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The Pastor as Public Theologian: Reclaiming a Lost Vision
Top Ministry Book of 2015, The Gospel Coalition (TGC Editors' Picks)
Many pastors today see themselves primarily as counselors, leaders, and motivators. Yet this often comes at the expense of the fundamental reality of the pastorate as a theological office. The most important role is to be a theologian mediating God to the people. The church needs pastors who can contextualize biblical wisdom in Christian living to help their congregations think theologically about all aspects of their lives, such as work, end-of-life decisions, political involvement, and entertainment choices.
Drawing on the Bible, key figures from church history, and Christian theology, this book offers a clarion call for pastors to serve as public theologians in their congregations and communities. It is designed to be engaging reading for busy pastors and includes pastoral reflections on the theological task from twelve working pastors, including Kevin DeYoung and Cornelius Plantinga.
Many pastors today see themselves primarily as counselors, leaders, and motivators. Yet this often comes at the expense of the fundamental reality of the pastorate as a theological office. The most important role is to be a theologian mediating God to the people. The church needs pastors who can contextualize biblical wisdom in Christian living to help their congregations think theologically about all aspects of their lives, such as work, end-of-life decisions, political involvement, and entertainment choices.
Drawing on the Bible, key figures from church history, and Christian theology, this book offers a clarion call for pastors to serve as public theologians in their congregations and communities. It is designed to be engaging reading for busy pastors and includes pastoral reflections on the theological task from twelve working pastors, including Kevin DeYoung and Cornelius Plantinga.
240 pages, Paperback
First published January 1, 2015
103 people are currently reading
684 people want to read
About the author
Kevin J. Vanhoozer
68 books188 followersKevin J. Vanhoozer is currently Research Professor of Systematic Theology at Trinity Evangelical Divinity School. From 1990-98 he was Senior Lecturer in Theology and Religious Studies at New College, University of Edinburgh. Vanhoozer received a BA from Westmont College, an M.Div from Westminster Theological Seminary, and a Ph.D. from Cambridge University, England having studied under Nicholas Lash.
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Displaying 1 - 30 of 78 reviews
September 24, 2017
I enjoyed this. A lot of good material here. I didn't really appreciate the layout and flow of the arguments (too broken up), but it was still quite good.
February 28, 2019
I disagree with so much of Vanhoozer and Strachan's theology and interpretations on things.
First example:
I realize this was kind of a side point, but at the beginning of chapter 3, Vanhoozer is talking about Heidegger's thoughts on anxiety, which included a belief that all humans deal with anxiety because of our fear of death which we know is inevitable.
But I take issue strongly with the following:
"We are all suffering from a bad case of the twentieth and twenty-first centuries. Anxiety medications abound, as do types of anxiety: social anxiety, posttraumatic stress, phobias, depression, and panic attacks. An estimated 40 percent of Americans suffer from some kind of anxiety disorder, and antidepressant or antianxiety medications (e.g., Prozac, Paxil, Zoloft) are frequently prescribed.[5] Yet one wonders whether certain drug-induced tranquility might not count as “saying ‘Peace’ when there is no peace” (Ezek. 13:10 altered). The closest medical equivalent to what Heidegger meant by anxiety is probably “generalized anxiety disorder.”
“According to Heidegger, there is no particular trigger to anxiety (in contrast to phobias, which have specific objects, like spiders or public speaking): it is rather a spiritual condition on the borderlands of despair, less a specific feeling than a mood.”
I will not tolerate this kind of over-spiritualizing of mental health issues.
I have zero patience with someone, especially someone in a leadership position, who tries to downplay or dismiss the medical side of mental health issues like anxiety and depression. Vanhoozer is describing Heidegger’s views here, I think, but he doesn’t contradict him either. He goes so far as to say that general anxiety disorder “is rather a spiritual condition on the borderlands of despair”. I just wrote a 16-page paper for my practical theology class last semester arguing against that kind of harmful theology and praxis! It is irresponsible and dangerous to over-spiritualize mental health struggles.
Another thing that irritated me throughout the book was the ongoing negativity towards those who want to teach theology, especially since both of these dudes teach theology!!!!
In chapter 3 Vanhoozer wrote: "I’ve labored in the field of theology for years, but my uncle still wants to know when I’m going to get a real job. So does the handyman I sometimes hire. I get it. Those who can, do; those who can’t, teach. No doubt many Christians would be happy to add: and those who really can’t, teach theology."
Please, for the love of everything good in this world, STOP! STOP DISRESPECTING THE VOCATION OF TEACHERS!!!!!!!!!!!!!!!!!!!
In the preface to the book they wrote, “It takes wisdom and joyful enthusiasm to be a pastor. To get a doctorate, you only need to have a modicum of intelligence and the ability to grind it out. I’m afraid that you may only be qualified to be an academic, not a pastor. Ministry is a lot harder than scholarship.”
Really? Only a modicum of intelligence? Come on! I was annoyed by Vanhoozer and Strachan's apparent disdain for theologians in the academy who want to be in the academy teaching as opposed to being a pastor of a church. This makes no sense when they themselves are professor theologians, which they admit, so I'm still rather confused by this. They also wrote, “The underlying conviction is that theological minds need to return to where they belong: in the body of Christ.” Again, this seems to imply that there is no need for any of us in the academy. But surely this is not what they mean. Because they went on to say, “We don’t wish to exaggerate: there is a place for academic theology, but it is second place. First place—pride of theological place—belongs to the pastor-theologian.” Well I disagree. Why do we have to say one is in the first place or second place. Why can’t we just say that both things are needed?
I will say that I agree that pastors need to be theologians also. It is important for pastors to always be reading, studying, and learning throughout their ministry so they can use that in their ministry. It seems like that should be a given, and I guess this book exists because that is not always the case.
First example:
I realize this was kind of a side point, but at the beginning of chapter 3, Vanhoozer is talking about Heidegger's thoughts on anxiety, which included a belief that all humans deal with anxiety because of our fear of death which we know is inevitable.
But I take issue strongly with the following:
"We are all suffering from a bad case of the twentieth and twenty-first centuries. Anxiety medications abound, as do types of anxiety: social anxiety, posttraumatic stress, phobias, depression, and panic attacks. An estimated 40 percent of Americans suffer from some kind of anxiety disorder, and antidepressant or antianxiety medications (e.g., Prozac, Paxil, Zoloft) are frequently prescribed.[5] Yet one wonders whether certain drug-induced tranquility might not count as “saying ‘Peace’ when there is no peace” (Ezek. 13:10 altered). The closest medical equivalent to what Heidegger meant by anxiety is probably “generalized anxiety disorder.”
“According to Heidegger, there is no particular trigger to anxiety (in contrast to phobias, which have specific objects, like spiders or public speaking): it is rather a spiritual condition on the borderlands of despair, less a specific feeling than a mood.”
I will not tolerate this kind of over-spiritualizing of mental health issues.
I have zero patience with someone, especially someone in a leadership position, who tries to downplay or dismiss the medical side of mental health issues like anxiety and depression. Vanhoozer is describing Heidegger’s views here, I think, but he doesn’t contradict him either. He goes so far as to say that general anxiety disorder “is rather a spiritual condition on the borderlands of despair”. I just wrote a 16-page paper for my practical theology class last semester arguing against that kind of harmful theology and praxis! It is irresponsible and dangerous to over-spiritualize mental health struggles.
Another thing that irritated me throughout the book was the ongoing negativity towards those who want to teach theology, especially since both of these dudes teach theology!!!!
In chapter 3 Vanhoozer wrote: "I’ve labored in the field of theology for years, but my uncle still wants to know when I’m going to get a real job. So does the handyman I sometimes hire. I get it. Those who can, do; those who can’t, teach. No doubt many Christians would be happy to add: and those who really can’t, teach theology."
Please, for the love of everything good in this world, STOP! STOP DISRESPECTING THE VOCATION OF TEACHERS!!!!!!!!!!!!!!!!!!!
In the preface to the book they wrote, “It takes wisdom and joyful enthusiasm to be a pastor. To get a doctorate, you only need to have a modicum of intelligence and the ability to grind it out. I’m afraid that you may only be qualified to be an academic, not a pastor. Ministry is a lot harder than scholarship.”
Really? Only a modicum of intelligence? Come on! I was annoyed by Vanhoozer and Strachan's apparent disdain for theologians in the academy who want to be in the academy teaching as opposed to being a pastor of a church. This makes no sense when they themselves are professor theologians, which they admit, so I'm still rather confused by this. They also wrote, “The underlying conviction is that theological minds need to return to where they belong: in the body of Christ.” Again, this seems to imply that there is no need for any of us in the academy. But surely this is not what they mean. Because they went on to say, “We don’t wish to exaggerate: there is a place for academic theology, but it is second place. First place—pride of theological place—belongs to the pastor-theologian.” Well I disagree. Why do we have to say one is in the first place or second place. Why can’t we just say that both things are needed?
I will say that I agree that pastors need to be theologians also. It is important for pastors to always be reading, studying, and learning throughout their ministry so they can use that in their ministry. It seems like that should be a given, and I guess this book exists because that is not always the case.
January 16, 2016
In "The Pastor as Public Theologian: Reclaiming a Lost Vision," co-authors Kevin J. Vanhoozer and Owen Strachan (as well as several contributing writers, mostly pastors) lay out a call for pastors to become "pastor-theologians." According to the authors, the pastoral office has dramatically shifted over the centuries following the Reformation, especially during the Second Great Awakening where evangelists such as Charles Finney became obsessed with "results" (i.e. number of souls saved). Today, much of evangelicalism is similarly preoccupied with results, with meeting "needs," with running the church less like Christ's body and more like a corporation. This has led to theology being displaced from the church and confined to the academy. The authors want to bridge these worlds. They call upon pastors to become "generalists" who, through careful and comprehensive study, are able to illuminate the Christian vision for all of life. This is demonstrated by not focusing only on doctrinal theology but on other key areas of life as well. For instance, Jim Samra notes the importance of cultivating a theology of technology. Pastor-theologians are also exhorted to read literature so that they can enter into the "worlds" of characters they may not have yet encountered so as to learn from these narratives for when they DO experience similar situations ("Elmer Gantry" is mentioned frequently in the book as a bad example of a pastor but it is a must-read book and hilarious!).
I found myself nodding along in affirmation to much of what the authors declare, although, never having worked in a church, I acknowledge that I am not so aware of the concrete hurdles that bar the vision for pastor-theologians to take place. My own church is C&MA and tends to focus on the perfectly justifiable mission of reaching unbelievers and bringing them into relationship with Jesus but it tends to neglect those Christians who seek deeper teaching than merely skimming the surface. The potential danger of favouring the intellect over the affections is avoided in this book; I think this binary of head vs. heart/hands is well balanced by the authors and contributors. Indeed, by bringing every thought captive to Christ, pastor-theologians can be of comfort to those who are, for example, mourning a death, by proclaiming the glorious reality that Jesus has conquered death. Still, as someone who is not in pastoral ministry but who is well aware that pastors often suffer burnout, I wonder how reasonable it will be for pastors to devote even 5-6 hours a week to study (I am not including sermon prep) when they must also juggle one-on-one meetings, sermon preparation and visitations (especially if they are the only pastor in their church). Additionally, I doubt if every pastor needs to be a pastor-theologian; youth pastors should know their stuff, but I don't necessarily think they need to read Aquinas, Luther and Barth to be of service to their "flock." Perhaps, in the end, I think the heart/hands are more important than the head; sometimes presence is more important than disquisition, no matter how well intended the latter may be (I suspect also that the authors certainly and most of the contributors are all Reformed and as Molly Worthen demonstrated in "Apostles of Reason," the Reformed have largely been the intelligentsia of evangelicalism; what would a Wesleyan contribution look like?).
