早些時候，他已開始理解，也如此地教導人──感恩祭宴可以做為信眾與基督合一的模式。在感恩祭宴當中，我們看到主、看到麵餅被拿起……被祝福……接著被擘開……然後又給出去。這些感恩祭宴的動作，全都是耶穌生活的寫真。當主耶穌被天父召叫時，祂被拿起；同樣，祂在領洗時被祝福了；在十字架上被擘開；接著給了這世界。盧雲引導我們到那一刻，去想想這個奧秘與我們自己的生活有什麼關係。我們也再次看見，同樣的模式如何發生在我們身上：我們也同樣被拿起，天主也揀選了我們；祝福了，天主認得我們、愛我們；擘開了，我們都因負傷和不幸而受苦；我們也被給出去，因為我們的生命也是要呈獻給這世界的。這是個既深奧又美麗的教導，將我們置入了感恩祭宴的核心、福音的核心以及盧雲給基督徒訊息的核心。
There is this about a story: when we get caught up in a story, we don’t know how it is going to end. Nor do we know who else is going to be part of the story. … Noting in a skillfully told story is predictable. But also, nothing is without meaning—every detail, every word, every name, every action is part of the story. … That means we can’t know the details of how it will look, who will in it, or how it will end. The only thing we know for sure is that it is the story of Jesus bring retold with us being the ones listening, responding, following, believing, obeying—or not.
[Psychology] clarified what I was not: I was not primarily dealing with people as problems. I was a pastor calling them to worship God. … but congregation is not defined by its collective problems. Congregation is a company of people who are defined by their creation in the image of God, living souls, whether they know it or not. … But their work [counseling] is not my work. … And my work is not to fix people. It is to lead people in the worship of God and to lead them in living a holy life. … I will find ways to pray with and for people and teach them to pray, usually quietly and often subversively when they don’t know I am doing it. But I’m not going to wait to be asked. I am a pastor.
與困難共存有別於向它投降。因為當事人從不輕率地接受困難的破壞性，他仍努力擺脫困境，但卻相信生活的美善不一定要在困難被克服後才可以享受。與困難共存就是相信在困難中仍可以有樂趣和發現，並肯定苦難不會奪去我們的一切，我們也不會因困難失去一切。
但自經歷自己苦難後，周遭人的苦難隨即變得很實在，很具體。我可以說，我的心比以往敏感、比以往更容易流淚、比以往更有衝動為人伸冤。苦難是個人，但同時，個人的苦難卻帶我轉向別人苦難。
有朋友問，「為何你仍信一位沒有聽你禱告的上主？｣我說，「我沒有不信上主的選擇，因為存在本身是倚靠。若我不倚靠上主，我就要倚靠其他可倚靠的。但經驗 卻向我說，甚麼都是不可靠，連自己也是如此。縱使我有時會覺得上主是不可靠，但不倚靠上主的話，我沒有甚麼可以倚靠了。一方面，這似乎是很無奈的選擇；另 一方面，這也是最實存和最真實的選擇。｣
一個真實的陳述的反面肯定是一個錯誤的陳述。但是，深奧的真理之矛盾面卻可能是另一個深奧的真理。
I am a Christian theologian. People assume that I am supposed to be able to answer that question. I have no idea how to answer that question. If anything, what I have learned over the years as a Christian theologian is that none of us should try to answer such questions. Our humanity demands that we ask them, but if we are wise we should then remain silent. .... Such "answer" cannot help but turn Christianity into an explanation. For me, learning to be a Christian has meant learning to live without answers. Indeed, to learn to live in this way is what makes being a Christian so wonderful. Faith is but a name for learning how to go on without knowing the answers. That is to put the matter too simply, but at least such a claim might suggest why I find that being a Christian makes life so damned interesting.
回憶是一種向後的活動，但實際上，回憶又讓人生可以向前，即讓人生重整後，可以再聚焦。
相對地，年輕人很少對昔日嚮往，不是因為他們屬於將來，而是因為他們沒有能力去整理。相反，中年或以上人士多對回憶嚮往，不是因為他們已裝不下新事物，而是因為他們發現人生原來從整理開始。
根據我的經驗，大部分在「管理時間」方面有困難的牧者，對什麼應該佔據他們身為牧者的時間，都未能建立深刻的理解。問題不是不能掌握某些跟時間有關的技 巧，而是不能分辨什麼應該應該引導他們的日子、決定他們的優先次序。……但怎樣決定什麼應該佔據你的時間，這個更深刻的問題則關乎召命，必須從多年經驗中 找出來。這是屬靈問題。對我們時間和精力所提出的每一個要求，並非每一個都應該給予同樣的比重。決定什麼最重要，是關乎屬靈辨別的是。而且，是一種特別者 的屬靈辨別——牧者思想怎樣和何時以牧者的身分來回應。（p.49）
We give them back to Thee, dear Lord, who gavest them to us; yet as Thou dost not lose them in giving, so we have not lost them by their return. Not as the world giveth, givest Thou, O Lover of Souls. What Thou gavest, Thou takest not away, for what is Thine is ours always if we are Thine. And Life is eternal and Love is immortal, and death is only an horizon, and an horizon is nothing save the limit of our sight.
新約倫理關心的，不是個人是否好基督徒、上天堂，新約倫理關注的是國度的憧憬。神掌權的人、社會、群體會是怎樣的一塊土壤？她會孕育開展怎樣的生命和可能性？
