characteristic of t h e p r e s e n t c h u r c h ; n o w a d a y s
h e a l i n g is d o n e b y " p r o f e s s i o n a l s " in the secular order, in the
church-in-world.
Hiltner h a s a t t e m p t e d to build a c o n c e p t o f ministry u p o n that
foundation of p e r s p e c t i v a l i s m w h i c h is the d o m i n a n t cultural
orientation o f t h e p r e s e n t era. T h i s is t h e s o u r c e o f its originality
a n d creativity. T h e following a r g u m e n t will b e structured b y
H i l t n e r ' s p e r s p e c t i v a l a p p r o a c h to ministry, b u t it p r o p o s e s to
a d v a n c e H i l t n e r ' s e x p o s i t i o n in a w a y w h i c h b o t h utilizes a n d
alters t h e t h e o r y itself. T h e c o n t e n t i o n is, contra Hiltner, that
e d u c a t i o n is not m e r e l y a single function or role w i t h i n a larger
c o n g e r i e s o f ministerial responsibilities, b u t also c o n t a i n s a
perspective o n the w h o l e o f ministry. A l o n g s i d e Hiltner's
characterization of t h e ( o r d a i n e d ) m i n i s t e r as c o m m u n i c a t o r ,
s h e p h e r d , a n d o r g a n i z e r , this e s s a y s u g g e s t s placing the
p e r s p e c t i v e o f t h e m i n i s t e r (ordained and lay) as educator.
F r o m the b e g i n n i n g , P r o t e s t a n t i s m h a s e x p r e s s e d especially
vividly an u n d e r s t a n d i n g o f t h e (ordained) m i n i s t e r as a n
e d u c a t o r , i n d e e d , a s a theologian: all o f t h e Reformers
u n d e r s t o o d the s e r v a n t h o o d o f t h e priest to b e to the W o r d of
G o d ; priestly identity forms n o t m e r e l y in relationship to the
c h u r c h (for e x a m p l e , a n e m p l o y e e o f an institution), b u t also in
reference to t h e D i v i n e W o r d , in t h e light o f w h i c h alone the
c h u r c h derives its o w n call-to-be. O f all m o d e r n Protestant
t h e o l o g i a n s , Karl Barth h a s c o n t r i b u t e d m o s t lastingly to the
appropriation o f the W o r d of G o d as c e n t e r i n g the pastoral
office. B a r t h ' s threefold d o c t r i n e o f the W o r d of G o d (as J e s u s
Christ, a s S c r i p t u r e ' s w i t n e s s to J e s u s C h r i s t , and as proclama
tion of that Scriptural w i t n e s s to J e s u s Christ; s e e Church
Dogmatics, 1/1T. a n d T . Clark, 1 9 6 9 , p p . 51-135) calls t h r o u g h o u t
for a ministry e x p r e s s i n g itself in acts o f representing, in a w a y
w h i c h e n a b l e s b o t h understanding a n d commitment: in short, for
ministry as interpretation of t h e W o r d , interpretation w h i c h
activates a n d s u s t a i n s faith. B a r t h ' s o w n m o d e l of s u c h
interpretation, primarily a s a p r o c l a i m i n g at s o m e o n e , with the
H o l y Spirit c o m p l e t i n g the c o m m u n i c a t i o n , n e e d s c o n s i d e r a b l e
r e w o r k i n g , in t h e direction of a c o n c e p t o f divine c o m m u n i c a t -
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PASTOR AS EDUCATOR
ing a s s p e a k i n g - w i t h as well as speaking-to. W h a t is central to
t h e m o d e l , h o w e v e r , r e m a i n s c o g e n t : ministry or s e r v a n t h o o d
to t h e W o r d of G o d , e x e r c i s e d t h r o u g h s t u d y a n d clear
exposition, aiming toward an understanding which both
c o n t r i b u t e s to a n d is i n f o r m e d b y t r a n s f o r m e d living. Proclama
tion as p r e a c h i n g , for i n s t a n c e , is one w a y , b u t only o n e w a y , to
transmit, elicit, a n d e n r i c h s u c h u n d e r s t a n d i n g . T h r o u g h
w h a t e v e r a n d h o w e v e r m a n y w a y s , t h e i n d i s p e n s a b l e aim
r e m a i n s that o f stimulating others to their o w n faith-seeking-
u n d e r s t a n d i n g ( a n d discipleship). All ministry, in w h a t e v e r
office, c a n b e i n f o r m e d b y this single a i m . A n d insofar as this is
the c a s e , e d u c a t i n g c a n b e c o m e a c e n t e r i n g p e r s p e c t i v e o n the
w h o l e of m i n i s t r y , e v e n as it also r e m a i n s a l o n g - c h e r i s h e d
function a l o n g s i d e o t h e r functions o f ministry.
MINISTRY AS EDUCATION
G i v e n the desire to formulate a c o m p r e h e n s i v e p e r s p e c t i v e on

m i n i s t r y w h i c h c e n t e r s u p o n the m i n i s t e r as e d u c a t o r , w h a t
m u s t b e t a k e n a c c o u n t of? A t the v e r y least, four foci are required
for d e v e l o p i n g a m i n i s t r y from s u c h a p e r s p e c t i v e . W i t h the
p r e m i s e in m i n d that the m i n i s t e r as e d u c a t o r is m o s t
f u n d a m e n t a l l y an interpreter o f the g o s p e l a n d its contribution
to h u m a n life, for s u c h interpretation to b e foundational of a
c o m m u n i t y o f faith t h e m i n i s t e r m u s t b e especially attentive to
(1) the content s h e or h e is to interpret, (2) methods of interpreting,
(3) t h e recipients o f interpretation, a n d (4) the settings for shared
interpretation. G a i n i n g s o m e u n d e r s t a n d i n g o f t h e s e c o m p o
n e n t s in a theologically i n f o r m e d m i n i s t r y r e g u l a t e d b y an
e d u c a t i o n a l p e r s p e c t i v e is a n e c e s s a r y c o n d i t i o n for d e v e l o p i n g
a c o m p r e h e n s i v e p e r s p e c t i v e o n the w h o l e of m i n i s t r y g o v e r n e d
by the educational aim.
T h e s e four foci c a n b e e x p r e s s e d in o t h e r t e r m i n o l o g y . For
i n s t a n c e : as c o n t e n t s h a r e d , m e t h o d s of t e a c h i n g a n d learning,
t h e learner, a n d the l e a r n i n g e n v i r o n m e n t . S i n c e this latter
p h r a s i n g likely will b e m o r e familiar in e d u c a t i o n a l circles, the
d i s c u s s i o n to follow will b e c o n d u c t e d b y m e a n s of t h e m , b u t in
an order b e t t e r suited to c o n t e m p o r a r y theological inquiry. By
t h e very n a t u r e o f the e n t e r p r i s e , interpretation is content-
o r i e n t e d , b u t c o n t e m p o r a r y t h e o l o g y r e c o g n i z e s also that the
25
c o n t e n t o f the C h r i s t i a n m e s s a g e is n o t o n l y a depositum
c h e r i s h e d a n d t r a n s m i t t e d intact from p r e v i o u s g e n e r a t i o n s , b u t
also is meaning for particular situations w h o s e very description is
s h a p e d b y t h e situation a n d m e t h o d s b y w h i c h it is interpreted.
A c c o r d i n g l y , the following d i s c u s s i o n b e g i n s with a considera
tion of t h e foci o f setting a n d m e t h o d s , m o v e s to an a c c o u n t of
c o n t e m p o r a r y a p p r o a c h e s to u n d e r s t a n d i n g the faith-learner,
a n d o n l y t h e n c o n c l u d e s w i t h a precis of C h r i s t i a n c o n t e n t .
The Setting for Christian Learning Today
Five t h e m e s s e e m s especially p r o m i n e n t in the c o n t e m p o r a r y

situation w i t h i n w h i c h Christian l e a r n i n g n o w m u s t take place.
T h e first is pluralism: o f c o m m u n i t i e s , v a l u e s , a n d ideologies. In
m a n y r e s p e c t s t h e p r e s e n t situation a p p r o x i m a t e s that of the
s e c o n d c e n t u r y , especially in its a s t o n i s h i n g virtuosity o f diverse
w o r l d - v i e w s . T h e s e c o n d - c e n t u r y c h u r c h ' s a p p r o a c h to a n
a n a l o g o u s situation w a s to a t t e m p t a distilling of Christian
o r t h o d o x y as a b s o l u t e truth to b e set o v e r against the
i n n u m e r a b l e religious cults. S u c h a n imperialistic a p p r o a c h to
transmitting the g o s p e l is n o t a n o p t i o n for t h e p r e s e n t
m i s s i o n a r y c a u s e , if for n o o t h e r r e a s o n t h a n that m o d e r n
c o n s c i o u s n e s s is f o r m e d from t h e o u t s e t t o w a r d a s e n s e of t h e
validity rather t h a n t h e f a l s e h o o d of c o n t r a r y points of v i e w .
I n d e e d , w h a t a n y particular p o i n t o f v i e w e v e n c a n m e a n will
itself b e s h a p e d b y t h e i n f l u e n c e s o f o t h e r points of v i e w also
i m p i n g i n g u p o n c o n s c i o u s n e s s . W h a t this m e a n s for the
ministry o f interpretation is that if a n y l e a r n i n g is to take place all
the r e l a t i o n s h i p s b e t w e e n conflicting points o f v i e w , or, in
a n o t h e r j a r g o n , b e t w e e n the m a n y h o r i z o n s o f m e a n i n g , m u s t
c o n t i n u a l l y b e m a d e explicit, b u t w i t h o u t serious p r o s p e c t either
of a b s o l u t e differentiation or o f hierarchical ordering. In contrast
w i t h n e o c o n s e r v a t i v e p r o p o s a l s to insulate believers from
c o n t a m i n a t i o n b y t h e varieties o f o u t l o o k , t h e context o f
learning, w i t h i n a n d w i t h o u t the c h u r c h , m u s t b e m a d e broader
t h a n a n y e n v i s i o n e d to d a t e .
A l o n g w i t h pluralism, the c o n t e m p o r a r y setting for learning
c a n b e c h a r a c t e r i z e d b y r e f e r e n c e to the relativism of t h e diverse
c o m m u n i t i e s ' v a l u e s a n d ideologies w h i c h are b e c o m i n g
increasingly pluriform. It is b e i n g t a k e n increasingly for g r a n t e d
26
P A S T O R AS E D U C A T O R
that every inquirer's s t a n d p o i n t b o t h h a s , a n d m u s t h a v e , a

l i m i t e d n e s s a b o u t it. A b s o l u t i z i n g o f a n y single perspective is
idolatry w h i c h d e s e n s i t i z e s faith-seekers to truths w h i c h m a y b e
d i s c o v e r e d in v a l u e - s y s t e m s o t h e r t h a n o n e ' s o w n . F o r the
c h u r c h ' s faith, t h e result is that t h e v e r y style of interpretation
a n d reflection will n e e d to u n d e r g o c h a n g e , from a characteristi
cally declarative m o d e to o n e s t r e s s i n g snaring, confessing, a n d
offering to o n e a n o t h e r out of a s e n s e o f m u t u a l quest. S u c h a
style o f faith-pilgrimage is d e m a n d i n g , if for n o o t h e r r e a s o n
t h a n that t h e validity o f w h a t is s h a r e d m u s t b e s e e n also in the
bearer of w h a t is s h a r e d .
A l o n g w i t h pluralism a n d relativism, t h e r e is also the
secularization process, w h e r e b y h u m a n needs and their
fulfillment h a v e c o m e to b e a d d r e s s e d increasingly in nonreli-
gious terms, with v a r y i n g reductionistic h e r m e n e u t i c s devel
o p e d to interpret w h a t religious s y m b o l s , institutions, a n d
life-styles c a n " r e a l l y " m e a n to m e n a n d w o m e n w h o s e very
c o n s c i o u s n e s s h a s b e c o m e secularized. Interpretation of the
Christian g o s p e l is b u r d e n e d i n c r e a s i n g l y b y t h e issue of h o w
t h e " b e y o n d " is to b e e x p e r i e n c e d b y t h o s e w h o s e h o r i z o n s are
limited i n c r e a s i n g l y to the " h e r e a n d n o w . "
F o u r t h , w i t h i n the c h u r c h e s t h e m s e l v e s , also as a d i m e n s i o n
of t h e setting for l e a r n i n g today, t h e r e is a distressing k i n d of
alienation of b e l i e v e r s from m a j o r a d v a n c e s in theological
inquiry; the i m p a c t o f E n l i g h t e n m e n t a n d p o s t - E n l i g h t e n m e n t
theological inquiry, g r a s p e d p e r c e p t i v e l y a n d eagerly in t h e
w o r l d of unbelief, is felt w i t h i n faith c o m m u n i t i e s o n l y o n t h e far
side of serious a n d s u s t a i n e d a t t e m p t s to " w o r k t h r o u g h " the
r e s i s t a n c e s w h i c h h a v e led to the alienation in t h e first place.
T h r o u g h o u t the C h r i s t i a n c h u r c h believers s e e m increasingly
alienated from t h e historical a p p r o a c h e s to t h e Scriptures, from
m e t h o d s e x p o s i n g parochial a c c o u n t s o f c h u r c h history written
from n a r r o w , d e n o m i n a t i o n a l points o f v i e w , a n d , m o r e broadly
s p e a k i n g , from a t t e m p t s to t r a n s c e n d the ideologies of the
c o n q u e r o r s o f o p p r e s s e d p e o p l e s , a t t e m p t s p u r s u e d with
c o n s i d e r a b l e s u c c e s s b y c o n t e m p o r a r y liberation t h e o l o g i a n s .
Fifth, a n d s o m e w h a t paradoxically in t h e light of the previous
c o n s i d e r a t i o n s , at e v e r y level o f m o d e r n society t h e r e appears
also a deepening hunger for w h a t c a n o n l y b e called " w i s d o m , "
a b o u t w h a t ultimately matters. P e r h a p s the m o s t striking
27
e v i d e n c e o f s u c h h u n g e r is t h e variety a n d intensity o f current
interest in " s p i r i t u a l i t y . "
Methods of Teaching and Learning
It is b o t h c o m m o n p l a c e a n d n e c e s s a r y to reiterate that m e t h o d
a n d m e t h o d o l o g y a r e i m p o r t a n t c o n s i d e r a t i o n s for teaching in
a n y s e n s e , a n d certainly for t h e p e r s p e c t i v e o f the pastor as
e d u c a t o r . P r o p e r a t t e n t i o n to m e t h o d c a n greatly facilitate a
theologically i n f o r m e d m i n i s t r y as l o n g a s t h e minister-educator
r e m a i n s o p e n to many m e t h o d s of inquiry a n d refuses stead
fastly t h e lure o f s o m e single a p p r o a c h to t h e e x c l u s i o n of all
o t h e r s . F o r i n s t a n c e , t h e bias o f t h e " l e a r n e d " is to e n s u r e that
c o n t e n t is o r g a n i z e d well a n d p r e s e n t e d clearly; all too fre
q u e n t l y , t h e a s s u m p t i o n is that if t h e s e c o n d i t i o n s are fulfilled,
t h e l e a r n i n g s o m e h o w will take care of itself. T h i s bias p e r v a d e s
theological h e r m e n e u t i c s as well; for i n s t a n c e , o n e h a s only to
t h i n k o f t h e o t h e r w i s e s t r a n g e n o t i o n that only the H o l y Spirit
m a k e s p o s s i b l e , for t h e elect, t h e h e a r i n g o f t h e W o r d in a
particular w i t n e s s to that W o r d . E n g a g e m e n t o n t h e part of t h e
learner is a n e c e s s a r y c o n d i t i o n for a n y lasting learning to take
p l a c e . A n d from e n g a g e m e n t , inquiry c o m e s . T h o u g h m o s t
l e a r n e d p e o p l e , h a p p i l y , do " k n o w " b e t t e r , t h e y do n o t always
act o n their k n o w l e d g e . All lasting l e a r n i n g i n v o l v e s inquiry
from t h e o u t s e t , in b o t h the learner a n d t h e t e a c h e r . N o o n e
m e t h o d c a n b e b e s t for all; s o m e o n e m e t h o d likely will b e b e s t
for s o m e .
Which m e t h o d is to b e c h o s e n s e e m s relative to at least t w o
i m p o r t a n t factors: clarity a b o u t t h e o v e r a r c h i n g objective for a n y
pastoral i n t e r v e n t i o n , n a m e l y t h e eliciting a n d the a d v a n c e m e n t
of u n d e r s t a n d i n g ; a n d k n o w l e d g e o f the primary m o d e o f
receptivity o n t h e part o f o t h e r inquirers or l e a r n e r s . F o r
e x a m p l e , it m a k e s a substantial difference for learning to k n o w
that a l e a r n e r a s s i m i l a t e s data a n d i n s i g h t s primarily t h r o u g h
visual, a u d i t o r y , or tactile-kinesthetic p r o c e s s e s . P e r s o n s w h o
" h e a r " t r u t h s b e t t e r t h a n t h e y " s e e " truths likely will u n d e r
s t a n d t h e s p o k e n w o r d b e t t e r t h a n the written w o r d . A n d vice
v e r s a . Y o u n g children b y contrast, a s J e a n Piaget o n c e e x p r e s s e d
t h e matter, m u s t i n v e n t in o r d e r to u n d e r s t a n d . T h e s e t w o
factors entail that c o n c l u s i o n that for every act of ministry, there
28
PASTOR AS EDUCATOR
b e a clearly statable objective for the act, a n d a p r o c e d u r e w h i c h
relates the act to t h e r e c i p i e n t ' s p r i m a r y w a y s o f r e s p o n d i n g to
stimuli. T h i s latter c o n s i d e r a t i o n leads to the third focus o f a
theologically i n f o r m e d p e r s p e c t i v e o n t h e p a s t o r as educator,
t h e learner: t h e r e s p o n d e n t , herself or himself.
The Learner
F r o m the o u t s e t , t h e Christian tradition h a s articulated a

theological p e r s p e c t i v e o n the p e o p l e o f G o d as p e r s o n s created
in t h e divine i m a g e , c o r r u p t e d b y their sins a n d sinfulness, a n d
r e d e e m e d b y g r a c e . In the s e q u e n c e of transformations from
creation, t h r o u g h the fall, to r e d e m p t i o n , b o t h intellect a n d will
participate alike. R e d e m p t i o n itself h a s b e e n u n d e r s t o o d b e s t as
a d y n a m i c p r o c e s s involving b o t h G o d a n d t h e sinner,
transpiring o v e r t h e c o u r s e of a lifetime, a n d c o m p l e t e d finally in
t h e c o m i n g k i n g d o m of G o d . R e s o u r c e s from c o n t e m p o r a r y
r e s e a r c h o n h u m a n d e v e l o p m e n t e n h a n c e the intelligibility o f
the C h r i s t i a n tradition's u n d e r s t a n d i n g of h u m a n being-in-the-
w o r l d primarily at t h e p o i n t o f m o r e fully d e p i c t i n g the process of
h u m a n transformation. From a developmental perspective,
h u m a n n a t u r e u n d e r g o e s relatively predictable s e q u e n c e s of
d e v e l o p m e n t w h i c h i n v o l v e c h a n g e s in the o r g a n i s m ' s patterns
of a d a p t i n g to external c h a n g e s in t h e e n v i r o n m e n t . T h o u g h to
a n external o b s e r v e r , the s e q u e n c e s t h e m s e l v e s m a y s e e m to
p r o c e e d in a s o m e w h a t orderly fashion, to the subject
e x p e r i e n c i n g t h e s e q u e n c e s , c h a n g e frequently is a c c o m p a n i e d
by trauma.
T h e r e are m a n y studies available w h i c h c a n provide a m u c h
closer look at this p r o c e s s w h i c h , theologically c o n s t r u e d ,
r e p r e s e n t s t h e v a r y i n g w a y s w i t h i n w h i c h divine grace is at
w o r k within e v e r y h u m a n b e i n g a c r o s s the life-cycle. T h e s e
s t u d i e s m a k e it e a s i e r to u n d e r s t a n d who t h e recipients are of a
ministry led by a p a s t o r from an e d u c a t i o n a l p r e s p e c t i v e . T o
n a m e just a few s u c h studies: p s y c h o a n a l y t i c t h i n k i n g o n
separation-individuation in early c h i l d h o o d , P i a g e t ' s research
o n the structures o f intelligence, L a w r e n c e K o h l b e r g ' s studies
on m o r a l r e a s o n i n g capacity, R o b e r t S e l m a n ' s w o r k on
i n t e r p e r s o n a l relations, a n d m o s t r e c e n t l y , J a m e s F o w l e r ' s w o r k
o n faith d e v e l o p m e n t . O n e of t h e m o s t p r e s s i n g h e r m e n e u t i c a l
29
t a s k s o f a theologically i n f o r m e d u n d e r s t a n d i n g of t h e pastoral
office is to c o n c e p t u a l i z e the lines of interaction, a n d the m u t u a l
c o n s t r u c t i v e criticism p o s s i b l e , b e t w e e n traditional theological
p e r s p e c t i v e s a n d t h e s e r e c e n t d e v e l o p m e n t a l perspectives o n
t h e h u m a n situation.
The Constant of Christian Witness and Interpretation
A total p e r s p e c t i v e o n ministry b e g i n s t h e n with t h e

u n d e r s t a n d i n g o f t h e pastor as e d u c a t o r , a n d includes as well
t h e setting a n d m e t h o d s for l e a r n i n g , a n d t h e l e a r n e r herself or
himself. T h e final a s p e c t of t h e d i s c u s s i o n is c o n t e n t . W h i l e
s o m e m i g h t h a v e c h o s e n to b e g i n h e r e , it is appropriate to
r e v e r s e t h e o r d e r b e c a u s e Christian ministry itself, from
b e g i n n i n g to e n d , is indisputably person-centered. A c c o r d i n g l y ,
theological reflection o n m i n i s t r y m u s t b e g i n b y bringing into
v i e w t h e p e o p l e of G o d , w h o are b o t h the recipients a n d t h e
a g e n t s o f m i n i s t r y , in t h e settings w i t h i n w h i c h t h e y find
t h e m s e l v e s . O n l y t h e n d o e s it b e c o m e possible helpfully to
s p e a k o f t h e c o n t e n t o f a theologically i n f o r m e d m i n i s t r y w h o s e
g o v e r n i n g p e r s p e c t i v e is educational.
But n o w , the f u n d a m e n t a l q u e s t i o n is: W h e n ministry is s e e n
from t h e p e r s p e c t i v e o f t h e p a s t o r a s e d u c a t o r , w h a t is itself t h e
subject m a t t e r guiding h e r or his ministry? S o m e obvious
a n s w e r s are: k n o w l e d g e o f t h e Bible, doctrinal clarity, a n d
n o r m s for living. B u t t h e s e kinds o f a n s w e r s a p p e a r only w h e n a
theologically i n f o r m e d ministry, a n d m o r e specifically, educa
tion itself, is t h o u g h t o f a s a function o f ministry. N e i t h e r a n s w e r
to the q u e s t i o n o f subject m a t t e r really says e n o u g h . W h e n
e d u c a t i o n , a n d m o r e c o m p r e h e n s i v e l y , t h e pastorate as s e e n
from a theological orientation, c o m e to r e p r e s e n t a perspective
u p o n t h e totality o f ministry, the v e r y c o n t e n t inquired about
a n d t a u g h t in e v e r y o t h e r function o f ministry m u s t b e
r e c o n c e p t u a l i z e d in a m o r e e n c o m p a s s i n g m a n n e r .
T o deal p r o p e r l y w i t h this issue requires at least four kinds o f
c o n s i d e r a t i o n s . T h e first is t h e u n d e r s t a n d i n g o f t h e Christian
faith as a c o h e r e n t set o f beliefs, articulated explicitly either in a
c o n f e s s i o n o f faith o r a theological s y s t e m . B u t " t h e faith o n c e
r e c e i v e d b y t h e s a i n t s " is not m e r e l y a n array o f doctrine; it is
also an ideal form o f life, a n o r m a t i v e p a t t e r n in t h e light o f
30
PASTOR AS EDUCATOR
w h i c h n o t o n l y o n e ' s beliefs, b u t o n e ' s affections are s h a p e d .
E x p r e s s e d in material as well as formal t e r m s , a vital Christian
faith is a n e n u n c i a t i o n o f love i n c a r n a t e , a n d a call to others
similarly to m a k e i n c a r n a t e in their o w n lives that l o v e w i t h
w h i c h G o d loves the w o r l d a n d w h i c h is e n d u r i n g l y p r e s e n t in
Christ, t h r o u g h t h e H o l y Spirit, transforming all t h i n g s a n d
making them new.
T o s p e a k of the C h r i s t i a n faith as a c o h e r e n t set o f beliefs a n d
a s a n ideal form o f life is to e m p h a s i z e t h e relatively structured
d i m e n s i o n s o f the subject matter o f ministry, B u t t h e r e is a
d y n a m i c d i m e n s i o n as well. T h u s , third, t h e c o n t e n t o f a
m i n i s t r y s h a p e d from an e d u c a t i o n a l p e r s p e c t i v e also m u s t b e
said to b e a p r o c e s s of p e r s o n a l a n d social transformation: this is
to e m p h a s i z e a n d to affirm that c h a n g e a n d d e v e l o p m e n t ,
s o m e t i m e s gradual a n d s o m e t i m e s radical a n d i m m e d i a t e , also
are divinely i n t e n d e d in G o d ' s s a v i n g w o r k in t h e w o r l d . T h e
fourth c o n s i d e r a t i o n also stresses t h e d y n a m i c a s p e c t of
Christian c o n t e n t . A theologically i n f o r m e d perspective o n
ministry, a d h e r e d to b y the pastor w h o u n d e r s t a n d s herself or
h i m s e l f m o s t f u n d a m e n t a l l y to b e a n e d u c a t o r , n e c e s s i t a t e s a
w a y o f reflecting u p o n e x p e r i e n c e a n d action w h i c h e n a b l e s the
p e o p l e of G o d to c o n t i n u e s e a r c h i n g for n e w w a y s o f s e n s e -
m a k i n g w h i c h are a t t u n e d b o t h to c h a n g i n g social realities a n d
to t h e abiding d i m e n s i o n s of G o d ' s p r e s e n c e in the w o r l d . T h e r e
are m a n y p o s s i b l e w a y s o f specifying the d y n a m i c o f s u c h
reflection. J o h n Calvin e m p l o y e d an a n a l o g y d r a w n from visual
e x p e r i e n c e , c o m p a r i n g t h e role o f Scripture i n attaining
k n o w l e d g e o f G o d a n d t h e self to t h e role o f l e n s e s w h i c h bring
into focus realities existing i n d e p e n d e n t l y o f t h e believing
inquirer, b u t w h i c h a p p e a r distorted a n d confused in the
u n d e r s t a n d i n g o f fallen s i n n e r s w h o s e intellect h a s b e c o m e
d i m i n i s h e d in capacity. (Institutes of the Christian Religion,
[ W e s t m i n s t e r P r e s s , 1 9 6 0 ] , I , 6 , l , p . 7 0 ; 1 , 1 4 , 1 , pp. 160-61.) O n e
m i g h t also p o s e an auditory parallel: a reflective a p p r o a c h to
m i n i s t r y is like t h e device w h i c h locks in the F M r e c e p t i o n of a
favored radio station. Still further, o n e c a n e x p r e s s t h e p o i n t i n a
tactile way: a reflective practice of ministry is like that sensitivity
w h i c h birds display as t h e y feel their w a y a l o n g t h e surface of
t h e g r o u n d to the w o r m s w h i c h lie b u r i e d b e n e a t h the surface.
G i v e n the varieties of s e n s o r y receptivity a m o n g the m e m b e r s of
31
t h e p e o p l e o f G o d , it b e c o m e s i m p o r t a n t to find w a y s b o t h o f
reflecting u p o n , a n d o f r e p r e s e n t i n g , t h o s e realities to w h i c h t h e
faith p o i n t s b y m e a n s o t h e r t h a n a p p e a l to a single s e n s o r y
m o d a l i t y o n l y . In all t h e s e i n s t a n c e s , the e s s e n c e o f t h e matter is
t h e sensitizing to n e w realities w h i c h reflective inquiring a n d
reflective m i n i s t r y c a n d i s c o v e r a n d c a n h e l p to c r e a t e .
32
THE MINISTER AND THE PEOPLE OF GOD
MARY ELIZABETH MOORE
When we say the ordained minister is "representa

tive/' do we mean that the ordained can stick to
preaching and leave teaching to the laity? Hardly,
and yet this raises the question of how to re-form
(reshape) truly representative ministry for the sake of
both the world and the faith.
N o title c o u l d b e m o r e a m b i g u o u s t h a n this o n e , for the

