When Eugene Peterson first wrote this article for Leadership Journal 30 years ago, we couldn't have predicted that it would be even more apt now than it was then. He frames the issue of pastoral vocation in sharp clarity.

There's a distinction between what pastors do on Sundays and what we do between Sundays. What we do on Sundays has not really changed through the centuries: proclaiming the gospel, teaching Scripture, celebrating the sacraments, offering prayers. But the work between Sundays has changed radically, and it has not been a development but a defection.

Until about a century ago, what pastors did between Sundays was of a piece with what they did on Sundays. The context changed: instead of an assembled congregation, the pastor was with one other person or with small gatherings of persons, or alone in study and prayer. The manner changed; instead of proclamation, there was conversation. But the work was the same: discovering the meaning of Scripture, developing a life of prayer, guiding growth into maturity.

This is the pastoral work that is historically termed the cure of souls. The primary sense of cura in Latin is "care," with undertones of "cure." The soul is the essence of the human personality. The cure of souls, then, is the Scripture-directed, prayer-shaped care that is devoted to persons singly or in groups, in settings sacred and profane. It is a determination to work at the center, to concentrate on the essential.

The between-Sundays work of American pastors in this century, though, is running a church. I first heard the phrase just a few days before my ordination. After 25 years, I can still remember the unpleasant impression it made.

I was traveling with a pastor I respected very much. I was full of zest and vision, anticipating pastoral life. My inner conviction of call to the pastorate was about to be confirmed by others. What God wanted me to do, what I wanted to do, and what others wanted me to do were about to converge. From fairly extensive reading about pastor and priest predecessors, I was impressed that everyday pastoral life was primarily concerned with developing a life of prayer among the people. Leading worship, preaching the gospel, and teaching Scripture on Sundays would develop in the next six days into representing the life of Christ in the human traffic of the everyday.

With my mind full of these thoughts, my pastor friend and I stopped at a service station for gasoline. My friend, a gregarious person, bantered with the attendant. Something in the exchange provoked a question.

"What do you do?"

"I run a church."

No answer could have surprised me more. I knew, of course, that pastoral life included institutional responsibilities, but it never occurred to me that I would be defined by those responsibilities. But the moment I became ordained, I found I was so defined both by the pastors and executives over me and by the parishioners around me. The first job description given me omitted prayer entirely.

Behind my back, while my pastoral identity was being formed by Gregory and Bernard, Luther and Calvin, Richard Baxter of Kidderminster and Nicholas Ferrar of Little Gidding, George Herbert and Jonathan Edwards, John Henry Newman and Alexander Whyte, Phillips Brooks and George MacDonald, the work of the pastor had been almost completely secularized (except for Sundays). I didn't like it and decided, after an interval of confused disorientation, that being a physician of souls took priority over running a church, and that I would be guided in my pastoral vocation by wise predecessors rather than contemporaries.

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Leadership  |  Pastoral Care  |  Priorities  |  Purpose  |  Redeeming Work  |  Self-examination  |  Soul  |  Spirituality  |  Vision
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