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Archive for the ‘The Sacred Ministry’ Category

When Thomas Chalmers began the West Port Experiment in 1844, he delivered a series of four public lectures on the principles of the territorial or parochial method of evangelism.  In it, he told his hearers how he had decided many years ago to disassociate all his parish labors from matters of public charity.  To have combined them would compromise the great errand on which he labored.  “I fairly cut my connexion with them all [the public charities]; I let the people understand that I dealt only in one article, and that, if they valued the advantages of Christian instruction, they were welcome to any approximation which I could make to them” (Memoirs 2:684).  In short, Chalmers would distribute not the “bread that perishes,” but that which bread “endures to everlasting life.”

The Church must not get sidetracked from her calling.  Christ gave the Church “one article” to distribute to the nations.  She is given the keys, not to an earthly storehouse of perishables, but to the very kingdom of heaven.

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220px-Richard_Baxter_ColourMany have warned others that they come not to that place of torment, while yet they hastened to it themselves: many a preacher is now in hell, who hath a hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refuse it themselves; and for telling others those truths which they themselves neglect and abuse? Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to ourselves first, that you be that which you persuade your hearers to be, and believe that which you persuade them to believe, and heartily entertain that Savior whom you offer to them. He that bade you love your neighbors as yourselves, did imply that you should love yourselves, and not hate and destroy yourselves and them.

-Richard Baxter (1615-1691)

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St.-Jerome-In-His-StudyIn preparing for a message on the Parable of the Sower, I’ve looked at Jerome (ca. 347 – 420) among others.  Many of his comments are extremely helpful.  But as with all commentators, there is some chaff mixed in with the wheat.  When writing about the three levels of fruit among those who receive the seed in good soil, he declares, “The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock.”  Wrong on two counts – bad interpretation and bad theology.

 

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In the following, we hear Thomas Chalmers echoing the sentiment of the inspired apostle, “I am debtor both to the Greek, and to the barbarian, to the wise and to the unwise . . . to preach the Gospel.” This is a timeless reminder to be a minister who is truly all things to all men, and not slavishly ‘relevant’ (beholden?) to a narrow slice of the demographic pie.

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“There is no doubt the vanity of popular applause; but there is also the vanity of an ambitious eloquence, which throws the common people at a distance from our instructions altogether; which, in laying itself out for the admiration of the tasteful and enlightened few, locks up the bread of life from the multitude; which destroys this essential attribute of the gospel, that it is a message of glad tidings to OLYMPUS DIGITAL CAMERAthe poor; and wretchedly atones by the wisdom of words, for the want of those plain and intelligible realities which all may apprehend and by which all may be edified. Now the great aim of our ministry is to win souls; and the soul of a poor man consists of precisely the same elements with the soul of a rich. They both labour under the same disease, and they both stand in need of the same treatment. The physician who administers to their bodies brings forward the same application to the same malady; and the physician who is singly intent on the cure of their souls will hold up to both the same peace-speaking blood, and the same sanctifying Spirit, and will preach to both in the same name, because the only name given under heaven whereby men can be saved. . . . We hear of the orator of fashion, the orator of the learned, the orator of the mob. A minister of the gospel of Jesus Christ should be none of these; and, if an orator at all, it should be his distinction that he is an orator of the species. He should look beyond the accidental and temporary varieties of our condition; and recognise in every one who comes within his reach, the same affecting spectacle of a soul forfeited by sin, and that can only be restored by one Lord, one faith, one baptism.”

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Is the Gospel preacher practical?  The man who gives himself to prayer and the ministry of the Word, who delegates to others the lesser ministry of waiting on tables – is such a man a blessing or a bane to the  Church and society?  Perhaps in the short-term, it may seem that way.  But when we take a step back and view aright the man of God who sacredly devotes the lion share of his time to the ‘closet’ labors of his study, we will see him not only as highly practical.  He will emerge as the best doer of good to His fellow men.

The following extracts from Alexander’s Thoughts on Preaching explore this mystery with profound insight.

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§ 74. To do gimagesood to men, is the great work of life; to make them true Christians is the greatest good we can do them. Every investigation brings us round to this point. Begin here, and you are like one who strikes water from a rock on the summits of the mountains; it flows down over all the intervening tracts to the very base. If we could make each man love his neighbour, we should make a happy world. The true method is to begin with ourselves, and so to extend the circle to all around us. It should be perpetually in our minds.

§ 75. Beneficence.—There are two great classes of philanthropists, namely, those who devise plans of beneficence, and those who execute them. If we cannot be among the latter, perhaps we may be among the former. Invention is more creative than execution. Watt has done more for mechanics than a thousand steam-engine makers. The devisers of good may again be divided into those who devise particular plans, such as this or that association or mode of operation, and those who discover and make known great principles. The latter are the rarer and the most important. Hence a man who never stirs out of his study may be a great philanthropist, if he employs himself in discovering from the study of the Scriptures and the study of human nature, those laws which originate and condition all effectual endeavours for human good.