m i n i s t e r w h o leads t h e p e o p l e is one of the p e o p l e , a n d t h e
p e o p l e are t h e m s e l v e s ministers to o n e a n o t h e r a n d to t h e w o r l d .
O u r h a s t i n e s s in clearly s e p a r a t i n g the r e p r e s e n t a t i v e m i n i s t e r s
from t h e laity m a y h e l p us simplify our c a t e g o r i e s , b u t t h e
s e p a r a t i o n o b s c u r e s the p r o f o u n d m e a n i n g s o f m i n i s t e r a n d of
the p e o p l e o f G o d . In t h e multiple m e a n i n g s of t h e s e w o r d s lie
powerful i m a g e s w h i c h point t o w a r d n e w directions for
t e a c h i n g ministry. T o d i s c o v e r t h e s e w e m u s t first b r e a k o p e n
t h e i m a g e s a n d t h e n re-form t h e m .
O n t h e o c c a s i o n o f the twenty-fifth a n n i v e r s a r y celebration of
o u r c o n g r e g a t i o n , o n e o f o u r former p a s t o r s r o s e to the pulpit to
p r e a c h . W e all e x p e c t e d h i m to say w o r d s of greeting. I n s t e a d h e
b e g a n b y r e a d i n g t h e N e w T e s t a m e n t text for the day. T h e n h e
l o o k e d at us a n d said, " I disciplined m y s e l f to r e a d t h e text first
rather t h a n to say h o w glad I a m to b e h e r e a n d h o w m u c h this
c o n g r e g a t i o n m e a n s to o u r family. T h o u g h all of this is true, w e
1
are h e r e for a larger p u r p o s e t h a n our liking e a c h o t h e r . " This
w a s a vivid r e m i n d e r that b e i n g G o d ' s p e o p l e is m o r e t h a n b e i n g
a c o m m u n i t y o f p e o p l e that are c o m p a t i b l e .
But w h a t d o e s it m e a n to be the p e o p l e of G o d , a n d w h a t d o e s
Mary Elizabeth Moore is assistant professor of Christian education at the School of
Theology at Claremont.
33
it m e a n to m i n i s t e r ? C e r t a i n l y w e h a v e m a n y opportunities to
a d d r e s s t h e s e q u e s t i o n s d u r i n g this era w h e n m a n y Protestant
d e n o m i n a t i o n s a n d e c u m e n i c a l b o d i e s are e x a m i n i n g the n a t u r e
a n d s h a p e o f ministry. U n f o r t u n a t e l y , t h e s e studies often b e g i n
or e n d w i t h q u e s t i o n s o f distributiondistribution o f p o w e r a n d
b e n e f i t s r a t h e r t h a n with q u e s t i o n s o f m e a n i n g . T h e result is to
fan t h e flames o f clericalism a n d anticlericalism. Inevitably t h e s e
two " i s m s " feed e a c h o t h e r , a n d b o t h m i s s the point o f ministry.
T o rise a b o v e clericalism a n d anticlericalism is a t h o r n y
p r o b l e m to s a y t h e least. N o w h e r e is the p r o b l e m m o r e vivid
t h a n in t h e t e a c h i n g m i n i s t r y of the c h u r c h , w h e r e t h e
distinctive roles o f t h e r e p r e s e n t a t i v e m i n i s t e r s a n d the laity are
particularly c l o u d y . T h i s h a s b e e n o n e function w h i c h clergy h a s
often b e e n h a p p y to l e a v e to laity, a n d yet, laity h a s l o o k e d to
clergy a s t h e b e a r e r o f special k n o w l e d g e a n d u n d e r s t a n d i n g .
E v e n w h e n a lay professional o r diaconal m i n i s t e r is involved
with special responsibilities for e d u c a t i o n a l ministry, t h e
c l o u d i n e s s r e m a i n s . T h a t p e r s o n is often s e e n as a n administra
tor or o r g a n i z e r o f laity, w h i l e t h e p a s t o r s o f t h e c h u r c h are still
s e e n as t h e r e s i d e n t theological e x p e r t s . S o y o u h a v e o n the o n e
h a n d the idea that clergy h a s t h e a n s w e r s , a n d o n the o t h e r
h a n d , the idea that laity h a s t h e responsibility. T h i s sets u p a
c o m p e t i t i v e n e s s w h i c h u n d e r c u t s t h e possibilities o f partner
ship a n d takes its toll o n lay a n d clergy alike.
PROBING AMBIGUOUS IMAGES
T h i s p r o b l e m is n o t s i m p l y a d i l e m m a in the m o d e r n c h u r c h .
T h e i m a g e s t h e m s e l v e s are a m b i g u o u s . T h e w o r d laos translates
a s " p e o p l e o f G o d , " w h i c h refers to all G o d ' s p e o p l e , w h o are
r e d e e m e d a n d r e c o n c i l e d to G o d . T h e w o r d laity, t h e n , h a s at its
root a r e f e r e n c e to t h e w h o l e b o t h lay a n d clergy. A t the s a m e
time, w e h a v e side b y side t h e ideas o f t h e g e n e r a l ministry o f all
C h r i s t i a n s a n d t h e r e p r e s e n t a t i v e ministry o f set-apart leaders.
In a real s e n s e w e are all m i n i s t e r s , a n d yet w e r e c o g n i z e that
certain o n e s are set apart to r e p r e s e n t the w h o l e a n d to
r e - p r e s e n t t h e w o r k o f C h r i s t to t h e w h o l e .
If t h e s e ideas are t a k e n s e r i o u s l y , t h e n w e will r e c o g n i z e that
m i n i s t r y c o m e s forth from t h e laos a n d is a l w a y s related to the
p e o p l e . T h i s d o e s n o t m e a n that m i n i s t e r s are simply h u m a n
34
MINISTER AND PEOPLE OF GOD
b e i n g s or that m i n i s t r y is a s i m p l e h u m a n e n t e r p r i s e , for the
p e o p l e o f G o d are t h e m s e l v e s c r e a t e d , r e d e e m e d , a n d called out
b y G o d . T h i s d o e s m e a n that w e n e e d t o r e c o g n i z e t h e laity of all
t h e r e p r e s e n t a t i v e m i n i s t e r s a n d t h e m i n i s t r y o f all t h e laity.
S u c h paradoxical t h i n k i n g is quite different from setting the
clergy over a g a i n s t t h e laity. A n d it is far m o r e radical t h a n a
s i m p l e a c k n o w l e d g m e n t that t h e laity are i m p o r t a n t .
E v e n the P r o t e s t a n t R e f o r m a t i o n w i t h its doctrine o f the
p r i e s t h o o d o f all believers led to a m b i g u o u s u n d e r s t a n d i n g s of
the laity. O n the o n e h a n d , a s F r a n k l i n Littell p o i n t e d out i n t h e
1 9 6 0 s , the R e f o r m a t i o n did n o t really u n s e a t the idea t h a t the
clergy w a s the c h u r c h :
The 16th century Reformers did not change this situation. On the
contrary, Zwingli and Luther and others of the Protestant state-
churches repeatedly made clear that the common folk were to stay in
their stations and leave religious matters to those professionally
trained to handle them. The "priesthood of all believers" became,
therefore, the lay priesthood of Christian princes and town councillors
2
advised by theologians and canon lawyers.
O n t h e o t h e r h a n d Y v e s C o n g a r e s p o u s e d the v i e w that the

P r o t e s t a n t R e f o r m a t i o n h a d g o n e too far in focusing o n the
c o m m u n i o n o f the saints at t h e e x p e n s e o f failing to r e c o g n i z e
t h e integral relation b e t w e e n t h e c h u r c h as hierarchical
institution a n d as invisible c o m m u n i t y of the faithful, a n d b y
i g n o r i n g the institutional a s p e c t s a l t o g e t h e r .
Protestantism rejected the whole of the Church's mediation: magis-

terium, priesthood, sacraments, the authority of tradition and the role
of the teaching Church in the rule of faith, prelatical authority, the
episcopal dignity, the pope's primacy. Of the institution not one stone
was left standing. Instead, there was offered the notion of the Church
3
as holy assembly of the faithful. . . .
T h e u n f o r t u n a t e c o n s e q u e n c e o f this o n e - s i d e d focus, from

C o n g a r ' s point o f v i e w , w a s that the R o m a n C a t h o l i c C h u r c h
r e s p o n d e d b y a o n e - s i d e d focus o f the o p p o s i t e sorta focus o n
t h e h i e r a r c h y . C o n g a r d o e s a r g u e , h o w e v e r , that t h e R o m a n
C a t h o l i c p o s i t i o n w a s n o t as e r r o n e o u s o r heretical as the
P r o t e s t a n t p o s i t i o n b e c a u s e s o m e r e c o g n i t i o n w a s a l w a y s given
to t h e o t h e r side.
35
T h i s g l a n c e at i n t e r p r e t a t i o n s o f the R e f o r m a t i o n is n o t j u s t an
idle j o u r n e y i n t o t h e historical t h e o l o g y o f t h e 1 9 6 0 s . T h e 1960s,
in fact, w e r e y e a r s in w h i c h t h e laity w a s b e i n g r e d i s c o v e r e d ,
a n d v o l u m e s o f b o o k s a n d articles w e r e written p r o b i n g t h e
theological m e a n i n g a n d t h e roles of the laity. B o t h Littell a n d
C o n g a r w e r e i n t e r e s t e d in that r e d i s c o v e r y , a n d b o t h w e r e
writing to t h e e n d that t h e c h u r c h w o u l d revitalize its
u n d e r s t a n d i n g of, a n d a t t e n t i o n t o , t h e laity. T h o u g h their
historical i n t e r p r e t a t i o n s w e r e different, t h e y b o t h r e c o g n i z e d in
their a n a l y s e s that the P r o t e s t a n t R e f o r m a t i o n e m p h a s i s o n t h e
p r i e s t h o o d of all b e l i e v e r s w a s n o t a m a g i c a l solution to an old
ecclesial p r o b l e m .
All o f this leads u s to the h e a r t o f the p r o b l e m t h a t is, t h e
a m b i g u i t y o f the distinction b e t w e e n t h e r e p r e s e n t a t i v e
m i n i s t e r s a n d t h e p e o p l e o f G o d . N o s i m p l e a p p e a l to give
a t t e n t i o n to t h e laity c a n override this a m b i g u i t y . N e i t h e r d o e s
clarity e m e r g e from o u r a t t e m p t s to s h a r p e n the distinctions
b e t w e e n c l e r g y a n d laity, or from our a t t e m p t s to c o n n e c t t h e
t w o b y s e n d i n g w o r k e r priests into t h e w o r l d or b y offering
special titles o r special roles in t h e l e a d e r s h i p o f the c h u r c h to
selected lay l e a d e r s . T h e s e a t t e m p t s are i n d e e d relevant, b u t
t h e y do n o t e l i m i n a t e the a m b i g u i t y .
T h e p r o b l e m , h o w e v e r , m a y itself b e t h e solution. T h e v e r y
a m b i g u i t y that leads u s to s e a r c h out t h e differences b e t w e e n t h e
clergy a n d t h e laity m a y be a b l e s s i n g that e n a b l e s u s to see t h e
p r i e s t h o o d o f all t h e laity a n d t h e laity o f all t h e clergy. A t t e m p t s
to s h a r p e n t h e distinctions m a y be d o o m e d to n a r r o w a n d
partial a n s w e r s . R a t h e r t h a n b e satisfied with s u c h partiality, w e
m a y n e e d , i n s t e a d , to learn to s a v o r t h e q u e s t i o n s , for t h e
q u e s t i o n s t h e m s e l v e s r e a c h t o w a r d a m y s t e r y that t h e a n s w e r s
try to a v o i d .
W h a t d o e s all o f this a m b i g u i t y h a v e to do w i t h t h e teaching
m i n i s t r y o f t h e c h u r c h ? It calls u s first to a n e w vision of
m i n i s t e r i n g to, for, a n d w i t h t h e p e o p l e o f G o d . T h e
r e p r e s e n t a t i v e m i n i s t e r of t h e c h u r c h is called to m i n i s t e r to h e r
o r his o w n c o n g r e g a t i o n o r parish, for that c o m m u n i t y a s a
r e p r e s e n t a t i v e of it in t h e w o r l d , a n d with that c o m m u n i t y ,
e n a b l i n g o t h e r s to s e r v e . T h e r e p r e s e n t a t i v e n a t u r e of ministry
( o r d a i n e d o r d i a c o n a l in U n i t e d M e t h o d i s t polity) calls attention
to t h e role o f t h e set-apart m i n i s t e r in s p e a k i n g for G o d to t h e
36
c h u r c h a n d for the c h u r c h to the w o r l d . W h a t w e m a y m i s s ,
h o w e v e r , is that t h e r e p r e s e n t a t i v e is also o n e of t h e p e o p l e a n d
h a s a role o f m i n i s t e r i n g w i t h t h e m .
R o n a l d O s b o r n b e m o a n s the c a t c h i n e s s o f the oft-quoted
4
s l o g a n , " W e are all m i n i s t e r s . " H e n o t e s that this p h r a s e h a s
b e e n u s e d i n c r e a s i n g l y as a tool for motivation b y pastors w h o
w i s h their p a r i s h i o n e r s w o u l d s h o u l d e r m o r e of the load. T h i s is
a p e r c e p t i v e r e a d i n g o f the c o n t e m p o r a r y situation a n d
r e p r e s e n t s t h e u n d e r s i d e of this idea of t h e ministry o f all
C h r i s t i a n s . T h e m o t i v a t i o n a l u s e of the idea often e m e r g e s w h e n
a m i n i s t e r or lay leaders b e c o m e frustrated with their c o n g r e
g a t i o n ' s e x p e c t a t i o n s that the m i n i s t e r s h o u l d provide all of the
initiative, l e a d e r s h i p , a n d s u p p o r t for their c h u r c h ' s ministry.
B u t this u s e o f t h e idea casts t h e issue in t e r m s o f a distribution of
labor a n d often m i s s e s t h e point of m i n i s t e r i n g with.
W e are not talking h e r e of o n e g r o u p ' s e x p e c t i n g t h e o t h e r to
do w h a t t h e y d o n o t w a n t to do (or c a n n o t do) t h e m s e l v e s . T h e
m i n i s t r y of all C h r i s t i a n s d o e s n o t m e a n that the r e p r e s e n t a t i v e
m i n i s t e r s c a n s i m p l y distribute their tasks a m o n g the laity a n d
h a v e less to d o .
T h e ministry of all Christians does not m e a n that the

representative ministers can simply distribute their tasks
a m o n g the laity a n d h a v e less to do.
T h i s is o n e fallacy w h i c h h a s b e e n very destructive to t h e

t e a c h i n g ministry. T h i s is n o m o r e a d e q u a t e t h a n t h e laity's
e x p e c t i n g the m i n i s t e r s to do e v e r y t h i n g . If the representative
m i n i s t e r s are to s e r v e w i t h t h e p e o p l e , t h e n t h e p e o p l e n e e d to
s u p p o r t a n d e m p o w e r t h e m i n i s t e r s , a n d t h e m i n i s t e r s n e e d to
s u p p o r t a n d e m p o w e r the p e o p l e . R a t h e r t h a n dividing the
tasks a m o n g t h e m s e l v e s , e a c h takes o n the additional task o f
b e i n g t o g e t h e r in ministry.
T h i s n e w vision is n o t so n e w ; it h a s s i m p l y b e e n hiding.
S o m e h o w w e k n o w already that the r e p r e s e n t a t i v e m i n i s t e r h a s
a n i m p o r t a n t function w i t h the p e o p l e , b u t w e are confused in
d i s c e r n i n g w h a t that function is. I r e c e n t l y listened as t w o
p a s t o r s d i s c u s s e d their role in t e a c h i n g ministry with e a c h o t h e r .
37
O n e e x p r e s s e d his l o n g i n g to s h a r e with the lay m e m b e r s in his
c h u r c h w h a t h e h a d l e a r n e d a b o u t t h e Bible a n d to t e a c h t h e m to
u s e t h e tools o f biblical criticism in their o w n s t u d y . T h e o t h e r
p a s t o r r e s p o n d e d quickly, s a y i n g that h e w a s n o t e a g e r to t e a c h
lay m e m b e r s w h a t h e k n e w . H e w a s m o r e i n t e r e s t e d in b e i n g
t a u g h t b y t h e m a n d in e n a b l i n g t h e m to t e a c h o n e a n o t h e r . B o t h
of t h e s e p a s t o r s w e r e affirming that t h e laity is i m p o r t a n t a n d
that t h e y , as p a s t o r s , h a v e a n i m p o r t a n t role in relation to the
laity. T h e p a s t o r s , h o w e v e r , w e r e c a u g h t u p in a s e c o n d a r y
i s s u e . T h e y w e r e d e b a t i n g w h e t h e r their role is to teach or b e
taught. T h i s is a n i m p o r t a n t q u e s t i o n to b e s u r e , but to p o s e the
q u e s t i o n in this w a y is to a s s u m e that o n e h a s to c h o o s e b e t w e e n
m i n i s t e r i n g to a n d m i n i s t e r i n g with, If w e r e c o g n i z e the
i m p o r t a n c e o f m i n i s t e r i n g to, for, and w i t h , t h e n the r e p r e s e n t a
tive m i n i s t e r s are c h a l l e n g e d to teach w h a t t h e y h a v e l e a r n e d , to
t e a c h o n b e h a l f o f t h e c h u r c h to the w o r l d , a n d to e n a b l e a n d
e m p o w e r the t e a c h i n g m i n i s t r y of the w h o l e c h u r c h .
EXPLODING THE IMAGES
W h a t is b e i n g s u g g e s t e d is that w e n e e d to b r e a k o p e n t h e
i m a g e s o f m i n i s t e r a n d p e o p l e o f G o d so that a real explosion o f
m e a n i n g m i g h t take p l a c e . A s i m p l e r e a r r a n g e m e n t o f r e s p o n
sibilities will n o t suffice. H e r e w e will look particularly at t h e
N o r t h A m e r i c a n p a t t e r n s o f t e a c h i n g m i n i s t r y a n d t h e clergy-
laity c a t e g o r i e s in theological d i s c u s s i o n s . T h e explosion m i g h t
best begin with these.
The nineteenth and twentieth centuries have witnessed
l a n d m a r k shifts in t h e N o r t h A m e r i c a n P r o t e s t a n t c h u r c h e s , a n d
t h e s e shifts h a v e b e e n particularly e v i d e n t in t h e c h a n g i n g
p a t t e r n s o f e d u c a t i o n a l ministry. T h e q u e s t i o n o f w h o are the
t e a c h e r s h a s b e e n particularly s u b j e c t to c h a n g e during this
historical p e r i o d . T h e result is that in t h e 1970s a n d 1980s w e
h a v e c o n s i d e r a b l e c o n f u s i o n a b o u t w h o t h e t e a c h e r s really are.
T h e S u n d a y s c h o o l b e g a n in t h e e i g h t e e n t h c e n t u r y as a lay
m o v e m e n t w h i c h w a s i n d e p e n d e n t o f c h u r c h e s . In t h e U n i t e d
S t a t e s this p a t t e r n c o n t i n u e d until the m i d d l e years of t h e
n i n e t e e n t h c e n t u r y , particularly the y e a r s b e t w e e n 1830 a n d
1860, w h e n t h e S u n d a y s c h o o l s w e r e d o m e s t i c a t e d b y the
c h u r c h e s . D u r i n g this time t h e S u n d a y s c h o o l s b e c a m e an
38
integral part of t h e local c h u r c h or parish. L a y l e a d e r s h i p
continued, however, and though the pastors were encouraged
to take i n c r e a s e d l e a d e r s h i p , t h e y often t o o k little role in this
part o f the c h u r c h ' s ministry.
A l o n g s i d e this trend w a s the e m e r g e n c e o f t h e professionali-
zation o f religious e d u c a t i o n in t h e early t w e n t i e t h c e n t u r y .
D u r i n g this p e r i o d professional o r g a n i z a t i o n s w e r e b o r n ,
s y s t e m a t i c reflection w a s d o n e o n religious e d u c a t i o n , a n d
e x t e n s i v e e d u c a t i o n a l p r o g r a m s w e r e d e v e l o p e d to p r e p a r e
p e r s o n s for this specialization. T h i s led to a n e x p l o s i o n o f n e w
i n s i g h t s a n d m o d e l s a n d a very d y n a m i c era in t h e c h u r c h ' s edu
cation. A c o n s e q u e n c e , h o w e v e r , w a s that a specially trained
g r o u p w a s set apart from the o r d a i n e d clergy a n d the rest o f the
laity. T h u s , t h r e e c a t e g o r i e s o f t e a c h e r s w e r e i n t r o d u c e d , a n d
t h e s e still e x i s t t h e clergy, t h e laity, a n d t h e lay professional.
W h e r e are w e n o w ? In the U n i t e d M e t h o d i s t C h u r c h w e h a v e
all o f t h e s e l a y t e a c h e r s , o r d a i n e d m i n i s t e r s w h o s e role
i n c l u d e s t e a c h i n g , lay professionals in e d u c a t i o n , a n d diaconal
m i n i s t e r s in e d u c a t i o n . T h i s multiplicity o f t e a c h e r s h a s s o m e
real a d v a n t a g e s . It is certainly n o t b a d in itself, b u t it d o e s h a v e
s o m e p r o b l e m s . O n e p r o b l e m is that the o r d a i n e d ministers
often d o not s e e their o w n role in t e a c h i n g a n d often l e a v e the
t e a c h i n g ministry to lay p r o f e s s i o n a l s a n d lay t e a c h e r s . A s e c o n d
p r o b l e m is that t h e lay professionals a n d diaconal ministers
often find t h e m s e l v e s in an a w k w a r d b r i d g e p o s i t i o n b e t w e e n
laity a n d clergy a n d often find t h e m s e l v e s to b e an out-group
w h o n e e d to g a t h e r t o g e t h e r to find their v o i c e . A third p r o b l e m
is that t h e role o f t h e w h o l e c o m m u n i t y in t e a c h i n g often gets
i g n o r e d b y e v e r y o n e . T h e c o n s e q u e n c e is that the educational
m i n i s t r y suffers.
A n explosion of these North American patterns might break
o p e n n e w possibilities w i t h i n t h e m . After all, p a t t e r n s are
g u i d e s , n o t p a r a m e t e r s . T h e p a t t e r n s o f the past n e e d n o t , a n d
s h o u l d not, b e the p a t t e r n s o f t h e future w i t h o u t thoughtful
exploration of their a d e q u a c y for the n e w situation. T h e
possibilities in t h e old p a t t e r n s a n d i m a g e s are a real c h a l l e n g e ,
h o w e v e r , a n d t h e y c a n point us in s o m e n e w directions. T h e
N o r t h A m e r i c a n p a t t e r n s h a v e h e l p e d u s s e e t h e possibilities of
creative l e a d e r s h i p a n d responsibility that c a n b e e x e r c i s e d b y
t h e laity, a n d this c h a l l e n g e s u s to find n e w w a y s to s u p p o r t a n d
39
e m p o w e r t h e laity in their t e a c h i n g . T h i s also c h a l l e n g e s u s to
s e e t h e t e a c h e r s n o t o n l y a s t h o s e w h o m e e t with g r o u p s in
c l a s s r o o m s b u t as all o f the laity. T h e s e are the p e o p l e w h o
w i t n e s s to their faith in their w o r k , in their c o m m u n i t y service,
a n d in all o f their lives.
A n o t h e r possibility that t h e e x p l o s i o n u n c o v e r s is that
t e a c h i n g b y p e r s o n s in m a n y different roles c a n lead to m o r e
varied a n d c o m p r e h e n s i v e forms o f t e a c h i n g (for e x a m p l e , in
h o m e s , c l a s s e s , s e r v i c e s of w o r s h i p , retreats, a n d so forth).
A n d finally, a n e x p l o s i o n c o u l d stir a vision of t h e unity o f
t h e s e different p e o p l e in the t a s k o f t e a c h i n g . T h i s w o u l d surely
lead to m o r e a d e q u a t e e d u c a t i o n a n d a m o r e a d e q u a t e
s y m b o l i z i n g o f t h e unity of ministry. F o r e x a m p l e , w h a t if t h e
r e p r e s e n t a t i v e m i n i s t e r s m e t frequently with t e a c h e r s , p a r e n t s ,
c h i l d r e n , a n d y o u t h to t e a c h a n d b e t a u g h t b y t h e m (to k e e p
a b r e a s t o f w h a t is g o i n g o n in their lives, w h a t their beliefs a n d
c o m m i t m e n t s are, a n d w h a t t h e y are c o n c e r n e d about)? W h a t if
t h e s e m i n i s t e r s e n g a g e d in d i a l o g u e regularly w i t h b u s i n e s s or
m e d i c a l l e a d e r s in their p a r i s h e s to s h a r e w i t h t h e m in their
struggles w i t h ethical i s s u e s ? A n d w h a t if t h e s e ministers
e n g a g e d in theological s t u d y w i t h c o n g r e g a t i o n a l leaders as
t h e y c o n t e m p l a t e l o n g - r a n g e p l a n s for t h e m i n i s t r y o f t h e c h u r c h
a n d o t h e r m a j o r d e c i s i o n s ? T h e s e are o n l y a few m u s i n g s , b u t
t h e list c o u l d g o o n . O n t h e o t h e r h a n d , w h a t if lay m e m b e r s o f a
c o n g r e g a t i o n s o u g h t out t h e r e p r e s e n t a t i v e minister(s) to
discuss i s s u e s o f c o n c e r n or to s h a r e theological insights? W h a t if
lay t e a c h e r s o f children a n d y o u t h i n v o l v e d p a r e n t s a n d pastors
by inviting t h e m to special e v e n t s , b y i n f o r m i n g t h e m a b o u t
w h a t is h a p p e n i n g in t h e g r o u p , o r b y l a u n c h i n g a t e a c h i n g
p r o g r a m that families c o u l d c o n t i n u e at h o m e ? A n d w h a t if lay
leaders o f t h e c o n g r e g a t i o n s o u g h t out t h e o r d a i n e d a n d
diaconal m i n i s t e r s to participate w i t h t h e m in a biblical or
theological s t u d y o n t h e n a t u r e o f the c h u r c h a n d its m i s s i o n , or
to e n g a g e in a n empirical s t u d y o f t h e n a t u r e o f their c o m m u n i t y
a n d its n e e d s ? A g a i n , the list o f possibilities is e n d l e s s .
T h e s e possibilities give s o m e s e n s e of t h e v i s i o n s that m i g h t
c o m e to light in the e x p l o d i n g o f t h e N o r t h A m e r i c a n p a t t e r n s of
t e a c h i n g ministry. T h e s e v i s i o n s give birth to n e w possibilities
w h i c h the old p a t t e r n s h a v e m i s s e d a n d w h i c h w e m i g h t m a k e
real.
40
A n o t h e r set o f i m a g e s that m i g h t benefit from a n explosion are
t h e clergy-laity c a t e g o r i e s in theological discussions. W h e n
p e r s o n s are u n e a s y w i t h a m b i g u i t y t h e y often a t t e m p t to clarify
a n d distinguish c a t e g o r i e s . T h i s m a y well b e o n e source o f the
s h a r p differentiations often m a d e b e t w e e n laity a n d clergy in
t e r m s o f their roles or e d u c a t i o n a l preparation. T h e w h o l e w a v e
of p r o f e s s i o n a l i s m m a y b e d u e in part to that search for clear
d i s t i n g u i s h i n g m a r k s for the r e p r e s e n t a t i v e ministers.
In the 1960s w h e n the laity r e c e i v e d c o n s i d e r a b l e theological
a t t e n t i o n , Y v e s C o n g a r a n d E d w a r d Schillebeeckx p o i n t e d to
t w o distinctions b e t w e e n the laity a n d t h e clergy. O n e w a s the
distinction in their relation to t h e h i e r a r c h y , a n d the other, in the
l o c u s of their w o r k . In relation to the h i e r a r c h y Schillebeeckx
n o t e d that a l t h o u g h the laity is part of t h e p e o p l e it is n o t part of
t h e hierarchy. C o n g a r r e c o g n i z e d a similar distinction but in the
c o n t e x t of his c o n c e r n for r e c o g n i z i n g the laity a s integral to the
c h u r c h . H e said, " L a y p e o p l e will a l w a y s b e a subordinate order
in t h e c h u r c h ; b u t t h e y are o n t h e w a y to t h e recovery of a fuller
c o n s c i o u s n e s s o f b e i n g organically active m e m b e r s thereof, by
5
right a n d in fact. " T h o u g h S c h i l l e b e e c k x a n d C o n g a r b o t h m a d e
this distinction, n e i t h e r w a s willing to define the laity solely in
t e r m s o f its p l a c e , or lack o f p l a c e , in the hierarchy. Both
r e c o g n i z e d that, a l t h o u g h the w o r d lay popularly c o n n o t e s
n o n c l e r g y or n o n l e a d e r s , t h e w o r d is i n a d e q u a t e for under
s t a n d i n g laity. N o t o n l y is it i n a d e q u a t e to v i e w the laity in this
6
w a y , b u t it is n o t c o n s i s t e n t with biblical u s a g e . C o n g a r n o t e d
that t h e failure o f N e w T e s t a m e n t writers to distinguish b e t w e e n
lay a n d clergy d o e s n o t necessarily m e a n that there w a s n o
h i e r a r c h y o f l e a d e r s h i p in t h o s e t i m e s . It d o e s s u g g e s t that the
laity w a s u n d e r s t o o d biblically as the p e o p l e , rather t h a n as the
n o n c l e r g y . T h e u s e o f laikos to refer to t h o s e w h o are n o t priest or
L e v i t e w a s i n t r o d u c e d in t h e time of C l e m e n t o f R o m e , a n d it is
n o t a n a d e q u a t e w a y o f c a t c h i n g u p t h e biblical c o n c e p t o f the
people of God.
T h e o t h e r c o m m o n distinction m a d e b e t w e e n clergy a n d laity
is in terms o f t h e locus o f w o r k . T h e clergy is often associated
w i t h the sacred r e a l m a n d t h e laity w i t h secular affairs. T h u s ,
t h o s e in the clergy h a v e special roles in w o r s h i p a n d the laity in
t h e w o r l d . T h i s d o e s n o t m a k e t h e w o r k o f the laity unimpor
tant, for the role o f t h e laity is to r e p r e s e n t Christ to the world:
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From the time that Heaven received [Jesus Christ] until the day when
all will be restored anew (Acts 3:21), Christ's kingly, priestly and
prophetical mediation is at work in two ways: through the apostolic
hierarchy, for the formation of a faithful people; through the whole
7
body, in respect of the world.
All of this is v e r y clear, b u t t h e clarity d o e s h a v e its limits. T o say

that laity h a s n o t h i n g to d o w i t h t h e s a c r e d r e a l m is i n a d e q u a t e ,
a n d the differentiation b e t w e e n s a c r e d a n d worldly c o n c e r n s is
overly s i m p l e .
T o say that laity has nothing to do with the sacred realm is

i n a d e q u a t e , and the differentiation b e t w e e n sacred and
w o r l d l y concerns is overly simple.
H o w c a n w e s a y that the laity h a s n o t h i n g to d o with t h e

formation o f t h e p e o p l e , or that the clergy h a s n o t h i n g to do w i t h
m i n i s t e r i n g in t h e w o r l d ? T h i s d i l e m m a is at least partly
r e c o g n i z e d b y C o n g a r , a n d his w a y o f dealing with it is to assert
that clergy a n d laity are not differentiated b y different m i s s i o n s ,
b u t b y different roles in carrying o u t t h e c h u r c h ' s m i s s i o n .
F u r t h e r , b o t h C o n g a r a n d S c h i l l e b e e c k x r e c o g n i z e d the e s s e n
8
tially spiritual, or G o d - c e n t e r e d , n a t u r e o f t h e w o r k o f the l a i t y .
T h o u g h t h e n o n a b s o l u t e n a t u r e of t h e i m a g e s o f clergy a n d
laity w a s r e c o g n i z e d in t h e s e writings o f C o n g a r a n d Schille
b e e c k x , t h e e x p l o s i o n o f the i m a g e s w a s y e t to b e g i n . B o t h t h e
R o m a n C a t h o l i c a n d P r o t e s t a n t c h u r c h e s w e r e o n the e d g e o f t h e
e x p l o s i o n that h a s y e t to h a v e its full i m p a c t . T h e trend in R o m a n
C a t h o l i c i s m h a d b e e n for s o m e t i m e the trend t o w a r d
centralization a n d clericalization. E v e n m o n a s t i c m o v e m e n t s
h a d b e c o m e a l m o s t entirely clerical. A s V a t i c a n II a p p r o a c h e d ,
efforts w e r e m a d e in R o m a n C a t h o l i c i s m to bridge the
clergy-laity g a p , b u t N o r b e r t B r o c k m a n n o t e s that this w a s d o n e
b y trying to i n v o l v e t h e priest in the w o r l d (for e x a m p l e ,
p r i e s t - w o r k e r m o v e m e n t ) r a t h e r t h a n i n v o l v i n g the laity in the
9
priesthood.
V a t i c a n II i n t r o d u c e d s o m e radical re-thinking of i m a g e s a n d
m o d e l s for m i n i s t r y , s o m e o f w h i c h are o n l y n o w b e i n g realized.
T h e d o m i n a n t i m a g e o f t h e c h u r c h in V a t i c a n II w a s that o f the
42
p e o p l e of G o d . T h e p e o p l e o f G o d w a s r e c o g n i z e d as the
c o m m o n p r i e s t h o o d , of w h i c h b o t h the ministerial p r i e s t h o o d
a n d the laity are a part. T h e roles w i t h i n the p e o p l e of G o d w e r e
s e e n as distinct, b u t t h e e m p h a s i s in Lumen Gentium w a s o n t h e
i n t e r r e l a t i o n s h i p a m o n g p e r s o n s in different roles, t h e various
gifts for ministry, a n d t h e c o m m o n p u r p o s e .
T h u s all o r d e r s o f m i n i s t r y are first u n d e r s t o o d w i t h i n this
c o n t e x t of the diakonia of all C h r i s t i a n s . T h e task of all the p e o p l e
is to carry out C h r i s t i a n m i s s i o n in t h e c h u r c h a n d in the w o r l d ,
that is, to participate in the priestly, p r o p h e t i c , a n d kingly
10
functions of C h r i s t .
In P r o t e s t a n t i s m s o m e of the voices h a v e called for e v e n m o r e
radical shifts in u n d e r s t a n d i n g . A r n o l d C o m e a r g u e d for the
r e c o v e r y of t h e g e n e r a l u s a g e o f diakonia to refer to all C h r i s t i a n s .
H e s a w the n e e d for a n e w reformation:
Simply a greater emphasis on the importance of the laity will not