As figures like Thomas Oden have already noted, the early Church fathers were both pastors and theologians. Vanhoozer and Strachan's proposal seeks to recover such a vision. I would have liked to have seen them discuss the future of theological education. I have come to wonder whether larger evangelical churches and seminaries may collapse into one institution (I say this as someone whose own grad school has had to make major budget cuts). Also, granted that this isn't primarily a history book (although history doesn't get mentioned nearly enough as part of the pastor-theologians repertoire unless it is biblical history), the authors do a disservice to the breadth of the Christian tradition by skimming over the medieval period (like good Protestants!) and its perspective on the pastorate and entirely neglecting the Pietist pastoral tradition, leaping from the Reformation to the Puritans
I found myself nodding along in affirmation to much of what the authors declare, although, never having worked in a church, I acknowledge that I am not so aware of the concrete hurdles that bar the vision for pastor-theologians to take place. My own church is C&MA and tends to focus on the perfectly justifiable mission of reaching unbelievers and bringing them into relationship with Jesus but it tends to neglect those Christians who seek deeper teaching than merely skimming the surface. The potential danger of favouring the intellect over the affections is avoided in this book; I think this binary of head vs. heart/hands is well balanced by the authors and contributors. Indeed, by bringing every thought captive to Christ, pastor-theologians can be of comfort to those who are, for example, mourning a death, by proclaiming the glorious reality that Jesus has conquered death. Still, as someone who is not in pastoral ministry but who is well aware that pastors often suffer burnout, I wonder how reasonable it will be for pastors to devote even 5-6 hours a week to study (I am not including sermon prep) when they must also juggle one-on-one meetings, sermon preparation and visitations (especially if they are the only pastor in their church). Additionally, I doubt if every pastor needs to be a pastor-theologian; youth pastors should know their stuff, but I don't necessarily think they need to read Aquinas, Luther and Barth to be of service to their "flock." Perhaps, in the end, I think the heart/hands are more important than the head; sometimes presence is more important than disquisition, no matter how well intended the latter may be (I suspect also that the authors certainly and most of the contributors are all Reformed and as Molly Worthen demonstrated in "Apostles of Reason," the Reformed have largely been the intelligentsia of evangelicalism; what would a Wesleyan contribution look like?).
As figures like Thomas Oden have already noted, the early Church fathers were both pastors and theologians. Vanhoozer and Strachan's proposal seeks to recover such a vision. I would have liked to have seen them discuss the future of theological education. I have come to wonder whether larger evangelical churches and seminaries may collapse into one institution (I say this as someone whose own grad school has had to make major budget cuts). Also, granted that this isn't primarily a history book (although history doesn't get mentioned nearly enough as part of the pastor-theologians repertoire unless it is biblical history), the authors do a disservice to the breadth of the Christian tradition by skimming over the medieval period (like good Protestants!) and its perspective on the pastorate and entirely neglecting the Pietist pastoral tradition, leaping from the Reformation to the Puritans
February 24, 2016
Kevin Vanhoozer and Owen Strachan aim to recover a theological vision for pastoral ministry. The Pastor As Public Theologian diagnoses our contemporary anemia as "[t]oo many pastors have exchanged their vocational birthright for a bowl of lentil stew (Genesis 25:29-34; Heb. 12:16): management skills, strategic plans, "leadership" courses, therapeutic techniques, and so forth"(1). Pastors are recast as CEOs, therapuetic gurus, managers, life coaches, community activists, storytellers, political agitators and a host of other images borrowed from secular culture (7-9). With the bifurcation of academic theology from practical disciplines, pastors increasing are leaving theology to the academics and rooting their identity in these secular cultural images.
So Vanhoozer and Strachan propose recovery. The publican theologian is a scholar saint deeply invested in people's lives, sound doctrine, and biblical faith. They unfurl their proposal with a brief introduction (written by Vanhoozer), an examination of biblical and historical images for pastoral ministry (Strachan), and an exploration of the purposes and practices of pastoral theologians. Vanhoozer and Strachan point out the pastor's role as an organic intellectual who builds up the body of Christ (22). Theology is too important to leave in an ivory tower. However, Strachan and Vanhoozer are both career theologians and not pastors. Between their chapters are short reflections by twelve other scholars: mostly pastors (with the exception of Cornelius Plantinga), all male, and generally Reformed. These little snippets provide an 'on-the-ground' view of how these ideas work out in real life. These are written by people like Josh Moody, Gerald Hiestand, Melvin Tinker, Todd Wilson, Jim Samra, Wesley Pastor, Kevin DeYoung, David Gibson, Bill Kyes, Guy Davies, and Jason Hood.
Strachan is professor of theology and church history at Boyce College and Southern Baptist Theological Seminary. His contribution to this book explores biblical and historical images for pastoral theologians. In chapter one, he looks at the Old Testament and how Yahweh's wisdom, truth and grace was mediated to the people through kings, prophets, and priests. While acknowledging differences between Old Covenant contexts and New Testament and contemporary realities, Strachan uses these images (of priest, prophet and king) to give us a biblical theology of the theological office in the pastorate. In chapter two he gives an overview of church history, highlighting the importance of theology in the tradition for pastoral work. Early church theologians, Reformers, Puritans and the leaders of the First Great Awakening (especially Jonathan Edwards), and Neo-Evangelicals like Harold Ockenga all prized the practical importance of good theology for ministry and mission; however, Medieval Scholasticism divided theology and ministry (76-77) and contemporary populists placed no premium on theology for practical ministry (86-90).
Vanhoozer's chapters present the fetures of their positive proposal. He argues that pastors are generalists who use theology to help form people in Christ's image:
Vanhoozer than presents a compelling vision of the pastoral theologian's task: expressing the gospel , with biblical, cultural and human literacy, with wisdom and love in the image of Christ. "What are theologians for? What is the distinct service of the pastor-theologian? We reply: for confessing comprehending, celebrating, communicating and conforming themselves and others to what is in Christ" (125). In chapter four, Vanhoozer walks through the peculiar tasks of pastoral ministry (i.e. evangelism, counseling, visitation, preaching, teaching, liturgy, prayer, apologetics) and show how public theology enriches and enables real ministry.
This is a well reasoned account of the importance of theology in pastoral ministry, one in which I am in deep sympathy. Studying is spiritually formative for me, so I resonate with Vanhoozer and Strachan recovery of a robust theology for ministry. My own ideas of pastoral ministry have been shaped by my reading of Eugene Peterson. As I read this book, I thought of Peterson as the public-theologian par excellence. He certainly embodies the sort of combination of thoughtfulness, active attention and pastoral concern that Strachan and Vanhoozer describe and argue for.
Nevertheless I found this book limited in a couple of respects.First, I am on board with this vision but I have served and attended churches where good theology was not valued. What this book doesn't do is present a way to bridge the gap from the modern therapeutic/CEO models of ministry to their public theologian proposal. More work needs to be done on how this works out practically, especially in churches and contexts that 'don't get it.' Second, for a book that includes contributions from fourteen people, it is exceptionally narrow. White. Protestant. Reformed. Male. Calvinists aren't the only Christians who value theology and the life of the mind. Methodists, Radical Reformation churches, and Pietists deserve their due (there is one Evangelical Free Pastor, so Pietists are marginally represented). Women and minorities would bring different perspectives and concerns. I wish that Vanhoozer and Strachan widened their net beyond their own boys' club.
But these demurrals aside, I liked this book, agreed with it and find aspects instructive for ministry and mission. I give this four stars.
Note: I received this book from Baker Academic in exchange for my honest review
So Vanhoozer and Strachan propose recovery. The publican theologian is a scholar saint deeply invested in people's lives, sound doctrine, and biblical faith. They unfurl their proposal with a brief introduction (written by Vanhoozer), an examination of biblical and historical images for pastoral ministry (Strachan), and an exploration of the purposes and practices of pastoral theologians. Vanhoozer and Strachan point out the pastor's role as an organic intellectual who builds up the body of Christ (22). Theology is too important to leave in an ivory tower. However, Strachan and Vanhoozer are both career theologians and not pastors. Between their chapters are short reflections by twelve other scholars: mostly pastors (with the exception of Cornelius Plantinga), all male, and generally Reformed. These little snippets provide an 'on-the-ground' view of how these ideas work out in real life. These are written by people like Josh Moody, Gerald Hiestand, Melvin Tinker, Todd Wilson, Jim Samra, Wesley Pastor, Kevin DeYoung, David Gibson, Bill Kyes, Guy Davies, and Jason Hood.
Strachan is professor of theology and church history at Boyce College and Southern Baptist Theological Seminary. His contribution to this book explores biblical and historical images for pastoral theologians. In chapter one, he looks at the Old Testament and how Yahweh's wisdom, truth and grace was mediated to the people through kings, prophets, and priests. While acknowledging differences between Old Covenant contexts and New Testament and contemporary realities, Strachan uses these images (of priest, prophet and king) to give us a biblical theology of the theological office in the pastorate. In chapter two he gives an overview of church history, highlighting the importance of theology in the tradition for pastoral work. Early church theologians, Reformers, Puritans and the leaders of the First Great Awakening (especially Jonathan Edwards), and Neo-Evangelicals like Harold Ockenga all prized the practical importance of good theology for ministry and mission; however, Medieval Scholasticism divided theology and ministry (76-77) and contemporary populists placed no premium on theology for practical ministry (86-90).
Vanhoozer's chapters present the fetures of their positive proposal. He argues that pastors are generalists who use theology to help form people in Christ's image:
Christian theology is an attempt to know God in order to give God his due (love, obedience, glory). Jesus Christ is in the thick of it: he is both the ultimate revelation of the knowledge of God and our model of how rightly to respond to this knowledge. Pastoral-theologians, too, are in the thick of it: they represent God to the people (e.g. through teaching by word and example) and the people to God (e.g. through intercessory prayer). Changing a lightbulb is child's play compared to teaching people to walk as children of the light (Eph. 5:8). Far from impractical, the pastoral-theologian is (or ought to be) a holy jack-of-all-existenital-trades. (104).
Vanhoozer than presents a compelling vision of the pastoral theologian's task: expressing the gospel , with biblical, cultural and human literacy, with wisdom and love in the image of Christ. "What are theologians for? What is the distinct service of the pastor-theologian? We reply: for confessing comprehending, celebrating, communicating and conforming themselves and others to what is in Christ" (125). In chapter four, Vanhoozer walks through the peculiar tasks of pastoral ministry (i.e. evangelism, counseling, visitation, preaching, teaching, liturgy, prayer, apologetics) and show how public theology enriches and enables real ministry.
This is a well reasoned account of the importance of theology in pastoral ministry, one in which I am in deep sympathy. Studying is spiritually formative for me, so I resonate with Vanhoozer and Strachan recovery of a robust theology for ministry. My own ideas of pastoral ministry have been shaped by my reading of Eugene Peterson. As I read this book, I thought of Peterson as the public-theologian par excellence. He certainly embodies the sort of combination of thoughtfulness, active attention and pastoral concern that Strachan and Vanhoozer describe and argue for.
Nevertheless I found this book limited in a couple of respects.First, I am on board with this vision but I have served and attended churches where good theology was not valued. What this book doesn't do is present a way to bridge the gap from the modern therapeutic/CEO models of ministry to their public theologian proposal. More work needs to be done on how this works out practically, especially in churches and contexts that 'don't get it.' Second, for a book that includes contributions from fourteen people, it is exceptionally narrow. White. Protestant. Reformed. Male. Calvinists aren't the only Christians who value theology and the life of the mind. Methodists, Radical Reformation churches, and Pietists deserve their due (there is one Evangelical Free Pastor, so Pietists are marginally represented). Women and minorities would bring different perspectives and concerns. I wish that Vanhoozer and Strachan widened their net beyond their own boys' club.
