Pagina-afbeeldingen
PDF
ePub

ed into seven sections, the following subjects are discussed;-What is the minister of the gospel? Necessity of the gospel ministry. Its divine institutution. Does the ministry constitute an order in the church? Excellence of the ministry. Difficulties and advantages of an evangelical ministry. Vocation of the evangelical ministry. These topics are treated of with consummate skill and ability. Two of the sections claim, from their intrinsic value and special importance, the perusal of those who are about to engage in the ministerial work. In the one, an attempt is made to draw up a balance sheet of advantages and disadvantages offered by the ministry, and in the other the question of vocation is fully discussed. The life of the pastor is thus described,—"His life is a life of devotedness, or it has no meaning whatever. His career is a perpetual sacrifice, into which he introduces all that belong to him. His family, as a consecrated family, belongs to the ministry, and shares in its privations. As Jesus came into the world, not to be ministered unto but to minister, so with the minister, and this is his glory. To serve God is to rule with him.' He seeks the glory of God directly, yet does he seek it as the servant of man, for to serve man from love to God is to serve God. The minister is a man of benevolence and compassion. And no one is deceived in him. Every one, even the natural man, asks charity of the minister, every one reproaches him if he displays hardness, avarice, and unkindness. This is peculiar to christianity. In nations which are not christian, even among the Jews, the priest has not this character, and sometimes he is regarded as a formidable and malignant enemy. But now the greatest unbeliever yet believes christianity to be a religion of kindness, A minister is a man to whom God has said, 'Comfort ye, comfort ye my people.' He is among men the representative of a thought

of mercy, and he represents it by making it incarnate in his own life."

The remainder of the work is occupied with the consideration of the duties of the pastor. The plan adopted strikes us as comprehensive and profoundly philosophical. The pastor's own spirit is the author's centre and point of departure. Several concentric circles are traced around it. Certain rules are given which belong, I. To the pastor's individual and interior life. II. To his social and domestic life. III. To his pastoral life, and IV. To his administrative or official life.

In the first part, relating to the individual and interior life, after presupposing the pastor's holy vocation, and insisting strongly upon the importance of his renewal of that vocation, that is, of frequently bringing back himself to the dispositions by which it was originally decided, the author proceeds to give practical directions concerning the government of the individual life in solitude-the duty of prayer-study in general and of the Bible in particular, and the practice of asceticism. In the following extract, the obligation and necessity of study are set in a peculiarly striking light. Those who have hitherto been at a loss to account for the decreasing efficiency and usefulness of many ministers, who, in the early part of their career, were possessed of promising talent, will meet here with a satisfactory solution of their difficulty. "Apart from practice, thought will become impoverished without study. The most active and fertile minds have perceived this. We cannot derive all the nourishment we need from ourselves; without borrowing we cannot create. It is true that there are other methods of study besides reading. When we have learned anything from books, and in the best of books as well as in others, we must make use of our native powers, in order to assimilate it, as also we assimilate nourishment for

PASTORAL THEOLOGY.

the body. But when, without the aid of books, or in the absence of facts, we labour in solitude, on what materials shall we labour unless it be on those supplied by recollection? Whence do our thoughts arise, except from facts or from books, or from social intercourse?-a great volume which also demands our careful study. We must, therefore, study in order to excite and enrich our own thoughts by means of the thoughts of other men. Those who do not study will see their talent gradually fading away, and will become old and super-annuated in mind before their time. Experience demonstrates this abundantly, so far as preaching is concerned. Whence comes it, that preachers who were so admired when they entered upon their course, often deteriorate so rapidly, or disappoint many of the expectations which they have excited? Very generally the reason is, because they discontinue their studies. A faithful pastor will always keep up a certain amount of study. While he reads the Bible he will not cease also from reading the great book of humanity, which is opened before him; but this empirical study will not suffice. With out incessant study, a preacher may make sermons, and even good sermons, but they will all resemble one another, and that increasingly, as he continues the experiment. A preacher, on the other hand, who keeps up in his mind a constant flow of substantial ideas, who fortifies and nourishes his mind by various reading, will be always interesting. He who is governed by one pervading idea and purpose, will find in all books, even in those which are not directly connected with the ministry, something that he may adapt to his especial aim." The contents of this golden paragraph ought to be indelibly impressed on the minds of all who are contemplating a permanent engagement in ministerial labours. We hope every student in our academical

165

[blocks in formation]

We proceed, now, to the second part of the work :-the consideration of the pastor's relations to society. The author shows, in various ways, the importance of consistency in the pastor's life, that is, of the correspondence of his general conduct with the office he sustains. "It is important for the minister to keep a strict watch over himself in his social relations. He is a city set on a hill; he is, in the eyes of the world, the representative of christian ideas, and the great majority of people judge of christianity by his presentation of it. This, perhaps, is no excuse for their neglect of christianity, but it may involve a heavy accusation against him." The principal features are then enumerated and enforced which the conduct of the minister ought to present, in his general relations to society, namely, gravity, simplicity, modesty, pacific temper, mildness, fidelity, uprightness, candour, disinterestedness. Having shewn the style of deportment becoming a pastor, the question is then asked and answered, "What are, apart from his pastoral duties, his relations to society in general?" The second chapter treats of the domestic life of the minister, and embraces the following topics :-the comparative advantages and disadvantages of marriage and celibacy— the pastor's wife, her duties and responsibilities-the government of the family-the house and household economy of the pastor. We are tempted to make several extracts, but want of space forbids us.