prepare the church for a new understanding of its mission of
reconciliation. The very term "laity" inevitably implies the existence of
a clergy, a superior clerical class of Christians. . . . The church is now
ready for, and its God-given mission now demands, the complete
11
abandonment of the clergy-laity distinction.
C o m e n o t e d t h e r e l e v a n c e of this issue to t h e t e a c h i n g ministry

of the c h u r c h , w h e r e c o n t r a d i c t i o n s a n d confusion a b o u n d . H e
w a s n o t a r g u i n g for a b a n d o n i n g l e a d e r s h i p functions in t h e
c h u r c h , but rather for b r o a d e n i n g o u r u n d e r s t a n d i n g o f
o r d i n a t i o n a n d for r e c o g n i z i n g m o r e radically the ministry o f all
Christians.
A similar thrust w a s put forth b y L e t t y Russell, w h e n s h e
s p o k e of p a r t n e r s h i p in ministry. S h e s a w t h e full participation
in m i n i s t r y b y b o t h laity a n d clergy as essential to carrying o n the
m i s s i o n of the c h u r c h . S h e especially u r g e d h e r readers to
r e c o g n i z e " t h a t v o c a t i o n a n d ministry are not o p t i o n s for some
12
C h r i s t i a n s , b u t are basic to the e x i s t e n c e of all C h r i s t i a n s , "
W h a t w e n e e d is a n o t h e r e x p l o s i o n o f our i m a g e s of clergy a n d
laity. T h o u g h the clarified categories h e l p e m p h a s i z e the u n i q u e
functions of laity a n d clergy, t h e y t e n d to o b s c u r e the c o m m o n
m i n i s t r y a n d t h e i m p o r t a n c e of p a r t n e r s h i p . W i t h o u t a s e n s e o f
c o m m o n ministry, t h e r e p r e s e n t a t i v e ministers a m o n g u s m a y
find it v e r y e a s y n o t to teach, for t h e y will h a v e n o vision o f their
43
role in p r e p a r i n g t h e w h o l e b o d y for ministry. L i k e w i s e , t h o s e in
the laity m a y find it e a s y n o t to t e a c h , for t h e y will h a v e n o
p a s s i o n for their critical role in t h e m i n i s t r y o f t h e c h u r c h a n d n o
vision o f t h e m s e l v e s as participants in G o d ' s future.
RE-FORMING THE IMAGES AND THE TEACHING MINISTRY
T h e trouble w i t h e x p l o s i o n s is that t h e y leave things b r o k e n

apart a n d in t h e air. W h a t w e n e e d to do n o w is to rediscover a n d
re-form the i m a g e s so that t h e y m a y inspire a n d guide u s .
First, let u s r e d i s c o v e r a n d re-form the i m a g e o f t h e laos as the
p e o p l e o f G o d . " O n c e y o u w e r e n o p e o p l e b u t n o w y o u are
God's people; once you had not received mercy but now you
h a v e r e c e i v e d m e r c y " (I Pet. 2:10). W e are t h o s e w h o are G o d ' s
p e o p l e , w h o are r e d e e m e d a n d r e c o n c i l e d to a n e w relationship
with G o d . W e b e l o n g to G o d as children, a n d this special
relationship is i n d e e d a gift. It is certainly n o t e a r n e d b y our
s t r e n g t h or g o o d n e s s ( s e e , for e x a m p l e , D e u t . 7:7-8 a n d 9:4-6). It
is a gift w h i c h b r i n g s w i t h it comfort, r e n e w a l , a n d p r o m i s e . B u t
it also b r i n g s responsibility, a n d G o d ' s holy p e o p l e do not
a l w a y s s e n s e that t h e y h a v e b e e n b l e s s e d with the r e w a r d s o f a
privileged p e o p l e . W e s o m e t i m e s j o i n w i t h Tevia in Fiddler on the
Roof a s k i n g w h y G o d d o e s n ' t c h o o s e s o m e o n e else j u s t this o n c e .
But b e i n g the p e o p l e o f G o d is n o t b e i n g a p e o p l e o f privilege in
the p o p u l a r s e n s e . R a t h e r it is b e i n g the p e o p l e called by G o d ,
gifted w i t h G o d ' s Spirit a n d s e n t out to serve.
S u c h a n i m a g e o f w h o w e are is a l r e a d y b i g g e r t h a n w e c a n
c o m p r e h e n d , a n d yet w e c a n n o t let it rest w i t h o u t c o m p l i c a t i n g
the picture further. In the early c h u r c h t h e laos referred b o t h to
the w h o l e p e o p l e a n d to t h e particular part o f the people set
apart to r e p r e s e n t a t i v e ministry. T h i s is t h e p r o b l e m w h i c h , w e
s u g g e s t e d a b o v e , m i g h t also b e the solution. T h e co-existence of
t h e s e s e e m i n g l y different u n d e r s t a n d i n g s of laos o p e n s the
possibility that o n e or the o t h e r u n d e r s t a n d i n g will be
e m p h a s i z e d . It a l s o o p e n s t h e possibility that w e m i g h t
r e c o g n i z e in a far m o r e radical w a y t h a n is o u r c u s t o m that w e
are all t o g e t h e r in the p e o p l e c l e r g y a n d laity alike. W e are
t o g e t h e r , a n d yet, w e h a v e different functions w i t h i n that b o d y .
E v e n o u r differences, h o w e v e r , c a n n o t b e a b s o l u t i z e d . T h e ears
a n d t h e e y e s h a v e different functions in t h e h u m a n b o d y , b u t for
44
MINISTER A N D PEOPLE O F G O P
the g o o d of the w h o l e b o d y the ears c a n p e r f o r m s o m e of the

functions o f t h e e y e s w h e n the e y e s a r e n o t able. S o it is with the
b o d y of Christ.
N o t only d o e s the p e o p l e o f G o d refer to b o t h the w h o l e a n d
the part, b u t the s a m e is true o f the ministry. T h e N e w
T e s t a m e n t u s a g e of diakonia refers b o t h to the ministry of the
w h o l e a n d to the m i n i s t r y o f particular individuals w h o w e r e set
apart for particular functions. A s time p a s s e d in the c h u r c h , the
structures of ministry b e c a m e increasingly o r d e r e d . T h e
o r d e r i n g w a s a result, at least i n part, o f t h e n e c e s s i t i e s of a
g r o w i n g c h u r c h , b u t this ordering did n o t n e c e s s a r i l y h a v e to
d e n y the p r i e s t h o o d of all b e l i e v e r s , In fact, the idea of the
p e o p l e as a h o l y p r i e s t h o o d calls us still to r e m e m b e r the role of
the w h o l e in relating to G o d a n d in w i t n e s s i n g to G o d in the
w o r l d . L i k e w i s e , the idea of the diakonia r e m i n d s us o f the full
c o m m u n i t y ' s calling to s e r v a n t h o o d . A c o m m u n i t y w h i c h
relates to G o d , w i t n e s s e s to G o d in the w o r l d , a n d serves is a
c o m m u n i t y w h i c h n e e d s l e a d e r s h i p . T h u s , the t w o ideas of
m i n i s t r y t h e ideas that w e are all m i n i s t e r s a n d that certain
o n e s are set apart as r e p r e s e n t a t i v e m i n i s t e r s a r e b o t h essential
to o u r carrying o n the w o r k o f G o d in the w o r l d .
T h e rediscovery and re-formation of the images of

minister and the people of G o d do not m a k e the roles of
the representative ministers less important but more
important.
T h e r e d i s c o v e r y a n d re-formation of t h e i m a g e s o f m i n i s t e r
a n d the p e o p l e o f G o d d o n o t m a k e t h e roles of the
r e p r e s e n t a t i v e m i n i s t e r s less i m p o r t a n t b u t m o r e i m p o r t a n t . T h e
r e p r e s e n t a t i v e m i n i s t e r s are t h e m s e l v e s part of the b o d y , a n d
t h e y are at t h e s a m e time set apart to lead this b o d y . This
a w e s o m e task calls us b a c k into the idea of ministering to, for,
a n d with. T h i s idea b e c o m e s the foundation for a n e w vision o f
t e a c h i n g ministry.
In this n e w vision w e h a v e a l r e a d y r e c o g n i z e d that t h e r e are
m a n y t e a c h e r s , a n d that n e i t h e r the laity n o r the clergy can
a b a n d o n their t e a c h i n g functions if the p e o p l e of G o d are to b e
45
faithful to G o d ' s calling. F u r t h e r , w e m u s t r e c o g n i z e that t h e
e d u c a t i o n o f the c o m m u n i t y is e s s e n t i a l if that c o m m u n i t y is to
be in ministry. T h e critical i m p o r t a n c e of lay e d u c a t i o n ,
especially o f adult e d u c a t i o n , is a m a j o r t h e m e in m a n y of the
writings w h i c h h a v e s t r e s s e d t h e i m p o r t a n c e o f the ministry o f
1 3
t h e w h o l e p e o p l e . In this n e w vision w e also r e c o g n i z e that the
r e p r e s e n t a t i v e m i n i s t e r s h a v e certain tasks b y virtue o f their
b e i n g r e p r e s e n t a t i v e . T h e s e are the tasks o f r e p r e s e n t i n g
( r e - p r e s e n t i n g ) G o d ' s call to t h e p e o p l e , t h e gifts o f G o d in
C h r i s t , a n d G o d ' s future. All o f t h e s e tasks are d o n e to, for, a n d
with the p e o p l e t h e m s e l v e s .
Re-presenting God's call to the people. T h e task o f re-presenting
G o d ' s call to t h e p e o p l e is to r e m i n d the p e o p l e w h o t h e y are a n d
w h o s e t h e y a r e . It is to r e m i n d t h e p e o p l e w h y t h e y are g a t h e r e d
into a c h u r c h c o m m u n i t y . T h i s is w h a t t h e former m i n i s t e r of o u r
c o n g r e g a t i o n did w h e n h e i n t r o d u c e d his a n n i v e r s a r y s e r m o n to
u s . T h i s is w h a t h e did, a l s o , w h e n h e w a s p a s t o r o f o u r c h u r c h
a n d o p e n e d o u r c o u n c i l o n ministries m e e t i n g with a r e m i n d e r
that w e a r e n o t j u s t t h e r e to do b u s i n e s s b u t to carry o n the work
of G o d . A n o t h e r p a s t o r a n d lay professional in e d u c a t i o n
r e m i n d e d their c o n g r e g a t i o n that t h e y w e r e part o f G o d ' s p e o p l e
w h e n t h e y t a u g h t confirmation c l a s s e s a n d c o m m u n i c a t e d w i t h
e a c h y o u n g p e r s o n a n d family individually a b o u t the m e a n i n g
of c o n f i r m a t i o n . Still a n o t h e r p a s t o r m a d e a point o f visiting all t
families b e f o r e t h e y j o i n e d the c h u r c h a n d e v e r y c h u r c h leader

before h e o r s h e t o o k o n a l e a d e r s h i p role for t h e c o m i n g year.
T h i s w a s h e r w a y o f c o m m u n i c a t i n g the calling that is involved
in c h u r c h m e m b e r s h i p a n d l e a d e r s h i p .
Re-presenting the gifts of God in Christ. T h i s is the task o f sharing
t h e r e s o u r c e s o f faith w i t h the p e o p l e a n d g u i d i n g t h e m in their
daily e x i s t e n c e . T h e m i n i s t e r r e - p r e s e n t s the w o r k of Christ
t h r o u g h offering s a c r a m e n t s , l e a d i n g t h e liturgy, p r e a c h i n g ,
serving, a n d guiding. T h e s h a p e o f t h e s e is w o r k e d out
differently in different c h u r c h polities, b u t in t h e s e w a y s a n d
m o r e , the r e p r e s e n t a t i v e m i n i s t e r h a s a special role in
c o m m u n i c a t i n g t h e gifts o f G o d . All o f t h e s e c o n t r i b u t e to t h e
C h r i s t i a n formation o f the c o m m u n i t y a n d the individual
m e m b e r s o f it.
H o w d o w e g o a b o u t s h a r i n g t h e r e s o u r c e s of faith a n d
g u i d i n g t h e p e o p l e ? T h e task is to a d d r e s s the ordinary e v e n t s in
46
t h e lives of t h e faithful a n d point t h r o u g h t h e s e to ultimate
m e a n i n g s . T h e task of r e - p r e s e n t i n g G o d ' s gifts involves first of
all b e i n g with the p e o p l e a n d e n c o u r a g i n g the laity to b e with
e a c h other. T h i s i n c l u d e s b e i n g with t h e p e o p l e w h e n t h e y are
facing illness or l o s s , w h e n t h e y are struggling w i t h ethical
i s s u e s in their w o r k , w h e n t h e y are celebrating a birth, a n d so
forth. O n e ministerial t e a m m a k e s a point o f visiting every
family unit in t h e c o n g r e g a t i o n e v e r y y e a r to bring C h r i s t m a s
g r e e t i n g s . O n e y o u t h leader in a large city g h e t t o s p e n d s time
with y o u t h in t h e v a r i o u s g a t h e r i n g places in t h e n e i g h b o r h o o d
of the c h u r c h . T h e w a y s of b e i n g w i t h t h e p e o p l e are m a n y .
T h e task of r e - p r e s e n t i n g G o d ' s gifts also i n v o l v e s b e i n g a
r e s o u r c e to t h e p e o p l e . U r b a n H o l m e s h a s s p o k e n of t h e priest in
t h e c o m m u n i t y as " a n a g e n t for t h e illumination o f the con
s c i o u s n e s s o f t h e c o m m u n i t y h e [or s h e ] s e r v e s at all levels of
1 4
m e a n i n g . " T h e m i n i s t e r b r i n g s to light the significant m e a n i n g
in the ordinary a n d offers r e s o u r c e s that guide. T h e s e r e s o u r c e s
are m a n y , b u t m o s t f u n d a m e n t a l l y , the o r d a i n e d m i n i s t e r has
t h e role of a s s e m b l i n g t h e c o m m u n i t y a n d p o i n t i n g that c o m
m u n i t y to its d e p e n d e n c e o n J e s u s C h r i s t as " t h e s o u r c e of its
15
m i s s i o n a n d the foundation o f its u n i t y . " T h e gifts of G o d are
t h e r e s o u r c e s to b e s h a r e d . A p a s t o r w h o h a s j u s t m o v e d into a
c h u r c h w h i c h w a s torn apart b y conflict is d e v o t i n g m u c h of his
time d u r i n g his first few m o n t h s to t e a c h i n g . H e is m e e t i n g , for
e x a m p l e , with g r o u p s that r e p r e s e n t t h e various factions o f the
c o n g r e g a t i o n . H e finds that this h a s p r o v i d e d o p p o r t u n i t y for
h i m to b e with the p e o p l e a n d to offer the r e s o u r c e s o f the faith to
them.
T h e task of r e p r e s e n t i n g G o d ' s gifts is n o t c o m p l e t e w i t h o u t
s p e a k i n g t h e p r o p h e t i c w o r d for t h e c o m m u n i t y to the w o r l d
a n d inspiring t h e laity to s p e a k prophetically in their o w n
w o r l d s . T h i s i n v o l v e s interpreting the w o r l d to t h e faith
c o m m u n i t y a n d interpreting the faith o f t h e c o m m u n i t y to the
w o r l d . O n e director o f e d u c a t i o n a l ministries s p e n t m u c h of his
time in ministering within the city's p r i s o n s . Part o f the
c h a l l e n g e h e d i s c o v e r e d w a s interpreting the p e n a l s y s t e m a n d
p r i s o n life to t h e p e o p l e in his c o n g r e g a t i o n a n d e n a b l i n g t h e m
to j o i n in w i t h their p r o p h e t i c v o i c e s a n d with their w o r k .
Re-presenting God's future. Finally, the r e p r e s e n t a t i v e ministers
of t h e c h u r c h h a v e the task o f r e - p r e s e n t i n g G o d ' s future w i t h its
47
h o p e a n d w i t h its c h a l l e n g e to b e in ministry. T h i s is the task o f
communicating God's promises and pointing persons toward
their m i s s i o n . T h e r e p r e s e n t a t i v e m i n i s t e r p o i n t s p e r s o n s
t o w a r d a n e w r e l a t i o n s h i p w i t h G o d , t o w a r d a fellowship w i t h
o n e a n o t h e r in w h i c h t h e y s h a r e t o g e t h e r in G o d ' s gifts a n d in
c o n c r e t e a c t s , a n d t o w a r d service in the w o r l d . T o g e t h e r
minister and community probe the promises of God's kingdom
a n d j u d g e t h e p r e s e n t situation in light of t h o s e p r o m i s e s .
N o w h e r e is this b e t t e r illustrated t h a n in the Latin A m e r i c a n
b a s e c o m m u n i t i e s , w h e r e p e r s o n s p r o b e the realities o f their
e x i s t e n c e i n light o f G o d ' s future. T h i s p r o b i n g gives birth to a
s e n s e o f m i s s i o n a n d to action.
O u r future in c a r r y i n g o n t h e w o r k o f C h r i s t in t h e w o r l d
d e p e n d s in large part o n t h e a d e q u a c y o f the t e a c h i n g ministry
in r e p r e s e n t i n g G o d ' s call to t h e p e o p l e , the gifts o f G o d in
C h r i s t , a n d G o d ' s future. T h e tasks require t h e special
l e a d e r s h i p of t h o s e w h o are r e p r e s e n t a t i v e m i n i s t e r s of t h e
c h u r c h , a n d t h e y require t h e full c o m m i t m e n t o f t h e w h o l e
people of God.
NOTES
1. The Rev. Cornish Rogers, in a sermon preached at Claremont United Methodist

Church, Claremont, California, October 3, 1982.
2. Franklin H. Littell, "A New View of the Laity," Religious Education, 56 (Jan.-Feb.
1961): 41.
3. Yves Congar, Lay People in the Church: A Study for a Theology of the Laity (Westminster,
Md.: Newman Press, 1965), p.44.
4. Ronald Osborn, "The Many Faces of Ministry: Its Forms and Concepts in American
Life" (unpublished manuscript presented at the School of Theology at Claremont,
November, 1982).
5. Congar, p. xi.
6. See particularly: Congar, pp. 3-5; Edward Schillebeeckx, "The Layman of the
Church," The Layman of the Church and Other Essays (Staten Island, N.Y.: Alba House,
1963), pp. 9-10. This view is shared widely and has been an argument used by many
persons who are concerned with the rebirth of the laity. See particularly Littell, p. 40;
Howard Grimes, The Rebirth of the Laity (Nashville: Abingdon, 1962), pp. 11, 28-35; Letty
Russell, The Future of Partnership (Philadelphia: Westminster Press, 1979), p. 133.
7. Congar, p. 118; See also: Schillebeeckx, pp. 11, 18-19, 22.
8. Congar, pp. 12-14, 24-27; Schillebeeckx, pp. 18-19, 22.
9. Norbert Brockman, Ordained to Service (Hicksville, N.Y.: Exposition Press, 1976),
pp. 33-38.
10. Walter J. Abbott, "Dogmatic Constitution on the Church" (Lumen Gentium),
The Documents of Vatican II (New York: Herder & Herder, 1966), pp. 24-32, 57-59.
11. Arnold C o m e , Agents of Reconciliation (Philadelphia: Westminster Press,
1964), p. 99.
12. Russell, p. 133.
13. Besides the Grimes and Littell sources already cited, see Littell, The Church
and the Body Politic (New York: Seabury Press, 1969), pp. 148-64, and William K.
48
McElvaney, The People of God in Ministry (Nashville: Abingdon, 1981), especially pp.
127-41.
14. Urban T. Holmes III, The Priest in the Community: Exploring the Roots of Ministry
(New York; Seabury Press, 1978), p. 8.
15. World Council of Churches, One Baptism, One Eucharist, and a Mutually Recognized
Ministry (Geneva: World Council of Churches, 1975), p. 33. This role is put forth in the
Faith and Order Paper as "the specific service of the ordained minister." This specific
service is understood in the context of the ministry of the whole people. Neither the
general ministry of the community nor the special ministry of the ordained person can
exist in isolation from one another.
49
MAJOR SETTINGS FOR
PASTORAL TEACHING
RICHARD MURRAY
Pastors actually teach in almost everything they do,

but the critical factor is whether the pastor nurtures
and cares for persons rather than simply transferring
knowledge.
S e v e r a l y e a r s a g o t h e S o u t h w e s t T e x a s A n n u a l C o n f e r e n c e of
t h e U n i t e d M e t h o d i s t C h u r c h c o n d u c t e d w h a t it called " T h e
Pastor as Chief Teacher Project" in cooperation with Perkins
S c h o o l o f T h e o l o g y . A s a result o f t h e w o r k o f t e n p a s t o r s in that
c o n f e r e n c e a n d o f m y s e l f , a list o f " M a j o r S e t t i n g s for Pastoral
T e a c h i n g , " as w e l l a s a n u m b e r o f t e a c h i n g m o d e l s in e a c h
setting, w a s p r e p a r e d a n d u s e d in subdistrict w o r k s h o p s
t h r o u g h o u t that c o n f e r e n c e . I h a v e since s o m e w h a t r e v i s e d the
list w h i c h p o i n t s to m a n y a s p e c t s o f pastoral ministry in w h i c h
t e a c h i n g c a n b e a significant e l e m e n t .
1. THE PASTOR'S OWN PERSONAL STUDY
N o t h i n g is m o r e p e r s u a s i v e in t e a c h i n g t h a n a m o d e l of a
leader at serious s t u d y . Pastors t h u s e d u c a t e w h e n t h e y share
the e x c i t e m e n t o f their o w n learning. Telling a c h u r c h m e m b e r
or a n official b o d y that y o u h a v e j u s t a t t e n d e d a stimulating set
of l e c t u r e s , or h a v e j u s t read a powerful n e w b o o k , a n d t h e n
q u o t i n g several especially significant p o r t i o n s o f the material not
o n l y i n f o r m s b u t also m o t i v a t e s . It d o e s little g o o d to urge
l a y p e r s o n s to s t u d y the Bible u n l e s s t h e y s e e t h e p a s t o r involved
in s u c h s t u d y , often w i t h t h e m .
U n f o r t u n a t e l y , too m a n y p a s t o r s s p e n d their c a r e e r hiding the
Richard Murray is professor of Christian education at Perkins School of Theology, SMU.
50
MAJOR SETTINGS
discoveries o f their s e m i n a r y e d u c a t i o n a n d p r e t e n d that they
n e v e r take time off to e n g a g e in c o n t i n u i n g education. Fearful
that p a r i s h i o n e r s will " m i s u n d e r s t a n d " leads m a n y clergyper-
s o n s to fail to s h a r e s o m e of the great t r a n s f o r m i n g e x p e r i e n c e s
of their lives.
F o r m e , o n e i m p o r t a n t a s p e c t o f this disclosure is that I find it
e x c e e d i n g l y difficult to do s y s t e m a t i c Bible s t u d y u n l e s s I have to
do it! I k e e p telling m y s e l f that I s h o u l d , b u t I do n o t u n l e s s I
s a d d l e m y s e l f w i t h a d e a d l i n e to p r e p a r e to lead s u c h a study
with a g r o u p o f i n t e r e s t e d p e r s o n s . W h e n I h a v e s u c h a regular
a n d d e m a n d i n g preparation I find m y s e l f w o r k i n g a n d sharing,
a n d it is r e w a r d i n g to m e a n d to the o t h e r s w h o participate.
O f c o u r s e , dialogical, reflective analysis also requires that at
times the p a s t o r s h a r e p r o b l e m s , p u z z l e s , a n d q u e s t i o n s as well
as affirmations.
2. P R E A C H I N G A N D W O R S H I P
W o r s h i p is a d d r e s s e d to G o d , o f c o u r s e , n o t to m e n a n d
w o m e n . In P r o t e s t a n t c h u r c h e s this is h a r d to r e m e m b e r , a n d
c o n c e r n for p e r s o n a l u n d e r s t a n d i n g a n d e m o t i o n a l feelings can
c r o w d out o u r g e n u i n e acts of w o r s h i p to G o d . N e v e r t h e l e s s ,
w h i l e t e a c h i n g m u s t a l w a y s b e a s e c o n d a r y c o n s i d e r a t i o n in
w o r s h i p , it is also invariably p r e s e n t .
T h e p a s t o r t e a c h e s b y the h y m n s that are c h o s e n a n d b y the
w a y in w h i c h t h e y are u s e d . If a n e w h y m n is introduced
u n a n n o u n c e d , a n d after the c o n g r e g a t i o n " w h i s p e r s a l o n g " is
n o t s u n g a g a i n for a y e a r , t h e p a s t o r is t e a c h i n g that h e or s h e
really d o e s n o t care that the c o n g r e g a t i o n k n o w the h y m n , but
o n l y that it b e e x p o s e d to its ideas o n a single o c c a s i o n . If, o n the
o t h e r h a n d , the h y m n is u s e d at least t h r e e t i m e s in a six-month
period, a n d if a t t e n t i o n is called to it several times, b o t h its t u n e
a n d verse will b e g i n to b e a part of the c o n g r e g a t i o n ' s
u n d e r s t a n d i n g of faith. T e a c h i n g is e n h a n c e d in w o r s h i p by
repetition.
A n old saying is that a c r o s s the c e n t u r i e s C h r i s t i a n s h a v e
l e a r n e d m o r e t h e o l o g y from regular repetition o f t h e Gloria a n d
the D o x o l o g y t h a n in a n y o t h e r w a y . Certainly w e h a v e
u n c o n s c i o u s l y l e a r n e d from t h e regular u s e of t h e s e bits of
liturgy, t h e s e a n c i e n t sets o f w o r d s that C h r i s t i a n s u s e w h e n
51
t h e y a s s e m b l e to praise G o d a n d to affirm the Trinity as a w a y of
thinking about God.
Pastors h a v e m a n y o p p o r t u n i t i e s to train children, youth, a n d
adults in k n o w i n g t h e m e a n i n g o f w o r s h i p a n d t h e frequent
c o m p o n e n t s o f t h e w o r s h i p service in their d e n o m i n a t i o n .
Pastors c a n lead S u n d a y s c h o o l t e a c h e r s in d e v e l o p i n g a plan in
w h i c h early e l e m e n t a r y c h i l d r e n (first t h r o u g h fourth grades)
m e m o r i z e the Gloria, D o x o l o g y , a n d L o r d ' s P r a y e r so they c a n
take part in s i n g i n g a n d s a y i n g t h e m with e n t h u s i a s m . F o r a
time w e suffered u n d e r the illusion that y o u n g children s h o u l d
n o t m e m o r i z e s u c h t h i n g s b e c a u s e they are incapable o f u n d e r
s t a n d i n g t h e m . In r e c e n t t i m e s , m a n y h a v e c o m e to u n d e r s t a n d
that d e s p i t e t h e i n s i g h t of J e a n Piaget a n d o t h e r s in regard to
c h i l d r e n ' s intellectual capacity at certain a g e s , learning s u c h
rituals ( n e v e r u n d e r s t o o d fully b y a n y o n e ) c a n h a v e m a n y u n e x
p e c t e d side v a l u e s , a m o n g w h i c h is the very i m p o r t a n t feeling o f
" a t h o m e n e s s " in the C h r i s t i a n c o m m u n i t y at w o r s h i p .
R e a d i n g the S c r i p t u r e s in the service e d u c a t e s in m a n y
incalculable w a y s . W h e n texts are read well, p e r s o n s c a n reflect
o n their m e a n i n g a n d allow the s t i m u l u s o f particular p a s s a g e s
to start t h e m o n a w h o l e train of t h o u g h t . M a n y c h u r c h e s n o w
provide p e w Bibles a n d read all or s o m e of t h e Scripture in
u n i s o n or a s k m e m b e r s to follow a l o n g silently in their Bibles
w h i l e the S c r i p t u r e is read. S u c h practices certainly e n h a n c e the
o p p o r t u n i t y for b o t h learning the Scripture p a s s a g e s a n d b e i n g
stimulated b y t h e m .
I n v o l v e m e n t o f l a y p e r s o n s in l e a d e r s h i p in various e l e m e n t s
of the liturgy is a n o t h e r m a j o r o p p o r t u n i t y for education. I c a n
recall from m y y o u t h t h e special impact various p a s s a g e s o f
Scripture h a d o n m e b e c a u s e I h a d b e e n a s k e d to prepare to lead
t h e c o n g r e g a t i o n in t h e m . S c r i p t u r e , r e s p o n s i v e r e a d i n g s , a n d
prayer are s o m e o f the b e s t o p p o r t u n i t i e s to teach t h r o u g h
prepared leadership.
M a n y a r g u m e n t s h a v e b e e n a d v a n c e d c o n c e r n i n g the
differences b e t w e e n p r e a c h i n g a n d t e a c h i n g . T h e pastors in the
S o u t h w e s t T e x a s C o n f e r e n c e w e r e unwilling to separate out
s o m e s e r m o n s as " t e a c h i n g " s e r m o n s . T h e y insisted that both
kerygma a n d "didache" s h o u l d b e p r e s e n t in every s e r m o n a n d
that the p r o c l a m a t i o n o f the g o s p e l w a s a l w a y s intertwined b y
the t e a c h i n g s of t h e c h u r c h . F r o m carefully p l a n n e d s e r m o n
52
MAJOR SETTINGS
series o n t h i n g s like the A p o s t l e s ' C r e e d , to dialogue a n d
e n c o u n t e r b y w a y of t h o r o u g h e x e g e s i s a n d exposition, the
c o n g r e g a t i o n m a y b e t a u g h t as well as i n s p i r e d a n d motivated.
T h e s e r m o n also provides excellent o p p o r t u n i t i e s to involve
l a y p e r s o n s in its c o n s t r u c t i o n as well as its r e c e p t i o n . S o m e
p a s t o r s w o u l d find this b u r d e n s o m e , b u t o t h e r s h a v e h a d it
q u i c k e n b o t h their p r e a c h i n g a n d t h e lives of o p e n l a y p e r s o n s .
T h e quality o f s u c h pastoral e d u c a t i o n is potentially i m m e n s e .
S e v e r a l y e a r s a g o a district s u p e r i n t e n d e n t a b o u t to return to
the pastorate of a large c h u r c h in T e x a s c a m e b y m y office a n d
said " G i v e m e one idea that will h e l p m e r e - e n t e r . " I s u g g e s t e d
the practice o f a P r e s b y t e r i a n friend of m i n e o f enlisting a t e a m of
six to eight l a y p e r s o n s to m e e t with h i m w e e k l y to e x e g e t e the
text for the s e r m o n to be p r e a c h e d t h r e e w e e k s h e n c e , a n d to
s u g g e s t p o s s i b l e illustrations for t h e s e r m o n n o w outlined b y
the p a s t o r for t w o w e e k s a w a y . T h e g r o u p , w i t h a d v a n c e
preparation o n t h e text, s p e n t a b o u t half an h o u r e a c h w e e k o n
e a c h task. M e m b e r s of the g r o u p s e r v e d a t e r m o f a b o u t three
m o n t h s a n d t h e n part o f t h e m w e r e r e p l a c e d b y o t h e r s o n a
regular rotating b a s i s . E v e n t u a l l y m a n y of t h e k e y leaders of the
c h u r c h t o o k part o v e r a p e r i o d of t w o or three y e a r s .
W h a t a form o f pastoral education! I n v o l v e d with the pastor in
o n e o f the m o s t significant tasks o f the c h u r c h , t h e s e l a y p e r s o n s
h a d e x p e r i e n c e s w i t h a n d i n s i g h t s into the Scriptures as n e v e r
before.
M a n y will recall that t h e East H a r l e m P r o t e s t a n t Parish a n d
Wallace F i s h e r in L a n c a s t e r , P e n n s y l v a n i a , a c h i e v e d similar lay
i n v o l v e m e n t in the s e r m o n b y o t h e r m e a n s m a n y y e a r s a g o . T h e
pulpit c o n t i n u e s to r e a c h m o r e p e r s o n s t h a n a n y o t h e r a v e n u e ,
a n d its p o t e n t i a l for pastoral t e a c h i n g is great.
It is also true that p r e a c h i n g o p e n s the d o o r to pastoral
t e a c h i n g in o t h e r settings. W h e n the m e m b e r s o f the c o n g r e g a
tion h e a r a p r e a c h e r reflect o n the truths of the gospel in
dialogue w i t h their real p r o b l e m s a n d n e e d s , t h e y often w a n t to
c o n t i n u e this dialogue in o t h e r times a n d p l a c e s . W h e n classes
are offered b y the pastor, his or h e r p r e a c h i n g d e t e r m i n e s to a
large e x t e n t w h i c h p e r s o n s will c o m e a n d w h a t n u m b e r s to
expect. In p e r s o n a l c o u n s e l i n g or in casual c o n v e r s a t i o n the
effects of t h e s e r m o n a n d its t e a c h i n g c o n t e x t are always p r e s e n t
a s well.
53
3. A D M I N I S T R A T I V E G R O U P S
S e v e r a l o f t h e p a s t o r s from t h e S o u t h w e s t T e x a s C o n f e r e n c e
said that t h e y t h o u g h t t h e t e a c h i n g t h e y did in administrative
g r o u p s w a s s o m e o f their m o s t i m p o r t a n t . W h e t h e r it w a s a
p o r t i o n o f fifteen to t w e n t y m i n u t e s o f a series o f the regular
m e e t i n g s o f the council o n m i n i s t r y o r t h e w o r k area o n
e v a n g e l i s m , o r o n e or m o r e entire m e e t i n g s o f an h o u r or m o r e ,
t h e s e pastors said m u c h could b e a c c o m p l i s h e d .
T h e study m i g h t b e t h e biblical b a s i s o f t h e w o r k o f t h e c h u r c h
or t h e particular task o f that g r o u p , or it m i g h t c o n c e n t r a t e o n a n
o u t s t a n d i n g b o o k or e v e n the official m a n u a l s o f t h e c h u r c h . I
recall that s h o r t l y after h e w a s a p p o i n t e d m i n i s t e r o f e v a n g e l i s m
in a c o n g r e g a t i o n , o n e o f m y friends a s k e d the w o r k area o n
e v a n g e l i s m to m e e t w i t h h i m d u r i n g the S u n d a y s c h o o l h o u r for
a period o f several w e e k s to e x p l o r e the entire c o n c e p t o f
e v a n g e l i s m , u s i n g a c o m m e n t a r y o n E p h e s i a n s as the basis of
their reflections. L a t e r , w h e n t h e g r o u p b e g a n their plans for
visitation it w a s u n d e r g i r d e d b y this form of pastoral e d u c a t i o n .
T a k i n g a d v a n t a g e of g r o u p s a l r e a d y s c h e d u l e d is often m u c h
to b e preferred to trying to attract p e r s o n s to n e w l y formed
g r o u p s . W e are all a w a r e that t h e d e m a n d s o n the m o s t active
m e m b e r s are often o v e r w h e l m i n g .
4. R E G U L A R " D E C I S I V E TIMES"
T h e rituals a n d occasions of b a p t i s m , confirmation, marriage,