But these demurrals aside, I liked this book, agreed with it and find aspects instructive for ministry and mission. I give this four stars.
Note: I received this book from Baker Academic in exchange for my honest review
December 8, 2021
Vanhoozer and Strachan respond to the need of the day with doctrine, inviting other pastor-scholars to contribute to the work in meaningful ways. A good ministry reference, and text to read prior to stepping into pastoral work. "In the evangelical mode" was probably the most pressing chapter for me as I read through it.
November 11, 2015
“Too many pastors have exchanged their vocational birthright for a bowl of lentil stew: management skills, strategic plans, ‘leadership’ courses, therapeutic techniques, and so forth.” This is just one among many of the first ideas surfaced by Kevin Vanhoozer in his coauthored work The Pastor as Public Theologian. Theology has been sidelined for the most part and pastors have almost been urged to possess a different set of skills for the modern American church context. We, the church, prefer managers to scholars and value managerial and CEO-ish mentalities. Questions such as “how does focusing on the Trinitarian nature of the missio dei affect the church?”, “what is a Christ-shaped response to suffering?”, “is the church still relevant for today’s culture?” are de-emphasized and traded for others: “what’s the overall ROI (return on investment) if we implement this strategy?”, “what’s our 5 and 10 year growth rate for the church?”, etc. Sadly, nowadays the pastor is more appreciated for having an MBA than a MDIV. But as Vanhoozer and his coauthor, Owen Strachan point out, this is because the church has forgotten the vision for the pastoral office. And so here in their important work both authors provide a reorientation for readers (hopefully both pastors and laity) to reclaim this vision and create a richer understanding for who a pastor is supposed to be. To them the pastor is a “generalist who specializes in viewing all of life as relating to God and the gospel of Jesus Christ. Better: the pastor is a theologian is an organic intellectual who is present as the mind of Christ, which animates the body of Christ.” The pastor’s role then should always be to direct individuals back to the gospel, to help one see his/her actions/thoughts/attitudes in work, home, or any other spheres of their life as relating to God.
Long forgotten is the tradition of the pastor. That he serves the congregants by standing as a point man (of a sort) and always seeks to minister the reality of Jesus Christ to them. But this is what the pastor is to be. And to do this, the authors argue, it’s crucial that the pastor be a “pastor-theologian.” That is, he must strike a balance between pastoral duty and theological study. To quote David Wells, the pastor must be “as comfortable with books and learning as with the aches of the soul.” But of course this is hard work and adequate study time often falls by the wayside when a pastor takes office. This is risky however, and could ultimately spell tragedy for both the laymen and the pastor himself. This, as they point out, can’t happen. The pastor must protect his study time at all costs so as to not collapse under the weight of pastoral responsibilities or risk being swept away by the various cultural winds. Reading through the book, though, I began to wonder if what the authors are proposing is a bit too idealistic or lofty for the typical pastor. I understand that certain churches, certain “well off” churches with substantial staff can free up the pastor to do just that, be a pastor-theologian, but I couldn’t help but think about the numerous small congregations unable to make this a reality. Is this idea a mere fairy tale for the pastor of church like this? Can a pastor really afford to suspend certain pastoral duties to engage more in study and theological reflection? This was a question (among many) I had. But as I continued to let Vanhoozer and Strachan develop their argument I began thinking differently, wondering whether a pastor could really afford to not engage in theology study and reflection. I would agree with them that the health of the pastor and laymen is just too vitally important to allow it not to be a top priority and daily discipline. While the balance may feel awkward at first and potentially create a higher level of anxiety (after all, certain tasks might go unfinished), the path forward is for the pastor to keep his study sacred. And this is the argument that is continually developed from start to finish. These authors have done well to identify a significant problem in the church today and I’m confident it will serve the church tremendously by aiding pastors to realize that helping congregants cultivate the mind of Christ is of utmost importance but to be this help requires having a solid footing in theological
Long forgotten is the tradition of the pastor. That he serves the congregants by standing as a point man (of a sort) and always seeks to minister the reality of Jesus Christ to them. But this is what the pastor is to be. And to do this, the authors argue, it’s crucial that the pastor be a “pastor-theologian.” That is, he must strike a balance between pastoral duty and theological study. To quote David Wells, the pastor must be “as comfortable with books and learning as with the aches of the soul.” But of course this is hard work and adequate study time often falls by the wayside when a pastor takes office. This is risky however, and could ultimately spell tragedy for both the laymen and the pastor himself. This, as they point out, can’t happen. The pastor must protect his study time at all costs so as to not collapse under the weight of pastoral responsibilities or risk being swept away by the various cultural winds. Reading through the book, though, I began to wonder if what the authors are proposing is a bit too idealistic or lofty for the typical pastor. I understand that certain churches, certain “well off” churches with substantial staff can free up the pastor to do just that, be a pastor-theologian, but I couldn’t help but think about the numerous small congregations unable to make this a reality. Is this idea a mere fairy tale for the pastor of church like this? Can a pastor really afford to suspend certain pastoral duties to engage more in study and theological reflection? This was a question (among many) I had. But as I continued to let Vanhoozer and Strachan develop their argument I began thinking differently, wondering whether a pastor could really afford to not engage in theology study and reflection. I would agree with them that the health of the pastor and laymen is just too vitally important to allow it not to be a top priority and daily discipline. While the balance may feel awkward at first and potentially create a higher level of anxiety (after all, certain tasks might go unfinished), the path forward is for the pastor to keep his study sacred. And this is the argument that is continually developed from start to finish. These authors have done well to identify a significant problem in the church today and I’m confident it will serve the church tremendously by aiding pastors to realize that helping congregants cultivate the mind of Christ is of utmost importance but to be this help requires having a solid footing in theological
August 31, 2015
A timely, relevant, and extremely pertinent book that is much needed in today's pastoral circles. Vanhoozer is an excellent communicator: highly recommend.
August 14, 2020
I’m unsure of a more urgent book that every pastor needs to get their hands on.
September 19, 2017
I was very excited for this book by Kevin J. Vanhoozer and Owen Strachan. And while I was a bit disappointed, I think that's largely a function of so much of their material being already familiar territory for me. So my disappointment is in no way contrary to a strong recommendation (even if their weird obsession with novels is, as other reviewers have noted, a bit discordant with the rest of the book).
Vanhoozer and Strachan argue that the pastor's primary role must be defined theologically, not administratively (e.g., the Pastor-as-CEO model), therapeutically (e.g., the Pastor-as-Therapist model), or other models (e.g., self-help guru) that predominate in our era. They offer a sweeping survey of historical images of the pastorate to buttress this presentation.
They further argue that the pastor-theologian qualifies as a "public intellectual," a generalist of human knowledge who brings all things (especially including the lives and contexts of those served) into connection with the word of God. Utilizing the schema of Christ as Prophet, Priest, and King, they analyze the pastor-theologian's work under the same rubrics.
Again, many sections were a tad humdrum (for me), but Vanhoozer had some powerhouse material when examining in greater specificity some of the roles a pastor-theologian fills, e.g., "The sermon, at its best, is the jewel in the crown of public theology. In expositing God's Word, pastor-theologians give their congregations a powerful means to discern, and then cast down, the idols of our time. … The sermon is thus a word full of grace and truth that takes subevangelical thought captive, exposing the emptiness of other narratives and false gospels that seek to colonize our imaginations. The sermon is the heavy artillery in the pastor-theologian's arsenal and thus the best frontal assault on imaginations held captive by other stories, alleged gospels promising other ways to the good life" (158-159).
And while the section on "The Pastor as Apologist" was rather anemic, I did like Vanhoozer's formulation that "pastors are charged with maintaining a faithful and credible witness to the gospel and with helping members of their congregations to do the same" (174). Oh, that all my colleagues in the pastorate - and myself - would take that rousing call to heart!
Vanhoozer and Strachan argue that the pastor's primary role must be defined theologically, not administratively (e.g., the Pastor-as-CEO model), therapeutically (e.g., the Pastor-as-Therapist model), or other models (e.g., self-help guru) that predominate in our era. They offer a sweeping survey of historical images of the pastorate to buttress this presentation.
They further argue that the pastor-theologian qualifies as a "public intellectual," a generalist of human knowledge who brings all things (especially including the lives and contexts of those served) into connection with the word of God. Utilizing the schema of Christ as Prophet, Priest, and King, they analyze the pastor-theologian's work under the same rubrics.
Again, many sections were a tad humdrum (for me), but Vanhoozer had some powerhouse material when examining in greater specificity some of the roles a pastor-theologian fills, e.g., "The sermon, at its best, is the jewel in the crown of public theology. In expositing God's Word, pastor-theologians give their congregations a powerful means to discern, and then cast down, the idols of our time. … The sermon is thus a word full of grace and truth that takes subevangelical thought captive, exposing the emptiness of other narratives and false gospels that seek to colonize our imaginations. The sermon is the heavy artillery in the pastor-theologian's arsenal and thus the best frontal assault on imaginations held captive by other stories, alleged gospels promising other ways to the good life" (158-159).
And while the section on "The Pastor as Apologist" was rather anemic, I did like Vanhoozer's formulation that "pastors are charged with maintaining a faithful and credible witness to the gospel and with helping members of their congregations to do the same" (174). Oh, that all my colleagues in the pastorate - and myself - would take that rousing call to heart!
December 21, 2022
The primary thrust of this book is that the pastoral ministry is a high calling. As such, it should be treated with excellence in every way. This is especially important for the study and ministry of the word. Vanhoozer provides an excellent corrective to the anti-intellectualism of much of today's preaching. Too much of the modern ministry of the word is topical with heavy doses of personal management (beat depression, live fulfilled, love your neighbor, etc) with little beyond proof-texting of the word.
With that said, I think at times he overgeneralizes painting far more ministers and ministries with a negative brush than need be. Also, in bolstering the pastorate, he unnecessarily puts down academia. He writes, "It takes wisdom and joyful enthusiasm to be a pastor. To get a doctorate, you only need to have a modicum of intelligence and the ability to grind it out. I’m afraid that you may only be qualified to be an academic, not a pastor. Ministry is a lot harder than scholarship." Ministry is not harder than scholarship. It is different. Each presents its own calling. Each presents its own difficulties and challenges. Both are high and honorable callings and neither should be bolstered at the expense of the other.
Were it not for such occasional remarks (especially early in the book), this would have been an easy five-star. I do strongly recommend it be required reading for anyone in seminary.
With that said, I think at times he overgeneralizes painting far more ministers and ministries with a negative brush than need be. Also, in bolstering the pastorate, he unnecessarily puts down academia. He writes, "It takes wisdom and joyful enthusiasm to be a pastor. To get a doctorate, you only need to have a modicum of intelligence and the ability to grind it out. I’m afraid that you may only be qualified to be an academic, not a pastor. Ministry is a lot harder than scholarship." Ministry is not harder than scholarship. It is different. Each presents its own calling. Each presents its own difficulties and challenges. Both are high and honorable callings and neither should be bolstered at the expense of the other.
Were it not for such occasional remarks (especially early in the book), this would have been an easy five-star. I do strongly recommend it be required reading for anyone in seminary.