The third part is occupied with the consideration of the pastoral life. After some preliminary reflections on the choice of the parish, and on

changes, the author comprises his remarks and directions under three general sections,-worship-teaching, and the care of souls, or pastoral oversight. The second section, in which the important functions of teaching and catechising are considered, will be read with special interest. Under the head of "teaching," the following topics engage the author's attention: -importance of preaching among the functions of the ministry-principles or maxims to be observed with reference to preaching-object of preaching -unity of preaching-different classes united in the same audience- popularity, familiarity, authority, unction -form of preaching-sermons on special occasions and festivals-miscellaneous questions relative to preaching. The following remarks on the fruits of preaching," may afford consolation and encouragement to those who have laboured long, without any apparent indications of success :-"It is important we should not prescribe conditions to God, that is, only consent to sow, on condition that we shall reap. We must be content to give thanks that we have been permitted only to sow, even when we are not allowed to reap. The spirit of the minister has in this, as in many other respects, been admirably exhibited in the Gospel of John. He that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. Herein is the saying true, one soweth and another reapeth.' And, still more must we be willing to wait; it is necessary that the prayerfulness and fidelity of our spirit should be tested by waiting. Constant success, a harvest that should always have the same growth, would be fatal. Do not be discouraged by the unproductiveness of your cares and instructions among the people. God does not always reward the zeal of his ministers with a speedy and visible success; continue to cast the holy seed abroad, cultivate it, water it; he who giveth the increase will certainly cause it to spring forth into life in his own time. We would have our toils recompensed by a sudden and visible fruit, but God does not allow this, lest we should attribute to our own feeble

The

We

efforts a success which can be the work of grace alone." The function of catechisation next engages the author's notice. This is a duty incumbent on the pastors of the Reformed Church of Switzerland, before the confirmation of the young, and the reception of candidates into communion. The practice of catechisation, which existed in primitive times, was revived at the Reformation, and has been observed by the Lutheran Church, the Reformed Churches of France and Switzerland, the Church of Holland, the Church of Scotland, and the Church of England, ever since their establishment. catechism used is generally based on the creed or confession of faith of the church, and is a summary and systematic digest of its recognized doctrines. Though we do not sympathize with the method of initiation into the church sanctioned by many of the Protestant communions in Britain and on the continent; yet, the function of catechisation does not thereby become, with us, the less important. would not, on any account, substitute for the instruction of the young a creedbook in the place of the Bible. The Scriptures ought to occupy the most prominent position in a system of religious instruction. But, after the Bible, we think a manual of christian doctrine and practice, presenting its teachings under a small number of principles and fundamental ideas, might be of considerable use to more advanced scholars. No minister can have failed to observe the lamentable ignorance of the truths of religion prevalent among the junior portion of his church and congregation, not even excepting those who have enjoyed, for many years, the advantages of Sabbathschool instruction. Without intending to deprecate the efforts of the Sabbathschool teacher, we would ask whether a more definite and a more extensive acquaintance with the truths of religion would not have been communicated, by a steady and systematic adherence to catechetical instruction, based upon a well-compiled manual? We are quite aware that such instruction is not entirely neglected, but, its importance, in respect of more advanced scholars, is, we fear, to a great extent, overlooked. The catechetical

PASTORAL THEOLOGY.

training of young persons, systematically conducted, and having special reference to first principles, will, under God's blessing, be followed by important results. It is particularly necessary as a preservative against prevalent errors. Though we are not accustomed to recognize Sabbath-school instruction as the pastor's work, because his attention is called, on the Lord's-day, to other important duties, yet it cannot be doubted that occasional visits to the school, and occasional employment in the catechetical work, whenever an opportunity offers, will be followed by results beneficial to himself, to the teachers, and to the children. In addition, we would suggest to those teachers of the school or members of the church who are qualified for the task, the propriety of devoting a portion of their time, on the Sabbath, in the instruction of young persons in the doctrines of christianity, according to the method to which we have referred.

The author, in the chapter before us, dwells on the importance and aim of catechization, its general characteristics, and furnishes wholesome advice to the pastor in respect of this duty.

The third section treats of "the care of souls, or pastoral oversight." In the first chapter its relation is shown to preaching-its fundamental principles are pointed out-objections to the exercise of the duty answeredthe qualifications required for the care of souls enumerated-and the relations which the pastor sustains to the school, to families, and to individuals, considered.