a n d funerals afford m a n y opportunities to teach. Often the
motivation to learn is h e i g h t e n e d at such times, a n d a wide variety
of n o n m a n i p u l a t i v e m e t h o d s can b e u s e d with individuals and
groups. I say " n o n m a n i p u l a t i v e " b e c a u s e w e are very aware h o w
s o m e clergy a n d s o m e religious groups take advantage of the
e m o t i o n s w h i c h surface at occasions s u c h as a funeral a n d use the
situation to "thrust h o m e the s w o r d of truth" n o matter h o w
m u c h blood is shed! N e v e r t h e l e s s , utilizing these important
rituals in the lives of us all, the pastoral teacher m a y w o r k with
individuals, c o u p l e s , or groups to enable t h e m to maximize the
significance a n d learning of such e x p e r i e n c e s .
F r o m a carefully p l a n n e d series o f s e s s i o n s w i t h c o u p l e s
p r e p a r i n g for m a r r i a g e or p a r e n t s p r e p a r i n g for infant b a p t i s m ,
54
MAJOR SETTINGS
to c l a s s e s o r g a n i z e d for larger g r o u p s , t h e p a s t o r c a n lead
toward better understanding and commitment. While such
s e s s i o n s usually h a v e a c o u n s e l i n g aspect, t h e y also c a n c o n t a i n
an informal " c u r r i c u l u m " tailored to fit the s c h e d u l e a n d n e e d s
of individual p e r s o n s .
O n e of the m o s t vital e d u c a t i o n a l e x p e r i e n c e s of m y ministry
w a s a g r o u p of p a r e n t s of children w h o w e r e in the confirmation
class. W e u s e d m u c h t h e s a m e c u r r i c u l u m as the y o u t h so the
p a r e n t s could r e s p o n d at h o m e to q u e s t i o n s or c o m m e n t s m a d e
by t h e c h i l d r e n . D e s i r i n g " n o t to be d u m b " t h e s e p a r e n t s w e r e
h i g h l y m o t i v a t e d to k n o w as m u c h o r m o r e as their child in the
class.
S o m e p a s t o r s o r g a n i z e g r o u p s to s t u d y the m e a n i n g of
Christian m a r r i a g e a n d funerals a n d t h e r e b y d e v e l o p a
c o n g r e g a t i o n a l policy a n d s u g g e s t i o n s for their c o n d u c t in that
c h u r c h . T h e s e policies are t h e n i n t e r p r e t e d to the c o n g r e g a t i o n
at large over a p e r i o d o f t i m e t h r o u g h s e r m o n s , n e w s l e t t e r s , etc.,
a n d s o m e t i m e s c u l m i n a t e in a printed b o o k l e t for distribution to
all m e m b e r s .
5. I R R E G U L A R " D E C I S I V E M O M E N T S "
B o t h p e r s o n a l crisis a n d social crisis w h i c h arise s u d d e n l y a n d

u n e x p e c t e d l y d e m a n d a n d lend t h e m s e l v e s to various forms o f
study by individuals a n d g r o u p s . S u c h s t u d y will vary from
h e l p i n g p e r s o n s " c o p e a n d s u r v i v e " to m o v i n g into purposeful
action.
W h e n the y o u n g m a n a n d his wife c a m e to the p a r s o n a g e to
tell u s the n e x t day h e w a s to h a v e his leg a m p u t a t e d b e c a u s e of a
c a n c e r d i s c o v e r e d that m o r n i n g , w e b e g a n a l o n g period o f b o t h
c o u n s e l i n g a n d s t u d y . A s it b e c a m e a p p a r e n t that h e w o u l d not
live long, h e w a n t e d v e r y m u c h to study t h e f u n d a m e n t a l s of the
faith a n d the m e a n i n g of life. W e e k b y w e e k h e w o r k e d t h r o u g h
the c h a p t e r s o f several b o o k s as h e read t h e m a n d w e m e t in the
d r u g s t o r e to d i s c u s s the q u e s t i o n s t h e y raised. Interestingly
e n o u g h , o n o c c a s i o n o t h e r s g a t h e r e d r o u n d u s with their coffee
c u p s a n d j o i n e d in the " l i f e - g i v i n g " d i s c u s s i o n .
M a n y p a s t o r s u s e either a local or w o r l d crisis to o c c a s i o n the
s u g g e s t i o n of r e a d i n g to individuals or organization o f a study
action g r o u p . In m a n y s u c h i n s t a n c e s n o t a great deal c a n b e
55
done beyond becoming better informed or more thoroughly
e x p l o r i n g the c o m p l e x i t i e s o f t h e situation, b u t at o t h e r times
p e r s o n s or g r o u p s c a n quickly o r g a n i z e a n d m a k e a decisive
difference in t h e o u t c o m e .
6. PUSHING BOOKS
M a n y p a s t o r s are great b o o k p u s h e r s . A t a n y o p p o r t u n i t y
t h e y urge p e r s o n s to b o r r o w or b u y b o o k s , leaflets, or tracts.
T h i s is o n e o f o u r g r e a t e s t legacies from J o h n W e s l e y a n d early
M e t h o d i s t p r e a c h e r s . B u t , like o u r forebears, w e dare n o t urge
o t h e r s to r e a d if w e are n o t d o i n g it o u r s e l v e s . I found this out
the hard way m a n y years ago while serving o n a conference
staff. O f t e n I w o u l d find a b o o k with a n interesting title, read a
little of it, a n d t h e n u r g e m a n y o t h e r s to read it out of m y
e n t h u s i a s m . U n f o r t u n a t e l y , t h e r e w e r e often parts o f the b o o k
of w h i c h I w a s u n a w a r e a n d w h i c h I w o u l d n o t h a v e
recommended had I known!
T w o c o n d i t i o n s s e e m to e n h a n c e greatly t h e possibility that
p e r s o n s will read w h a t is s u g g e s t e d : availability a n d " g e t t i n g a
taste."
Availability s o m e t i m e s m e a n s l e n d i n g y o u r o w n c o p y rather
t h a n h o p i n g s o m e o n e will search it out in a distant library o r wait
several w e e k s for t h e b o o k to arrive from a b o o k s t o r e . S o m e
b o o k s are lost a n d c o n s i d e r a b l e effort m u s t b e m a d e at times to
s e c u r e their r e t u r n . C e r t a i n l y careful records o f d a t e , title,
p e r s o n , a n d a d d r e s s a r e essential if y o u are g o i n g to have a
v o l u m e to l e n d to s o m e o n e else.
Church libraries are in m a n y places a total w a s t e o f time,
e n e r g y , a n d m o n e y . D u s t gathers o n s e l d o m - u s e d old b o o k s
d o n a t e d b y s o m e o n e w h o did n o t w a n t t h e m . O n t h e other
h a n d , a c h u r c h library that is visible to m a n y p e r s o n s regularly,
w h o s e b o o k s are carefully c h o s e n , a n d that is cared for b y highly
d e d i c a t e d v o l u n t e e r s c a n be a great educational tool.
"Getting a taste" is the s i m p l e p r o c e s s o f leading a p e r s o n into
t h e text b y l o o k i n g t h r o u g h a b o o k ' s m a j o r ideas with t h e m ,
q u o t i n g from especially interesting or provocative portions, or
e v e n m a k i n g c o p i e s o f a few p a r a g r a p h s to u s e in a class to
stimulate participants either b u y i n g o r b o r r o w i n g the b o o k
itself.
56
MAJOR SETTINGS
U r g i n g p e r s o n s to get a b o o k w h i c h y o u o n l y m e n t i o n by
a u t h o r a n d title is s e l d o m followed u p u n l e s s t h e pastor actually
a r r a n g e s to h a v e the b o o k t h e r e for sale. T h e U n i t e d M e t h o d i s t
P u b l i s h i n g H o u s e h a s d e v e l o p e d a p r o g r a m to provide m a n y
s u c h b o o k s for sale in local c h u r c h e s in r e c e n t y e a r s .
A l t h o u g h r e a d i n g in our society m a y s e e m to b e o n the
d e c l i n e , w h e n m o t i v a t e d b y n e e d or curiosity m a n y c h u r c h
m e m b e r s will r e s p o n d to s u g g e s t e d r e a d i n g . S i n c e m o t i v a t i o n is
e v e n m o r e i m p o r t a n t for this form o f e d u c a t i o n t h a n s o m e
o t h e r s , pastors n e e d to train t h e m s e l v e s to stimulate it at every
opportunity.
Putting p o r t i o n s o f t h e c h u r c h library o n w h e e l s a n d actually
taking a n u m b e r of b o o k s to children, y o u t h , or adults o n
S u n d a y m o r n i n g is n o w d o n e frequently. T h i s effort is greatly
e n h a n c e d w h e n a k n o w l e d g e a b l e librarian c a n give direction
a n d g u i d a n c e to b o o k s o n certain s u b j e c t s . S u c h librarians
s e l d o m a p p e a r e x c e p t for the v e r y active s u p p o r t of t h e pastor
a n d time s p e n t in e n c o u r a g i n g p e r s o n s to give m e m o r i a l s for the
p u r c h a s e o f quality b o o k s .
7. C L A S S E S
C l e r g y p e r s o n s p r e p a r e to p r e a c h a n d t e a c h to k e e p alive. T h e
m e c h a n i c s of t h e m i n i s t r y kill t h e soul o v e r t i m e . T h e s u b s t a n c e
of t h e g o s p e l r e s t o r e s u s to life. I did n o t s a y that t h e activity o f
p r e a c h i n g or t e a c h i n g gives life. It is r a t h e r t h e p r e p a r a t i o n in
w h i c h o n e is forced to e n g a g e a n d r e - e n g a g e t h e substantial
q u e s t i o n s a n d a s s e r t i o n s o f the faith that r e n e w s o n e ' s spiritual
life. M i n i s t e r s must p o n d e r regularly the i n t e r s e c t i o n s of life in
the S c r i p t u r e s a n d life in t h e w o r l d to k e e p life in t h e m s e l v e s .
F r o m regular, o n g o i n g Bible studies to short c o u r s e s in Bible,
thelogy, e t h i c s , e t c . , t h e pastor c a n usually teach as m u c h a s h e
or s h e w i s h e s . S o m e pastors, of c o u r s e , find this far m o r e
satisfying t h a n o t h e r s , but t h e r e w a r d s of d e p t h e x p e r i e n c e s
w i t h a n i n t e n s i v e g r o u p of p e o p l e is h i g h l y stimulating to m o s t
w h e n t h e y g e t into it.
E l t o n T r u e b l o o d , in The Incendiary Fellowship (Harper & R o w ,
1978) u r g e d p a s t o r s to fulfill their calling as e q u i p p e r s o f the laity
b y e s t a b l i s h i n g a n d l e a d i n g local c h u r c h s e m i n a r i e s w h e r e
m e m b e r s of t h e c o n g r e g a t i o n c o u l d take a d v a n t a g e o f a " m i n i -
57
t h e o l o g i c a l " e d u c a t i o n w i t h their p a s t o r s . T h i s h a s , in fact, b e e n
d o n e by m a n y as t h e y h a v e s t r e t c h e d t h e m s e l v e s to lead c h u r c h
m e m b e r s into a r e a s w h e r e the p a s t o r often feels i n a d e q u a t e .
A c o l l e a g u e o f m i n e o n c e told m e in a flash o f insight that h e
often c o n t i n u e d his e d u c a t i o n b y a c c e p t i n g invitations to teach
on the edge of his expertise. W h i l e a n y o f us c a n o n l y find time for so
m u c h s u c h s t r e t c h i n g , it is a " s u r e - f i r e " m e t h o d of " p l a n n e d
n e c e s s i t y . " A g a i n , as p r e a c h i n g often o p e n s a d o o r to additional
d i a l o g u e in a class, so t e a c h i n g c a n o p e n o t h e r doors o f
ministry as p a r i s h i o n e r a n d p a s t o r e x p e r i e n c e c o m m o n quests
together.
S u n d a y m o r n i n g classes, S u n d a y e v e n i n g a n d w e e k n i g h t
g r o u p s , e c u m e n i c a l c o m m u n i t y lay a c a d e m i e s , leadership
training g r o u p s w i t h i n a n d b e y o n d the local churchall are
w a i t i n g for the willing p a s t o r ' s l e a d e r s h i p .
8. I N T E N T I O N A L C O N V E R S A T I O N
M a n y p a s t o r s w h o reflect o n t h e t e a c h i n g t h e y do will decide

that t h e y m a y do as m u c h or m o r e in this fashion as in a n y other.
K n o w i n g that a p e r s o n is struggling with a certain p r o b l e m , the
p a s t o r will lead h i m or h e r to a helpful b o o k a n d plan o n e or
m o r e c o n v e r s a t i o n s a r o u n d it. S e e i n g the potential for leader
s h i p in a n e w m e m b e r , the p a s t o r will start a p r o c e s s o f
e d u c a t i n g a n d p r e p a r i n g that p e r s o n for a vital responsibility in
the church.
T h i s t e c h n i q u e w a s h i g h l y d e v e l o p e d by a y o u n g p a s t o r of a
rapidly g r o w i n g s u b u r b a n c h u r c h w h o often invited m e to
l u n c h . W h e n I arrived I a l w a y s found o n e or t w o l a y p e r s o n s
with h i m w h o m h e w a s e d u c a t i n g . After w e h a d e a t e n , h e
w o u l d pull out a 3-by-5 card o n w h i c h h e h a d written a list of
q u e s t i o n s h e w a n t e d to a s k m e in the p r e s e n c e o f his S u n d a y
s c h o o l s u p e r i n t e n d e n t - e l e c t , or the n e w c h a i r p e r s o n o n
e d u c a t i o n . T h u s , in a quite informal setting, b u t in a highly
intentional m a n n e r , h e directed the c o n v e r s a t i o n for the
edification o f t h e s e n e w leaders.
O n e s h o u l d a s k the q u e s t i o n o f h i d d e n m a n i p u l a t i o n in such
c i r c u m s t a n c e s , a n d it s e e m s to m e that w h a t is " g o i n g o n "
should always be openly acknowledged.
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MAJOR SETTINGS
9. U N I N T E N T I O N A L C O N V E R S A T I O N
It h a s b e e n said that a g o o d p a s t o r s h o u l d b e a m a s t e r o f
" i n s t a n t t h e o l o g y . " S u c h a s t a t e m e n t p o i n t s o f c o u r s e to the
f u n d a m e n t a l reality that a great deal m a y h a p p e n fast a n d
u n e x p e c t e d l y . T h e p a s t o r is often called u p o n to t h i n k o n his or
h e r feet w h e n c o n f r o n t e d b y a n u n e x p e c t e d n e e d or c o n v e r s a
tion. In s u c h c i r c u m s t a n c e s , w e r e a c h b a c k into o u r m e m o r i e s
a n d e x p e r i e n c e s , o r a b o o k w e h a v e n o t l o o k e d into for a l o n g
t i m e , a n d w e do t h e b e s t w e can at t h e m o m e n t . T h e t e a c h i n g is
" r o u g h a r o u n d t h e e d g e s " but often v e r y significant in the lives
of t h o s e w e are trying to h e l p . T h u s , e v e n in t h e m i d s t o f a casual
c o n v e r s a t i o n it s u d d e n l y b e c o m e s appropriate to " t e a c h " b y
referring to helpful data or e x p e r i e n c e .
10. T H E L A R G E R C O M M U N I T Y
A w i d e a n d s o m e t i m e s b e w i l d e r i n g array o f settings outside

the c h u r c h offers b o t h formal a n d informal o p p o r t u n i t i e s to
t e a c h . D e c i d i n g h o w m u c h o f o n e ' s t i m e to d e v o t e to these
o c c a s i o n s a n d w h i c h are actually appropriate are difficult
q u e s t i o n s . F r o m b a c c a l a u r e a t e a n d c o m m e n c e m e n t a d d r e s s e s to
talks to service o r g a n i z a t i o n s a n d i n v o c a t i o n s at nearly
a n y t h i n g , the p a s t o r m u s t d e c i d e w h a t h e or s h e will a g r e e to do,
a n d w h a t t h e c o n t e x t will b e if t h e invitation is a c c e p t e d . Radio
a n d T V p r o g r a m s b r o a d e n this setting i m m e n s e l y .
Pastors w h o take t e a c h i n g seriously b e l i e v e t h e y teach b o t h b y
t h e invitations t h e y a c c e p t or reject, a n d b y t h e c o n t e n t of w h a t
t h e y do. T h e y try n o t to allow t h e m s e l v e s to b e u s e d b y p e r s o n s
or o r g a n i z a t i o n s w h o s e goals t h e y d o n o t s h a r e , a n d therefore,
t h e y s p e n d time clarifying t h e c o n t r a c t o r e x p e c t a t i o n s o f b o t h
before a c c e p t i n g invitations. T h e time is usually well w o r t h the
effort.
S o m e p a s t o r s p r e p a r e p r e s e n t a t i o n s in a d v a n c e in case t h e y
are a s k e d . In regard to T V a n d radio, p a s t o r s increasingly take
t h e initiative to get o n p r o g r a m s or o r g a n i z e their o w n ,
especially o n local s t a t i o n s .
M o t i v a t i o n to e d u c a t e a n d t e a c h c o m e s from appropriate
r e w a r d s . T h e t e a c h i n g p a s t o r m u s t locate s u c h r e w a r d s if s h e or
h e is g o i n g to take t h e o p p o r t u n i t i e s seriously. It s e e m s to m e
59
that s u c h r e w a r d s focus in t w o a s p e c t s . First is the personal
r e w a r d o f t h e p e r s i s t e n t s e a r c h for truth w h i c h k e e p s b o t h the
p e r s o n a l a n d professional life o f t h e m i n i s t e r from b e c o m i n g
m e c h a n i c a l a n d prosaic. S e c o n d is the r e w a r d o f s e e i n g over the
y e a r s t h o s e w h o s t u d y with y o u utilizing a n d giving e x p r e s s i o n
to t h e biblical a n d theological i n s i g h t s w h i c h t h e y h a v e
d i s c o v e r e d a n d w h i c h h a v e b e c o m e their o w n .
W h e n w e l o o k at s u c h pastoral t e a c h i n g in settings like t h e s e ,
w h a t is actually g o i n g o n ? H o w is s u c h t e a c h i n g b y an active
p a s t o r / p r e a c h e r a n y different from o t h e r t e a c h i n g ?
Reflecting o n t h e e d u c a t i o n a l / t e a c h i n g a s p e c t s o f m y o w n
pastoral ministry a n d that of t h o s e clergy I h a v e k n o w n best, I
find it helpful to d e s c r i b e t h e s e settings as:
1. Dialogical, reflective, analysis
2 . o f t h e data o f the faith a n d t h e c h a n g i n g c o n d i t i o n s of life
3. with c a n d o r a n d p r a y e r
4 . in t h e c o n t e x t o f loving/serving/receiving relationships
5. carried o u t in m a n y s e t t i n g s o f pastoral ministry.
E a c h o f t h e five p h r a s e s is essential to vital pastoral
l e a d e r s h i p . T h e y are n o t o n l y descriptive b u t also prescriptive
for h e a l t h in this a s p e c t o f r e p r e s e n t a t i v e ministry. P r e s u p p o s e d
is a basic theological e d u c a t i o n , a g e n e r a l Christian call to
ministry, a n d a c o m m i t m e n t o f gifts a n d graces to pastoral
l e a d e r s h i p . S u c h a c o m b i n a t i o n is p r e s e n t , o f c o u r s e , i n a b r o a d
array of p e r s o n a l characteristics w h i c h p r e d i s p o s e s o m e of us to
find r e w a r d s in this a s p e c t o f m i n i s t r y m o r e t h a n o t h e r s .
T h i s definition m i g h t b e u s e d to define C h r i s t i a n e d u c a t i o n in
general a n d t h e e d u c a t i o n a l m i n i s t r y o f e v e r y Christian if w e
w i s h e d to d o so in a n o t h e r c o n t e x t .
Dialogical, reflective analysis. M o n o l o g i c a l p r e s e n t a t i o n of t h e
t r u t h s o f t h e g o s p e l is n o t a d e q u a t e in a n d o f itself. In fact, e v e n
w h e n p a c k a g e d in a m o n o l o g i c a l form, a p p a r e n t m e n t a l
dialogue, reflection, a n d analysis are e s s e n t i a l for true educa
tion. T h e d i a l o g u e is with the f u n d a m e n t a l q u e s t i o n s o f life, of
c o u r s e , q u e s t i o n s that e v e r y form o f religion a d d r e s s e s , with the
historical data o f the C h r i s t i a n faith, scriptural a n d traditional,
a n d with the individual lives o f m e m b e r s of the c o n g r e g a t i o n in
t h e c o m p l e x i t y o f their e x i s t e n c e . W e c o n v e r s e about, pull apart
for e x a m i n a t i o n , a n d q u e s t i o n t h e a s s u m p t i o n s w h i c h are
p r e s e n t . T h e p a s t o r d o e s this w i t h i n h e r or his o w n m i n d in the
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MAJOR SETTINGS
s t u d y , o n t h e street, a n d in the m i d s t of a c o n v e r s a t i o n . On
occasion, s u c h reflection a n d analysis are p u t into w o r d s to
c h a l l e n g e a n d to comfort, or into feelings w h i c h lie b e h i n d our
l a u g h t e r or tears. A n y of u s c a n b e c o m e a b o r e to t h o s e a r o u n d
u s if s u c h a n e x a m i n a t i o n of the data o f life is n o t b a l a n c e d b y an
u n d e r s t a n d i n g that o t h e r s are not n e c e s s a r i l y as " t a k e n " b y the
s u b j e c t as a r e w e . N e v e r t h e l e s s , this m e n t a l e x e r c i s e lies at the
v e r y heart of true e d u c a t i o n .
Of the data of the faith and the changing conditions of life. F r o m the
apostolic w i t n e s s o f J e s u s Christ in Scripture a n d tradition to the
e v e r y d a y p e r s o n a l w i t n e s s o f faith o f t h e m e m b e r s o f the
c o n g r e g a t i o n , the p a s t o r digs o u t facts, i d e a s , attitudes, values,
a n d feelings. T h e s e a r e b r o u g h t into dialogue w i t h t h e w o r l d
a n d p e r s o n a l e v e n t s o f the time to c h a l l e n g e , e n c o u r a g e , a n d
comfort the c o n g r e g a t i o n .
With candor and prayer. H o w refreshing truth is in the church!
C h u r c h m e m b e r s so e x p e c t to b e lied to for the s a k e o f " l o v e , "
e n t h u s i a s m , or fear, that w h e n told b y t h e m i n i s t e r " I simply
d o n ' t k n o w , " or " I ' v e b e e n trying to r e c o n c i l e t h o s e ideas for
y e a r s , " t h e y are startled b y t h e truth. A l t h o u g h t h e c u r r e n t orgy
of full disclosure o f all feelings a n d t h o u g h t s to e v e r y o n e a r o u n d
is often very d e s t r u c t i v e , t h e b a s i c p r e m i s e o f c a n d o r is essential
to integrity in e d u c a t i o n .
O u r p e r c e p t i o n of truth a l w a y s n e e d s the regular a c k n o w l
e d g m e n t of o u r fallibility a n d rationalistic sin, so the p a s t o r m u s t
b r i n g e v e r y t h i n g into c o n s c i o u s dialogue w i t h G o d , praying
especially t h a t h e or s h e will b e h u m b l e w h e n r e p o r t i n g the
c o n v e r s a t i o n a n d able to discern w h o said w h a t . It is t e m p t i n g to
u s e p r a y e r a s a n e d u c a t i o n a l w e a p o n , especially w h e n y o u r
p o i n t is w e a k !
In the context of loving/serving/receiving relationships. M o s t
c h u r c h e s lavish love u p o n their p a s t o r s . M o s t pastors also p o u r
o u t love to t h e m e m b e r s o f their c o n g r e g a t i o n s . In b o t h cases,
w h e t h e r t h e y d e s e r v e it or not! T h i s is t h e c o n t e x t of pastoral
e d u c a t i o n . T h e r e is an i n t i m a c y a b o u t pastoral t e a c h i n g k n o w n
in few o t h e r e d u c a t i o n a l settings. W h e n t h e p e r s o n s in y o u r
class are from t h o s e y o u h a v e c o u n s e l e d in s t r e s s , visited in the
hospital, b a p t i z e d , a n d c o m f o r t e d as t h e y buried their d e a d ,
t e a c h i n g takes o n quite a n e w m e a n i n g . W h e n t h o s e s a m e
p e r s o n s h a v e b o t h p r a i s e d a n d criticized y o u r p r e a c h i n g , invited
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y o u o n c a m p i n g trips, a n d g i v e n y o u m a n y gifts including t h e
gift o f their c o n f i d e n c e o v e r t h e y e a r s , all e d u c a t i o n a l efforts are
c o l o r e d b y that reality.
S u c h i n t i m a c y w o r k s b o t h w a y s , s i n c e it e n a b l e s y o u r c a n d o r
b y a b a s e o f trust a n d love a n d restrains y o u r h o n e s t y b y a
painful k n o w l e d g e o f t h e restraints u n d e r w h i c h p e o p l e live.
T h u s t h e fundamental u n i q u e n e s s o f pastoral t e a c h i n g is pastoral
i n v o l v e m e n t in t h e lives o f m e m b e r s of t h e c o n g r e g a t i o n a n d t h e
c o m m u n i t y . T h i s i n v o l v e m e n t c a n n e v e r b e purely p e r s o n a l
i n v o l v e m e n t like that o c c u r r i n g b e t w e e n t h e lay m e m b e r s o f t h e
c h u r c h . W h e n t h e p a s t o r b e c o m e s privy to the c o n f i d e n c e s o f
p e r s o n s i n v o l v e d i n a divorce, the p a s t o r ' s i n v o l v e m e n t is
a l w a y s c l o t h e d in a theological m a n t l e w h i c h includes biblical
s t a t e m e n t s like t h o s e c o n c e r n i n g divorce. T h e pastor is therefore
forced to a p p r o a c h his or h e r c o u n s e l i n g i n light of s o m e inter
pretation o f Bible a n d t h e o l o g y a n d is also forced to c l o t h e his or
h e r t e a c h i n g w i t h t h e pastoral i n v o l v e m e n t j u s t e x p e r i e n c e d .
T h u s , pastoral t e a c h i n g is different from that o f a theological
s e m i n a r y professor, a c h u r c h official s u c h as a b i s h o p or district
s u p e r i n t e n d e n t , o r a n y o n e else n o t i n v o l v e d in the lives o f a
c o n g r e g a t i o n to the degree that t h e pastor is at the moment.
M e m o r y o f past i n v o l v e m e n t is i m p o r t a n t b u t is always m u t e d
b y time a n d is therefore different. W h e n y o u s t a n d before a
c o u p l e w h o s e c h i l d h a s recently d i e d a n d y o u look into their
e y e s , t h e p r o p h e t i c a n d priestly a s p e c t s o f ministry are
o v e r w h e l m i n g l y d o m i n a t e d b y t h e pastoral.
Carried out in many settings of pastoral ministry. A l t h o u g h it
w o u l d b e foolish to claim that p r e a c h i n g o r c o u n s e l i n g is really
o n l y a form o f e d u c a t i o n , it is also i n a c c u r a t e to insist that s o m e
form o f C h r i s t i a n e d u c a t i o n is n o t taking place w h e n either is
d o n e well. T h e inevitable i n t e r p e n e t r a t i o n o f all the functions o f
m i n i s t r y is t h e e x p e r i e n c e o f all w h o h a v e e n g a g e d in t h e m .
W h e n e v e r w e deliberately i n t r o d u c e data to influence
thinking, feeling, or attitudes w e are t e a c h i n g . W h e n the pastor
realizes t h e situation is o p e n for information, starts t h e p r o c e s s
o f " i n s t a n t p l a n n i n g " to figure out h o w to p r o c e e d , h e or she is
e n g a g e d in pastoral ministry.
T h e s e five descriptive p h r a s e s are not w h a t a p a s t o r o u g h t to
d o . T h e y p o i n t to w h a t pastors do, s o m e far better t h a n others,
s o m e quite c o n s c i o u s l y , o t h e r s u n a w a r e .
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PASTORAL TEACHING:
A REVISIONIST VIEW
ALLEN J. MOORE
Once we begin to see that the quality of the pastor is a