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The labor of the man of God, in the congregation or the community, ought to be paternal through and through. “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel” (1 Cor. 4:15; cf. Larger Catechism 124). He must be strong and steady, a visionary, yet eminently practical. He must patient, but ever pushing and pulling. He must be sensitive to the true needs and worthy feelings of the people, yet not obsequiously over-indulgent to their every whim.

Tragically, too much of modern ministry fails to live up to this ideal. While the clergy have in the past sometimes been too harsh and overbearing, the pendulum has swung quite the opposite direction. The modern pastor-coach is in the worst case an effeminate nothing. He cannot command true respect. Only fleeting popularity from the herd.

The following passage from Thomas Chalmers reveals just how timeless the unfatherly pastor is – and how dignified the ideal. O Lord, make us those men.  Our Father, make us fathers!

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“And here one reason at least becomes manifest, why, on the part of clergymen, the mere whimsies of popular feeling ought not to be complied with; and that between favourite preachers and their doting admirers such a spectacle should never be held out, as that of servile indulgence upon the one side, and weak, trifling, senseless conceits of taste and partiality, on the other.  It is this which, more perhaps than any other cause, has degraded the popular opinion into a thing of no estimation; and has thrown circumstances of ridicule around it, which have given, an edge to satire, and furnished a plea of extenuation for the policy that holds it at nought. If it be grievous to observe the demand of the people about frivolities of no moment, it is still more grievous to behold the deference which is rendered thereto by the fearful worshippers at the shrine of popularity. It is a fund of infinite amusement to lookers on, when they see, in this interchange of little minds, how small matters can become great, and each caprice of the popular fancy can be raised into a topic of gravest deliberation. It were surely better that Christian people reserved their zeal for essentials; and that Christian teachers, instead of pampering the popular taste into utter childishness, disciplined it, by a little wholesome resistance, into an appetite, at once manly, and rational, and commanding. Everything that can disarm the popular voice of its energy will be lamented by those who think as we do, that it is a voice which, in the matters of Christianity, is mainly directed to what is practically and substantially good; and that it is just the despite which has been done to it that has so paralyzed the ministrations of our Establishment. And, therefore, do we hold it so desirable that the popular taste were chastened out of all those vagaries which have just had the effect of chasing away the homage that else would have been rendered to it. We know that it has its occasional weaknesses and extravagances; but we believe that these are in no way essential to it; and that, by the control of the ministers of religion, acting wisely, and honestly, and independently, they could all be done away. Though these were lopped off from the affection, it would still subsist with undiminished vigour, and it would then be seen what it nakedly and characteristically is—not that mere fantastic relish which it is often conceived to be, but the deep and strong aspiration of conscious humanity, feeling, and most intelligently feeling, what the truths, and who the teachers are, that are most fitted to exalt and to moralize her.

“In proof of this we may, with all safety, allege that let there be a teacher of religion, with a conscience alive to duty, and an understanding soundly and strongly convinced of the truths of the gospel; let him, with these as his only recommendations, go forth among a people, alive at every pore to offence from the paltry conceits and crotchets in which they have drivelled and been indulged for several generations; let them be prepared with all the senseless exactions which a dark and narrow bigotry would often bring upon a minister; and let him, disdainful of absurdity in all its forms, whilst zealous and determined in acquitting himself of every cardinal obligation, only labour amongst them in the spirit of devotedness: and it will soon be seen that the general good-will of a neighbourhood is far more deeply and solidly founded, than on the basis of such petty compliances as have made popularity ridiculous in the eye of many a superficial observer. The truth is, that there is not one irrational prejudice among his hearers, which such a teacher would not be at liberty to thwart and to traverse, till he had dislodged it altogether. Grant him the pure doctrine of the Bible for his pulpit, with an overflowing charity in his heart for household ministrations— and the simple exhibition of such worth and such affection on the week, from one who preaches the truths of Scripture on the Sabbath, will, without one ingredient of folly, gain, for him, from the bosoms of all, just such a popularity as is ever awarded to moral worth and to moral wisdom. This, indeed, we believe to be the main staple of that popularity which is so much derided by the careless, and often so unfeelingly trampled upon by the holders of patronage. And thus it is fearful to think that, in the systematic opposition which has been raised upon this subject against the vox populi, Government may, unknowing of the mischief, have been checking, all the while, the best aspiration that am arise from the bosom of a country—may have been combating, in its first elements, the growth of virtue in our land —and, in wanton variance with its own subjects about the principle of religion, may have been withering up all those graces of religion, which would else have blessed and beautified our population” (Works 14:192-195).

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The Church frequently gets its axiology – its theory of value – dead wrong.  To value is fundamentally human.  It is instinctive and inescapable, a testament to the fact that man is the offspring of God.  But when the Church fails to discern between the values of  “the present evil world” and her Lord, it has just plain sold the farm.  A Church that doesn’t defend its axiological borders (God’s rather) has in effect seceded to the enemy.  And so she comes under Christ’s condemnation, “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15).

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