February 27, 2016
There is a problem in the profession. It would seem that many pastors do not see themselves as theologians. That is an academic kind of position. Clergy often see themselves as part of a helping profession. They look to the latest therapeutic and business models for insight, for theology just doesn't sell very well. Thus, preachers mount the pulpit and sound more like Wayne Dyer than Karl Barth or Serene Jones. It wasn't always that way. Until very recently many of the great great theologians from Ireneaus to Augustine to Calvin and to Barth were pastors. But, today most theology is written by academics for academics. As a theologically trained pastor I haven't been willing to let go of my calling as a pastor-theologian. While I don't think you need a PhD in theology to be a pastor, a pastor needs to have a strong grounding in the biblical, theological, and historical areas, and hopefully be able to integrate them into a wholistic model. I've been arguing for this even as many of my colleagues have decided theology isn't worth the bother.
So, I was excited to see in the Baker Academic catalog a book that would argue for the pastor-theologian model of ministry. I understood that the authors were evangelicals writing primarily to evangelicals, but still, I was excited to see an effort to assert the importance of pastors as theologians. While I knew the name of Kevin Vanhoozer, one of the two authors of this book, I hadn't read him. I knew nothing of the other author Owen Strachan. Nonetheless I asked for a review copy and got down to reading it.
Things started out well, as I read Vanhoozer's introduction, arguing that pastors need to be public theologians, opening up the scriptures so that people might understand this treasure that informs the Christian faith. I agreed that seminaries need to beware of the trend to give folks what they think they need -- skills in management and counseling, skills one can learn elsewhere -- at the expense of learning the foundational elements needed to teach and preach and provide worship leadership and pastoral care.
My concern, and why I rated it only as two stars, is that I found the tone problematic. Their vision of a pastor is not only that of a theologian (a generalist not a specialist), but a controlling figure (my sense of things) whose job is to refute error and speak absolute truth. As a former conservative evangelical/postliberal theologian in a mainline church that values freedom of thought (in covenant) the model offered here comes across as arrogant and unable to brook dissent. I realize that others might read this differently, but I think this vision is summed up well in sentences written by Vanhoozer that defines the purpose of the book.
He writes:
"Theology -- living to God -- is the lifeblood of the body of Christ, and the present book aims both to stop the bleeding (i.e., theological illiteracy) that is draining the life out of the church when nonbiblical doctrines (e.g., selfism) lead us to live not to God but to oneself. Pastors need to inocuate the body of Christ against idolatrous toxins, ideological infections, and other forms of false teaching." (p. 162).
I'm not sure that rather pessimistic and narrow vision of the teaching/preaching role of the pastor fits my schema. My model is a bit gentler than Calvin or Edwards. And in reading the book, I'm not sure I would be in agreement with them as to where the false teachings and toxins lie (there is a strong anti-gay sentiment in the book).
So, with that said, let me give a sense of the book's layout. The book begins with Vanhoozer's introduction, laying out the problem and offering the solution (pastor's reclaim their role as theologian). From there the book is divided into two parts. Part one is written by Owen Strachan, a professor at Southern Baptist Seminary and former Vanhoozer student at Trinity Evangelical Divinity School. He takes us on a tour of the biblical and historical development of the office of pastor (he suggests that the idea of Christ being prophet, priest, and king -- three OT offices -- provide a foundation for the pastoral role). From there he takes us in a second chapter through the history of the role of pastor-theologian, noting how most of the early theologians were pastors or bishops -- including Augustine. He bemoans the turn during the medieval period toward the academy -- and then the reclaiming of the role of pastor theologian during and after the reformation -- Calvin and Edwards being key figures. Unfortunately in the 19th century the role of theologian is set aside by Finney and revivalists who look to modern methods of communication, leading eventually to the embrace of other professional models, while theology is shunted off to the academy. Harold Ockenga is lifted up as a counter balance in the mid-twentieth century, but we've turned once again to other models.
In part two Vanhoozer, a professor of theology at Trinity Evangelical Divinity School, speaks to the subject from the perspectives of Systematic and Practical Theology. Under systematics (his area), he writes of the purpose of the pastoral theologian, noting the moods of theology, both indicative and imperative. Then in the final chapter he explores the practices of ministry -- disciple-making, building of God's house, evangelist, catechist, liturgist (he envisions the pastor as the presider over most of the service), and apologist (the role of public intellectual arguing for the truth).
The book concludes with 55 theses that summarize the content of the book, so if you want to get to the heart of things, just read the theses! Interspersed through the book are "pastoral perspectives," essays offered by practitioners who have embraced the model. All are conservative evangelical, and most (all male) embrace a rather narrow and hierarchical view of ministry.
So, What do I say here. As a left-of-center Disciple, the vision is too narrow for me. I embrace the premise that pastors need to reclaim their role as theologian. They need to pursue training (preferably in a seminary) that will provide these foundations. I just will need to wait for another book, one that speaks to my own context and vision of ministry as pastor-theologian.
So, I was excited to see in the Baker Academic catalog a book that would argue for the pastor-theologian model of ministry. I understood that the authors were evangelicals writing primarily to evangelicals, but still, I was excited to see an effort to assert the importance of pastors as theologians. While I knew the name of Kevin Vanhoozer, one of the two authors of this book, I hadn't read him. I knew nothing of the other author Owen Strachan. Nonetheless I asked for a review copy and got down to reading it.
Things started out well, as I read Vanhoozer's introduction, arguing that pastors need to be public theologians, opening up the scriptures so that people might understand this treasure that informs the Christian faith. I agreed that seminaries need to beware of the trend to give folks what they think they need -- skills in management and counseling, skills one can learn elsewhere -- at the expense of learning the foundational elements needed to teach and preach and provide worship leadership and pastoral care.
My concern, and why I rated it only as two stars, is that I found the tone problematic. Their vision of a pastor is not only that of a theologian (a generalist not a specialist), but a controlling figure (my sense of things) whose job is to refute error and speak absolute truth. As a former conservative evangelical/postliberal theologian in a mainline church that values freedom of thought (in covenant) the model offered here comes across as arrogant and unable to brook dissent. I realize that others might read this differently, but I think this vision is summed up well in sentences written by Vanhoozer that defines the purpose of the book.
He writes:
"Theology -- living to God -- is the lifeblood of the body of Christ, and the present book aims both to stop the bleeding (i.e., theological illiteracy) that is draining the life out of the church when nonbiblical doctrines (e.g., selfism) lead us to live not to God but to oneself. Pastors need to inocuate the body of Christ against idolatrous toxins, ideological infections, and other forms of false teaching." (p. 162).
I'm not sure that rather pessimistic and narrow vision of the teaching/preaching role of the pastor fits my schema. My model is a bit gentler than Calvin or Edwards. And in reading the book, I'm not sure I would be in agreement with them as to where the false teachings and toxins lie (there is a strong anti-gay sentiment in the book).
So, with that said, let me give a sense of the book's layout. The book begins with Vanhoozer's introduction, laying out the problem and offering the solution (pastor's reclaim their role as theologian). From there the book is divided into two parts. Part one is written by Owen Strachan, a professor at Southern Baptist Seminary and former Vanhoozer student at Trinity Evangelical Divinity School. He takes us on a tour of the biblical and historical development of the office of pastor (he suggests that the idea of Christ being prophet, priest, and king -- three OT offices -- provide a foundation for the pastoral role). From there he takes us in a second chapter through the history of the role of pastor-theologian, noting how most of the early theologians were pastors or bishops -- including Augustine. He bemoans the turn during the medieval period toward the academy -- and then the reclaiming of the role of pastor theologian during and after the reformation -- Calvin and Edwards being key figures. Unfortunately in the 19th century the role of theologian is set aside by Finney and revivalists who look to modern methods of communication, leading eventually to the embrace of other professional models, while theology is shunted off to the academy. Harold Ockenga is lifted up as a counter balance in the mid-twentieth century, but we've turned once again to other models.
In part two Vanhoozer, a professor of theology at Trinity Evangelical Divinity School, speaks to the subject from the perspectives of Systematic and Practical Theology. Under systematics (his area), he writes of the purpose of the pastoral theologian, noting the moods of theology, both indicative and imperative. Then in the final chapter he explores the practices of ministry -- disciple-making, building of God's house, evangelist, catechist, liturgist (he envisions the pastor as the presider over most of the service), and apologist (the role of public intellectual arguing for the truth).
The book concludes with 55 theses that summarize the content of the book, so if you want to get to the heart of things, just read the theses! Interspersed through the book are "pastoral perspectives," essays offered by practitioners who have embraced the model. All are conservative evangelical, and most (all male) embrace a rather narrow and hierarchical view of ministry.
So, What do I say here. As a left-of-center Disciple, the vision is too narrow for me. I embrace the premise that pastors need to reclaim their role as theologian. They need to pursue training (preferably in a seminary) that will provide these foundations. I just will need to wait for another book, one that speaks to my own context and vision of ministry as pastor-theologian.
February 24, 2020
A book after my own heart, that then strengthened my own convictions, such as:
• Theology is not irrelevant, but immensely practical. (Everyone lives out their theology—the question is, what is their theology?)
• Pastors who ignore theology impoverish themselves and their congregations.
• Preaching is vital to the life of the church.
• Reading good fiction is not a waste a time. (The unexpected, yet welcome, strong call for pastors to read fiction is based on a belief that such reading broadens one’s understanding of human experience.)
I appreciated . . .
• the decrying of the modern separation of scholar and pastor
• sections on understanding the connection between the indicatives and the imperatives of the gospel
• and sections focusing on elements of corporate worship, such as the pastoral prayers and the Lord’s Supper.
At times the book made for dry reading – Vanhoozer’s metaphors sometimes felt too detached from reality to be helpful, and Strachan’s first chapter was my least favorite – but overall the book was compelling, thought-provoking, and conviction-forming.
• Theology is not irrelevant, but immensely practical. (Everyone lives out their theology—the question is, what is their theology?)
• Pastors who ignore theology impoverish themselves and their congregations.
• Preaching is vital to the life of the church.
• Reading good fiction is not a waste a time. (The unexpected, yet welcome, strong call for pastors to read fiction is based on a belief that such reading broadens one’s understanding of human experience.)
I appreciated . . .
• the decrying of the modern separation of scholar and pastor
• sections on understanding the connection between the indicatives and the imperatives of the gospel
• and sections focusing on elements of corporate worship, such as the pastoral prayers and the Lord’s Supper.
At times the book made for dry reading – Vanhoozer’s metaphors sometimes felt too detached from reality to be helpful, and Strachan’s first chapter was my least favorite – but overall the book was compelling, thought-provoking, and conviction-forming.
February 1, 2021
A few months back I read a book called The Pastor as Scholar and the Scholar as Pastor, it was a fantastic book but was far too short. This picked up from where that left off with far more depth and insight. The small contributions made by various pastors were excellent.
January 16, 2023
The authors sought to convince their audience that pastors should also embrace the role of a public theologian, speaking and living truth before their congregations in such a way as to shape the spiritual landscape of the church. Unfortunately, they did not do a great job describing how a pastor-theologian was different from the everyday pastor. It seemed as if they were pushing more for a vibe. It was also curious that there was hardly any space tying in the pastor's role as a shepherd with the pastor as a theologian. That would seem the logical place to start.
June 24, 2020
O livro ficou melhor para mim à partir da segunda parte... Mesmo discordando de vários pontos do autor, Kevin Vanhoozer é um cara que precisamos ler!
July 18, 2024
a refreshing view of what the pastorate is supposed to be. i wouldn’t see this revolutionized the way ill do ministry, but it challenged some of my assumptions or tendencies. ultimately, pastors must stay rooted “in Christ”
September 12, 2025
Took SO long to walk through this, but it's just absolutely incredible.
So much wisdom gained in a crawl through this look at the pastor's role as a theologian.
So much wisdom gained in a crawl through this look at the pastor's role as a theologian.