characteristic of the entire community of faith, we can
understand how "pastoral education" can embrace
more than mere personal sensitivity and caringit
implies a concern for the community, justice, and the
world as well.
O n e of t h e f u n d a m e n t a l tasks facing the c h u r c h is the recovery

of t e a c h i n g a s a central part o f pastoral ministry. F o r this to
h a p p e n , s o m e t h i n g m o r e t h a n n e w administrative p r o g r a m s for
t h e c h u r c h will b e required. R a t h e r t h a n p e r p e t u a t i n g a
triumphalist v i e w of C h r i s t i a n e d u c a t i o n a n d laying u p o n
pastors a s e n s e o f guilt for the failure o f t h e c h u r c h s c h o o l , w e
n e e d to m i n e our rich Christian heritage a n d d e v e l o p m o d e l s
that will clarify the m e a n i n g o f pastoral l e a d e r s h i p a n d define
t h e s h a r e d m i n i s t r y o f t e a c h i n g t h a t b e l o n g s to the w h o l e
community.
THE PASTORAL CONTEXT
W h a t is p r o p o s e d h e r e is a r e v i s i o n o f c o n t e m p o r a r y
u n d e r s t a n d i n g o f " p a s t o r a l . " Pastoral t e a c h i n g b e l o n g s to the
w h o l e o f t h e c o m m u n i t y o f faith. T h e m o d e l for " p a s t o r i n g " is in
the office o f pastor, b u t the pastoral role is i n h e r e n t in the very
n a t u r e of the g e n e r a l m i n i s t r y o f all C h r i s t i a n s . (I h a v e u s e d the
w o r d pastoring to distinguish b e t w e e n t h e office o f pastor a n d
the pastoral action a n d roles that are i n h e r e n t in t h e m e a n i n g of
t h e m i n i s t r y that all C h r i s t i a n s s h a r e . ) W h a t is a s s u m e d h e r e is
Allen J. Moore is professor of religion and personality and education and dean of
summer studies at the School of Theology at Claremont.
63
t h a t the r e c o v e r y o f t h e pastoral m o d e o f t e a c h i n g is d e p e n d e n t
o n a r e n e w e d u n d e r s t a n d i n g o f t h e pastoral office as well a s a
n e w r e c o g n i t i o n that all C h r i s t i a n s are called to b e pastors a n d
t e a c h e r s to o n e a n o t h e r . T h e c o n t e x t for t e a c h i n g is t h e pastoral
life of the w h o l e c h u r c h .
Pastoral refers, b u t is n o t limited, to t h e pastoral office ("the
p a s t o r o f t h e c h u r c h " ) . T h e classical i m a g e o f t h e pastor as
catechist a n d t e a c h e r is n o t u n i m p o r t a n t , b u t t h e r i c h n e s s of its
m e a n i n g c a n o n l y b e r e c l a i m e d for the c o n t e m p o r a r y c h u r c h by
attention to t h e larger definition o f t h e pastoral role of all
C h r i s t i a n s ( " b e i n g a t e a c h e r to o n e a n o t h e r " ) . J u a n Luis
S e g u n d o r e m i n d s u s that t h e r e is a distinction to b e m a d e
b e t w e e n pastoral activity (the c h u r c h c a r r y i n g out its life o f faith)
a n d pastoral agents ( o r d a i n e d m i n i s t e r s or the " o f f i c e s " o f the
1
c h u r c h ) . All C h r i s t i a n s are called to t h e pastoral activity o f
g u i d i n g o n e a n o t h e r a n d c a r i n g for the w o r l d . T h i s is t h e
m i n i s t r y that s e r v e s to m a k e G o d ' s W o r d k n o w n in the e v e r y d a y
lives o f p e o p l e a n d in the affairs o f t h e w o r l d . Pastoral teaching is
t h e activity that b r i n g s p e r s o n s into t h e saving g r a c e o f J e s u s
C h r i s t a n d m a k e s p o s s i b l e t h e fuller realization o f the life that is
2
possible a s m e m b e r s o f t h e c o m m u n i t y o f faith. " P a s t o r i n g " is a
ministry o f h u m a n i z i n g that c a n liberate p e o p l e from forms o f
o p p r e s s i o n a n d free t h e m to s h a r e in t h e o n g o i n g ministry o f
J e s u s C h r i s t in the w o r l d .
T h e pastoral office is e s s e n t i a l to t h e r e c o v e r y o f t h e pastoral
responsibility o f all C h r i s t i a n s a n d to t h e revitalization o f
C h r i s t i a n t e a c h i n g . T h e p a s t o r is the r e p r e s e n t a t i v e , or the
p a r a d i g m , o f t h e pastoral action that b e l o n g s to t h e w h o l e
c h u r c h . T o o m u c h time a n d e n e r g y h a s b e e n s p e n t o n d e f e n d i n g
the lay a n d o r d a i n e d forms of m i n i s t r y o n t h e b a s i s of tradition.
T h e fact o f t h e m a t t e r is that t h e s e forms o f m i n i s t r y h a v e p a s s e d
b a c k a n d forth i n history w i t h n o o n e office or o r d e r e v e r
b e c o m i n g fully n o r m a t i v e for t h e w h o l e o f the C h r i s t i a n c h u r c h .
Priest, pastor, p r o p h e t , a n d p r e a c h e r h a v e all h a d a time a n d
place w i t h i n C h r i s t i a n history, a n d t h e y e a c h h a v e s o m e t h i n g to
say to o u r situation t o d a y . E a c h at o n e t i m e or place h a s b e e n
s h a r e d b y o r d a i n e d a n d u n o r d a i n e d C h r i s t i a n s . T h e truth is, t h e
c h u r c h h a s c h a n g e d its m i n d from time to time regarding the
various i m a g e s a n d forms o f m i n i s t r y a n d h a s h a d to adjust its
u n d e r s t a n d i n g o f the o r d e r s o f m i n i s t r y to t h e practical n e e d s o f
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REVISIONIST VIEW
c h u r c h life a n d the u r g e n t d e m a n d s o f t h e historical setting in
w h i c h the c h u r c h h a s found itself.
T o d a y it s e e m s fruitless to s e a r c h for the ideal t y p e or i m a g e
for ministry, i n c l u d i n g t h e o r d a i n e d m i n i s t r y . I n s t e a d , it is m o r e
p r o d u c t i v e to u n d e r s t a n d o r d i n a t i o n as that w h i c h r e p r e s e n t s
t h e m i n i s t r y that b a p t i s m a n d confirmation h a v e b e s t o w e d u p o n
all C h r i s t i a n s a n d to s e e k p a r a d i g m s or m o d e l s b y w h i c h the
w h o l e ministry of C h r i s t m i g h t t o d a y b e b o t h r e c o g n i z e d a n d
realized.
T h i s fluidity o f ministerial form is illustrated in t h e w a y the
N e w T e s t a m e n t c h u r c h a p p r o p r i a t e d t h e ministry of J e s u s
C h r i s t . M i n i s t r y w a s u n d e r s t o o d as living t h e o n g o i n g life of
C h r i s t in the w o r l d . S u c h a m i n i s t r y h a d b o t h u n i t y a n d
particularity. A s t h e c h u r c h s o u g h t to describe its r e p r e s e n t a t i v e
m i n i s t e r s p e r s o n s w h o could r e p r e s e n t a n d symbolically act
for t h e w h o l e t h e titles a n d n a m e s that h a d b e e n u s e d to
d e s c r i b e J e s u s ' m i n i s t r y w e r e utilized. T h e titles that w e r e given
to J e s u s , s u c h as p r o p h e t , t e a c h e r , a n d servant, w e r e a p p l i e d to
the " m i n i s t e r s " of t h e n e w c h u r c h . T h e s e titles s e r v e d as
p a r a d i g m s for ministry a n d w e r e n e v e r i n t e n d e d to distort the
w h o l e of m i n i s t r y o r to b e c o m e exclusive forms o f ministry.
T h e y w e r e s y m b o l s a n d i m a g e s of a w a y of life a n d a form of
service that w o u l d i n c o r p o r a t e t h e fullness of ministry in w h i c h
3
C h r i s t w a s the chief r e p r e s e n t a t i v e .
T h e point h e r e is that pastoral t e a c h i n g is a p a r a d i g m that is
e s s e n t i a l to t h e r e c o v e r y o f t h e t e a c h i n g m i n i s t r i e s o f t h e c h u r c h .
T h i s a r g u m e n t is n o t a c a s e for a n o t h e r administrative d u t y to be
p l a c e d u p o n the office of the p a s t o r in o r d e r to e n s u r e the
institutional m a i n t e n a n c e o f the c h u r c h . T h e " p a s t o r i n g " m o d e
of e d u c a t i o n is not a n o t h e r p r o g r a m o f t h e Christian e d u c a t i o n
e s t a b l i s h m e n t that will e n s u r e the survival of educational
p r o g r a m s in t h e local c h u r c h . T h e r e c o v e r y of pastoral t e a c h i n g
is essentially a t h e o l o g i c a l task in w h i c h t h e c h u r c h e s learn h o w
to clarify, articulate, a n d act the faith that the g o s p e l r e p r e s e n t s .
T h e e n h a n c e m e n t of the pastoral office s e r v e s to e n s u r e the
pastoral life o f t h e w h o l e c o m m u n i t y o f faith a n d is itself derived
from the g e n e r a l activity o f " p a s t o r i n g " a n d the c h u r c h ' s
ministries of t e a c h i n g , guiding, a n d caring. T h e p a s t o r is
r e p r e s e n t a t i v e of that w h i c h all c h u r c h m e m b e r s s h o u l d b e
a b o u t in o n e form or a n o t h e r .
65
T h e d e e p q u a n d a r y within the o r d a i n e d ministry t o d a y a s t o
its e s s e n t i a l p u r p o s e a n d role w i t h i n t h e life o f the c h u r c h
reflects the d e p t h o f c o n f u s i o n a n d m i s u n d e r s t a n d i n g that a
c o n g r e g a t i o n o f C h r i s t i a n s m a y h a v e a b o u t their c o m m o n life
a n d p u r p o s e . A s w e h a v e a l r e a d y i n d i c a t e d , the e x p e c t a t i o n s
that a c o n g r e g a t i o n o r c h u r c h h a s for itself is related to the s h a p e
that ministerial l e a d e r s h i p t a k e s . T h e p a s t o r ' s office a n d the
historical i m a g e o f pastoral t e a c h i n g h a v e b e c o m e increasingly
diffused a n d d i s t o r t e d b y the twin i m p a c t o f c h u r c h secularity
a n d the d o m e s t i c a t i o n o f C h r i s t i a n e d u c a t i o n .
T h e p a s t o r ' s role in c o n t e m p o r a r y t i m e s h a s b e e n formed
largely a r o u n d t h e s e c u l a r m o d e l s o f m a n a g e r a n d therapist. In a
society in w h i c h m i n i s t r y is n o t u n d e r s t o o d b y either t h o s e
inside or o u t s i d e the c h u r c h a n d in w h i c h the status of t h e
o r d a i n e d m i n i s t e r a n d c h u r c h p a s t o r h a s d e c l i n e d a l o n g with the
influence o f o r g a n i z e d religion, t h e m o r e prestigious forms o f
p r o f e s s i o n a l i s m h a v e b e e n i n c o r p o r a t e d into ministry. In a t i m e
of e x t r e m e social diversity, the c h u r c h h a s in reality b e c o m e t h e
center of programmed tolerance rather than a community of
faith w i t h a c o m m o n identity. T h e p r o g r a m m a t i c c h u r c h
requires a l e a d e r that c a n h o l d things t o g e t h e r a n d e n s u r e the
c o n t i n u a t i o n o f its institutional life. In short, this m e a n s a n
effective m a n a g e r . A l s o , as the n a t u r e o f c h u r c h life h a s b e c o m e
i n c r e a s i n g l y b u r e a u c r a t i z e d , t h e r e is t h e n e e d for s o m e o n e to
m a n a g e the affairs o f a c o m p l e x o r g a n i z a t i o n a l s y s t e m that h a s
to b e f i n a n c e d a n d directed.
T h e t h e r a p i s t m o d e l o f ministry h a s b e e n a n o u t g r o w t h of this
s a m e h i g h l y c o m p l e x s o c i e t y in w h i c h p e r s o n s c a n e s c a p e b y
t u r n i n g i n w a r d u p o n t h e m s e l v e s or b y c o n c e n t r a t i n g u p o n the
p e r s o n a l r e l a t i o n s h i p s that c a n b r i n g e m o t i o n a l r e w a r d a n d
p e r s o n a l satisfaction. In reality, the t h e r a p e u t i c m o d e l is a n o t h e r
form o f m a n a g e m e n t . T h e therapist s e r v e s as the m a n a g e r of the
personal. As society has become more complex, personalism
h a s b e c o m e a d o m i n a n t i d e o l o g y in w h i c h p e r s o n a l a d j u s t m e n t
a n d h u m a n a c h i e v e m e n t h a v e b e c o m e central v a l u e s for life.
T h e leisure t o b e p r e o c c u p i e d w i t h p e r s o n a l n e e d is a by-product
of the affluence o f t h e W e s t e r n w o r l d a n d t h e w o r t h that
individual s u c c e s s h a s in a c o m p e t i t i v e society.
T h e s e s a m e social structures a n d v a l u e s h a v e h a d their impact
u p o n t h e w a y t h e c h u r c h h a s defined t h e role a n d tasks of the
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REVISIONIST VIEW
p a s t o r . T h e historical pastoral tasks o f administrator (bringing
o r d e r to the several parts of t h e b o d y o f C h r i s t ) , s h e p h e r d
(guiding a n d caring for the p e o p l e ) , a n d t e a c h e r (edifying a n d
n u r t u r i n g t h e c o n g r e g a t i o n ) h a v e b e c o m e distorted b y this quest
for p r o f e s s i o n a l s t a t u s , s o c i a l a c c e p t a n c e , a n d p e r s o n a l
realization.
T h e d o m e s t i c a t i o n o f the c h u r c h ' s educational ministry has
r e s u l t e d in t h e s u b o r d i n a t i o n of the p a s t o r ' s t e a c h i n g role a n d an
u n c e r t a i n t y as to w h e r e the authority for t e a c h i n g actually
b e l o n g s . T h i s d e v e l o p m e n t h a s b e e n in p r o c e s s for s o m e time
a n d h a d its b e g i n n i n g in the n i n e t e e n t h c e n t u r y w i t h t h e rise of
logical positivism a n d the a t t e m p t to rationalize t h e forms of
m i n i s t r y a n d to s u p p o r t a g r o w i n g specialization w i t h i n the
w o r k o f the c h u r c h . W i t h the rise o f t h e S u n d a y school
m o v e m e n t in t h e n i n e t e e n t h c e n t u r y , Christian e d u c a t i o n
b e c a m e primarily a lay m o v e m e n t s e p a r a t e d from the c h u r c h
a n d the w o r k of t h e pastor. B y the 1920s, Christian e d u c a t i o n
c a m e to b e u n d e r s t o o d as a specialized p r o g r a m that w a s
d e n o m i n a t i o n a l l y inspired at the organizational level a n d w h i c h
required trained a n d certified leaders. T h e professional Chris
tian e d u c a t o r e m e r g e d as t h e authority o n h o w a n d in w h a t
s h a p e s the c h u r c h ' s e d u c a t i o n a l w o r k w a s to take place. T h e
p a s t o r either t o o k a s e c o n d place to t h e specialist in Christian
e d u c a t i o n or c a m e to b e l i e v e t e a c h i n g w a s primarily the w o r k of
the laity a n d w a s n o t a central c o n c e r n of t h e pastoral office. T h e
result w a s g r o w i n g c o m p e t i t i o n b e t w e e n t h e s c h o o l o f the
c h u r c h a n d the s a n c t u a r y of the c h u r c h . It s e r v e d to b r e a k d o w n
t h e u n i t y o f the pastoral office a n d to s u b o r d i n a t e t e a c h i n g to the
o t h e r pastoral roles.
J. S t a n l e y G l e n h a s articulated t h e tragic c o n s e q u e n c e s of
e d u c a t i o n ' s b e c o m i n g a specialized a n d a s e p a r a t e d o m a i n in the
c h u r c h ' s total ministry. T h e result is that t e a c h i n g h a s b e c o m e ,
for m a n y p a s t o r s , an optional a n d a peripheral ministerial
function. A t t h e s a m e time, the pastoral e t h o s h a s b e e n
discarded b y C h r i s t i a n e d u c a t i o n . G l e n writes:
What we have to recognize is that the subordination of the teaching

ministry is not merely the subordination of a few men [sic] with special
gifts but the subordination of a function which properly belongs to every
4
minister and to the entire witness, worship, life, and work of the church.
67
T o p r o b e a g a i n t h e rich i m a g e r y in t h e classical vision of the
p a s t o r c a n e n r i c h t h e u n d e r s t a n d i n g that t h e c h u r c h has o f
o r d a i n e d m i n i s t r y a n d p r o v i d e a n e w focus a n d p u r p o s e for the
t e a c h i n g m i n i s t r y . S u c h n e w u n d e r s t a n d i n g s r o o t e d within the
traditions o f faith m a y s e r v e to deliver t h e c h u r c h from t h e
secularity that d o m i n a t e s its m i n i s t r y t o d a y a n d h e l p it to form
n e w v i s i o n s that will t r a n s c e n d a culture p r e o c c u p i e d w i t h
p e r s o n a l satisfaction a n d o r g a n i z a t i o n a l s u c c e s s . In o t h e r
w o r d s , t h e i s s u e h e r e is the v a l u e s that are u n d e r n e a t h all that
w e d o t o d a y in C h r i s t i a n e d u c a t i o n a n d the m o r e f u n d a m e n t a l
C h r i s t i a n v a l u e s that s h o u l d i n f o r m t h e e d u c a t i o n a l task of the
c h u r c h . N o t o n l y s h o u l d t e a c h i n g b e r e s t o r e d to the w h o l e of
m i n i s t r y , b u t it s h o u l d find n e w roots in t h e Christ-event that
g a v e rise to m i n i s t r y in the first p l a c e .
THE SIGNIFICANCE OF THE PASTORAL IMAGE
I n r e c e n t t i m e s , t h e r e h a s b e e n a timidity a b o u t using the

classical i m a g e s for m i n i s t r y . T h e m o r e professional a n d generic
title o f " m i n i s t e r " h a s r e p l a c e d s u c h n a m e s as p r e a c h e r , priest,
a n d pastor. T h e c o l l a p s e o f t h e s e traditional forms h a s c o m e
a b o u t w i t h t h e secularity o f t h e a g e , t h e desire for the o r d a i n e d
m i n i s t e r to b e a p r o f e s s i o n a l a m o n g professionals, a n d t h e
s e a r c h for f a s h i o n a b l e forms for m i n i s t r y . A l s o , t h e i m p a c t of the
social s c i e n c e s o n t h e c u r r e n t forms o f ministry c a n b e
r e c o g n i z e d from s u c h titles a s c o u n s e l o r , e n a b l e r , a n d director.
T h e pastoral i m a g e h a s in particular lost its m e a n i n g in
c o n t e m p o r a r y c h u r c h life. T h e t e n d e n c y to literalize t h e i m a g e o f
" p a s t o r " h a s led s o m e to reject t h e root m e a n i n g as " s h e p h e r d . "
W i t h rural s t e r e o t y p e s , t h e y a s s u m e that a c o n g r e g a t i o n is like a
flock of s h e e p that willingly g o e s w h e r e v e r t h e s h e p h e r d directs.
T h e u r b a n m e n t a l i t y a s s u m e s that t h e life o f the s h e p h e r d is n o t
o n l y u n s o p h i s t i c a t e d b u t is an e s c a p e from t h e c o m p l e x realities
o f m o d e r n life. S u c h Iiteralization o f a n y Christian s y m b o l
d e s t r o y s t h e p o w e r that the s y m b o l h a s a n d the d e e p e r truth to
w h i c h it p o i n t s . S u c h s t e r e o t y p i n g also g r o w s o u t of little
k n o w l e d g e a n d u n d e r s t a n d i n g o f the n a t u r e of the s h e p h e r d ' s
w o r k t o d a y a n d t h e d e d i c a t i o n a n d care w h i c h s h e e p require. A
m o d e r n s h e p h e r d is still r e q u i r e d to l e a v e b e h i n d the comforts o f
life a n d g o a n d live a m o n g t h e s h e e p for a n e x t e n d e d time.
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REVISIONIST VIEW
R e g a r d l e s s of i n c l e m e n t w e a t h e r c o n d i t i o n s a n d t h e h a z a r d s of
the m o u n t a i n s , t h e s h e p h e r d r e m a i n s a b s o l u t e l y faithful to the
n e e d s of the flock. T h e welfare o f e a c h a n d e v e r y s h e e p is the
driving c o n c e r n o f t h e s h e p h e r d . In S o u t h e r n California, w h e r e
s h e p h e r d i n g r e m a i n s a significant art, s h e p h e r d s are i m p o r t e d
from E u r o p e b e c a u s e so few A m e r i c a n s are willing to a s s u m e
t h e sacrifices o f a n isolated life, a n d e v e n f e w e r are trained a n d
p r e p a r e d for the variety o f tasks r e q u i r e d for caring for an
e v e r - m o v i n g flock o f s h e e p .
A n o t h e r c u r r e n t criticism of the pastoral motif is that it is
primarily a m a l e m o d e l . T h e s h e p h e r d i n g m o d e l d o e s n o t reflect
an e x p e r i e n c e w i t h w h i c h the g r o w i n g n u m b e r of w o m e n w h o
are b e c o m i n g o r d a i n e d m i n i s t e r s c a n identify. T h e s h e p h e r d in
its m o s t literal portrayal h a s a l w a y s b e e n d e p i c t e d in m a l e
i m a g e r y . E v e n m o r e s e r i o u s is the fact that for m o s t w o m e n the
o n l y pastors t h e y h a v e k n o w n h a v e b e e n m e n . N o t o n l y h a v e
m e n d o m i n a t e d t h e o r d a i n e d ministry, b u t t h e styles o f ministry
w e r e formed out o f a s t r o n g l y patriarchal society.
A t the s a m e t i m e a m o r e insightful l o o k at t h e pastoral i m a g e
will u n c o v e r s o m e s t r o n g f e m i n i n e qualities that our t e c h n o l o g i
cal society h a s n e g l e c t e d a n d that m i n i s t r y n e e d s to recover. T h e
pastoral i m a g e i m p l i e s i n v o l v e m e n t in t h e lives of p e o p l e a n d
the w i l l i n g n e s s to take o n b o t h the b u r d e n s a n d j o y s o f o t h e r s . A
l o v i n g c o n c e r n a n d p e r s o n a l a t t e n t i o n to o t h e r s b e c o m e s central
to t h e w o r k o f m i n i s t r y . T h i s c o n c e r n i n v o l v e s a sensitivity to
a n d a w a r e n e s s of t h e n e e d s o f e a c h m e m b e r o f t h e c o n g r e g a t i o n ,
t h e ability to s e e individuals a n d n o t j u s t t h e flock a s a w h o l e .
" P a s t o r i n g " calls for the gifts o f a w o m a n w h o c a n w e e p w i t h
t h o s e w h o suffer a n d c a n l a u g h w i t h t h o s e w h o rejoice. J e s u s ,
w h o is the m o d e l of p a s t o r - s h e p h e r d , d e m o n s t r a t e d t h e unity of
t h e m a s c u l i n e a n d f e m i n i n e n a t u r e of m i n i s t r y in his ability to
suffer w i t h o t h e r s a n d to take u p o n h i m s e l f t h e n e e d s of
h u m a n k i n d . T h e c r o s s is the ultimate s y m b o l o f the pastoral life
in t h e service o f t h e w o r l d .
T h e historical e x p e r i e n c e to w h i c h the pastoral s y m b o l points
is n e e d e d b y the w o r l d t o d a y , a n d especially b y t h e c h u r c h that
is called to s e r v e w i t h o u t s u c c u m b i n g to w o r l d l y w a y s . O u r
s e c u l a r e x p e r i e n c e w a s p r o b a b l y n e c e s s a r y in o r d e r to b r e a k the
b o n d s of n i n e t e e n t h - c e n t u r y p i e t i s m that h a d c o m e to b e
e x c e s s i v e in b o t h the c h u r c h a n d its m i n i s t r y . A t t h e s a m e time,
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it l o o k s as if w e h a v e c o m e as far as w e c a n in our a t t e m p t to u s e
secular e x p e r i e n c e to define ministry. W e are o n c e again seeking
to restore t h e s a c r e d in our w a y o f t h i n k i n g a n d in our vision of
t h e c h u r c h ' s ministry. T h e pastoral s y m b o l links the c o n t e m p o
rary e x p e r i e n c e of ministry to t h e s o u r c e o f ministry a n d to the
o r d i n a r y a n d e v e r y d a y e v e n t s of life to w h i c h ministry in its
origin h a d its f u n d a m e n t a l e x p r e s s i o n .
T h e i m a g e o f p a s t o r is rooted in t h e N e w T e s t a m e n t and the
special m e a n i n g that the s h e p h e r d h a d for the early c h u r c h .
J e s u s h i m s e l f w a s the chief manifestation o f the kind o f life that
w a s required o f the s h e p h e r d . T h e s h e p h e r d h a d responsibility
for the welfare o f t h e flock a n d this responsibility called for
training, u n u s u a l sensitivity to e a c h m o v e m e n t of t h e s h e e p ,
a n d discipline to r e m a i n steadfast in spite of the adversities. T h e
s h e p h e r d g u a r d e d t h e flock from the d a n g e r s that t h e j o u r n e y
m i g h t b r i n g a n d s o u g h t to protect the s h e e p from the stranger
w h o m i g h t c o m e a t t e m p t i n g to lead t h e m astray. Finally, t h e
N e w T e s t a m e n t w i t n e s s s p e a k s of the Shepherd w h o gives his life
for the sake of the flock (John 10:1-4). It w a s this vision o f
sacrificial service o n the b e h a l f of o t h e r s that c a u g h t t h e
imagination of the early C h r i s t i a n c o m m u n i t y as it a t t e m p t e d to
describe the kind of l e a d e r s h i p it n e e d e d . A s forms of ministry
b e g a n to e m e r g e in the early c h u r c h , t h e r e w e r e striking
similarities b e t w e e n pastoral a n d diakonia. B o t h catch u p the idea
of t h e servant-guide a n d the c o n c e p t that service is a life o f love
a n d justice. F u t h e r m o r e , b o t h carry the belief that these
ministries are s h a r e d b y all the m e m b e r s o f the c o m m u n i t y o f
faith e v e n t h o u g h s o m e m a y b e called out for particular
5
leadership r o l e s .
B e h i n d the s h e p h e r d i n g i m a g e r y are several powerful
insights that c a n inform o u r s e a r c h today for a n e w ministry o f
teaching.
1. F e e d i n g or n u r t u r i n g a c o n g r e g a t i o n c a n n e v e r b e
separated from the i s s u e s of j u s t i c e a n d c o n c e r n . A c o n c e r n for
the welfare o f a n o t h e r p e r s o n requires a c o n c e r n for t h e social
structures in w h i c h that p e r s o n lives. T e a c h i n g involves m o r e
t h a n the s e c u l a r e m p h a s i s u p o n h u m a n n e e d s a n d points
b e y o n d to the v i s i o n s that are implicit in the p r o m i s e s of the
c o m i n g k i n g d o m of G o d .
2. T h e n u r t u r i n g o f a n o t h e r is a servant role. It is serving
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REVISIONIST VIEW
sacrificially w i t h o u t regard to t h e cost a n d r e w a r d . T h e c h u r c h
n e e d s to learn again to s p e a k a b o u t t h e c o s t o f discipleship a n d
t h e disciplines that g o o d t e a c h i n g r e q u i r e s .
3. T h e care of a flock or a c o n g r e g a t i o n is n e v e r possible in
generalities but m u s t find its e x p r e s s i o n in the particular. T o
k n o w a c o n g r e g a t i o n is to k n o w the m e m b e r s a n d w h a t t h e y as
individuals require for a life in Christ. T h e pastoral c o m m u n i t y is
a p e o p l e w h o are learning to live for o n e a n o t h e r a n d t o g e t h e r
for t h e w o r l d .
4 . A t t h e s a m e t i m e , t h e r e is n o flock or c o n g r e g a t i o n until the
m e m b e r s c o m e to h a v e a c o m m o n life together. T h e y n e e d o n e
a n o t h e r , a n d the w o r k of s h e p h e r d i n g is to assist in forming the
structures required for a c o m m u n i t y . C o m m o n a l i t y d o e s not
m e a n that t h e r e are n o differences a n d d i s a g r e e m e n t s . W h a t it
d o e s m e a n is the c o m m o n a l i t y of faith m a k e s possible a unity
that t r a n s c e n d s t h e pull t o w a r d division. T h e s h e p h e r d is the
reminder that the care for the c o n g r e g a t i o n s includes the care for
t h o s e w h o are n o t w a n t e d , w h o are often cast a s i d e , a n d w h o are
s o m e t i m e s left b e h i n d . T h e r e c o v e r y o f the stray is that w h i c h
finally liberates the w h o l e from the p r e o c c u p a t i o n with its o w n
survival.
A t t h e s a m e t i m e , our u n d e r s t a n d i n g of the pastoral c a n n o t be
limited to the s h e p h e r d i n g i m a g e . T o do so w o u l d n e g l e c t s o m e
of the rich i n s i g h t s found in t h e historical story of ministry.
" P a s t o r i n g " c a n b e dramatically linked to M o s e s as h e guided
t h e tribes o f Israel in their forty y e a r s of w a n d e r i n g in s e a r c h of
t h e p r o m i s e d land. T h i s is a parable o f o u r time: diverse p e o p l e
with different a g e n d a a n d e x p e c t a t i o n s struggling to find
t h e m s e l v e s in a vast w a s t e l a n d . T h e s e w e r e p e o p l e divided a n d
in conflict, w h o could o n l y e n v i s i o n their salvation as a return to
t h e comforts of the land from w h i c h t h e y h a d c o m e . M o s e s
h e l p e d t h e m to find their c o m m u n i t y , n o t in c o n s e n s u s or in
practical p r o g r a m s that m e t i m m e d i a t e n e e d s , but in the forming
of a c o m m o n c o v e n a n t a n d identity a n d in the sharing of a
c o m m o n h o p e a n d vision. T h e y b e l i e v e d that G o d h a d called
t h e m into a n e w land a n d a n e w w a y of life. It w a s G o d ' s p r o m i s e
to t h e m a n d their p r o m i s e to G o d that kept t h e m t o g e t h e r o n
their j o u r n e y ' s w a y .
M o s e s w a s the guide w h o g a t h e r e d t o g e t h e r a diverse group
into o n e p e o p l e a n d n u r t u r e d a c o m m u n i t y of pilgrims. H e w a s
71
t h e teacher w h o r e m i n d e d t h e m o f their story, delivered t h e m
from their illusions a b o u t servitude, a n d h e l p e d t h e m to k n o w
a n d u n d e r s t a n d t h e c o v e n a n t . A l t h o u g h not a single adult lived
to s e e t h e p r o m i s e d l a n d , t h e c o m m u n i t y itself finally arrived. In
spite o f h u n g e r , dark t i m e s u p o n t h e road, a n d i n c e s s a n t
bickering, the Israelites r e a c h e d t h e p r o m i s e d land. T h e y finally
survived t h e j o u r n e y b e c a u s e t h e y b e l i e v e d t h e y w e r e the
p e o p l e o f t h e c o v e n a n t . M o s e s c o n s t a n t l y r e p e a t e d the stories o f
w h o t h e y w e r e a n d t h e m e a n i n g that t h e c o v e n a n t h a d for their
lives. T h e y w e r e G o d ' s c h o s e n p e o p l e w h o m G o d h a d p r o m i s e d
to deliver to the p r o m i s e d l a n d .
M o s e s as p a s t o r - g u i d e - t e a c h e r led his p e o p l e n o t o n l y from
t h e h a n d s of o p p r e s s i o n b u t also from their o w n divisive
self-interest a n d petty c o m p e t i t i o n a n d h e l p e d t h e m to take hold
of a n e w v i s i o n o f h o p e . E d u c a t i o n in its central m e a n i n g has to
do with this ability to t r a n s c e n d t h e limits o f o n e ' s situation a n d
to e n v i s i o n t h e p r o m i s e s that are calling t h e p e o p l e forth.
THE PASTORAL TEACHER
T h e w o r d pastoral c a n b e u n d e r s t o o d to m e a n "life h e l p . " T h e

