Wesley Carr writes in the preface that the theme of the book is “the way that the practice of ministry generates theological insight” (ix). He considers the pastor as the theologian. The introduction lays the framework within which he writes his book. He cites three behavior insights: unconscious activity, transference (and its corollary, countertransference), and projection. He writes that the unconscious is crucial for our estimates of people, whether as individuals or in groups.
Transference occurs when the patient “transfers” on to the analyst feelings and attitudes, primarily from their childhood relationships. Countertransference describes the feelings of the person who is the focus of the transference. Transference uses a repetition of something in the past by imposing it upon someone or even something in the present. Projection is disowning an aspect of our self and locating it in another person and attempting to deal with it there as their problem, thus freeing our self. The author notes that these three insights form the foundation of modern thinking on human behavior, whether as individuals or groups.
In chapters 2–4, Carr deals with the atonement and its relevance for pastors in their ministry. In chapter 2, he discusses the meaning of the atonement. He notes the centrality of the Cross and how it becomes absolutely essential for Christianity. In fact, the Cross is the center of Christian belief, with the Cross as the window between humanity and God. Through this window, we see how God deals with evil— seeing how God takes the responsibility for giving His creation the freedom of choice. He discusses two Greek prepositions: anti and hyper, which are used in Scripture for God’s activity. He notes that anti means “in place of” and hyper means “on behalf of.” The preposition hyper is used most often describing God’s activity, including the Cross. The author draws the conclusion that Christ does not die “in place of” me but “on behalf of” me. Hence, I am not excluded but a participant. The Cross stands for God’s willingness to be used and abused.
In chapter 3, Carr shows how the doctrine of atonement can be applied in pastoral situations by taking into consideration the insights of behavioral science. He notes, “projection is a basic ingredient in normal human behavior, and consequently in pastoral ministry. . . . Ministerial expertise, therefore, means to follow the model of the atonement and transform what inhibits or potentially distracts to new creativity. When we realize that projection constitutes basic human behavior and is not a weakness or failure, we can seek ways of employing it in the service of pastoral ministry” (47). Projections in ministry are primarily directed at the minister’s roles. When the minister accepts these roles, opportunities arise for responsible ministry.
In chapter 4, Carr notes that “the way of discipleship is that of forgiveness, particularly of those whom we perceive as enemies” (60). He notes first, in forgiveness we take back the negative aspects of ourselves that determines who our enemies are. Secondly, by doing this, we have an effect on our enemies. With projection recognized and taken back, feelings are also changed. Thirdly, the relationship is altered. Christ’s death makes forgiveness possible. Forgiveness does not come as a result of one’s confession. Forgiveness is the precondition of confession. Christ’s death on the cross is on our behalf, thus the “on behalf of” becomes the ultimate clue to the Christian understanding of life and God.
By using the insights of behavioral science, Carr was able to apply his understanding of the atonement to the pastor’s differing roles as minister. There are certainly many more insights than those that I have commented on.
In the second and third sections, Carr addresses the doctrines of Creation and Incarnation. He first discusses the doctrine and then attempts to apply it to the pastoral situation.
In chapter 12, the conclusion, Carr notes that theological reflection is required of all engaged in ministry. He also states that “ministry must creatively interact with the Church’s developing theology, making a distinctive contribution . . . which links the individual to his or her social context and hence to society [which] is found in the contemporary human sciences. The inspiration of ministry, the clarification of roles and theological reflection potentially hold the whole enterprise together. Difficult and strange as that often appears, it still seems to me to remain intrinsically worthwhile” (171).