October 31, 2015
Few books speak directly to my passions and calling, causing me to exclaim ‘yes!’ and ‘exactly!’ continually while reading, but this book is one of them. The call to bring the theological task back into the church is a much needed corrective today and the authors set forth to make a strong case for churches and seminaries to reconsider their roles when it comes to theological training.
The authors trace the Scriptural and historical roots of the pastor-theologian in order to draw the reader’s attention to this very ancient calling. It was a fascinating read but I felt the authors relied too heavily on Calvin and Edwards to prove their point. It would have been nice to see alternative points of view through a greater exploration of other pastor-theologians. Due to this reliance on Calvin and Edwards, the individualist nature of this office throughout history was emphasized, but is this ideal or Spirit-led in light of new creation? Is the single pastor the great and high calling this kind of reading suggests? Or is the pastor to be found in among the community as one who stewards and leads the church equally alongside others?
In the third chapter the authors explore the mood that ought to be reflected in the lives of Christ-followers and I especially enjoyed this. The indicative mood of the gospel changes the believer from one of being-in-the-world (with the resultant being-toward-death) to one being-in-Christ (being-toward-resurrection). From this indicative proclamation comes the imperative to response and faithful action in the world. I highly recommend going over this section.
In the final chapter the authors propose the many ways that pastors perform their theological role within the Body of Christ as they show what is in Christ. In four ways the pastor functions in the local body: Preacher, Teacher, Liturgist, and Apologist. While all very important and necessary to grow up the body into Christ the reader can end up feeling overwhelmed by the breadth of tasks required of them. Better to see each of these being performed by those who are gifted and called to such roles as they work together in unity, of the same mind. Rather than concentrating these varied-while-connected roles into a single individual I find it more realistic (and reflecting the unity of the Spirit) to see a distribution and common support for those who lead the body from within. In addition, the authors believe very strongly in the necessity and power of the sermon to transform the church. It can be seen in several places, not least in the double amount of pages given to the sermon in a gathering compared to all other aspects. I think this is overstated as there is much more required than this, and if these other aspects are not in place the sermon is rendered ineffective. Perhaps the authors intended it to be further embedded in the whole of the communal life than they’re stronger statements imply.
I agree strongly with the call of the authors for pastors to be doing theology from within their context as those forming the body of Christ into his image. Pastors cannot neglect such important reading and growing in their own lives if the ever hope to raise up mature followers of Christ in their communities. I differ on the extent to which an individual should be responsible for all they have proposed and would rather see a more communal inclusive approach. One based on the gifting and calling of all those in the body as they together in unity seek to edify the body.
I encourage all pastors to work through this book in order to be challenged and inspired in their own theological study and journey as they faithfully shepherd God's people. There are many more books to consider in regards to this task and how it is performed but this is a great introduction.
Thank you to Baker Academic for providing this work for review.
The authors trace the Scriptural and historical roots of the pastor-theologian in order to draw the reader’s attention to this very ancient calling. It was a fascinating read but I felt the authors relied too heavily on Calvin and Edwards to prove their point. It would have been nice to see alternative points of view through a greater exploration of other pastor-theologians. Due to this reliance on Calvin and Edwards, the individualist nature of this office throughout history was emphasized, but is this ideal or Spirit-led in light of new creation? Is the single pastor the great and high calling this kind of reading suggests? Or is the pastor to be found in among the community as one who stewards and leads the church equally alongside others?
In the third chapter the authors explore the mood that ought to be reflected in the lives of Christ-followers and I especially enjoyed this. The indicative mood of the gospel changes the believer from one of being-in-the-world (with the resultant being-toward-death) to one being-in-Christ (being-toward-resurrection). From this indicative proclamation comes the imperative to response and faithful action in the world. I highly recommend going over this section.
In the final chapter the authors propose the many ways that pastors perform their theological role within the Body of Christ as they show what is in Christ. In four ways the pastor functions in the local body: Preacher, Teacher, Liturgist, and Apologist. While all very important and necessary to grow up the body into Christ the reader can end up feeling overwhelmed by the breadth of tasks required of them. Better to see each of these being performed by those who are gifted and called to such roles as they work together in unity, of the same mind. Rather than concentrating these varied-while-connected roles into a single individual I find it more realistic (and reflecting the unity of the Spirit) to see a distribution and common support for those who lead the body from within. In addition, the authors believe very strongly in the necessity and power of the sermon to transform the church. It can be seen in several places, not least in the double amount of pages given to the sermon in a gathering compared to all other aspects. I think this is overstated as there is much more required than this, and if these other aspects are not in place the sermon is rendered ineffective. Perhaps the authors intended it to be further embedded in the whole of the communal life than they’re stronger statements imply.
I agree strongly with the call of the authors for pastors to be doing theology from within their context as those forming the body of Christ into his image. Pastors cannot neglect such important reading and growing in their own lives if the ever hope to raise up mature followers of Christ in their communities. I differ on the extent to which an individual should be responsible for all they have proposed and would rather see a more communal inclusive approach. One based on the gifting and calling of all those in the body as they together in unity seek to edify the body.
I encourage all pastors to work through this book in order to be challenged and inspired in their own theological study and journey as they faithfully shepherd God's people. There are many more books to consider in regards to this task and how it is performed but this is a great introduction.
Thank you to Baker Academic for providing this work for review.
September 16, 2015
The church is facing a theological crisis. The crisis being that there isn’t much theological work being done in and for the church especially by those who have biblically been instructed to be those that are to teach the local church.
The Pastor as Public Theologian by authors Kevin Vanhoozer and Owen Strachan seeks to reclaim the identity of the pastor as a public theologian or as is described in The Pastor Theologian a local pastor theologian. This work defines the responsibility of the Christian theologian as one who “is to seek, speak, and show the understanding of what God was doing in Christ for the sake of the world” (17). This responsibility is part and parcel of what it means to be a pastor theology is not optional. Those who serve in the role of pastor have been called to be the theologians of their local congregation. Strachan’s chapter tracing the historical trajectory of the pastor as theologian readily demonstrates that the by and large the role of theologian has been tied to that of the pastor.
What sets the work of Vanhoozer and Strachan apart is the practicality of their work. Whereas The Pastor Theologian, which I reviewed earlier, seeks to give call for a renewal of an ecclesial pastor theologian the authors in this book have a broader focus which in fact is foundational for the work of an ecclesial theologian. Vanhoozer demonstrates the practicality of the public pastor theologian for the local church in the third chapter. Pastor-theologians are for life and death in this world where many are bound by anxiety and seek to address it with the ultimate reality which is seen in the death and resurrection of Christ. Pastor theologians lead the local church in growing into the fullness of Christ. Vanhoozer addresses the practical realities of being a pastor theologian and the implications of it in the areas visitation, preaching, catechesis, corporate worship, prayer, and the Lord’s Supper. In addressing visitation Vanhoozer guards against the notion that the pastor theologian can fulfill his role in the privacy of the study.
At the end of each chapter pastoral perspectives are given by those who embody the concept of the pastor theologian, and this is one of the key strengths of the book. A pastor reading this book without those perspectives would be tempted to thing the vision put forward by the authors is nothing more than the wishful thinking of academic theologians.
For many this book will bring about a needed paradigm change in how they view their role as pastor. I have thankfully been mentored and educated by men who have embodied the role of pastor theologian. Many pastors don’t know who they are and what they are supposed to do, they adopt secular views of leadership and apply them to their role. This book serves as a corrective to many of the problems plaguing pastoral ministry in contemporary truth. My hope is that this book will find a wide readership and that churches and pastors would be awakened to the true nature of a pastor’s work.
Disclosure: I received this book free from Baker Academic through the Baker Academic Bloggers program. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/wa....
The Pastor as Public Theologian by authors Kevin Vanhoozer and Owen Strachan seeks to reclaim the identity of the pastor as a public theologian or as is described in The Pastor Theologian a local pastor theologian. This work defines the responsibility of the Christian theologian as one who “is to seek, speak, and show the understanding of what God was doing in Christ for the sake of the world” (17). This responsibility is part and parcel of what it means to be a pastor theology is not optional. Those who serve in the role of pastor have been called to be the theologians of their local congregation. Strachan’s chapter tracing the historical trajectory of the pastor as theologian readily demonstrates that the by and large the role of theologian has been tied to that of the pastor.
What sets the work of Vanhoozer and Strachan apart is the practicality of their work. Whereas The Pastor Theologian, which I reviewed earlier, seeks to give call for a renewal of an ecclesial pastor theologian the authors in this book have a broader focus which in fact is foundational for the work of an ecclesial theologian. Vanhoozer demonstrates the practicality of the public pastor theologian for the local church in the third chapter. Pastor-theologians are for life and death in this world where many are bound by anxiety and seek to address it with the ultimate reality which is seen in the death and resurrection of Christ. Pastor theologians lead the local church in growing into the fullness of Christ. Vanhoozer addresses the practical realities of being a pastor theologian and the implications of it in the areas visitation, preaching, catechesis, corporate worship, prayer, and the Lord’s Supper. In addressing visitation Vanhoozer guards against the notion that the pastor theologian can fulfill his role in the privacy of the study.
At the end of each chapter pastoral perspectives are given by those who embody the concept of the pastor theologian, and this is one of the key strengths of the book. A pastor reading this book without those perspectives would be tempted to thing the vision put forward by the authors is nothing more than the wishful thinking of academic theologians.
For many this book will bring about a needed paradigm change in how they view their role as pastor. I have thankfully been mentored and educated by men who have embodied the role of pastor theologian. Many pastors don’t know who they are and what they are supposed to do, they adopt secular views of leadership and apply them to their role. This book serves as a corrective to many of the problems plaguing pastoral ministry in contemporary truth. My hope is that this book will find a wide readership and that churches and pastors would be awakened to the true nature of a pastor’s work.
Disclosure: I received this book free from Baker Academic through the Baker Academic Bloggers program. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/wa....
April 4, 2022
Like sitting down at a table with experienced pastors and gathering their insight, The Pastor as Public Theologian combines both the theoretical and practical aspects of what a pastor is and does. Early on, the authors put forward that their aim in writing is to “reclaim the theological pedigree of the world’s boldest profession and to awaken the church to the immensely challenging, exciting, and joyful vocation of being an evangelical pastor.” (Intro.) This is not to say that pastors are being “too dumb” but that their efforts are less theological and more lost on “management skills, strategic plans, ‘leadership’ courses, therapeutic techniques, and so forth.” (Intro.) Their goal is to show that theology is at the heart of their calling by arguing that 1) pastors have always been theologians, 2) every theologian is in some sense public, a sort of intellectual, and type of generalist, and 3) that the purpose of the office is to serve the church by building them up in the faith once for all delivered to the saints. (Intro.)
After setting forth their proposals and plans in the Introduction, Part 1 focuses on the biblical and historical basis of what the pastor-theologian is. Rather than looking directly at the New Covenant Scriptures to define what the pastor is, a biblical theology is examined saying, “essential elements of the work of the old-covenant priest, prophet, and king have transferred to the pastorate of the new covenant.” (Chap. 1) After examining these different offices under the Old Covenant, the New Covenant pastor is examined in a way that builds off what has been previously seen. For example, while the Old Covenant priest taught the Law and sanctified the people, so does the New Covenant pastor. As the king was to humbly lead the people in wisdom and the fear of the Lord, so does the pastor lead like King Jesus by “serving the church in wisdom and weakness, leading the congregation with humility and bearing its burden in prayer.” (Chap. 1) Lastly, as the prophet declared the Word of the Lord to the people, it is the job of the pastor-theologian so immerse himself in the Word and feed it to the people so that it richly dwells within them.