p a s t o r is o n e w h o assists o t h e r s with life, or m o r e strictly
contributes t h e m e a n s b y w h i c h life c a n b e s u s t a i n e d w i t h greater
s t r e n g t h . T o b e a p a s t o r is to give l e a d e r s h i p o n b e h a l f of the
c o m m u n i t y of faith a n d to e n a b l e t h e p e o p l e to h a v e t h e strength
that o n l y faith p r o v i d e s .
T o be a t e a c h e r is to h a v e a h e l p i n g relationship w i t h o t h e r s .
T e a c h i n g is a w a y o f b e i n g w i t h a n o t h e r . Historically, s t u d e n t s
l e a r n e d b y living w i t h t h e t e a c h e r a n d b y participating in a n
o n g o i n g dialogue a b o u t life a n d t h e p h i l o s o p h y of life. T h e y
b e c a m e disciples or followers o f o n e w h o g u i d e d t h e m in the
intellectual j o u r n e y for truth. T h e classical t e a c h e r w a s n o t
necessarily an e x p e r t w h o h a d all t h e a n s w e r s b u t w a s o n e w h o
c o u l d e n g a g e in d i a l o g u e w i t h the followers a m d w h o s e
s t r e n g t h w a s in k n o w i n g the w a y to learn. T e a c h i n g is the
p r o c e s s b y w h i c h t h e h e l p e r helps a n o t h e r in k n o w i n g a n d in
u n d e r s t a n d i n g . T h e pastoral t e a c h e r is o n e w h o lives a m o n g the
m e m b e r s o f a c o n g r e g a t i o n a n d h e l p s t h e m in k n o w i n g a n d
u n d e r s t a n d i n g a w a y o f faith that gives m e a n i n g a n d p u r p o s e to
life.
72
REVISIONIST VIEW
Pastoral t e a c h i n g is a ministry o f t h e W o r d , or w h a t
W e s t e r h o f f h a s called " c a t e c h e s i s . " H e writes that c a t e c h e s i s is
a pastoral ministry of the Word, the energy or activity of God which

continuously converts and nurtures those whom God has chosen to
witness to the Gospel of Salvation. The aim of catechesis is to make
God's saving activity or liberating/reconciling Word known, living,
conscious, and active in the personal and corporate lives of God's
6
baptized people.
Pastoral t e a c h i n g is n o t a didactic e v e n t in w h i c h t h e pastor

b e c o m e s the authority o v e r t h o s e w h o k n o w little a n d have
m u c h to learn. T h e e x p e r i e n c e is m o r e like a j o u r n e y to a n e w
d e s t i n a t i o n to w h i c h n e i t h e r t h e pastor-guide n o r t h e p e o p l e
h a v e b e e n b e f o r e . T h e y set forth for a d e s t i n a t i o n that t h e y h a v e
h e a r d a b o u t b u t w h i c h t h e y h a v e n e v e r s e e n . In u n d e r t a k i n g the
j o u r n e y they m a k e a c o v e n a n t to stay t o g e t h e r , a n d t h e y agree
t o g e t h e r to find the w a y .
T h e r e are t w o w a y s that the w o r k of t h e guide c a n be
u n d e r s t o o d . T h e r e is t h e tour b u s guide w h o h a s n o t o n l y b e e n
o v e r the r o u t e m a n y times b u t h a s all t h e a n s w e r s a b o u t the
s i g h t s along t h e w a y . W h a t is m o r e i m p o r t a n t , if the tour guide
d o e s not k n o w the a n s w e r to a q u e s t i o n from o n e of the
p a s s e n g e r s , h e or s h e m a k e s o n e u p . F o r this guide it is
i m p o r t a n t to b e the o n l y e x p e r t o n t h e sights that h e or s h e is
describing.
T h e o t h e r k i n d of g u i d e is the trail guide for a c a r a v a n of
p i o n e e r s c r o s s i n g t h e frontier for the first t i m e . T h e trail guide is
m a k i n g a first trip a l o n g w i t h the p i o n e e r s . T h e guide d o e s not
k n o w the trail a n d h a s n e v e r s e e n the destination. W h a t is
k n o w n are t h e s i g n s a l o n g t h e trail a n d t h e stories o f t h o s e w h o
h a v e c r o s s e d this w a y earlier. E a c h e v e n i n g w i t h the other
leaders of t h e c a r a v a n , the signs are d i s c u s s e d , the stories are
told a n d the r o u t e for t h e next day is p l a n n e d . C a t e c h e s i s is m o r e
like this. C a t e c h e s i s , a c c o r d i n g to W e s t e r h o f f , is " a p r o c e s s , a
c o u r s e to b e run ( w h i c h is the original Latin m e a n i n g of
7
curriculum)."
A major difficulty for the c h u r c h t o d a y a n d especially for the
p a s t o r w h o is t h e " l e a d " t e a c h e r for a local c h u r c h is that w e are
s o i n u n d a t e d e v e n w i t h i n C h r i s t i a n e d u c a t i o n w i t h secular
m o d e l s that w e h a v e lost sight o f t h e rich r e s o u r c e s of our
73
C h r i s t i a n tradition. F o r m a n y o f u s , o u r o n l y e x p e r i e n c e a n d
k n o w l e d g e of t e a c h i n g is tied to s c h o o l i n g a n d a formal
c l a s s r o o m situation a n d to g r a d e s a n d d e g r e e s . T h e c h u r c h h a s
a d o p t e d to a large e x t e n t the industrial m o d e l o f e d u c a t i o n
utilized b y the public s c h o o l s y s t e m s i n c e the m i d - n i n e t e e n t h
c e n t u r y . In s u c h a factory m o d e l o f l e a r n i n g , s t u d e n t s e n t e r the
s y s t e m at the s a m e time a n d p l a c e a n d m o v e t h r o u g h a s e q u e n c e
of uniform s t e p s until t h e y a c h i e v e a s t a n d a r d of production so
that t h e y c a n b e certified as " e d u c a t e d " p e r s o n s . T h e major task
for the c h u r c h t o d a y is to find its o w n e d u c a t i o n a l identity
w i t h o u t b e c o m i n g sectarian o r u n c o n c e r n e d with the larger
i s s u e s o f the e d u c a t i o n a l w o r l d . T o r e c o v e r the " p a s t o r a l " in
c h u r c h e d u c a t i o n is to r e c o v e r also t h e s a c r e d a n d t h e
t r a n s c e n d e n t d i m e n s i o n s of k n o w i n g a n d u n d e r s t a n d i n g .
T h e shifts from the secular to t h e sacred c o n t e x t for Christian
e d u c a t i o n c a n b e subtle a n d , if care is n o t given, it could lead to
t h e old d i c h o t o m y b e t w e e n c h u r c h a n d w o r l d a n d to a n e w split
in the n a t u r e o f k n o w l e d g e . T o explore t h e p a r a m e t e r s of t h e
s a c r e d is n o t to reject all secular forms or to b e c o m e p r e o c c u p i e d
with the s y m b o l s o f the sacred, s u c h as the Bible or c h u r c h
doctrine. Biblicism a n d d o g m a t i s m a l o n g with absolute religious
truth ( f u n d a m e n t a l i s m o f t h e o l o g y ) are n o t in t h e m s e l v e s the
s a c r e d a n d m i g h t i n d e e d blind us to the saving grace a n d
t r a n s c e n d e n c e p o s s i b l e t h r o u g h C h r i s t i a n e d u c a t i o n . W h a t is
s u g g e s t e d h e r e is that c h u r c h e d u c a t i o n s h o u l d b e g r o u n d e d in
t h e i m a g e s that point to G o d ' s s a v i n g activity a n d to t h e p r o m i s e
of a c o m i n g n e w c h u r c h .
Pastoral t e a c h i n g is not a function that is s e p a r a t e d from all t h e
o t h e r activities o f a faith c o m m u n i t y . It is integral to all the
ministry that calls a faith c o m m u n i t y t o g e t h e r a n d s e n d s it into
its m i s s i o n to t h e world. T h e old separation b e t w e e n the pastor
a s Iiturgist, p r e a c h e r , administrator, a n d t e a c h e r w a s just too
simple a n d s e r v e d o n l y to allow pastor a n d c o n g r e g a t i o n to
c h o o s e w h a t t h e y m o s t e n j o y e d or w h a t t h e y delighted in doing.
T h e r e is n o division p o s s i b l e in the central ministries of the
c h u r c h . T h e very n a t u r e o f pastoral is the g a t h e r i n g of the parts
into a unified a n d w o r k i n g w h o l e . N o o n e part of ministry is
finally effective w i t h o u t all the parts that are active in the
manifestation o f t h e o n g o i n g life a n d ministry of Christ.
T h e classical e x a m p l e of the pastoral t e a c h e r is p r o v i d e d us b y
74
REVISIONIST VIEW
that beautiful little s e v e n t e e n t h - c e n t u r y tract, The Reformed
8
Pastor, b y t h e P u r i t a n p a s t o r R i c h a r d B a x t e r . T h e b o o k is of
lasting value for p a s t o r s , especially t h e insights o f Baxter
r e g a r d i n g pastoral t e a c h i n g . J o h n W e s l e y f o u n d t h e b o o k so
useful h e s t r o n g l y r e c o m m e n d e d it to his traveling p r e a c h e r s .
T h e w o r d reformed u s e d b y B a x t e r to describe the pastor did not
m e a n C a l v i n i s m b u t a r e n e w e d u n d e r s t a n d i n g of ministry.
B a x t e r m i g h t b e called a "folk p a s t o r " in that h e lived a n d
t a u g h t a m o n g t h e p e o p l e . T o b e a m i n i s t e r w a s to serve all the
p e o p l e in all their e x p e r i e n c e s . A l t h o u g h a true Puritan a n d
p r o n e to legalism, B a x t e r ' s a d m o n i t i o n s o n pastoral t e a c h i n g
h a v e s o m e of the ring of S e g u n d o ' s liberation t h e o l o g y a n d
e m p h a s i s u p o n pastoral m o t i v a t i o n s . Baxter called h i m s e l f the
" p e o p l e ' s t e a c h e r . " B y this h e m e a n t that t e a c h i n g h a d to b e
practical in the Puritan s e n s e . T e a c h i n g h a d to b e related to the
e v e r y d a y life a n d t h e daily e x p e r i e n c e s o f i m p o v e r i s h e d p e o p l e
struggling for a b a r e e x i s t e n c e in a class-oriented, o p p r e s s i v e
E n g l i s h society. Baxter h i m s e l f w a s i m p r i s o n e d at least twice for
h i s n o n c o n f o r m i s t v i e w s . A l t h o u g h , like the later M e t h o d i s t s ,
h e w a s A r m i n i a n a n d R o m a n in his doctrine o f grace a n d
salvation, h e w a s political a n d social in his interpretation of the
k i n g d o m of G o d . T e a c h i n g w a s n o t for h i m abstract, n o r w a s it
d o n e for the p u r p o s e of doctrinal c o n f o r m i t y . T o teach t h e o l o g y
w a s to articulate the faith a n d the w a y of t h e Christian into the
real-life issues o f his p e o p l e .
F o r Baxter, the pastoral a n d t h e catechetic (verbal teaching)
c o u l d n e v e r b e s e p a r a t e d . His s e r m o n s w e r e p r e p a r e d for
t e a c h i n g a n d t h r o u g h his p r e a c h i n g h e t a u g h t w h a t h e called
" b a s i c C h r i s t i a n i t y . " H i s w e e k l y p a s t o r ' s forums w e r e the
o c c a s i o n for h u m a n d i s c o u r s e a b o u t faith, especially biblical
faith, a n d the art of prayer. A l o n g with o t h e r Puritan pastors,
literacy w a s a m a j o r c o n c e r n , a n d h e distributed Christian
literature as h e w e n t a b o u t his pastoral tasks. H e visited each
family o n a regular s c h e d u l e a n d gave attention to e a c h
individual. Pastoral care took the form of p e r s o n a l a n d family
catechizing. O n his visits h e t a u g h t the essentials for salvation
a n d h o w t h e C h r i s t i a n life could b e lived with d e v o t i o n a n d
s t e a d f a s t n e s s . Baxter also took his visitations as the o p p o r t u n i t y
to e x e g e t e S c r i p t u r e , instruct o n h o w to s p e n d the sabbath,
75
guide p e r s o n s in h o w d e a t h c o u l d b e faced, a n d r e m i n d e a c h
p e r s o n o f the disciplines o f c h u r c h m e m b e r s h i p .
B a x t e r is a n e x a m p l e o f t h e pastoral tradition o f the c h u r c h . H e
u n d e r s t o o d t e a c h i n g a s e s s e n t i a l to t h e m i n i s t r y o f t h e c h u r c h
a n d t h e life o f e v e r y C h r i s t i a n . F r o m a careful s t u d y of this
e x a m p l e o f t h e h e r i t a g e o f the p a s t o r c a n c o m e s o m e n e w
possibilities for C h r i s t i a n e d u c a t i o n in o u r time. A revisionist
v i e w w o u l d a t t e m p t to r e c o v e r t e a c h i n g a s a pastoral activity.
T h i s r e c o v e r y w o u l d b e m a d e w i t h t h e full recognition that
pastoral w o r k is larger t h a n a n y o n e p e r s o n a n d m u s t be t h e
c o n c e r n a n d t h e t a s k o f t h e w h o l e c o m m u n i t y o f faith. T h i s is n o t
to u n d e r s t a t e t h e p l a c e that t h e pastoral office h a s as a p a r a d i g m
for t h e s h a r e d m i n i s t r y that all C h r i s t i a n s h a v e for the edification
of b o t h t h e c h u r c h a n d t h e w o r l d . W h a t t h e c h u r c h n e e d s at this
time in its h i s t o r y a r e p a s t o r s w h o c a n e n v i s i o n t e a c h i n g as o n e
of the c e n t r a l tasks o f m i n i s t r y a n d c a n lead t h e c h u r c h in the
r e c o v e r y o f pastoral t e a c h i n g .
NOTES
1. See Juan Luis Segundo, The Hidden Motives of Pastoral Action (Maryknoll, N.Y.:
Orbis Books, 1973).
2. A similar view can be found in the works of John H. Westerhoff III. See, for
example, his writings in Westerhoff and O. C. Edwards, Jr., A Faithful Church: Issues in the
History of Catechesis (Wilton, Conn.: Morehouse-Barbour Co., 1981), pp. 1-9, 293 ff.
3. For a contemporary Catholic view of this point see Anton Houtepen, "Gospel,
Church, Ministry" in Lucas Grollenberg, et al, Minister? Pastor? Teacher?: Grassroots
Leadership in the Churches (New York: Crossroad, 1981), pp. 22 ff., especially pp. 32-37.
4. J. Stanley Glen, The Recovery of the Teaching Ministry (Philadelphia: Westminster
Press, 1960), p. 17, italics added for emphasis. For a later example of a revisionist view of
ministry, see Urban T. Holmes III, Ministry and Imagination (New York: Seabury Press,
1976).
5. The present church debate between the diaconal ministers and ordained pastors as
to authority, function, and status seem most unwarranted in light of the New Testament
witness. See Bernard Cooke's exhaustive work on the history of ministry, Ministry to
Word and Sacraments (Philadelphia: Fortress Press, 1976), especially pp. 343-45.
6. Westerhoff (1981), p. 298.
7. Westerhoff (1981), p. 298.
8. There are several editions of Richard Baxter's work, which was first published in
1656. Here I have used the 1862 edition, which was edited by William Brown (Carlisle,
Pa.: The Banner of Truth Trust, 1974).
7f>
BOOK REVIEWS
JAMES SMART'S CONTRIBUTION TO

THE PASTOR AS EDUCATOR
Craig Dykstra
James Smart, The Rebirth of Ministry: A Study of the Biblical Character

of the Church's Ministry. Philadelphia, Westminster Press, 1960.
Pp. 192. $4.95 paperback.
James Smart, The Teaching Ministry of the Church: An Examination of
the Basic Principles of Christian Education. Philadelphia; Westmin
ster Press, 1954. Pp. 208. $5.95 paperback.
James Smart, The Strange Silence of the Bible in the Church: A Study in
Hermeneutics. Philadelphia: Westminster Press, 1972. Pp. 184. $6
hardcover. $4.95 paperback.
He had a Ph.D. in Semitics, wrote nineteen books, and was
professor of Biblical interpretation at Union Theological Seminary in
New York and editor-in-chief of the Christian Faith and Life curriculum
of the Presbyterian Church in the U.S.A. But James D. Smart always
understood himself primarily as a pastor. The pastorate was where he
started. He returned to it when he finished his curriculum work. He
went back to it again after retiring from Union Seminary. And all the
while he was gone from it, he thought of himself, according to one of
his colleagues, as a pastor on leave from his parish.
Early in his ministry, as he tells it in The Rebirth of Ministry, he had
little sense of the minister as educator. He thought of teaching as
something that was done primarily by Sunday school teachers and
professional Christian educators; his was only an auxiliary role.
Besides, as he says, "in seminary the educational aspect of ministry
was totally ignored" (89). But after a number of years of working in this
way in two congregations, he began to sense that, though the
congregation was growing and his work going well, something was
amiss: "I became conscious of what can only be described as a sense of
spiritual suffocation, an awareness of something seriously wrong. As
the distress continued I was forced to probe to the bottom of it" (91).
What he discovered was that he had been spending virtually all of his
Craig Dykstra is associate professor of Christian education at Louisville Presbyterian

Theological Seminary.
77
time with adults and almost none with children and youth. "It became
clear that I had been expending most of my energies at the point where
they were least likely to produce results and only a tiny fraction of my
time at the point where the lives of my people were most open to be
molded and refashioned by the Christian gospel" (91). So, in this and
in his next pastorate, he deliberately reconstructed his ministry to
focus more on the younger members of the community. As he did so,
he found himself much more intimately involved in educational
situations. This led to an alleviation of the sense of spiritual suffocation
and a new sense of balance in his ministry, "with education taking its
place alongside preaching and pastoral responsibilities and closely
interwoven with them. It was not just one more responsibility added; it
was a restructuring of the entire ministry with extremely important
implications both for the character of preaching and the character of
pastoral work" (92). From that point on it seemed incomprehensible to
him to be a pastor without being at the same time a teacher. He now
seemed shocked (partly at himself and partly with the many other
ministers who do not regard teaching as an essential part of their
ministry) when he exclaimed, "Jesus was a teacher. Paul was a teacher.
But these ministers are not teachers!" (88).
Smart's contribution to understanding the pastor as educator began
during a watershed period in the modern history of North American
Christian education. In order to be appreciated, it needs to be seen in
its historical context. This context has at least two dimensions, one
sociological and the other theological.
One of the reasons why so little was taught in seminaries about the
educational dimensions of ministry when Smart was a student, and
why pastors felt so little responsibility for teaching, is that education
had become institutionally isolated from the minister's purview. The
Sunday school had grown up as essentially a separate lay movement.
Lay people were the organizers, supporters, teachers, and adminis
trators of Sunday schools. Most Sunday schools had separate budgets
from the congregation as a whole and set their own independent
policies. Teacher training and support was done through regional and
national Sunday school unions and conferences rather than by pastors.
What had become the primary educational institution of the church
had developed independently from the ordained ministry. Ministers,
felt separated from and often antagonistic toward it. And education
had become something other than the minister's business.
The religious education movement of the first three decades of the
twentieth century was a strong reaction against the Sunday school in
its current form. But the movement did little to bring the minister back
into the educational role. The religious education movement was
78
JAMES S M A R T S CONTRIBUTION
determined that education in the churches be professionalized.

Teaching standards and methods, organizational procedures, and
everything else about the church's school were to be improved. But
this was not primarily to be done by pastors. It was to be done by
well-trained, professional religious educators. Religious education
would be truly educational. And this meant that its leaders would be
schooled in educational philosophy, learning theory, psychology,
curriculum, methods, evaluation, and administration. They were not
to be theologians and ministers; they were to be educators. Pastors
were something different.
He was not the only one to say it, but in this context Smart's call for
ministers to be educators was something that needed to be said afresh
and with power. It meant that ministers needed to become involved in
contexts from which they had been alienated and in activities for which
their skills had atrophied. It is a call which still needs to be heard, since
the minister's isolation from the educational ministry of the church has
still not been overcome.
In addition to the sociological context, there was a theological side to
all this as well. The Sunday school had long been associated with a
conservative, revivalistic theology which, in the late nineteenth and
early twentieth centuries, was quite hostile to the emerging liberalism
and to historical and critical work in biblical interpretation. The
religious education movement was a reaction against this as well.
Theologically, the religious education movement was liberal and
humanistic. It had a strong faith in human goodness and progress, in
"the democracy of God and the brotherhood of man," in the power of
rationality and science to alleviate human suffering and evil. The Bible
was a source book for the highest in human ideals, and only one source
among others. People were understood to learn primarily through
experience and experimentation, and education was a bold, creative
journey into the reconstruction of society and humanity.
Smart was a major figure in turning religious education away from
this kind of thinking. He began his curriculum work and his writing
during the period when liberalism was dying, and, along with Elmer
G. Homrighausen, H. Shelton Smith, and a few others exposed
educators to the new theologies of Karl Barth and Emil Brunner in
Europe and Reinhold Niebuhr in America. Neither the uncritical
fundamentalism of the Sunday school nor the unreconstructed
liberalism of the religious education movement would do as far as
Smart was concerned. As he saw it, education had to be brought back
more centrally into the life of the church and into ministry, and it had to
become more theologically responsible.
For six years, beginning in 1944, Smart worked out what this meant
79
in practical terms in his responsibilities as editor of the Christian Faith
and Life curriculum. This was a rather bold, new curriculum which
determined to provide for the church a rich theological education that
introduced its people to the best current thinking in biblical
interpretation, church history, and theology in ways that they could
understand and appropriate. The philosophy behind this curriculum,
and Smart's whole understanding of the educational ministry, was
published later in a very influential book entitled The Teaching Ministry
of the Church.
For Smart, a proper understanding of the pastor as educator
depended upon a proper understanding of the teaching function of the
church. And this, in turn, required an understanding of what the
church is. In Smart's mind, this had everything to do with revelation.
T h e r e v e l a t i o n of G o d c r e a t e s t h e C h u r c h . A p a r t f r o m r e v e l a t i o n , it h a s n o real
e x i s t e n c e . . . . T h e r e v e l a t i o n itself d e m a n d s a h u m a n c h a n n e l of c o m m u n i c a
tion. G o d ' s r e v e l a t i o n of h i m s e l f is n o t a c o m m u n i c a t i o n m e r e l y o f i n f o r m a t i o n
a b o u t h i m s e l f o r of a b s t r a c t t r u t h s w h i c h c a n b e c o n v e y e d in w o r d s a l o n e o r
t r u s t e d w h o l l y to t h e p a g e s o f a b o o k . It is G o d h i m s e l f w h o is r e v e a l e d n o t
j u s t s o m e t h i n g a b o u t G o d b u t a t r u t h t h a t is a t t h e s a m e t i m e a life, a p e r s o n a l
life, a n d if it is to b e c o m m u n i c a t e d to t h e w o r l d , it m u s t be t h r o u g h p e r s o n s in
w h o m t h e life a s well a s t h e t r u t h c a n b e e m b o d i e d ( 2 4 - 2 5 ) .
The church, for Smart, is created by revelation and is a response to

revelation which makes further revelation possible. The church is the
church as it responds to revelation. And for Smart, this takes three
forms: as worship, as ministry of the Word, and as obedience to the
Word in the entire conduct of its life in the world. Teaching along with
preaching constituted the second of these, the ministry of the Word.
The ministry of the Word, in Smart's way of thinking, is being
witness to God's revelation through telling of "the riches of mercy and
understanding and love that we receive from God in the gospel"
(RM:29). This is very much tied up with the Bible since, for Smart, all
this is known only through biblical revelation. It is through Scripture
that God's revelation comes. But this does not mean that the ministry
of the Word is concerned with the Bible alone. Rather, the ministry is
witnessing to a living God who is known through the Scriptures and
whose purposes are continually being carried forward through the
church in its whole history. The task of the ministry of the Word is to
make all this alive in the present.
This is done through teaching and preaching. For Smart, these two
go inextricably together; but they are not the same. They are to be
distinguished, but not separated. Smart disagreed with C. H. Dodd,
who argued that preaching was the proclamation of the kerygma while
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JAMES SMART'S CONTRIBUTION
teaching had to do largely with moral instruction. For Smart, "the
content of preaching and teaching is the same. But preaching
essentially is the proclamation of this Word of God to man in his unbelief"
(TM:19), while teaching has its essential concern in "the growth in
grace of the believer" (TM.20). Teaching "follow(s) the Word that is
preached into the lives of the hearers . . . take(s) seriously the
problems that the believer begins at once to meet in his response to the
gospel and in his personal growth in the knowledge of God" (TM:22).
Smart warned that the minister who fails to be deeply involved in the
teaching ministry
is like a farmer who scatters seed on the land and refuses to do anything more
until the harvest. In fact, if he withholds himself from the more open and
vulnerable situation of the teacher, he is likely to lack that intimate knowledge
of what is happening in his people's lives which alone makes it possible for him
to be an effective harvester. The ministry of the Word is a ministry to people,
not in the mass but as individuals, to be exercised with loving care. The work of
sowing is only partly done in sermons. It needs also to be done in smaller
groups and from house to house. But in these situations it takes the form of
teaching (TM:23).
Smart always understood the ministry of the Word to be a ministry of

