Quotes & Sayings About Pastoral Care

The confessor can nullify the exquisitely seasonable moment of confession by talking instead of listening. When he sees pedagogy and advice as more important than simple listening, he diverts the stream of confession. — Thomas C. Oden

The deeper irony is that the evidence of sin that are always found in and around the body of Christ may become indirect intimations of its holiness. It could not be a holy church if it had clean hands, as if severed from its task of saving sinners and healing human hurt. — Thomas C. Oden

The prayer level of a church never rises any higher than the personal example and passion of the leaders. The quantity and quality of prayer in leadership meetings is the essential indicator of the amount of prayer that will eventually arise among the congregation. — Daniel Henderson

One trains the eye of confession most closely on what is hurting. If sin is present it will be aching. Confession begins where the raw anguish of conscience is rubbing against the primordial awareness of God's holiness. — Thomas C. Oden

You could remove the powerful preaching from our church and it would still continue. You could remove the administration of pastoral care through the cell group system and the church would still continue. But if you remove the prayer life of our church it would collapse. — David Yonggi Cho

No one presumes to teach an art that he has not first mastered through study. How foolish therefore for the inexperienced to assume pastoral authority when the care of souls is the art of arts. — St. Gregory Dialogos

Missional leaders know that their church will only grow as large as its capacity to provide ongoing care through a network of small groups and ministry teams. — Gary Rohrmayer

Protestants at one time were confident that their free form of confession was a vast improvement upon Catholic private confession to a priest because it is voluntary, demystified, and not routinized. But amid the acids of modernity it has volunteered itself right out of existence. Demystification has dwindled into desacralization. The escape from routinization has become a convenient cover for the demise of repentance. The postmodern pastor is trying to learn anew to listen to the deeper range of feelings of others, without forgetfulness of the Word of God. — Thomas C. Oden

At Vatican II my mind was growing through the embryonic beginning of a reversal of moral conscience unlike any I had known. I found myself increasingly critical of the Freudian psychoanalysis that had long shaped my interest in personal behavior change. I better recognized the long captivity of Protestant pastoral care to contemporary psychology and became a critic of the very accommodation to modern consciousness that I myself had advocated throughout the preceding decade. — Thomas C. Oden

Every experienced pastor knows that what the penitent heart says about itself is much more consequential than well-made truthful sentences that shout from the outside of the inner voice of conscience. No element of confession is more crucial than the discipline of listening. The attentive listener is a chosen agent of divine reconciliation. When the moment for keen listening is offered, take it as an inestimable gift. — Thomas C. Oden

The congregation is the pastor's place for developing vocational holiness. It goes without saying that it is the place of ministry: we preach the word and administer the sacraments, we give pastoral care and administer the community life, we teach and we give spiritual direction. But it is also the place in which we develop virtue, learn to love, advance in hope - become what we preach. — Eugene H. Peterson

The existence of God is neither precluded nor rendered improbable by the existence of evil. Of course, suffering and misfortune may nonetheless constitute a problem for the theist; but the problem is not that his beliefs are logically or probabilistically incompatible. The theist may find a religious problem in evil; in the presence of his own suffering or that of someone near to him he may find it difficult to maintain what he takes to be the proper attitude towards God. Faced with great personal suffering or misfortune, he may be tempted to rebel against God, to shake his fist in God's face, or even to give up belief in God altogether. But this is a problem of a different dimension. Such a
problem calls, not for philosophical enlightenment, but for pastoral care. The Free Will Defense, however, shows that the existence of God is compatible, both logically and probabilistically, with the existence of evil; thus it solves the main philosophical problem of evil. — Alvin Plantinga