After a biblical theology of what a pastor-theologian is, a turn is taken in Chapter 2 to examine how the church has understood the office historically. Beginning in the early church fathers, Strachan shows the emphasis that was given to the teaching aspect of the office. Irenaeus taught the “rule of faith” as the summary of Christian doctrine which both promoted the right parameters of theology and opposed that which lay outside it. This understanding of teaching sound doctrine and combatting false doctrine flowed down to the great giants of the faith like Chrysostom and Augustine. However according to Strachan, a change happened in the medieval period in which theology became the occupation of “academic theologians.” (Chap. 2) This division would be combatted by the reformers who would seek to reclaim the pastorate as it existed in the earlier church. Men like Luther, Zwingli, Calvin, and Knox sought to teach the Word and govern the spiritual health of the people. In the English speaking world, their children the Puritans would continue emphasizing how theology speaks to all areas of life. Jonathan Edwards would describe the pastorate as “divine business” meaning that “in its totality, ‘in all parts of it,’ the pastorate deals with God, and the pastor is thus primarily a theological leader.” (Chap. 2) However, just as a shift occurred in the medieval period, another shift occurred in more recent history. Within the First and Second Great Awakenings on American soil, the preaching and teaching of the Word became disconnected from the ordained leadership of church. Strachan summarizes saying, “In one generation, America went from a nation featuring a carefully guarded pastoral office…to one in which disestablishment reigned and highly gifted populist communicators like Finney dominated.” (Chap. 2) Once again, intellectual theology became the possession of the academy with many preachers even championing an anti-intellectual spirit. In spite of this shift, this section ends with hope by showing the pushback of this trend by others and putting forward pushback of its own.
With Part 1 showing the biblical and historical basis for why a pastor ought to be a pastor-theologian, Part 2 turns to the systematic and practical aspects to show what that looks like. Here the theologian’s work is to indicate what is in Christ. This expression “in Christ” is brought out continually. In Christ is the fullness of deity, true humanity, and the working out of the “plan for the fullness of time.” (Chap. 3) The pastor-theologian’s task is to apply the overarching message and metanarrative of Scripture to the lives of the people. This means that the people must be trained in biblical literacy, and the pastor must be aware of the human condition to show how the teaching of Scripture answers the ultimate needs of that condition. In the final chapter, Vanhoozer shows what this looks like in practice. By focusing on four practices (proclaiming, teaching, celebrating/administering, and demonstrating what is in Christ), the pastor-theologian is shown to make disciples and build God’s house. (Chap. 3) Before showing the how the pastor-theologian “builds God’s house,” the foundation is made clear. Discussion is given on Matthew 16:18 in regards to what Jesus meant by building His church on a rock, but the focus made is that Christ builds His church with pastor-theologians participating in this building project. The atoning work of Christ is the foundation with the church growing into a holy temple. (Chap. 4) In regards to the four practices, proclaiming is the first with preaching being the pastor-theologian’s most distinctive task. He says here, “Preaching must not simply inform us but transport us.” In this way the pastor-theologian shows the excellency of what is in Christ. (Chap. 4) The teaching aspect builds up unity and maturity. As the pastor-theologian leads as liturgist, the church celebrates Christ in a way that fosters joy—something that goes beyond happiness and provides foundation in life’s hardest moments. Finally, the pastor demonstrates what is in Christ as an apologist. As the pastor-theologian builds the church on the foundation, the church demonstrates their communion and works of love to the world showing what is and what will be in Christ. (Chap. 4)
The structure of The Pastor as Public Theologian offers a solid description and example of what a pastor is and does. As a minister of Word and Sacrament, theology must characterize all of his ministry to the glory of God and the building up of His people. Once again, this work is like sitting down at a table with pastors and gathering the insight they have accumulated over the years. Throughout the structure of the book are short sections called “Pastoral Perspectives” in which a variety of pastors share the wisdom they have been taught through years of ministry. These are the short sections that can be continually and quickly revisited to remind the pastor of what his calling is and what it looks like in practice. For example, Cornelius Plantinga Jr. speaks to the good of reading broadly through different literary genres. This resonates with things learned in past classes on epic and comic literature. By reading what those outside the church write, the pastor is able to see the Law written on the hearts of those made in God’s image, hear the desires and cares of a fallen world, and understand how to better answer those cries with what is in Christ—the message of the gospel. Along with this sort of “large scale advice,” these sections also give very simple recommendations that have proven helpful to the pastors. In Gerald Hiestand’s section, he gives six steps to assist the pastor-theologian including advice on networking, staff hiring, and even changing your use of vocabulary in calling your “office” your “study.” Overall, this work is able to expand itself broadly by interweaving the theological foundations for the pastor’s theological identity with the practical insights of those filling the office over many years of ministry.
After setting forth their proposals and plans in the Introduction, Part 1 focuses on the biblical and historical basis of what the pastor-theologian is. Rather than looking directly at the New Covenant Scriptures to define what the pastor is, a biblical theology is examined saying, “essential elements of the work of the old-covenant priest, prophet, and king have transferred to the pastorate of the new covenant.” (Chap. 1) After examining these different offices under the Old Covenant, the New Covenant pastor is examined in a way that builds off what has been previously seen. For example, while the Old Covenant priest taught the Law and sanctified the people, so does the New Covenant pastor. As the king was to humbly lead the people in wisdom and the fear of the Lord, so does the pastor lead like King Jesus by “serving the church in wisdom and weakness, leading the congregation with humility and bearing its burden in prayer.” (Chap. 1) Lastly, as the prophet declared the Word of the Lord to the people, it is the job of the pastor-theologian so immerse himself in the Word and feed it to the people so that it richly dwells within them.
After a biblical theology of what a pastor-theologian is, a turn is taken in Chapter 2 to examine how the church has understood the office historically. Beginning in the early church fathers, Strachan shows the emphasis that was given to the teaching aspect of the office. Irenaeus taught the “rule of faith” as the summary of Christian doctrine which both promoted the right parameters of theology and opposed that which lay outside it. This understanding of teaching sound doctrine and combatting false doctrine flowed down to the great giants of the faith like Chrysostom and Augustine. However according to Strachan, a change happened in the medieval period in which theology became the occupation of “academic theologians.” (Chap. 2) This division would be combatted by the reformers who would seek to reclaim the pastorate as it existed in the earlier church. Men like Luther, Zwingli, Calvin, and Knox sought to teach the Word and govern the spiritual health of the people. In the English speaking world, their children the Puritans would continue emphasizing how theology speaks to all areas of life. Jonathan Edwards would describe the pastorate as “divine business” meaning that “in its totality, ‘in all parts of it,’ the pastorate deals with God, and the pastor is thus primarily a theological leader.” (Chap. 2) However, just as a shift occurred in the medieval period, another shift occurred in more recent history. Within the First and Second Great Awakenings on American soil, the preaching and teaching of the Word became disconnected from the ordained leadership of church. Strachan summarizes saying, “In one generation, America went from a nation featuring a carefully guarded pastoral office…to one in which disestablishment reigned and highly gifted populist communicators like Finney dominated.” (Chap. 2) Once again, intellectual theology became the possession of the academy with many preachers even championing an anti-intellectual spirit. In spite of this shift, this section ends with hope by showing the pushback of this trend by others and putting forward pushback of its own.
With Part 1 showing the biblical and historical basis for why a pastor ought to be a pastor-theologian, Part 2 turns to the systematic and practical aspects to show what that looks like. Here the theologian’s work is to indicate what is in Christ. This expression “in Christ” is brought out continually. In Christ is the fullness of deity, true humanity, and the working out of the “plan for the fullness of time.” (Chap. 3) The pastor-theologian’s task is to apply the overarching message and metanarrative of Scripture to the lives of the people. This means that the people must be trained in biblical literacy, and the pastor must be aware of the human condition to show how the teaching of Scripture answers the ultimate needs of that condition. In the final chapter, Vanhoozer shows what this looks like in practice. By focusing on four practices (proclaiming, teaching, celebrating/administering, and demonstrating what is in Christ), the pastor-theologian is shown to make disciples and build God’s house. (Chap. 3) Before showing the how the pastor-theologian “builds God’s house,” the foundation is made clear. Discussion is given on Matthew 16:18 in regards to what Jesus meant by building His church on a rock, but the focus made is that Christ builds His church with pastor-theologians participating in this building project. The atoning work of Christ is the foundation with the church growing into a holy temple. (Chap. 4) In regards to the four practices, proclaiming is the first with preaching being the pastor-theologian’s most distinctive task. He says here, “Preaching must not simply inform us but transport us.” In this way the pastor-theologian shows the excellency of what is in Christ. (Chap. 4) The teaching aspect builds up unity and maturity. As the pastor-theologian leads as liturgist, the church celebrates Christ in a way that fosters joy—something that goes beyond happiness and provides foundation in life’s hardest moments. Finally, the pastor demonstrates what is in Christ as an apologist. As the pastor-theologian builds the church on the foundation, the church demonstrates their communion and works of love to the world showing what is and what will be in Christ. (Chap. 4)
The structure of The Pastor as Public Theologian offers a solid description and example of what a pastor is and does. As a minister of Word and Sacrament, theology must characterize all of his ministry to the glory of God and the building up of His people. Once again, this work is like sitting down at a table with pastors and gathering the insight they have accumulated over the years. Throughout the structure of the book are short sections called “Pastoral Perspectives” in which a variety of pastors share the wisdom they have been taught through years of ministry. These are the short sections that can be continually and quickly revisited to remind the pastor of what his calling is and what it looks like in practice. For example, Cornelius Plantinga Jr. speaks to the good of reading broadly through different literary genres. This resonates with things learned in past classes on epic and comic literature. By reading what those outside the church write, the pastor is able to see the Law written on the hearts of those made in God’s image, hear the desires and cares of a fallen world, and understand how to better answer those cries with what is in Christ—the message of the gospel. Along with this sort of “large scale advice,” these sections also give very simple recommendations that have proven helpful to the pastors. In Gerald Hiestand’s section, he gives six steps to assist the pastor-theologian including advice on networking, staff hiring, and even changing your use of vocabulary in calling your “office” your “study.” Overall, this work is able to expand itself broadly by interweaving the theological foundations for the pastor’s theological identity with the practical insights of those filling the office over many years of ministry.
March 17, 2016
This is a great book for any pastor who feels the pressures of expectation of pastors in the 21st century church. Pastors are often put into a role of CEO, chief strategist, therapist, our life-coach, and while aspects of those functions are normal in leading a church, that's not the main function of the pastor. This book really delves into the function of the pastor, and chapters 3 and 4 are probably some of my favorite words written about the pastoral role.
The reason I only gave this book 3 stars is because of the first two chapters. This book is written from a "confessional church" perspective, and there is a reason I am not a part of the confessional church! I found certain parts of these chapters rather galling (like when in the historical section on pastor-theologians they skip over 1000 years of church history, saying that between Augustine and the Reformation there were few "pastor-theologians." Really? Gregory the Great? Bernard of Clairveux, whose sermons on Song of Songs became the intellectual framework for much of Calvin's thinking on union with Christ? The Franciscans, who renewed preaching?), and the Reformed lens sort of overwhelmed this section.
But I LOVED Kevin Vanhoozer's chapters, especially his discussion of "the evangelical mood." This discussion was worth the price of the book!
The reason I only gave this book 3 stars is because of the first two chapters. This book is written from a "confessional church" perspective, and there is a reason I am not a part of the confessional church! I found certain parts of these chapters rather galling (like when in the historical section on pastor-theologians they skip over 1000 years of church history, saying that between Augustine and the Reformation there were few "pastor-theologians." Really? Gregory the Great? Bernard of Clairveux, whose sermons on Song of Songs became the intellectual framework for much of Calvin's thinking on union with Christ? The Franciscans, who renewed preaching?), and the Reformed lens sort of overwhelmed this section.