the whole church, and he never intended that pastors should take it
over. Indeed, for him, the purpose of Christian education was to make
all Christians "disciples wholly committed to his gospel, with an
understanding of it, and with a personal faith that will enable them to
bear convincing witness to it in word and action in the midst of an
unbelieving world" (TM.107). The whole church is to be a witness to
the Word. But the fact that the whole church has a teaching
responsibility hardly means that the pastor does not. The ministry of
the Word is not to be split in two, so that lay people are responsible for
one dimension of it and the pastor the other. Indeed, if the whole
church is to be equipped to be ministers of the Word, the pastor by
virtue of his or her training will need to be the principal person
responsible for equipping the church for that ministry through
teaching.
Smart understood the ministry of the Word primarily as a work of
interpretation; and this was no less true for teaching than for
preaching. Teaching and preaching are hermeneutical activities. The
focus of this hermeneutical activity, for Smart, is first and above all the
Bible. Through the Bible, interpreted in the church, God is revealed.
And God's revelation, in turn, reveals everything else: who we are,
what our situation and condition is, where we are going. Smart made
this all rather clear in The Teaching Ministry of the Church; but he brought
81
it home more forcefully in a widely read book published almost twenty
years later, The Strange Silence of the Bible in the Church,
One of Smart's deepest convictions is stated succinctly as the title of a
chapter of that book: "No Scripture, No Revelation!" If the church has
its life only through revelation, then "no Scripture" also means no
church and no continuation of God's work in the world. But Smart was
deeply worried that, in fact, the Scriptures were becoming lost to the
church. This he saw to be a result of a profound failure of the teaching
and preaching ministry of the church.
In The Strange Silence, Smart made the claim that the Scriptures are
fading in a serious way from the consciousness of ordinary church
people and even its ordained ministers. He claimed that we do not
know them in breadth and depth, and that far too many have nothing,
more than the most superficial acquaintance with them. Smart lists a
number of reasons: topical sermons that do not include careful
scriptural exposition, fewer groups of youth and adults doing Bible
study, little private reading of the Bible in families or as individuals.
But the reasons we are losing the Bible run deeper than this. The
problem, according to Smart, is that the word of interpretation has
become terribly complicated. The world of the Bible and the
contemporary world have moved so far apart so rapidly that people
immediately experience a huge gap of language and concepts when
they do read it. Biblical scholarship over the last two hundred years has
revealed the Bible to be a very different sort of book than we once
thought, and ministers who have been introduced to this scholarship
are themselves often overwhelmed by the complex variety of factors
that must be taken into consideration for the proper interpretation of
Scripture. This task is made even more difficult when, even now,
critical tools and the results of historical research are kept out of the
hands and minds of the people. A gulf between clergy and laity in their
understanding of what the Bible is is thereby allowed to continue. The
problems then become "how to get from the original meaning of a text
in its ancient situation to the meaning of the same text in a late
twentieth-century world, [and] . . . how to deal honestly and
adequately with the critical problems generated by the Biblical text
when [ministers] confront the rudimentary educational milieu of a
local congregation" (SS:29). With these fundamental tasks, Smart
admits, seminary training has not been much help.
Until these problems are solved, the church is in profound danger in
Smart's view. Their solution will depend upon two groups of people.
First, biblical scholars and seminary teachers are called by Smart to
push their writing and teaching beyond linguistic, textual, literary, and
historical questions and deal with the two questions of the
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JAMES SMART'S CONTRIBUTION
contemporary meaning of the texts as Scripture and of how that
meaning can be communicated in the church. This work, he says, is a
task for biblical scholars and systematic and practical theologians
together; it cannot be divided neatly by disciplinary boundaries.
Second, pastors must continue to learn the Scriptures and develop
their interpretive skills, and then pass these on to the people through
constant teaching and preaching. This is partly a matter of discipline
and partly a matter of courage. Smart suggests that the reluctance of
pastors to teach the Bible may have something to do with feeling
simultaneously overawed with the complexity of the task of biblical
interpretation and a bit timid in their vulnerability in the teaching role.
But Smart counsels that "all they need is the honesty to face their own
and their members' questions one by one as they arise. By their
training they have resources available to them that no one else
possesses. They need only to be a few steps ahead of their people to be
useful to them as their guide. What is required is not a minister who
has all the answers but rather one who is willing to embark with his
people upon a journey into the Scriptures . . . " (SS.169-70). If the
pastor does not fulfill this role, who will? This, for Smart, is the most
essential task of the pastor as educator.
James Smart, in his writing and teaching, has made two

fundamental contributions to our understanding of pastor as educator.
First, he has put the teaching task of the minister in a strong theological
perspective. The teaching ministry is at the heart of the church, and
Smart shows why. From this perspective, teaching cannot be ignored
by the pastor or carried out in only an auxiliary or superficial manner.
Second, Smart has called our attention to the profound need of an
appropriate and adequate hermeneutic for the use of the Bible in the
church and has shown how important the pastor's role as a biblical
interpreter in the congregation is.
Smart does not provide pastors with all they need in order to
understand and carry out their educational ministry. Beyond calling
pastors to their task as biblical interpreters, Smart does not offer a great
deal of help on how to do it. Educational process was never of much
concern to him. The image he seemed always to have in mind was of
the pastor as biblical scholar who brought the results of his or her study
to the people for them to hear and discuss. The idea that interpretation
might be done by a group of people making discoveries togetherwith
the people sometimes one step ahead of the pastornever seemed to
occur to him. His interpretive process always seemed to move more
from original meaning to contemporary meaning than dialectically
between the two. He wrote of the way in which our "interpretive
context" affects our reading of the text (SS.51-63), but for him the
83
educational context seemed to be limited largely to some kind of
classroom. He did not consider carefully the ways in which meanings
might be deepened and changed if learning takes place in the context of
action in the church and in the world.
Smart's voice, then, is one to be heard among others. Nonetheless,
while listening to other voices, it is crucial to see the vital significance of
what Smart was pointing to. A pastor working intimately with groups
of people as a teacher bringing to bear the skills of modern biblical
interpretation in the study of the Scriptures in order to discern what
God has to say to us in our present situation has great power to
precipitate "a journey into an unknown future, an unfolding of new
possibilities of human existence and Christian discipleship" (SS.170).
84
HOMILETICAL RESOURCES:
FOURTH SUNDAY IN ADVENT THROUGH
THE BAPTISM OF THE LORD
LAURENCE HULL STOOKEY
The form and content of the exegetical section in these homiletical

resources differs somewhat from previous issues; we deal here with
the broader perspective of the sermon in its liturgical setting, such that
our study of the lectionary passages may be called "liturgical
exegesis." This approach takes the interpretation of the biblical text
with as great a seriousness as standard exegetical method but to that
adds an explication of the liturgical context and the way in which the
history and theology of the occasion interact with the texts for that day.
If a formula is helpful, it may be said that textual exegesis plus
contextual explication equals liturgical exegesis.
Liturgical exegesis presupposes a carefully constructed lectionary in
which the lections are selected to complement each other and to have
an integral relationship to the liturgical celebration. Thus certain
meanings, validly drawn from a lection, may not be the focus of the
sermon because those meanings are independent of the themes of the
other lections for the day and are unrelated to the liturgical context
generally. Perhaps an example will clarify this.
On an occasion other than Christmas, it is defensible to preach on
the ethical imperative of the gospel from Titus 2:11-15: we are to
ronounce all evil and be "a people . . . zealous for good deeds." But
this pericope was not assigned to Christmas for the purpose of ethical
exhortation. Rather, for this occasion the key terms in the passage are
"the grace of God has appeared for the salvation of all" and "the
appearing . . . of our great God and Savior Jesus Christ, who gave
himself for us to redeem us." It is this which coincides with the
liturgical motif of the day and complements the other readings as they
also relate to that motif. Certainly the parenetic and the christological
emphases in Titus are not mutually exclusive; ethical imperative rests
on the grace God has revealed and the freedom God has accomplished
Laurence Hull Stookey is Hugh Latimer Elderdice Professor of Preaching and Worship at
Wesley Theological Seminary, Washington, D.C.
Lections in these homiletical resources are taken from Seasons of the Gospel: Resources for
the Christian Year (Nashville: Abingdon Press, 1979).
85
in Christ. Still, the primary focus for Christmas Day is the Incarnation
as such; specific ethical implications are better suited to an occasion
when other elements in the rest of the liturgy do not compete for
attention with this theme.
What liturgical exegesis does, then, is to help us narrow the field of
sermon subjects. Particularly from the fourth Sunday in Advent
(Advent IV) through the Epiphany-Baptism of the Lord, the lections
are too rich to be treated fully in five sermons. Whether the preacher is
examining these texts for use at this season or for independent use at
other times, sorting must be done. Liturgical exegesis simplifies the
sorting process so that the subject for each sermon not only is
manageable but also is coherent with the rest of the service for that day.
In discussing Advent IV, I will set out in some detail the various
options in the lections and attempt to show how liturgical exegesis
enables us to select from the possibilities. Because of space limits on the
other occasions less attention can be given to this sorting process. In
the resources after Advent IV, I shall set forth rather early the basic
liturgical theme and then look at the homiletical possibilities related to
it. Thus some of the rich themes inherent in the lections will be passed
over; preachers in verse-by-verse study of the texts are encouraged to
seek out these neglected themes with a view to their possible use on
other occasions.
The lectionary framers made certain decisions about the nature of
specific liturgical occasions and on that basis selected the readings.
Hence liturgical exegesis begins by exploring basic assumptions in
lectionary design. For instance, the framers first selected the Gospel for
the day and then added the other readings in relation to it. Therefore
liturgical exegesis sees the Gospel pericope as the controlling lection
and logically we consider this first in our study rather than looking at
the lections in the order in which they are to be read in the public
service. (During the period of the year we are considering, and at
certain other times, all three lections are interrelated. Users of the
lectionary do need to be warned, however, that at other times
particularly the Sundays after Epiphany and after Pentecostthe Old
Testament and Gospel lections are related, but the Epistles run on an
independent track.)
Our discussion for each occasion falls under three headings:
A. Exploration of assumptions about the character of the liturgical
occasion.
B. Examination of the Gospel for the day, then of the other readings,
focussing on the way they are related to each other and to the character
of the occasion.
C. Discussion of the common thread(s) binding the whole liturgical
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HOMILETICAL RESOURCES
event, and suggestions of specific possibilities not only for the sermon
but also for the propers for the day (those items such as hymns and
prayers which vary from occasion to occasion).
Although this procedure may appear to suggest that the calendar
rather than the Bible is the basis for proclamation, this is not the case.
The year does not determine the Gospel but is derived from it and eases
that sorting process that always has to occur when moving from text to
sermon.
For United Methodists, it is particularly crucial to begin liturgical
exegesis by looking at assumptions concerning the year. American
Methodists long ignored the liturgical calendar except for Christmas
and Easter. In recovering the cycle, we inherited certain defective
traditions (e.g., that Epiphany is a season with a unified emphasis), or
misunderstood what we received (e.g., that Advent has to do with the
nativity and surrounding events). Unless we are clear about the
presuppositions of the lectionary, we bring to the exegetical process
inaccurate interpretations and thus confuse matters utterly.
In dealing with the lectionary, it is also necessary to have a bird's eye
view rather than simply a Sunday-by-Sunday understanding. This
overview allows for continuity in preaching. Those who do not see the
broader design of the lectionary sometimes complain that its use does
not lend itself to preaching in series; therefore preacher and
congregation may not have the sense of continuity and forward
movement that a series can bring. First it must be said that the
treatment of biblical material in sequence is itself part of the answer to
this objection. Second, when we plan sermons well in advance instead
of week by week, we may find that indeed a pattern emerges that can
be identified as a series without doing exegetical violence to the
readings.
That was the case in my preparation of these materials. In writing
this section I did not set out to look for a possible sermon series. In
retrospect, however, I realize that without great difficulty the five
occasions considered below have a continuity such that thinking of
them in series is not far-fetched. Under the overall heading of "Christ's
Coming" or "Christ's Appearing," the following can be identified:
I. Its Promise
II. Its Manner and Mystery
III. Its Paradox
IV. Its Victory over Adversity
V. Its Meaning for Who We Are
What is crucial about preaching in series is that the continuity arises
out of sound exegesis rather than (as often has been the case) the
continuity being imposed upon the texts or derived by an unsystematic
87
continuity being imposed upon the texts or derived by an unsystematic
selection of texts put together in a way which makes them say what
the preacher wants them to say rather than what the texts want to
say. Liturgical exegesis is at least some safeguard against both
dangers.
Especially for those who hold Quarterly Review in one hand and
Seasons of the Gospel in the other, a word needs to be said about the texts
considered here for each occasion. Particularly in those years when
December 25 falls on a Sunday, this lectionary system is marvelously
flexible or impossibly confusing/ depending upon your point of view.
On Christmas Day we may use No. 5 of the propers, or No. 6 if No. 5
was used on Christmas Eve. O n January 1, we may use No. 6 if that was
not used on December 25; or we may use No. 7. Or, we are advised that
we may anticipate the Epiphany by moving its propers (No. 8) ahead
by five days. If we don't do that, we may use No. 8 on January 8. Or, we
may use Nos. 8 and 9 together on January 8; or we may use No. 9 alone
1
on the second Sunday in January!
Here the following options have been taken:
December 25 No. 6
January 1 No. 7
January 8 No. 8 (Gospel only) plus
No. 9 (all three lections)
Pastors may make necessary adjustments, depending upon local

circumstances, particularly where there are not services both on
Christmas Eve and Christmas Day.
FOURTH SUNDAY IN ADVENT

Lections
Isaiah 7:10-17 Romans 1:1-7 Matthew 1:18-25
A. Advent celebrates our anticipation of the coming of the

Lordhistorically prior to Bethlehem, by remembrance; eschatologi-
cally at the end of time, by hope. These two aspects are linked by the
faithfulness of God's promises to the believing community.
Thus the Old Testament lections for the season focus on the
messianic promises found by the church in the traditions of David and
the prophets; the New Testament lections, particularly at the
beginning of the season, center on the promises to the church
concerning the ultimate triumph of Jesus Christ. As the season
88
progresses, anticipation of the eschatological coming of the Lord
diminishes (though it never totally disappears), giving way to New
Testament narratives in which the birth of Jesus is anticipated. By
Advent IV, then, we are reading Gospel selections from the first
chapters of Matthew (Year A) and Luke (Years B and C). These
selections speak to us of preparation, howevernot of the nativity
itself, which is reserved for December 24.
Advent is rich in imagery about darkness and light, sleep and
watchfulness, judgment and reign; and messianic titles abound.
Throughout all of this, the faithful are to ready themselves for the
appearing of their Lord, whether in the humility of a stable or the
splendor of his glorious Parousia.
In many quarters there is a tendency to think of the Sunday prior to
December 25 as "Christmas Sunday." This kind of confusion should be
resisted even in years when some pastoral accommodation may be
necessitated by the fact that Advent IV falls on December 23 or 24; this
year, however, it is impossible to think of Advent IV as Christmas
Sunday, hence the full liturgical character of the day can be preserved
with relative ease.
B. Matthew 1:18-25 is rich in exegetical material and homiletical
possibilities. First, this is the locus classicus for the doctrine of the
virginal conception of Jesus. Coming from a different angle, the text
can be used to set forth the central role of God's Spirit in the incarnation
(verses 18,20), though "Spirit" here is to be understood in terms of the
very essence of God's being rather than in the sense of a fully
articulated doctrine of the Third Person of the Trinity. Or attention can
be paid to the meaning of the name used in this text, since the linkage
of names to personality and mission is so central in Hebraic thought.
Jesus is a form of Joshua, which means "the Lord is salvation"; and
Emmanuel means "God with us." Thus God's saving activity is one of
incarnational immanence. Or again, the pericope could support a
sermon on the importance of angelic visitations in interpreting and
furthering the drama of salvation. Because of the citation of Isaiah 7:14,
the sermon could explore the meaning of prophecy in the Christian
understanding of our Old Testament heritage.
All of these themes and others can be derived from standard
exegetical procedure. Were the preacher not engaged in liturgical
exegesis, the choice from among the options could be made solely on
the basis of pastoral discretion (or even personal preference). But
liturgical exegesis requires that the decision not be made so
independently. We must consider the relationships!the other readings
have to this controlling lesson and how all of these are bound up with
the character of Advent IV.
89
_ _ QUARTERLY REVIEW, FALL 1983
The relationship between the prophetic passage and the Gospel is
clear, no matter how problematical it may be from our perspective.
Isaiah 7:10-17 has been chosen because Matthew, with editorial liberty,
cites the Septuagint's translation of Isaiah 7:14. Again, liturgical
exegesis aside, a number of important themes could be drawn from
this Old Testament lection other than the birth of a child, for example,
the nature and importance of signs in Scripture, or the certainty and
sternness of God's judgment. But within the liturgical framework, it is
a woman's conception of a child to be named Emmanuel that is crucial.
In the epistle there is also a concern with prophecy: the gospel that
was promised beforehand in the prophets has been fulfilled in Jesus
Christ. Paul goes on to make a christological statementquite likely an
earlier one, known to the Romans, which he is quoting by way of
establishing a common base of faith between himself and a church to
whom he is known only by reputation. Paul concludes by stressing the
universal import of Christ's coming: "to bring about the obedience of
faith for the sake of his name among all the nations." Were the
preacher using this text for a Sunday evening service in the middle of
June, any number of preaching themes could be derived from it: the
meaning of apostleship, the messianic significance of the resurrection,
the power of a common statement of faith to bind together Christians
not personally known to each other, the role of obedience in faith, our
mission to all nations, and so on. The sorting out of a single preaching
theme would have to be done, probably on the basis of parochial
circumstances and interests. But on the morning of Advent IV it is the
liturgy itself that enables the sorting to be done.
C. Given this wealth of possible subjects for preaching, what
common thread can be found that binds together the lections and ties
them to the rest of the liturgy as well? Even here there may be more
than one possible answer. But we shall explore this unifying theme:
The fulfillment of God's promise is both continuous and discontinuous
with the expectation of God's people; God is ever faithfulbut in ways
we may not always recognize.
Matthew is much concerned about continuity between hope and
fulfillment. This is the purpose of the genealogical data that opens his
Gospel. Matthew is not merely "tracing roots"; he is demonstrating
that the coming of Christ is continuous with all that God has been
doing since the time of Abraham.
It is this same concern with continuity that enables us to deal with
Isaiah 7:14 with integrity. No longer do we believe that prophets were
glorified soothsayers who gazed into some kind of spiritual crystal ball.
And we know (even if Matthew did not) that the Septuagint was not
accurate in rendering the Hebrew alma as "virgin" rather than "young
90
woman." But neither of these points is central from the perspective of

liturgical exegesis. What matters is that the God whose sign was given
to Ahaz in the birth of a child has in the latter days given us the fullest
possible sign of salvation through the birth of the child Jesus. It is God's
consistency as a sign-giver that is at stake.
Similarly, Paul's reference to that which God "promised beforehand
through his prophets in the holy scriptures" is at heart a concern for
continuity, not a developed doctrine about mechanical foreknowledge
on the part of Old Testament authors. Continuity is also an implicit
issue in the Apostle's quotation of a pre-Pauline christological formula.
Paul wants the Roman Christians to know that he is not writing in
order to upset their theological apple cart, but rather to confirm and
elaborate upon that which they already know.
Concern for continuity also helps explain Matthew's interest n the
name Jesus. As we shall see when studying Matthew 2, the evangelist
demonstrates that Jesus is the New Moses; but here he is also the New
Joshua. So also with the emphasis on Jesus as the Son of David (Matt.
1:1; Rom. 1:3), which has to do with the continuity of God's activity in
bringing to pass the ancient promise.
But why all of this concern with continuity? Because the fulfillment of
the promise is at the same time so startlingly discontinuous. Far from
arguing for the status quo, the biblical writers are arguing against a sense
of chaos created by the new thing God has done. Joseph could not
imagine the promises of David coming to pass through the unexpected
pregnancy of Mary. That is hardly the way a king should come into
David's line. And so Joseph must be convinced by an angel in a dream
that this is a divine discontinuity rather than a human disgracea divine
discontinuity that is somehow continuous and consistent with all God
has done before. So also in the early christological formula used by Paul:
that Messiah is the son of David according to the flesh is surprising,
perhaps, but not perplexing, for so it was prophesied. But that he is the
Son of God by his Resurrection from the dead is scandalous: His death
was that of a common criminal, as Paul frequently notes; and his
Resurrection is an unfathomable mystery.
On the final Sunday of the season of expectation, it is fitting to sound
the note that God's coming into our midst is at once expected and
surprising, anticipated and shocking. Therefore too great a familiarity
with divine ways is inappropriate for Christians. We cut ourselves off
from divine revelation if in advance we decide too certainly how that
revelation will come to us. God is faithful; but the strange thing about
divine fidelity is the newness God ever introduces when fulfilling
promises. This is a necessary word to the contemporary church, in
which assurance of God's love is often taken to mean certainty about
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God's ways. Not only can we have the former without the latter, but
perhaps it must be thus if we are to live by "the obedience of faith for the
sake of his name" (Rom. 1:5).
One aspect of the unexpectedness of God's activity is its
universality. This is explicit in Romans 1; for in verse 5 "the nations"
can be translated "the Gentiles"of which the Roman Christians
certainly were a prime instance. The same theme of God's activity apart
from Israel is at least implicit in the Isaiah passage; for God is using
Assyria as an instrument of divine judgment, and ultimately of grace.
Matthew's Gospel (as writing) has a clear concern for the universality
of the gospel (as good news), for he is writing to a mixed community of
Jewish and Gentile Christians. What reaches its climax in Matthew
28:18-20 is already present in the opening chapters. It is more evident
in the second chapter than in the first, however, and preaching upon it
may be deferred until the Epiphany, when it is a prominent concern of
the liturgical festival itself.
But if the universal emphasis does not shape today's sermon, it may
well be reflected in the prayers for the day, so that the hope of the
church is seen not as an internal matter only but as a force that propels
us outward for the sake of the world. Often in liturgical exegesis we
discover emphases that are properly incorporated into portions of the
liturgy other than the sermon. Thus the intersections for the day may
include this prayer, which is part of the oldest collection of Advent
prayers we possess (from the Gelasian Sacramentary, c. A.D. 750):
L o o k f a v o r a b l y u p o n o u r p r a y e r s , O G o d , a n d s h o w y o u r C h u r c h t h a t m e r c y of
yours which we proclaim, manifesting to your people the wonderful
s a c r a m e n t of y o u r o n l y - b e g o t t e n S o n , s o t h a t w h a t y o u h a v e p r o m i s e d in t h e
G o s p e l o f y o u r W o r d m a y b e fulfilled in all t h e n a t i o n s o f t h e w o r l d , a n d t h a t all
of y o u r a d o p t e d p e o p l e m a y p o s s e s s t h a t w h i c h t h e w i t n e s s of y o u r t r u t h h a s
conveyed.
Other liturgical resources from Advent can enhance the continuity-

discontinuity theme of the sermon. Continuity is particularly apparent
in the traditional "O antiphons," whether in their hymnic form or their
2
spoken form. Walter Russell Bowie's "Lord Christ, When First Thou
Cam'st" is an excellent prayer of confession that may be sung by the
congregation, or by the choir with the congregation following the text
3
silently and then joining in the singing of the amen.
The incorporation into the liturgy of such resources provides a
thematic unity that is drawn from the biblical lections for the day,
whether directly or indirectly. This kind of unity prevents the liturgy
from being destroyed by that "variety show" approach which afflicts so
much Protestant worship, particularly during Advent and Christmas.
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Lections
Isaiah 9:1-7 Titus 2:11-15 Luke 2:1-20
A. What is said here about the liturgical nature of the day applies
both to the services on Christmas Eve and on Christmas Day. While the
popularity of midnight Mass in the Roman Catholic tradition
somewhat obscures the fact at Christmas, we Christians cling to our
Jewish liturgical heritage by calculating the liturgical day from sunset
to sunset, rather than from midnight to midnight.
Christmas is popularly understood to be the observance of the birth
of Jesus; but the festival is ruined unless we go beyond a superficial
interpretation of this event. For the birth of Jesus is important only in
light of what the church believes him to be: the incarnate, suffering,
rising messiah of God. The evangel of the gospel is not adequately
announced so long as Christmas is primarily a romantic observance,
replete with cooing doves and soft lullabies. The beginning of the
gospel story announces exactly what the conclusion of the gospel story
proclaims. John Donne understood this well when, on Christmas Day
of 1626, he began his sermon in Saint Paul's Cathedral, London, with
these words:
T h e w h o l e life of C h r i s t w a s a c o n t i n u a l p a s s i o n ; o t h e r s die m a r t y r s , b u t C h r i s t
w a s b o r n a m a r t y r . H e f o u n d a G o l g o t h a ( w h e r e h e w a s crucified) e v e n in
B e t h l e h e m , w h e r e h e w a s b o r n . F o r to his t e n d e r n e s s t h e n , the s t r a w s w e r e
a l m o s t a s s h a r p a s the t h o r n s after, a n d the m a n g e r a s u n e a s y at first a s his
c r o s s at last. H i s birth a n d his d e a t h w e r e b u t o n e c o n t i n u a l a c t , a n d his
C h r i s t m a s D a y a n d his G o o d F r i d a y a r e b u t the e v e n i n g a n d t h e m o r n i n g of
4
o n e a n d the s a m e d a y .
What Donne understood before the age of biblical criticism and

liturgical renewal is today even more evident. It is now clear that the
nativity accounts of Matthew and Luke are relatively late-comers to the
literature assembled by the evangelists. The Passion and Resurrection
narrative form the first stratum, followed by the stories of Jesus'
ministry of teaching and healing. Only later did the birth of Jesus come
to be of interest, and then only to two of the Gospel writers. Mark is
silent on the matter, and John's prologue is a theological exposition of
the Incarnation rather than a birth narrative.
Interestingly, this developmental process was replicated in the
history of liturgical observance. From the beginning Christians
celebrated the Passion, death, and Resurrection of their Lord
annually in the Christianized Passover observance and weekly in
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the Lord's Day. Before the second quarter of the third century there is
no evidence that the birth of Jesus was remembered liturgically.
All of this is not to say that Christmas is unimportant; but it is to
suggest that, contrary to what is popularly practiced in our culture, this
season is secondary to Easter. Unless the cross was an atoning act and
the Resurrection a reality (without stopping here to define that term
precisely), then we simply celebrate the birth of a good man who was
betrayed by his friends and executed unjustly. Apart from the paschal
mystery, the birth of Jesus is nothing more for the church than is the
birth of Abraham Lincoln for American citizens.
Hence we must reject the notion that Christmas is a supremely
evangelical occasion for people who, in a scientific age, can appreciate
the birth of a baby but cannot make sense of an atonement or
resurrection. We will not reach such people by reducing Christmas to a
birthday party for Jesus. The true evangelical note of Christmas is that
the one who is born is the one who hangs on a cross and comes forth
from a tomb. There can be no neat separation of these matters, either in
doctrine or liturgical observance. As we shall see, the nativity accounts
of the Gospels themselves make this clear.
The Christmas observance, then, is a "mystery" in the theological
sense of that termrevelation open to the scrutiny of reason, to be
sure, but never totally accessible to reason or logic, let alone derived
from them. The Christmas liturgy is the song of angels, not the
conclusion of a syllogism. I once heard a Roman Catholic priest say,
"When I enter the pulpit at the midnight Mass for Christmas,
something inside of me says 'Don't preach; sing!' " He did not mean
that he was tempted to break into a song instead of a sermon, but rather
that preaching on this day is itself a kind of music that transcends
ordinary discourse.
Because of the character of Christmas and of the sacraments
themselves (related as they are to the incarnational principle of divine
self-disclosure through the matter of creation), the celebration of the
Eucharist is not merely appropriate to this day but virtually inseparable
from the Christmas liturgy. This fact will necessarily be taken into
account in any liturgical exegesis for this occasion.
B. Before going directly to an examination of the Gospel for
Christmas Eve, something must be said about the unusual opportunity
afforded the preacher in this year, when we read Luke's nativity
account on December 24, John's prologue on December 25, and
Matthew's second chapter on both January 1 and 8. This arrangement
gives the preacher the opportunity to present the full Gospel tradition
of the Incarnation without indulging in "harmonizing."
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Harmonizing is all about us at Christmas. Virtually every creche
embodies this faulty hermeneutic; Shepherds and magi appear on the
same scene with no apparent awareness that the former are unknown
to Matthew and the latter to Luke. Usually the stable is surmounted by
a star, ignoring the fact that the star appears only in Matthewwho
knows nothing of a stable but tells of the magi entering "the house."
For the first evangelist apparently considered Mary and Joseph to be
lifelong residents of Bethlehem until, with protest (or mystification, at
least) they retreated to Nazareth after the exile in Egypt at the direction
of an angel.
Thus otherwise intelligent Christians have little inkling that
Matthew, Luke, and John each has a particular perspective on the
nature and meaning of the coming of Messiah; indeed, pious believers
may even consider that such separate viewpoints are necessarily
contradictory and must be denied. In dealing with the three
perspectives in turn, preachers can help congregations see that the
differences between the accounts is troublesome only if we are looking
for irrefutable factual detail; if instead we read and hear the Gospels for
what they were intended to betestimonies of faith, which set forth
the rich meaning of God's presence among usthese differences are
both complementary and edifying. Their very existence points to
fullness of grace that cannot be explored adequately from a single
perspective.
In preparing to preach in this way, the preacher will be greatly
helped by Raymond Brown's comments on the backwards develop
ment of christology and on the infancy narratives as history and
5
theology in his magisterial work, The Birth of the Messiah.
Now on to a particular consideration of the Gospel lection for
Christmas Eve, Luke 2:1-20. Nothing hinders our understanding of this
marvelous account so much as its extreme familiarity. In a very brief
space Luke sets before us the way in which God comes into our midst
and the consequences of that coming. The crucial points are these:
God comes to us in the midst of human history; we are not delivered
from history, but through it by transcendent power. The names of both
the emperor and the governor are noted, and a specific census is cited.
God comes in ways that appear to be quite ordinary, even
humiliating: A poor, pregnant woman and her husband, member of a
has-been royal line, arrive in a village unheralded and able to find
accommodations only in a stable. (The poverty of Mary may be inferred
from the content of the Magnificat. The fact that in 2:24 she offers birds,
the gift of a poor woman according to Leviticus 12:8, may point in the
same direction, though it is not certain to what extent the law in
Leviticus was observed in New Testament times.)
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The significance of the event cannot be known except by divine
disclosure: Angels reveal a mystery that is not apparent to human
wisdom. In addition to the report of the angelic word in verses 10-14,
this fact is emphasized in the following verses by the phrases " 'which
the Lord has made known to u s / " "the saying which had been told
them concerning this child," and "praising God for all they had heard
and seen, as it had been told them."
This disclosure is made to persons unlikely to be favored by human
standards. Shepherds were regarded with condescension and
suspicion by the more settled people of their time. The even more
dramatic contrast between the shepherd and Caesar Augustus and
Quirinius, governor of Syria, is obvious.
The revelation involves both a declarationthe proclamation of the
herald angeland a sign. Like most biblical signs, this one is such that
those closed to God's way will attach no import to it; it is just the birth
of another baby. But to persons who are open, the sign confirms the
promise and engenders faith.
Thus those who receive the sign act upon its dependability. They go
to Bethlehem in order to experience for themselves the truth
proclaimed to them.
As a result of this confirmation of the revelation, those who have
heard and seen tell others (verse 17).
All of this is a great mystery, such that it evokes from Mary the
remembering and pondering of these divine acts (verse 19); from the
shepherds, praise and thanksgiving (verse 20); and from those who
hear their story, great astonishment (verse 18).
At the center of the divine disclosure are the identifications crucial to
the event. First, the angel identifies the place of the nativity; the
Davidic reference points back to 1:27, 32, and 69 and 2:4. Second is the
triple identification of the cosmic situation by the angelic chorus: God is
glorified in heaven; on earth peace is to reside because divine favor has
come upon God's people. There is a kind of explosive quality in the
revelation; each identification is more expansive than the last.
The other lections for the night enhance the Gospel motifs. Isaiah
speaks of the great light that has shined on the people in darkness,
even as Luke declares that "the glory of the Lord shone around them."
In the writing of the prophet, the child who is born to the throne of
David is given great authority forever and, as in Luke, is identified by
significant titles: "Wonderful Counselor, Mighty God, Everlasting
Father, Prince of Peace."
Titus speaks both of God's historical appearance "for the salvation of
all" and of the anticipated eschatological appearing ("the glory of our
great God and Savior Jesus Christ"). Here also titles are crucial, for
96
names are bound up with an identity they reveal. The richness of the
Incarnation is attested by the multiple character of names given in the
three lections for this night. The sermon may well "sing" forth this
richness of grace revealed from the "house of bread" (the literal
meaning of "Bethlehem"). For from this fatness we are fed.
C. All the Scripture assigned for this night leads us to the center of
this liturgical occasion: the nature of God's revelation to us and the
manner of its coming. The force of this should not be blunted by
overattention to the human circumstances surrounding the birth of
Jesus. The proclamation of God's grace is unduly domesticated when
we indulge either in sentimentality (descriptions of the sweet baby
smiling at his mother) or in historical invention (speculation about a
heartless innkeeper who turned the holy family away and thereby
missed the opportunity of the ages). At the same time it must be said
that the focus of the day is kerygmatic rather than doctrinal. This is not
the occasion on which to present an apologetic for the two natures
christology. The task of the preacher, like that of the herald angel, is to
announce good news such that those who hear the promise will go to
behold the humble sign. The response of the congregation should be to
leave the church singing to others the song of the angelic chorus.
Much can be made in the sermon of the nativity as our clue to the
way in which God comes into our midst daily. Based upon the major
exegetical points above, we can say that God comes to us in the midst of
our hectic lives, often in humble, hidden ways.
The opportunities to see and serve Christ are hidden precisely
because they are so common, like the everyday event of a baby being
born. To recognize God's presence we need the help of revelation,
which may come even to those most unlikely to be held in high regard
by us. For Christians this revelation is centered in word and sign,
particularly sermon and sacrament, which seem to others to be
ordinary speech and at best a vestigial meal. Our perception of God's
grace causes us to act in grateful obedience, to testify to divine
goodness in word and deed. For thus we respond to the supreme
mystery of God in our midst.
Particular attention may be given to the Eucharist as a sign which, like
the Incarnation, is a humble condescension of the Most High through the
material of creation. Many see it as having no importance. (Why do these
Christians make such a fuss over a little bread and wine?) But to those
who have accepted the revelation, it is a source of great thanksgiving
(eucharistia) and a means by which we are enabled to recognize more
readily the other incognito manifestations of God in our world.
In this liturgy, of course, the familiar carols are the dominant
propers. Their very language, with its present-tense verbs repeating
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insistently that "Christ is born today/' brings to our attention the fact
that this is no mere historical commemoration. The liturgy is
anamnestic: Through our worship we enter into the event we
celebrate. Certain carols particularly commend themselves. "O Little
Town of Bethlehem" asserts the hidden character of the Lord's coming
to us, particularly in the third stanza: "How silently. . . . " S o also does
"Hark! The Herald Angels Sing" in its second stanza: ". . . veiled in
flesh the Godhead s e e . "
Throughout the sermon and the whole liturgy care should be taken
to commemorate the full saving work of Jesus Christ, not his birth
alone. Our carols generally do this adequately, as do contemporary
eucharistic prayers. Indeed, this extract from one of these prayers sets
a pattern for the way in which we may make the connections between
the beginning of the story of the Lord and all that follows thereafter:
As Mary and Joseph went

f r o m Galilee t o B e t h l e h e m
and there found no room,
so Jesus w e n t
f r o m Galilee t o J e r u s a l e m
a n d w a s despised and rejected.
A s in t h e p o v e r t y of a s t a b l e
Jesus w a s born,
s o f r o m suffering a n d d e a t h
6
y o u r a i s e d h i m t o b r i n g u s life.
S U N D A Y , C H R I S T M A S D A Y 1983
Lections
Isaiah 63:7-9 John 1:1-18 Galatians 4:4-7
A. For commentary on the nature of the liturgical celebration, refer to