In the introductory part of the second chapter, a distinction is made between individuals according as they differ among themselves externally in their circumstances, or internally in their states of mind and heart. The various individuals whose internal states are referred to as demanding pastoral attention, are those decidedly pious--the newly-converted--the awakened-the troubled-orthodox-sceptics-the indifferent-infidels-rationalists and Stoics. Those whose external states are referred to, as claiming the minister's regard, are the sickthose suffering from mental maladies -those embroiled in domestic quar

167

The following

"It

rels-and the poor. hints on the interference of the pastor with dissensions, may be useful. is a delicate matter to assume the position of a third party, without being invited to be so, in domestic quarrels. It is best when we can do it, to take the part of each of the contending parties. It is dangerous to allow long narrations, by which each party rekindles and nourishes his hatred, and which makes the intervening party a voluntary instigator in the quarrel which has begun; it is also undesirable to propose questions, the answers to which are perhaps obvious enough in a moral and religious point of view, but which are dangerous, because of the difficulty that is often felt in answering them; a difficulty which, when it is perceived or discovered, enfeebles the authority of him who desires to conciliate. However, although partizanship is always wrong, we must not shut our eyes to evidence, nor our hearts to justice this would be discreditable to us.'

[ocr errors]

The fourth and last part, the last of the concentric circles drawn around the pastor, and which includes an area in addition to the three previously named, is the pastor's "administrative or official life. It includes Discipline. -Conduct towards different religious parties.--Relation of ecclesiastics among themselves. - The pastor in his relation to authorities. We could have wished for a fuller discussion of the several topics enumerated in this division. For instance, the subject of "discipline," one of the greatest importance, is very briefly passed over. This may perhaps be accounted for, from the little attention paid thereto by a church in which the unconverted are allowed to partake of the Lord's Supper, and are regarded from their birth, as members of the religious community. The following maxims which the author quotes from Harms, a German writer, are worth remembering. Even those which appear the most microscopic may supply important suggestions. "Avoid undue familiarity." "Do not contract too many obligations." "Do not begin with too ardent demonstrations of attachment." "Be not hasty in_introducing important changes." "Do not aim at eclipsing your col

66

league." Look well to your wife, children, and servants." "Be the anvil rather than the hammer." Among other useful notes in the appendix are "Bengel's thoughts on the ministry," a treatise full of excellent advice, the perusal and re-perusal of which will fully recompense the pains of the student.

The admirable arrangement of its materials, its searching analysis, its freshness and originality of thought, and its perspicuity, and sometimes, eloquence of style, combine to render the volume not a little attractive to the earnest student. Every part thereof affords ample evidence of that acuteness and intellectual vigour for which Vinet was so remarkable, whilst at the same time the reader cannot fail to mark the deep religious feeling by which it is pervaded. Though we cannot fully coincide in every sentiment or opinion advanced, we have no hesitation what

Having now completed our analysis of this valuable work, it behoves us to inform our readers that allusions occasionally occur therein to the ecclesiastical constitution, and observances of the particular church with which the author was connected when his lectures were delivered. These, however in affirming that a more philosophever, do not obtrude themselves upon ical and a more useful work was never the attention. Where the word written on the important, but much parish" occurs the word "church" neglected department of Pastoral being substituted, the author's re- theology. J. S. marks will often apply equally well Longford. to our own religious spheres.

66

CHRISTIANITY NOT THE FOE OF PROGRESS. "CHRISTIANITY, as a spiritual system, is always superior to every visible institution. The facts, the leading elements of truth, the principles, are given. In carrying them into effect there may be diversities of operation. The progress of christianity must consist in the more adequate apprehension and efficient working of truth, which is changeless, by thought and effort, which are changeable.

In this subjective sense our christianity is susceptible of continual improvement. In those respects to which we have adverted, religion and science differ widely. But considered with reference to the objective reality lying before each, the spirit of progress is not more appropriate to science than to religion, however separate their province, however diverse may be their method. We do not amend the universe by our science, or reform by our discoveries the majestic code of nature. We do not, in our religious progress, rise above the spirit of the Redeemer, or outpass in our performance the precepts of Paul. In either case it is our relation to the object, and not the given truth or given fact and law, which constitute the object itself, that we improve. We investigate the statistics and the law of storms, not with the hope of caressing into tame

ness those steeds of the tempest, the clouds, whose necks are clothed with thunder-of charming the heavens to a quiet order, which shall never rudely shake our feebleness-of banishing rough weather from the circle of the obsequious seasons-but that we may avoid or divert their fury; that, discovering their circuit, we may place our nutshell craft, if possible, in their wake, rather than athwart their path, and may so enter into the plan of nature as to be carried forward, and not crushed, by the revolutions of her mighty wheel. So the christian labours evermore to enter into, to bring his nature into harmony with, the divine law of life. In either case, a definite ordinance is given, to which we have to adapt ourselves. It would be quite as just to accuse science of finality because she cannot make the universe any larger, as to bring that charge against religion because no higher duty, or better course towards its fulfilment than that given by revelation, can ever be devised by man. That Mr. Macay should have overlooked truths so obvious as these we can only attribute to the fact that he mentally resembles that species of flat fish called by naturalists, Pleuronectes, which has both its eyes on one side of its head."—British Quarterly Review.

« VorigeDoorgaan »