Chapter 4, “The Pastoral Work of Nay-Saying: Ecclesiastes”

Chapter 4, “The Pastoral Work of Nay-Saying: Ecclesiastes” (Loc. 1428-1836)

The work of the pastor, as a visible individual, is often highly symbolic in people’s eyes, of the work of God. People want something from God and they expect the pastor to deliver it. There is, however, a drawback. “We work on a street teeming with competition. Every kind of religious leadership is offered to persons who want ‘god’” (Loc. 1450). Peterson suggests that people’s desires lie essentially in two directions, that they want miracles as they want answers (Loc. 1458). Amid the various demands, Ecclesiastes warns us what we must avoid (Loc. 1468). The dating and authorship are unclear. It is, however, clear that the preacher is in a time when religion and its wisdom are seen as delivering a life which is very fulfilling. We can discern that religious life was not entirely victorious. The author brings out the theme of enjoyment repeatedly (Loc. 1522) as if it is lacking in practice. The solution the preacher gives is the “yes” of the Gospel, not any other positive message (loc. 1536). as a result, when there is a message which tries to use God to gain our wants, the pastor’s response is “no” (Loc. 1565).

Peterson observes the pastoral function of the wisdom literature (Loc. 1592ff), noting that it is intended to focus worshipers in their everyday world. Contrary to this, the people found unsatisfying platitudes (Loc. 1640). Counter to this, God has revealed himself in Scripture which can be examined and held up to investigation (Loc. 1644). That knowledge and wisdom, though, needs to be kept in its context. It may not be divorced from God or it becomes mumbo-jumbo. “The only way to keep knowledge from becoming separated from relationship with God is to return to the confessional base of worship” (loc. 1662). Here we confess the God who works miracles at the same time that we learn to live in him whether he works those miracles or not. The true worship of God may well not be showy but will always be in consonance with God’s covenant (Loc. 1752). This is what creates vitality in worship.

Chapter 3, “The Pastoral Work of Pain - Sharing: Lamentations”

Chapter 3, “The Pastoral Work of Pain - Sharing: Lamentations” (Loc. 1088-1428)

“Among other things pastoral work is a decision to deal . . . with suffering” (Loc. 1092).  The Bible likewise shows God entering into our suffering. The book of Lamentations helps us see that suffering. The book of Lamentations helps us see that world of suffering which God enters. The book of Lamentations was traditionally read publicly on the Ninth of Ab, a fast remembering the Babylonian Captivity” (Loc. 1120). Lamentations is a highly structured book. “The laments are all composed on an alphabetic structure as acrostics. The five laments constitute, in company with Psalm 119, the most elaborate acrostic composition in the Bible” (Loc. 1130). Peterson traces some of the patterns of emotional movement found in the different portions of Lamentations. In the repetition of Lamentations Peterson sees that we return to consider our troubles even as we see they have an end. The pastor can help in healing. “the simple act of making an appointment to return to listen again to the tale of tragedy or sorrow or whatever begins to put boundaries around it” (Loc. 1181). Peterson further points out that the content of our lamentation is concrete. It is linked to actual happenings, not simply to feelings. Suffering has a root “in a locatable place and at a datable time” (Loc. 1196).

Peterson next moves to the concept of anger. “If, at one level, Lamentations is an immersion in human suffering, at another level it is an encounter with God’s anger” (Loc. 1243). Seeing suffering in a context which includes a personal God who can be angered also allows us to conceive of a God who can forgive. Here the person enduring trials can find comfort. Peterson observes that this leads to dignity, as opposed to the shame which other humanist traditions bring (Loc. 1315). Peterson is very critical of clinical pastoral training as it reduces the pastor to the servant of the medical model. It is through pastoral care that the hurting person can receive healing.

Chapter 2, “The Pastoral Work of Story-Making: Ruth”

Chapter 2, “The Pastoral Work of Story-Making: Ruth” (Loc. 683-1087)

Peterson views the pastor’s move from chancel to narthex as very difficult. In the chancel everything was ordered, neat and tidy. In the narthex he runs into the challenges of life (Loc. 697). “Ruth is a particularly useful book for the narthex, for the story is placed in ‘the times the judges judged,’ a notoriously disordered age” (Loc. 719). It is not who Ruth is or who the people of Israel are which makes them important. It is what God has done and declared (Loc. 746). Israel was aware of this aspect of life, which spurred them to write history. “This historical consciousness of Israel, made frm the stuff of election and covenant, has been thoroughly discussed by biblical scholars and does not need further elaboration here” (Loc. 772). Yet Ruh was historically read at Pentecost, a time when the people would be reminded by their own work of God’s work gathering a people.

Peterson finds it important that Ruth is in essence a short story, not a didactic text - as with real life, we get to interpret the story. Peterson elaborates on this at some length, then ties the idea to the give and take found in pastoral counseling and visitation.

Chapter 1, “The Pastoral Work of Prayer-Directing: Song of Songs”

Peterson, Eugene. Five Smooth Stones for Pastoral Work. Grand Rapids: Eerdmans, 1980 Kindle Edition.

Chapter 1, “The Pastoral Work of Prayer-Directing: Song of Songs” (Loc. 233-682)

Peterson discusses the interaction of sexuality and prayer, both of which have a great deal to do with how we manage intimacy. “Much of pastoral work has to do with nurturing intimacy, that is, developing relationships in which love is successfully expressed and received - shared” (Loc. 239). All relationships can be seen with both horizontal (person to person) and vertical (person to God) dynamics. All our lives are dynamics of the earthly and the heavenly.

