So refreshing in so many ways. Here are a few...
"realizing how context-specific pastoral work is: there is not much that can be generalized and passed on from one generation to another. The substance, of course, is the same--prayer and the Scriptures, obedient love and the holy sacraments, honest preaching and teaching. But the details--and pastoral work is almost nothing but details--are so different that practically everything has to be worked out from scratch, on the job...No copying. No trying to be successful" (2, 201).
"One aspect of that uniqueness [of being a pastor], I think, is that we make far more mistakes in our line of work than other so-called professionals. If physicians and engineers and lawyers and military officers made as many mistakes as we do in our line of work, they would be out on the streets in no time. It amazes me still how much of the time I simply don't know what I am doing, don't know what to say, don't know what the next move is. The temptation in that state of being is to become competent at something or other--master something or someone. Unfortunately, there are many opportunities, many 'ways of escape' in which we can exercise and develop areas of administrative or leadership or scholarly or programatic competencies in the church" (14).
"Programs take far less time and energy than persons. Programs are far more efficient-- persons require endless time and trouble (at least, enough of them do). And so the tendency, after a while, is to spend more time on the programs, where you get a lot more bang for your buck, than on persons...Now, here's what makes it even worse (or harder): The people we live with know what it's like to be sold packaged products and to be enlisted in programs. And they like it. It's easier than being a person in relationship. And so they come to a church that offers them the gospel as a product and the Christian life as a program, and they love it; they can have all the promises and blessings that the Gospel is famous for without all the anxieties and doubts and struggles of faith" (33-34).
"For the most part, we have an adequate theology, an adequate organization, adequate motivation and energy. But when it comes to means--how we will fulfill the commands, how we will work toward the great ends (to glorify God and enjoy him forever)--we pick up 'ways and means' from the American culture, rather than from Jesus and Scripture. We use criteria of efficiency, statistical results, timelines and programmatic goals, abstract plans and principles that can be employed with a minimum of personal, relational involvement. We use the means that are used routinely in business, politics, education, and sports, where they work very well. But in the church, they result in a church that is more like what takes place in business, politics, education, and sports: a church, that is, without mystery, deficient in personal relationships, in a hurry, impatient, and image-conscious. And that means there is very little connection between worship and mission" (97-98).
"a key strategy of the devil in the present generation is to destroy congregations. One obvious element in his strategy seems to me to be to glamorize Big. Tempt every pastor and congregation to admire and covet and build bigger barns. As King Number is worshiped, baptismal names erode into statistics. The very place given to us by the Spirit where our stories can be known and prayed and developed into a community story--A kingdom story--becomes the place where stories are destroyed by programs, and a particular people--especially the marginalized--are pushed deeper and deeper into anonymity. Conversations get drowned out by motivational propaganda. Relationships become depersonalized into programmatic involvement with a vision or a cause" (155).
"I wonder if at the root of much of the 'defection and dismissal' business isn't a kind of cultural assumption that leaders are people who 'get things done' and 'make things happen.' That is certainly true of the primary leadership models that seep into celebrities and athletes. But while being a pastor certainly has some of these components, the pervasive element in our two-thousand-year pastoral tradition is not as someone who 'gets things done' but someone who pays attention to 'what is going on right now' between men and women, with each other and with God. Something that is primarily local and relentlessly personal" (202).