But I LOVED Kevin Vanhoozer's chapters, especially his discussion of "the evangelical mood." This discussion was worth the price of the book!
September 22, 2016
If it hadn't been for the fact that this was a required text book I would have thrown it out. While the title and thesis of the book is commendable, the rest of the book was abysmal. I found it ironic that an author who is arguing for better theological reflection by pastors, so poorly reflected careful theological reflection in his book.
It thoroughly assumes, and advocates for a Christendom model of church, while pining for a return to modernity. I found it exalting the pastoral office while diminishing the role of the laity. This book is written about 70 years too late as it would paint a wonderful picture for the 1950's.
Okay, end of rant. My advice, skip the book and read the title.
It thoroughly assumes, and advocates for a Christendom model of church, while pining for a return to modernity. I found it exalting the pastoral office while diminishing the role of the laity. This book is written about 70 years too late as it would paint a wonderful picture for the 1950's.
Okay, end of rant. My advice, skip the book and read the title.
June 2, 2021
"The pastor-theologian is the organic intellectual of the body of Christ, a person with evangelical intelligence who is wise unto salvation." - page 24
Kevin Vanhoozer and Owen Strachan argue that 20th century American pastors have been second rate managers, councillors and life coaches. They have frequently been looked down on by many as all they do is a "not quite as good" version of what proper professionals in these areas may do.
They argue that this has happened because the intended role of the pastor the "Public Theologian" - an intellectual generalist who specialises in applying the knowledge of Christ to all areas - has been abandoned as impractical.
Structure of the book
The book has 5 main chapters (introduction and 1-4) each of these is followed by one or more "pastoral perspectives" much briefer practical pieces written by one of 12 other contributors all of whom are pastors.
Introduction - Kevin Vanhoozer
The introduction lays out the broad thesis of the book, that we have forgotten what pastors are meant to be and hence substituted dysfunctional alternatives - managers, councillors, coaches etc. As a corollary of this theological study has been downplayed and much pastoral training has been replaced by training in secular psychology or management strategies.
Vanhoozer argues that we need a return to a biblical idea of what a pastor should be a, a public intellectual (someone who can speak confidently in public addressing any audience), a generalist (someone comfortable with almost any topic), a specialist (someone focussed on the truth of Christ - and how to apply it to other areas).
The pastor should be a "Pastor-Theologian" someone who is present as "the mind of Christ to animate the body of Christ". A stand out point is that in order to fulfil such a role a pastor must have a significant amount of time to spend studying - both studying the knowledge of Christ (to have something to present) and studying the world (to understand the context in which he must present it).
This chapter builds a strong case for the intended duties in leading a church and the gap that can be seen between that vision and many of America's 20th century pastors.
Chapters 1 & 2 - Owen Strachan
Strachan lays out two cases for the "Pastor-Theologian" as introduced by Vanhoozer.
In Chapter one he makes a theological case; arguing that it is the correct fulfilment of the Prophet (calling God's people to repent), the Priest (bringing people to God in Christ) and the King (dispensing god focussed wisdom for life in imitation of Solomon - see Proverbs) he also argues that Christ is the ultimate example of this and that the New Testament pictures of ministry accord with this.
In Chapter two he makes a historical case; surveying numerous examples from history of pastors working in various approximations of this mold - he argues that it was somewhat lost in the late middle ages but recovered in the Reformation before being neglected again in the modern era of pragmatism.
Chapters 3 & 4 - Kevin Vanhoozer
Vanhoozer seeks to set out the purpose of a Pastor-Theologian and unpack the practicalities of such a ministry.
In Chapter three he builds on themes from the introduction and the proceeding chapters written by Strachan to present an image of the Pastor-Theologian as one who brings the "evangelical mood" to all circumstances, that is the indicative (statement of what has happened) about Christ which leads to the imperative (statement of what should happen) how we should live.
The chapter title is a play on words - "indicative" and "imperative" are different grammatical moods; but simultaneously Vanhoozer is presenting a view where the knowledge of Christ should shape our approach to all aspects of life - our emotional "mood".
In Chapter four Vanhoozer attempts to overview all the key responsibilities of a pastor from this perspective including study, preaching, personal teaching, counselling, public prayer, leading worship (both on Sunday but in all of life) and conducting the Lord's supper - a key aspect in presenting Christ to the people (which Vanhoozer argues should be done weekly).
What I appreciated in this book
- A helpful overview of key responsibilities of a pastor
- Strong arguments from scripture and history (chapters 1 and 2 are excellent)
- A challenge to the modern models and a spotlight on their worldly origins
- A useful reminder that adding responsibilities or actions always has a draw back - the pastor only has so many hours in a week
- A focus on the importance of the pastor having regular time to study
- The pastoral perspective mini-chapters - excellent practical insights into everything being discussed, having guest contributors write these short pieces was a novel idea that drastically enhanced the book.
What I didn't like in this book
- Insufficient focus on prayer, when prayer is mentioned it is rightly spoken of very highly; BUT for a book laying out the key responsibilities of a pastor at times: it seems to be describing a "ministry of the word of God" NOT a "ministry of the word of God and Prayer".
- Some rather strange sources - I understand reading widely BUT for a reformed writer wishing to cite people on the topic of the joy we find in considering the resurrection the choice of both NT Wright and Pope Francis was rather strange. Similarly Karl Barth was cited as a positive model on several occasions.
- Endnotes - each chapter had 80+ notes some of which contained interesting and helpful points but these were all at the book rather than the bottom of the page, so required reading with a finger in the back to fully appreciate it.
Kevin Vanhoozer and Owen Strachan argue that 20th century American pastors have been second rate managers, councillors and life coaches. They have frequently been looked down on by many as all they do is a "not quite as good" version of what proper professionals in these areas may do.
They argue that this has happened because the intended role of the pastor the "Public Theologian" - an intellectual generalist who specialises in applying the knowledge of Christ to all areas - has been abandoned as impractical.
Structure of the book
The book has 5 main chapters (introduction and 1-4) each of these is followed by one or more "pastoral perspectives" much briefer practical pieces written by one of 12 other contributors all of whom are pastors.
Introduction - Kevin Vanhoozer
The introduction lays out the broad thesis of the book, that we have forgotten what pastors are meant to be and hence substituted dysfunctional alternatives - managers, councillors, coaches etc. As a corollary of this theological study has been downplayed and much pastoral training has been replaced by training in secular psychology or management strategies.
Vanhoozer argues that we need a return to a biblical idea of what a pastor should be a, a public intellectual (someone who can speak confidently in public addressing any audience), a generalist (someone comfortable with almost any topic), a specialist (someone focussed on the truth of Christ - and how to apply it to other areas).
The pastor should be a "Pastor-Theologian" someone who is present as "the mind of Christ to animate the body of Christ". A stand out point is that in order to fulfil such a role a pastor must have a significant amount of time to spend studying - both studying the knowledge of Christ (to have something to present) and studying the world (to understand the context in which he must present it).
This chapter builds a strong case for the intended duties in leading a church and the gap that can be seen between that vision and many of America's 20th century pastors.
Chapters 1 & 2 - Owen Strachan
Strachan lays out two cases for the "Pastor-Theologian" as introduced by Vanhoozer.
In Chapter one he makes a theological case; arguing that it is the correct fulfilment of the Prophet (calling God's people to repent), the Priest (bringing people to God in Christ) and the King (dispensing god focussed wisdom for life in imitation of Solomon - see Proverbs) he also argues that Christ is the ultimate example of this and that the New Testament pictures of ministry accord with this.
In Chapter two he makes a historical case; surveying numerous examples from history of pastors working in various approximations of this mold - he argues that it was somewhat lost in the late middle ages but recovered in the Reformation before being neglected again in the modern era of pragmatism.
Chapters 3 & 4 - Kevin Vanhoozer
Vanhoozer seeks to set out the purpose of a Pastor-Theologian and unpack the practicalities of such a ministry.
In Chapter three he builds on themes from the introduction and the proceeding chapters written by Strachan to present an image of the Pastor-Theologian as one who brings the "evangelical mood" to all circumstances, that is the indicative (statement of what has happened) about Christ which leads to the imperative (statement of what should happen) how we should live.
The chapter title is a play on words - "indicative" and "imperative" are different grammatical moods; but simultaneously Vanhoozer is presenting a view where the knowledge of Christ should shape our approach to all aspects of life - our emotional "mood".
In Chapter four Vanhoozer attempts to overview all the key responsibilities of a pastor from this perspective including study, preaching, personal teaching, counselling, public prayer, leading worship (both on Sunday but in all of life) and conducting the Lord's supper - a key aspect in presenting Christ to the people (which Vanhoozer argues should be done weekly).
What I appreciated in this book
- A helpful overview of key responsibilities of a pastor
- Strong arguments from scripture and history (chapters 1 and 2 are excellent)
- A challenge to the modern models and a spotlight on their worldly origins
- A useful reminder that adding responsibilities or actions always has a draw back - the pastor only has so many hours in a week
- A focus on the importance of the pastor having regular time to study
- The pastoral perspective mini-chapters - excellent practical insights into everything being discussed, having guest contributors write these short pieces was a novel idea that drastically enhanced the book.
What I didn't like in this book
- Insufficient focus on prayer, when prayer is mentioned it is rightly spoken of very highly; BUT for a book laying out the key responsibilities of a pastor at times: it seems to be describing a "ministry of the word of God" NOT a "ministry of the word of God and Prayer".
- Some rather strange sources - I understand reading widely BUT for a reformed writer wishing to cite people on the topic of the joy we find in considering the resurrection the choice of both NT Wright and Pope Francis was rather strange. Similarly Karl Barth was cited as a positive model on several occasions.
- Endnotes - each chapter had 80+ notes some of which contained interesting and helpful points but these were all at the book rather than the bottom of the page, so required reading with a finger in the back to fully appreciate it.
July 9, 2016
Great book about the need for pastors to also be theologians. Theology is not supposed to be limited to the classrooms of seminars.
One favorite quote:
"The theologian is a representative of this strange new postresurrection world."
Another favorite quote:
"Our superficial world needs substantive churches. Our shallow culture needs depth in worship. Our secular society needs a whole lot of good, holy thinking."
One favorite quote:
"The theologian is a representative of this strange new postresurrection world."
Another favorite quote:
"Our superficial world needs substantive churches. Our shallow culture needs depth in worship. Our secular society needs a whole lot of good, holy thinking."
August 29, 2021
Quite interesting & challenging, a worthy read. The initial chapters are specially compelling; the middle incurs in jargon such as being-towards-death, some overreach claiming priestly & kingly offices (which I locate respectively in each believer & in the congregation as reflecting His kingship), & the end includes a naïve, counterproductive & self-defeating call for ‘racial reconciliation [and] social justice’.
March 15, 2023
A needed book in understanding the role and calling of the pastor, not as an administrator, therapist, event planner, or trendsetter, but as a one who is a general practitioner of truth, bringing the gospel to bear onto a wide array of issues, to be used by God to build the church. Excellent book, and convicting to boot!
January 9, 2016
Inspiring reminder of what a pastor is supposed to do -- bring theology to bear upon the lives of people by being a well-read intellectual, ministering Gospel reality to them in a way that overturns the forceful power of culture to cultivate hearts. Great way to start 2016 as a pastor myself.
April 28, 2016
Probably one of the best books I've read, to date, on pastoral ministry. This book has revived my joy for this dangerous, unique calling. Recommended for any current or future pastors, or those who wish to better understand the unique blessings and challenges pastors face.