A in the preceding section.
B. The Gospel for the day is the magnificent theological poem that
opens the Fourth Gospel. Sometimes preachers shy away from this
passage, despite its richness, because they fear the congregation will
not understand the Logos theology behind it, or simply because verses
1-3 can sound like double-talk. In these fears there is sound homiletical
instinct; exhaustive (and exhausting) treatments of the Logos
philosophy and christology are basic as background for the preacher;
but the Christmas sermon cannot be a learned treatise in exaltation of
Hebrew wisdom literature and Greek thought. Nor will a congregation
be edified by a discussion of how the Word can be "with God" and at
the same time "be G o d . "
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On the other side, however, are two overriding considerations for
the prologue as a preaching text. First, this passage "sings," as we have
said a Christmas sermon also should. Second, its song is, at its center
(verse 14), the Christmas gospel in a sentence. The affirmation that the
Word became flesh and dwelt among us, full of grace and truth, affirms
the Incarnation while avoiding the triviality that sometimes afflicts
Christmas preaching.
We are here once again in the midst of the continuity-discontinuity
tension explored on Advent IV. The coming of God in the flesh is
something radically new; having never happened before (or since), it is
the unique manifestation of divine grace and truth. Yet it is congruent
with all God has ever done: The Incarnation is the temporal, creative
self-expression of an eternally creative, self-expressive God.
There is in this prologue, as in the very metaphor of word, a
necessary tension between divine disclosure and divine hiddenness.
Compare verses 14b and 18A: "We have beheld his glory, glory as of the
only Son from the Father" and "No one has ever seen God." Christ is
the true revelation of God, but not all of God there is. That is why
"word" is such an apt analogy. By our words we reveal who we are and
at the same time conceal who we are. When engaged in conversation
with a stranger, I am sometimes asked, "What is your occupation?" In
certain instances, fearing that full disclosure that I am a Christian
minister will cut off the dialogue, I say, "I am a teacher." It is not a lie. I
have revealed truth about myself, but also concealed what the other
person may not yet be ready to bear. So also with God in the incarnate
coming. The manager reveals divine humility while concealing divine
majesty, discloses God's self-sacrificing immanence while placing in
the shadows God's self-sufficient transcendence. Only this paradox
can explain the other paradox in the text: "He came to his own home,
and his own people received him not."
The effective Christmas sermon will not degenerate (as many I have
heard did) into an excoriation of people for not, in the preacher's view,
having received Christ properly. The thrust of the text is positive, and
so will the sermon be. What is to be proclaimed is that in our receiving
of the Word and its power to make us the children of God, we are in the
midst of a necessary apparent contradiction. It is apparent rather than
real, for even God's discontinuity is continuity. It is necessary because
the God who can be proclaimed without apparent contradiction is an
idol of our own devising, which cannot save us.
The same dynamic is present in the epistle: God sent the Son to be
born of human flesh under the law, so that we might be freed from the
law and the limitations of human flesh, receiving adoption as sons. (In
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our commendable desire to avoid sexually exclusive language, we may
be tempted to change this latter phrase in a way that destroys it. To
change it to "sons and daughters" misses Paul's point. In the culture of
that time only males could inherit. But in Christ all can inherit, for both
males and females are counted as "sons" with respect to this privilege.)
In the Galatians text we have again the paradox of the Incarnation:
only by taking on the bondage of the Law could God set humanity free
from slavery to the law. One might think the cure for sin to be much
simplerthat God could simply stay in heaven and revoke the law by
edict. But the gospel does not follow human logic; that is the whole
point of this day.
Isaiah makes explicit the paradox of salvation also. The great God of
Israel takes on the affliction of the people; God is brought low in order
to lift them up. This is the source of the prophet's thanksgiving and
confidence.
The same sense of mystery and awe pervades all of the lectionary
selections for this day and thus makes them admirably suited for each
other and for the Christmas liturgy.
C. The entire service may center on the paradox of divine self-giving,
which produces thanksgiving within us when we experience our
adoption as children of God. Thus the connection between the events
in Bethlehem twenty centuries ago and our own existence is clear.
Christmas is not merely a human-interest story about Jesus but an act
of divine emptying "for us . . . and for our salvation," as the Nicene
Creed puts it.
Nor can salvation be treated in narrow terms. What is at stake is the
redemption of the whole created order, not separate transactions
between God and individuals. Although we are free to reject the fruits
of redemption, the Word is bound to redeem all that the Word has
created. Therein is the magnificence of Christmas.
One hymn virtually demands to have a central place in this liturgy.
"O Come, All Ye Faithful" does its full liturgical work only on this
occasion; for only today do we sing with full integrity a greeting to the
Word appearing in flesh. Despite the awkwardness of fitting the words
to the tune, United Methodists will do well to restore a stanza that
others use in this hymn, a stanza that employs the language of the
Nicene Creed to refer to "God of God, Light of Light," and "Very God,
begotten," not made or created. Thus altered, the hymn may be placed
after the sermon, in lieu of a creed and as a bridge to the Eucharist. This
order on this occasion reminds us in a powerful way of the Word's
becoming flesh in our very midst.
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J A N U A R Y 1, 1 9 8 4 , S U N D A Y A F T E R C H R I S T M A S
Lections
Isaiah 61:10-62:3 Ephesians 1:3-6, 15-23 Matthew 2:13-23
A. In many congregations, the first Sunday of the new calendar year

has been the occasion for a covenant renewal service, and the timing
has been determined entirely by the secular schedule. Congregations
with this custom might begin to associate a renewal rite with the
baptismal covenant and transfer this act of renewal to the Sunday that
commemorates the Lord's baptism; in 1984 that is January 8.
Given the fact that 1984 is the bicentennial year for American
Methodism, many United Methodist congregations will undoubtedly
want to note this in the liturgy for the first Sunday of the calendar year.
Wherever possible, this is best done in an afternoon or evening service
in cooperation with denominations other than United Methodist
AME, AME Zion, CME, Wesleyan Methodists, and so on. This helps
preserve the integrity of the morning service, but also helps counter a
denominational chauvinism that blinds us to a pan-Methodist reality.
Where it is considered necessary on January 1, 1984, to sound notes
about the new calendar year, covenant renewal, the bicentennial, or
some combination thereof, this should be done with great liturgical
care and is probably more appropriately incorporated into the prayers
for the day than into the sermon. Our discussion here presumes simply
that this is the Sunday after Christmas; it is neither as important as the
Sunday that precedes or the one that follows. But it has its own set of
lections and a distinct integrity we do well to respect.
B. Today's Gospel provides two perplexities. First, at least some
editions of Seasons of the Gospel prescribe Matthew 2:13-15, 15-23; and
one is led to wonder why it simply doesn't read 13-23. A bit of higher
criticism reveals this to be a scribal error for "Matthew 2:13-15,19-23."
But while verses 16-18 may present some difficulties in content (hence,
we assume, their deletion), the preacher who is intrigued by the
providential possibilities in the error of a scribe or typesetter may want
to consider restoring the omitted verses. And I shall presently argue for
their inclusion on exegetical grounds.
The second perplexity is that Matthew 2:13 following is read this
week, but Matthew 2:1-12 is not used until next week. Thus we find
ourselves walking backwards. The easy answer is to skip the lections
for this week and transfer the Epiphany to January 1. But easy
solutions are not necessarily good solutions from an exegetical point of
view. (The general critical principle, "When confronted with variant
101
texts, choose the more difficult reading" may have a wider application
than was originally intended.)
At first reading, the passage looks like a bit of inept proof-texting.
Matthew cites Hosea 11:1 in verse 15; Jeremiah 31:15 in verse 18; and
Isaiah 11:1 (apparently) in verse 23. Was Matthew anything more than
a quoter of chapter and verse?
To begin: The use of the Hosea passage seems forced, since it is
obvious that the prophet was referring back to the Exodus, not forward
to some messianic event. Confusion reigns in Matthew's citation of
Jeremiah. That prophet believed that Rachel was buried near Bethel,
north of Jerusalem; so loud were her cries for her deported
descendants that they could be heard in Ramah, five miles away. But
according to another tradition, Rachel was buried near Bethlehem,
south of Jerusalem, not in proximity to Ramah. Matthew seems to mix
the two traditions by quoting Jeremiah but connecting Rachel with
Bethlehem. The complexities of the third citation cannot even be
explored here. It is not clear what Matthew is quoting; the best guess is
Isaiah 11:1 in which the branch (netser) grows out of Jesse, perhaps
garbled with several other passages in which the Nazarite vow is
mentioned. Whatever reference Matthew has in mind is clumsily
associated with the town of Nazareth.
To make any sense of this, we once again point out Matthew's
concern for continuity. The central thrust of this passage is that God
triumphs over those who would frustrate divine purpose. In this, God
acts consistently with respect to the Old Testament record. Matthew
first of all intends to evoke the image of Exodus with his citation from
Hosea. Jesus is the New Moses. Even the names of his parents make
this point: Joseph was the Old Testament worthy whose going down
into Egypt set the stage for the Exodus; Miriam ( = Mary) was the sister
of Moses who composed the song of triumph after the Exodus, and
presumably the unnamed sister of Exodus 2:4-8 who guarded Moses'
basket in the bulrushes and arranged for her own mother to nurse the
child for Pharaoh's daughter. The slaughter of the innocents in one
instance by Pharaoh and in another by Herod makes the Jesus-New
Moses equation inescapable, and its popularity is evident in early
Christian liturgy, particularly in the Christianized Passover.
But the Exodus was only one of two critical points in the history of
Israel. The other was the Exile; and it is to this that the Rachel citation
refers. Rachel cried for her children because they were slain or taken
into captivity far from her burial place. Not only are Exodus and Exile
bound together in their trauma, but they represent God's triumph over
two different kinds of adversity. In Egypt, the Hebrews were
oppressed by an outside force through no fault of their own. They
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HOMILHTICAL RESOURCES
became the victims of circumstance when a dynasty arose whose
Pharaoh "did not know Joseph" (Exodus 1:8). But those who centuries
later were taken captive were not innocent bystanders. They were,
according to the judgment of the prophets, punished for their own
transgressions. They had deliberately and frequently broken the
covenant with God.
The theological point is this: God was able to bring about good in
both kinds of circumstances by setting free those who are bound by
oppressors, and by bringing to repentance those who have strayed
from the covenant. Nothing from outside or within is able permanently
to thwart God's design. That is the force of Matthew 2:13-23 and is the
reason why verses 16-18 ought not to be omitted, the judgment of the
lectionary designers to the contrary notwithstanding. For the double
emphasis is a foreshadowing of the cross, which Matthew always has
in view in the nativity account. Jesus is put to death in part because of
the powers over himPilate and the Roman establishment, the chief
priests and the elders, both Gentiles and Jews; but in part he goes to the
cross because of defection withinJudas betrays, Peter denies, the
others all flee. Yet out of all God brings salvation, faithful to the
promise. The divine fidelity is also the meaning of the "Nazareth"
citation. Whether this is seen as fulfillment of a promise to bring forth a
successor to David or as the fulfillment of a vow of purity, such as that
of Samson, the point is the same.
Subsidiary to the theme of divine dependability but closely related is
the motif of human resistance and even depravity. Herod tries to dupe
the magi by saying he wants to worship the child, when in reality he
intends to slay him. When the magi go home a different way, the king
takes excessive measures to protect his throne. Ironically, he
slaughters every male child except the right oneand that one seeks
no earthly empire (Matt. 27:11), This, too, can be important for
preaching. Misdirected human power tactics against God's dominion
are a fact of life; our people are unprepared to live in the real world if we
remove from the Gospel accounts the realism with which the writers
would confront us. The slaughter of the innocents is not a pretty sight,
but neither was the slaughter at My Lai or the terrorist bombings in the
name of religion in Northern Ireland or Lebanon. The one who comes
to Bethlehem faces opposition; hence he must judge before he can
save.
The epistle is less directly related to the Gospel than we may wish; it,
too, suffers from a questionable deletion of verses. But the richness,
even of what is included, is vast and can support Matthew's point
without being forced. The phrase "according to the purpose of his
will" (Eph. 1:5) is one example. Others are "the hope to which he has
103
called you" (1:18) and "the immeasurable greatness of his power"
(1:19). Finally, 1:20-23 is pertinent in light of Matthew's foreshadowing
of the cross. It is likely that the preacher may weave these texts into the
proclamation of the Matthew text without making them dominant
features of the sermon.
Seasons of the Gospel provides a choice for the Old Testament lection,
and while Protestants need to be exposed to the Apocrypha
(Ecclesiasticus 24, in this instance), the Isaiah passage suggested for
the day refers more readily to Matthew's concerns. God has acted to
save and will continue to do so. Not only has the Lord done certain
things (61:10); but the Lord will cause righteousness and praise to
spring forth (61:11) and will vindicate us and give us a new name and a
new status (62:1-3). Hope for the future is called forth by a
remembrance of the past. Matthew points to what will happen in the
story of Jesus by recalling the Exodus and the Exile. As we remember
the whole Gospel story, we find confidence for our own future,
knowing that God cannot be stymied either by the external forces of
oppressors or by our own rebellion and idolatry.
C. The liturgy today lacks the great expectancy of Advent IV and the
intense joy of Christmas Eve and Day. Nor does it have the richness of
next week's Epiphany-Baptism theme. That is as it should be.
Interludes are important in human life, and the attempt to sustain a
"liturgical high" across a period of four Sundays is unrealistic.
Nevertheless the theme of God's faithfulness in the face of human
perversity can unite the various elements in the liturgy.
Carols and anthems are still appropriate, but by this point some
variety will be needed. Although our Christmas music hardly abounds
with references to the slaughter of the innocents and the flight into
Egypt, we are fortunate to have the sixteenth-century Coventry Carol,
"Lullay, Thou Little Tiny Child." Taken from a mystery play that
depicted the massacre and escape, this carol may be considered as an
anthem for the day. Two possible hymns for congregational use are
found in the Supplement to the Book of Hymns: "Born in the Night," with
7
its haunting petitions, and "Who Is He in Yonder Stall?" The latter,
beloved in the Evangelical United Brethren tradition, begins with the
nativity, moves through the Passion, death, and Resurrection, and
concludes with Christ's reign. Of similar design and theme is the
Japanese hymn "Behold the Man" from the recently published
8
volume, Hymns from the Four Winds. Also to be considered is "Oh,
9
Mary, Don't You Weep, Don't You Mourn" from Songs of Zion.
Although here Mary is being addressed at the foot of the cross with the
assurance that Pharaoh's army was drowned, this lovely spiritual can
be sung today in relation to Matthew's use of the Exodus theme.
104
On this day in particular, the prayers will appropriately include
intercessions for those who impede God's righteousness, especially for
the Pharaohs and the Herods of this present age, that they may repent.
The prayers also will include words of confession and repentance from
us; for we have fallen into the exile of our own idolatries.
If the old year-new year theme needs to be sounded in the service, a
point of contact between this theme and the lections for the day can be
incorporated into the prayer of thanksgiving: We remember with
gratitude God's faithfulness in the past, and from this we find hope for
the present and future.
THE EPIPHANY AND BAPTISM OF THE LORD
Lections
Isaiah 42:1-9 Acts 10:34-38 Matthew 2:1-12; 3:13-17
To combine these two liturgical events is not as odd or forced as it

may appear. Indeed, in the Eastern Orthodox churches, the baptism of
the Lord is the primary focus of the Epiphany liturgy. The Epiphany
has been associated largely with the arrival of the magi. But in both East
and West the day is above all an identification festival. The events at
the baptism and the heavenly voice make manifest who Jesus is; the
magi, by their own identity and by the gifts they bring, declare Christ's
mission and ministry.
The principal function of the liturgy today is to proclaim this identity
and to invite Christ's people to renew their covenant commitment as
they remember the revelatory events commemorated. This day forms
the closing bracket of a liturgical complex that began on the Sunday
prior to Advent. Today is not the beginning of a new liturgical season,
as so often we have been taught; for now we count Sundays after the
Epiphany rather than in Epiphanytide. Next week we begin to read in
course through the early chapters of I Corinthians for the seven
Sundays up to Transfiguration. The fact that we are reading in course
rather than skipping about to find epistles related thematically to the
Gospel lection indicates that these Sundays are not thematically related
across all three readings. The import for January 8 is this: We may
properly use this as the conclusion of the Advent-Christmas cycle and
make the renewal of the baptismal covenant an enacted response to all
that has occurred liturgically since November 20. As previously
indicated, we had on January 1 a lessening of liturgical intensity. Now
105
for one day that intensity is somewhat heightened, prior to a
prolonged pre-Lenten relaxation.
B. For Matthew a central concern of the magi narrative is that Christ
has come for the Gentiles as well as the Jews, but in a way that involves
interdependency. To a point the Gentiles are guided by a phenomenon
of nature (the star); but beyond that they must rely upon revelation (the
Hebrew Scriptures) for guidance. Salvation is for all, but it is from the
Jews; Matthew, writing for a mixed community, wants immediately to
set at rest any claims to exclusivism by the Jews and any fear of
exclusion or pride of autonomy by the Gentiles. Christ is the fulfillment
of the Law and the Prophets, a fact repeatedly emphasized in
Matthew's Gospel. This is one identifying mark of Messiah.
How much more about the nature of Jesus Christ should be derived
from Matthew 2:1-12 is a matter of opinion. As early as Irenaeus, the
gifts of the magi were given symbolic significance: gold = royalty;
frankincense = divinity; myrrh - suffering and death. To what extent
Matthew had such identifications in mind is unclear. Certainly gold
and incense were popularly associated with royalty and deity in his
time; and myrrh is specifically mentioned by Mark and John in
connection with Jesus' suffering and burial. Therefore the identifica
tion certainly has a status above that of mere conjecture or
superstitious invention and has been implanted securely in popular
piety through its appearance in carols about the magi (e.g., "We Three
Kings of Orient Are"). Another custom of popular piety clearly is
beyond exegetical basis, yet consonant with Matthew's general
viewpoint. Once the number of magi was set at three (Matthew spcifies
only the kinds of gifts, not the number of the donors), one came to be
depicted as young, one middle-aged, and one elderly; one was black,
one white, and the third either white or yellow. Fanciful as this may be,
it identifies Jesus as Matthew didthe one who comes to people in
every condition of life.
After the infancy narrative, there is silence of decades in the story of
Jesus. When the account is taken up again, however, once more there
is a concern for identification. It is the Lordnot just anyonefor
whom John is preparing the way in the wilderness. The one who
comes after John will come with the Spirit and fire. If such language is a
bit obscure, the veil is lifted at the baptism. The heavens open, the
Spirit comes, and a voice declares that this Jesus is God's beloved Son.
What was made known to the magi through a star and the Hebrew
Scriptures is now declared in a more direct and a more public manner.
The baptism of Jesus is the inauguration of an era that is new and yet
consistent with that which it fulfills. At this event are the same things
cited in Genesis 1:1-3water, the Spirit, and God's voice. If Matthew is
106
more subtle than Paul in affirming Christ's new creation, he is no less
insistent. Messiah is identified as the one who has a redemptive
mission to the whole creation and all of its people.
This Matthean perspective is amplified in the other readings we have
chosen for the day. In Acts, Peter declares that God shows no partiality
but accepts persons from every nation; for Jesus "went about doing
good and healing all that were oppressed" (10:38). Such a confession
from the mouth of that bigot, Peter, carries double weight! Peter's
conversion to inclusiveness can be understood only as divine grace, for
it follows on the vision of the unclean things that Peter is invited to eat.
God initiates the revelatory dream; Peter responds. Here is the other
side of the interdependence about which we spoke earlier: the Gentile
magi receive instruction from the Hebrew Scriptures; the chief of the
Jewish apostles of Jesus receives enlightenment from an encounter
with a Gentile. Christ "is our peace, who has made us both one, and
has broken down the dividing wall of hostility" (Eph. 2:14).
The characterization of the messianic servant in Isaiah 42 further
identifies the mission of Jesus. He will establish justice in the earth. He
is a covenant to the people, a light to the nationsi.e., the Gentiles. He
delivers the prisoners and brings forth new things. These motifs clearly
relate to the New Testament readings.
C. The entire liturgy is bound together by the relationship between
Jesus Christ's own identity and the identity he grants to us by grace
through faith. We are incorporated into the covenant of his new
creation and called to carry his righteousness and justice to all peoples.
We share his ministry of doing good, releasing the prisoners,
delivering the needy and the poor, and establishing peace in the earth.
In this connection and on this occasion emphasis upon our baptismal
covenant is important; for it is in baptism that we receive our identity
and are bound to him whose baptism we remember. If at all possible,
baptisms should occur in today's liturgy in order that the rite of
renewal can be made in a fully baptismal context. When there are no
baptisms, the renewal rite can be used alone, employing the form in
10
the recent baptismal formularies of our denomination.
Baptism and baptismal renewal are most appropriately placed after
today's sermon. Thus the preaching, without being overly didactic,
gives the necessary interpretation for what is to follow. The paucity of
baptismal hymns in the United Methodist Book of Hymns is alleviated by
the inclusion of seven baptismal texts in the Supplement to the Book of
Hymns; see the topical index under "sacraments." The prayers for the
day may well include petitions for missionaries and for all who give
themselves to the cause of social justice.
The service as a whole should seek not only to recall the coming of
107
the magi and the baptism of Jesus but also to give to those who worship
a sense of being incorporated into him whose identity is proclaimed
and whose mission is made manifest in the reality of daily living.
NOTES
Scripture quotations unless otherwise noted are from the Revised Standard Version
Common Bible, copyrighted 1973 by the Division of Christian Education of the
National Council of Churches of Christ in the U.S.A., and are used by permission.
1. Seasons of the Gospel (Nashville: Abingdon, 1979; Supplemental Worship Resources 6).
2. Antiphons to be spoken are found on pages 50-51 of Seasons of the Gospel. Hymn354in
the United Methodist Book of Hymns provides a sung version of antiphons 7, 1, 6, and 5.
Those wishing to sing all seven antiphons can find the missing ones by looking at hymnals
from other denominations.
3. Book of Hymns, no. 355.
4. Evelyn M. Simpson and George R. Potter, eds., The Sermons of John Donne, 10 vols.
(Berkeley and Los Angeles: University of California Press, 1962), 7:279.
5. Raymond E. Brown, Tlie Birth of the Messiah: A Commentary on the Infancy Narratives in
Matthew and Luke (Garden City, N.Y.: Doubleday, 1979), pp. 29-39. The entire book is an
invaluable exegetical aid for preaching on the opening chapters of Matthew and Luke.
6. From "Great Thanksgiving 11: Christmas Eve, Day, or Season," At the Lord's Table: A
Communion Service Book for Use by the Minister (Nashville: Abingdon, 1981; Supplemental
Worship Resources 9), p. 30.
7. Nashville: United Methodist Publishing House, 1982; Supplemental Worship
Resources 11, nos. 866 and 978.
8. Hymns from the Four Winds: A Collection of Asian-American Hymns (Nashville: Abingdon
Press, 1983; Supplemental Worship Resources 13) no. 1.
9. Songs ofZion (Nashville: Abingdon, 1981; Supplemental Worship Resources 12), no.
153.
10. See A Service of Baptism, Confirnuition, and Renewal: With Introduction, Text, Commentary
and Instructions (Nashville: United Methodist Publishing House revised ed., 1980;
Supplemental Worship Resources 2); and We Gather Together: Services of Public Worship
(Nashville: United Methodist Publishing House, 1972, 1976, 1979, 1980; Supplemental
Worship Resources 10). A more elaborate treatment of the history, theology, and
celebration of baptism and its renewal is found in my book Baptism: Christ's Act in the Church
(Nashville: Abingdon, 1982). Chapter 8 may be particularly useful in planning the liturgy for
this occasion,
108
Coming in QR
Winter, 1983
Reforming General Conference

Jean Caffey Lyles
Scripture and Canon

Leander E. Keck
Peace in Our Time?

William Luther White
Humility: A Meditation on an Ancient Virtue

for Modern Christians
Roberta C. Bondi
Homiletical Resources: Epistle Lections for Lent

Harold Brack
Review of Pannenberg, Barth, and Gustafson on Ethics

William Longsworth
Quarterly Review is Indexed in Religion Index One: Periodicals (American Theoloeical

Library Assoc. Indexes, Chicago, Illinois).
Issues of Quarterly Review are available on microfilm and microfiche. For those desiring
this service, order from:
University Microfilms International
300 North Zeeb Road
Ann Arbor, Michigan 48106

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VOL. 3, NO.

The Minister and the People of God

Major Settings for Pastoral Teaching

Revisionism of Pastoral Teaching

Overview of James Smart's Contribution

Preaching as a Part of Liturgy

A publication of The United Methodist Publishing House

Quarterly Review (ISSN 0270-9287) provides continuing education resources for

The Pastor as Educator

The Minister and the People of God

Major Settings for Pastoral Teaching

Pastoral Teaching: A Revisionist View

Homiletical Resources from the Fourth Sunday of Advent

P e r s o n s w a i t i n g to b o a r d a n aircraft are s o m e t i m e s told b y the

Have we carried professionalism too far? Today

T h r o u g h o u t t h e h i s t o r y o f t h e c h u r c h a n essential task of the

Jack L . Seymour is associate professor of Christian education at Scarritt College and

T h e thesis of this article is that the p r o b l e m of

T h e thesis of this article is that t h e p r o b l e m o f u n d e r s t a n d i n g

FUNCTIONALISM AND MINISTRY

Pastors tend to j u d g e themselves by professional rather

B o t h t h e positive a n d n e g a t i v e implications o f professionalism

W h a t is n e e d e d if teaching is to h a v e a central place in

W h a t is n e e d e d if teaching is to have a central place in ministry

TEACHING AND THE NATURE OF MINISTRY

1. See Warren J. Hartman, A Look at Some Excelletit Church Schools (Nashville:

What constitutes representative ministry other than

T W O VIEWS O F THE MINISTERIAL OFFICE

TOWARD A PERSPECTIVE FOR MINISTRY

G i v e n the desire to formulate a c o m p r e h e n s i v e p e r s p e c t i v e on

The Setting for Christian Learning Today

Five t h e m e s s e e m s especially p r o m i n e n t in the c o n t e m p o r a r y

that every inquirer's s t a n d p o i n t b o t h h a s , a n d m u s t h a v e , a

Methods of Teaching and Learning

F r o m the o u t s e t , t h e Christian tradition h a s articulated a

The Constant of Christian Witness and Interpretation

A total p e r s p e c t i v e o n ministry b e g i n s t h e n with t h e

MARY ELIZABETH MOORE

When we say the ordained minister is "representa

N o title c o u l d b e m o r e a m b i g u o u s t h a n this o n e , for the

PROBING AMBIGUOUS IMAGES

O n t h e o t h e r h a n d Y v e s C o n g a r e s p o u s e d the v i e w that the

Protestantism rejected the whole of the Church's mediation: magis-

T h e u n f o r t u n a t e c o n s e q u e n c e o f this o n e - s i d e d focus, from

T h e ministry of all Christians does not m e a n that the

T h i s is o n e fallacy w h i c h h a s b e e n very destructive to t h e

EXPLODING THE IMAGES

All of this is v e r y clear, b u t t h e clarity d o e s h a v e its limits. T o say

T o say that laity has nothing to do with the sacred realm is

H o w c a n w e s a y that the laity h a s n o t h i n g to d o with t h e

Simply a greater emphasis on the importance of the laity will not

C o m e n o t e d t h e r e l e v a n c e of this issue to t h e t e a c h i n g ministry

RE-FORMING THE IMAGES AND THE TEACHING MINISTRY

T h e trouble w i t h e x p l o s i o n s is that t h e y leave things b r o k e n

the g o o d of the w h o l e b o d y the ears c a n p e r f o r m s o m e of the

T h e rediscovery and re-formation of the images of

families b e f o r e t h e y j o i n e d the c h u r c h a n d e v e r y c h u r c h leader

1. The Rev. Cornish Rogers, in a sermon preached at Claremont United Methodist

Pastors actually teach in almost everything they do,

1. THE PASTOR'S OWN PERSONAL STUDY

T h e rituals a n d occasions of b a p t i s m , confirmation, marriage,

B o t h p e r s o n a l crisis a n d social crisis w h i c h arise s u d d e n l y a n d