Beginning at Loc. 264 Peterson discusses salvation as the rescue of God from slavery to sin and evil. By this rescue, God puts people into their relationships, both with him and one another.  Passover was the time that Israel celebrated their salvation (Loc. 281). At Passover the Song of Songs is traditionally read. Peterson suggests this is to remind Israel of the personal intimacy of their salvation (Loc. 290).

At Loc. 330 Peterson explores Adam and the Fall as a model for our failure to live in covenant with God, a condition usually referred to as adultery or other unfaithfulness. Song of Songs (Loc. 340) is special in that it portrays the positive union rather than looking in negative terms. The connection finally is that of a covenant (Loc. 410) in which God’s love is the truest love there is.

This covenantal view of love reaches into the deepest interior relationships which we can have. Peterson extrapolates that this covenantal knowing is related to the frequent naming of God and His people. In Loc. 469 he applies this to pastoral work, indicating that knowing the people by name is one of the most important things a pastor does.

Peterson concludes the chapter by walking through the Song and applying the different situations to our longing, desires, and responses to hurts.

Chapter 4, “Ministry by a Lonely Minister” pp. 81-96

Chapter 4, “Ministry by a Lonely Minister” pp. 81-96

In this chapter Nouwen explores the idea of “both the wounded minister and the healing minister” (p. 82). It is this minister, who operates out of a place of his own weakness, who brings the strength of God to our world.

Nouwen first (p. 83) discusses the weakness in loneliness, something which ministers know very well and which troubled people often fight. Nouwen redefines the issue. “The Christian way of life does not take away our loneliness; it protects and cherishes it as a precious gift” (p. 84). This is a gift because it makes us look beyond ourselves.

Nouwen goes on to discuss the professional loneliness, in which the minister is minimally tolerated even though he has God’s words of life and hope. Yet it is exactly this pain and alienation which empowers a minister to associate with the pain of others.

nouwen now turns (p. 87) to the minister as a healer. The minister can see “the depth of the human condition which all men share” (p. 88). The wounded minister is able to hve the compassion and grace to be a witness to hurting people. This healing is shown in making purposeful space for the other to open up. it then shows itself to be a very friendly space. In this space, the guest can find healing and care.

Chapter 3, “Ministry to a Hopeless Man” pp. 47-80

Chapter 3, “Ministry to a Hopeless Man” pp. 47-80

Nouwen observes that in all walks of life people lead others. In the simplest form, leadership may be a one-on-one encounter. These simple interactions may be key to understanding more complex relationships.

Nouwen builds a case study involving a patient and a chaplain. The patient is frightened and essentially shuts down conversation. The patient is scared of the impersonal, technological surroundings in the hospital. He was fearful of death but the chaplain did not perceive this. The patient has nothing good waiting for his recovery so does not really know what to desire, not to mention how to express his desires.

We think about these conditions, as does Nouwen on p. 62. “What could or should John have done for Mr. Harrison? But this question is really not fair. For the condition of Mr. Harrison was not immediately clear and comprehensible.” Possibly the theology student could have recognized the impersonal surroundings and given a personal response. This moving forward to make oneself known and knowable is an important step in ministry, especially in a largely impersonal world. The Christian can promise to be present, whether in life or in death. This is a great comfort. We minister through showing “first, personal concern, which asks one man to give his life for his fellow man; second, a deep-rooted faith in the value and meaning of life, even when the days look dark; and third, an outgoing hope which always looks for tomorrow, even beyond the moment of death” (p. 71).

Chapter 2, ‘Ministry for a Rootless Generation” pp. 26-46

Chapter 2, ‘Ministry for a Rootless Generation” pp. 26-46

Nouwen asks two questions in this chapter. “First, how do the men and women of tomorrow look today? And second, how can we lead them to where they can redeem their people?” (p. 26). Nouwen characterizes this generation of young people in three important ways. he sees them as being “the inward generation, the generation without fathers, and the convulsive generation” (p. 27).

As an inward generation he sees our youth as giving priority to personal matters, often being withdrawn. Rather than looking to outside authority our young people tend to be militantly individual. Nouwen suggests that a ministry which is sensitive can transform the inward focus from one of selfishness to one of a focus on “the reality of the unseen” (p. 29).

As a generation without fathers young people are suspicious of any claims to authority. Having seen the adult world fail young people wish to avoid taking any examples. Unfortunately this can lead to a dependence on peer examples which lack experience.

As a convulsive generation young people who see few real opportunities in their lives attempt to do something to create change. There is hope for real change but the vision is fragmented.

“When we look for the implications of our prognosis for the Christian ministry of the future, it appears as though three roles ask for special attention: (1) the leader as an articulator of inner events; (2) the leader as man of compassion; (3) the leader as contemplative critic” (p. 36).

1. The minister as the articulator of inner events

The contemplative and other inwardly-focused people often find they need a guide, someone or something outside of themselves upon whom to depend. This personal mentoring is not a work many ministers are accustomed to. The minister needs to find ways of articulating the inner life for others.

2. Compassion

Nouwen compares compassion with authority, finding that compassion can “become the core and even the nature of authority” (p. 40). We take the compassion of God to our world. This is coupled with professionalism. It sets the Christian minister apart from other professionals.

3. The minister as contemplative man

As Nouwen considers it, the contemplative person is able to interact with a fast-paced world and keep up with it. yet he is thoughtful about the interactions. This is revolutionary in its own right as it cuts to the heart of difficult issues.