November 3, 2024
This is one of those books that makes you wonder if other people lack the ability to experience cognitive dissonance. That is, do some people just not register the conflict between ideas or thoughts within their head the way some people are color blind?
I don't wonder this on account of Dr. Vanhoozer. His contributions to this book are helpful and clear. Owen Strachan on the other hand is strident, boisterous, and a complete blowhard. Both his book and public ministry over the last 10 years have shown that he takes neither Scripture nor Jesus very seriously. I'll simply provide one illustration of why this book is useless to its stated thesis, and leave it there.
Strachan claims that the purpose of this book is a call to pastors to reclaim the call of being a "pastor-theologian" who "is a farmer of men and women, charged with working and keeping the promised land—the gospel of Jesus Christ—and with bringing streams of living water to urban and suburban deserts in order to cultivate the new creation in Christ" (13), to speak to the "three publics" of the academy, the church, and broader society" (14) and that the book's task "is to argue, first, that pastors must be theologians; second, that every theologian is in some sense a public theologian; and third, that a public theologian is a very particular kind of generalist" (16). This is call, for Strachan, is the summation of the biblical call upon pastors, which he seeks to explicitly root in the Biblical text. However, strikingly absent is some of the clearest examples in Scripture for the very claims he's making. For example, it is a glaring omission that this book contains only one passing reference to St. Paul's work of being a public theologian in Acts 17. This reference, on p. 57, is not even called out as that example, but is referenced for dogmatic reasons. However, in Acts 17, Paul is speaking to all three audiences Strachan is referencing (the academy, church, and broader society) in one single location. Not to mention that not only is Paul's words a model of what Strachan is holding out, but his mode of engagement within the wider chapter is the example of what Strachan is seeking to describe. This isn’t merely a quibbling complaint; it strikes me as a fundamental flaw in the book. The Apostle Paul would seem to be the “Pastor-Theologian” who is a “Public Theologian” par excellence. Why would one not explore one of his most famous public moments exemplifying this role? This certainly isn’t the only place where Paul exemplifies the “public theologian” described in the book’s thesis, nor is he the only apostle to do so. But to entirely neglect any exploration of these examples is quiet baffling. This ultimately leads one to wonder exactly what Strachan is trying to accomplish with his book when he neglects the prime example of his very thesis, within the source of authority that he is claiming to appeal to. Is his model flawed? What is the actual goal of this book? If a book neglects its source’s own examples of what it claims to promote, how much enduring value does it retain? One cannot know. But it is striking that Paul's work in Act 17 is never explored in this book.
These types of glaring omissions are numerous. For example, the prophetic witness about Israel's idolatry that led to the exile, and God's instructions through the prophets about how to conduct themselves while in exile, are both completely absent from this book. If the pastor is to be a clarion call amidst the church and culture about the ways of Christ, aren't the Prophets, who were the voice of the Torah amidst an alluring culture of idolatry a model for how to think about one's role? The Bible's missiological impulses should at least have some say within the scope of this book, and yet places like Jeremiah 29:7 or the entire book of Daniel never appear in this book.
All this to say, one is better served by considering H. Richard Niebuhr's "Christ and Culture" or The Lesslie Newbigin's "The Gospel in a Pluralist Society".
I don't wonder this on account of Dr. Vanhoozer. His contributions to this book are helpful and clear. Owen Strachan on the other hand is strident, boisterous, and a complete blowhard. Both his book and public ministry over the last 10 years have shown that he takes neither Scripture nor Jesus very seriously. I'll simply provide one illustration of why this book is useless to its stated thesis, and leave it there.
Strachan claims that the purpose of this book is a call to pastors to reclaim the call of being a "pastor-theologian" who "is a farmer of men and women, charged with working and keeping the promised land—the gospel of Jesus Christ—and with bringing streams of living water to urban and suburban deserts in order to cultivate the new creation in Christ" (13), to speak to the "three publics" of the academy, the church, and broader society" (14) and that the book's task "is to argue, first, that pastors must be theologians; second, that every theologian is in some sense a public theologian; and third, that a public theologian is a very particular kind of generalist" (16). This is call, for Strachan, is the summation of the biblical call upon pastors, which he seeks to explicitly root in the Biblical text. However, strikingly absent is some of the clearest examples in Scripture for the very claims he's making. For example, it is a glaring omission that this book contains only one passing reference to St. Paul's work of being a public theologian in Acts 17. This reference, on p. 57, is not even called out as that example, but is referenced for dogmatic reasons. However, in Acts 17, Paul is speaking to all three audiences Strachan is referencing (the academy, church, and broader society) in one single location. Not to mention that not only is Paul's words a model of what Strachan is holding out, but his mode of engagement within the wider chapter is the example of what Strachan is seeking to describe. This isn’t merely a quibbling complaint; it strikes me as a fundamental flaw in the book. The Apostle Paul would seem to be the “Pastor-Theologian” who is a “Public Theologian” par excellence. Why would one not explore one of his most famous public moments exemplifying this role? This certainly isn’t the only place where Paul exemplifies the “public theologian” described in the book’s thesis, nor is he the only apostle to do so. But to entirely neglect any exploration of these examples is quiet baffling. This ultimately leads one to wonder exactly what Strachan is trying to accomplish with his book when he neglects the prime example of his very thesis, within the source of authority that he is claiming to appeal to. Is his model flawed? What is the actual goal of this book? If a book neglects its source’s own examples of what it claims to promote, how much enduring value does it retain? One cannot know. But it is striking that Paul's work in Act 17 is never explored in this book.
These types of glaring omissions are numerous. For example, the prophetic witness about Israel's idolatry that led to the exile, and God's instructions through the prophets about how to conduct themselves while in exile, are both completely absent from this book. If the pastor is to be a clarion call amidst the church and culture about the ways of Christ, aren't the Prophets, who were the voice of the Torah amidst an alluring culture of idolatry a model for how to think about one's role? The Bible's missiological impulses should at least have some say within the scope of this book, and yet places like Jeremiah 29:7 or the entire book of Daniel never appear in this book.
All this to say, one is better served by considering H. Richard Niebuhr's "Christ and Culture" or The Lesslie Newbigin's "The Gospel in a Pluralist Society".
July 21, 2023
This book is helpful in a number of ways in casting a vision (really returning to the classical vision) of the pastor-theologian.
Confusion certainly abounds about the role of a pastor. The ways of business and leadership in the world are viewed by many as essential to good pastoral ministry, yet the way of theology not so much. This book "aims to reclaim the theological pedigree of the world’s boldest profession [the pastorate] and to awaken the church to the immensely challenging, exciting, and joyful vocation of being an evangelical pastor." (2) The authors want to convey to and convince pastors, churches, and seminaries that "theological minds need to return to where they belong: in the body of Christ." (2) Every pastor is to always be about communicating Christ and ministering Scripture to everybody. "Without theological vision, the pastors perish." (3) The pastor faithful to Christ will always be countercultural because he centers on the crucifixion of Christ and Christ's call to die to self.
Pastors speak to three sets of people, or what Vanhoozer calls "three publics," at the same time: the academy, the church, and society. They must be able to do so to each public. Vanhoozer lays out a threefold argument which this book will unpack: "first, that pastors must be theologians; second, that every theologian is in some sense a public theologian; and third, that a public theologian is a very particular kind of generalist." (5) Vanzhoozer examines how this threefold vision for pastors was lost.
I find intriguing and helpful Vanhoozer's contention that the pastor-theologian is a generalist, not a specialist. Particularly, a generalist who "specializes in viewing all of life as relating to God and the gospel of Jesus Christ." (25) This goal of seeing all of Christ and all of Scripture so as to relate to all of life is a frequent, reoccurring theme throughout the book.
There are places in this book that give off an air of intellectual headiness. The authors try to clarify that there is a difference between intellectualism and what they are proposing, but I could see many a pastor be turned off from what they are saying based on how they write. For example, obscure vocabulary, like words one studies for the GRE, can be found nestled throughout this book. And the authors' frequent poetic flair would be confusing and annoying to many. To be clear, I firmly believe in a deeply theological pastorate, but I think that can be achieved in a sufficient way by ordinary pastors who are not highly educated and who do not communicate in highly sophisticated ways. While I think the authors would agree with this statement, I wonder if the book they have produced undercuts it. I further wonder if those most agreeable to the authors' proposal already possess the theological mindset proffered in the book and so give a hearty amen, yet those who perhaps need the authors' proposal most will be turned off to it simply because of how it is written, and thus find their preconceived ideas against theology in ministry confirmed. I hope I am wrong.
Following the introduction, part 1 of this book consists of chapter 1 on a biblical theology of the pastorate and chapter 2 on a historical theology of the pastorate, both written by Owen Strachan. Part 2 of this book explores the interrelationship of systematic theology and practical theology and consists of chapter 3 on the purpose of the pastor-theologian and chapter 4 on the practices of the pastor-theologian, both written by Kevin Vanhoozer.
Confusion certainly abounds about the role of a pastor. The ways of business and leadership in the world are viewed by many as essential to good pastoral ministry, yet the way of theology not so much. This book "aims to reclaim the theological pedigree of the world’s boldest profession [the pastorate] and to awaken the church to the immensely challenging, exciting, and joyful vocation of being an evangelical pastor." (2) The authors want to convey to and convince pastors, churches, and seminaries that "theological minds need to return to where they belong: in the body of Christ." (2) Every pastor is to always be about communicating Christ and ministering Scripture to everybody. "Without theological vision, the pastors perish." (3) The pastor faithful to Christ will always be countercultural because he centers on the crucifixion of Christ and Christ's call to die to self.
Pastors speak to three sets of people, or what Vanhoozer calls "three publics," at the same time: the academy, the church, and society. They must be able to do so to each public. Vanhoozer lays out a threefold argument which this book will unpack: "first, that pastors must be theologians; second, that every theologian is in some sense a public theologian; and third, that a public theologian is a very particular kind of generalist." (5) Vanzhoozer examines how this threefold vision for pastors was lost.
I find intriguing and helpful Vanhoozer's contention that the pastor-theologian is a generalist, not a specialist. Particularly, a generalist who "specializes in viewing all of life as relating to God and the gospel of Jesus Christ." (25) This goal of seeing all of Christ and all of Scripture so as to relate to all of life is a frequent, reoccurring theme throughout the book.
There are places in this book that give off an air of intellectual headiness. The authors try to clarify that there is a difference between intellectualism and what they are proposing, but I could see many a pastor be turned off from what they are saying based on how they write. For example, obscure vocabulary, like words one studies for the GRE, can be found nestled throughout this book. And the authors' frequent poetic flair would be confusing and annoying to many. To be clear, I firmly believe in a deeply theological pastorate, but I think that can be achieved in a sufficient way by ordinary pastors who are not highly educated and who do not communicate in highly sophisticated ways. While I think the authors would agree with this statement, I wonder if the book they have produced undercuts it. I further wonder if those most agreeable to the authors' proposal already possess the theological mindset proffered in the book and so give a hearty amen, yet those who perhaps need the authors' proposal most will be turned off to it simply because of how it is written, and thus find their preconceived ideas against theology in ministry confirmed. I hope I am wrong.
Following the introduction, part 1 of this book consists of chapter 1 on a biblical theology of the pastorate and chapter 2 on a historical theology of the pastorate, both written by Owen Strachan. Part 2 of this book explores the interrelationship of systematic theology and practical theology and consists of chapter 3 on the purpose of the pastor-theologian and chapter 4 on the practices of the pastor-theologian, both written by Kevin Vanhoozer.
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