Collin Hansen at Out of Ur has some good comments about the lack of rural minister:

HERE

We had two visitors with us last night for our Wednesday evening fellowship meal and Bible study.  Andrew and Jacob, two young men from Wisconsin are bicycling through the area.  Apparently they got off course yesterday after biking from Jackson, TN in the rain.  One of our church members found them in the area and invited them to a warm meal and offered a place to stay for the night.  This isn’t the first time I feel like our member’s cooking, friendship and generosity is the best sermon preached in our congregation.

They’ve been biking for about three weeks and plan to be back home before Christmas.  Sounds like a fun time.  We’ll be praying things continue to go well for ya’ll.

Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. (Hebrews 13:2)

Wednesday nights are great fun. We have a meal followed by our group Bible studies and prayer meeting. Tonights menu was Baked Ham, White Beans, Corn Bread and Turnip Greens, unfortunately all of the Chocolate pie was gone before I got to dessert.

Prayer requests in the country are always good too. We have in the past prayed for someone who as “on a drunk” and need our prayers, plus an announcement to get out of the way if you see him on the road. My own mother in law was on the pray list recently for a snake bite. This evenings requests included one man who fell off of a ladder and someone else who had a cow knock a fence over on him.

Additionally, we’re making plans for a funeral at Coon Dog Cemetery next week — I’ve been asked to offer the invocation.

I survived another meeting of presbytery.  My blood pressure always starts rising the week before such meetings and beginning about noon the day before I get naseous.  I can relax for another few months now until our next meeting.

One thing that particularly bothers me about church meetings is that differences of opinion are too often made into a litmus test of our Chrisitan committment.  In our meeting yesterday, our congregation strongly disagreed with our Board of Finances’ proposal to raise our per member share from $27 to $69.  The ammendment our congregation proposed passed thereby removing or eliminating several budget items.  The presbytery’s vote was condemned by one member on the floor as not trusting God to provide for us, for not being missional and being provincial and small minded.

In previous meetings I have called into question how we intend to take $10,000 from an account that has only $5,000 in it.  My question was met with an extendend rant of how people are dying and going to Hell and all we can think about is money plus it shows that we are racist.  (The proposal supported Hispanic missions.)  Apparently if I had more compassion for the lost the laws of mathmatics would change.

I’ve heard of several meetings were a member of the body claims that they felt the Spirit  leading the presbytery or assembly in a direction, so obviously to vote against them is to resist the Holy Spirit.

In the closing session of our meeting yesterday, when the tension over an issue was noted I overheard our moderator make a brilliant statement  — ‘It’s not a House Divided, it’s just a vote’.  Sometimes Christians — fully committed, reasonable and informed disciples of Jesus — can disagree.  Disagreeing with you doesn’t necessarily stem from a deep rooted sin or a lack of faith, it could just be a difference of opinion.

I was really expecting this chapter to be advice on study and reading.  Instead, Herbert reminds us that the purpose of our studies is to serve God’s Kingdom.  It reminds me of the phrase ‘a christian’s life is the only Bible some people read’.  Notice he does mention we should study our souls, the ‘lusts and affections within’.  A good reminder to observe people and our own nature in addition to Commentaries and Theological Tomes.  (BTW: the Puritan, Richard Baxter did offer some good advice on reading.)

THe Countrey Parson’s Library is a holy Life: for besides the blessing that that brings upon it, there being a promise, that if the Kingdome of God be first sought, all other things shall be added, even it selfe is a Sermon. For the temptations with which a good man is beset, and the ways which he used to overcome them, being told to another, whether in private conference, or in the Church, are a Sermon. Hee that hath considered how to carry himself at table about his appetite, if he tell this to another, preacheth; and much more feelingly, and judiciously, then he writes his rules of temperance out of bookes. So that the Parson having studied, and mastered all his lusts and affections within, and the whole Army of Temptations without, hath ever so many sermons ready penn’d, as he hath victories. And it fares in this as it doth in Physick: He that hath been sick of a Consumption, and knows what recovered him, is a Physitian so far as he meetes with the same disease, and temper; and can much better, and particularly do it, then he that is generally learned, and was never sick. And if the same person had been sick of all diseases, and were recovered of all by things that he knew; there were no such Physician as he, both for skill and tendernesse. Just so it is in Divinity, and that not without manifest reason: for though the temptations may be diverse in divers Christians, yet the victory is alike in all, being by the self-same Spirit. Neither is this true onely in the military state of a Christian life, but even in the peaceable also; when the servant of God, freed for a while from temptation, in a quiet sweetnesse seeks how to please his God. Thus the Parson considering that repentance is the great vertue of the Gospel, and one of the first steps of pleasing God, having for his owne use examined the nature of it, is able to explaine it after to others. And particularly, having doubted sometimes, whether his repentance were true, or at least in that degree it ought to be, since he found himselfe sometimes to weepe more for the losse of some temporall things, then for offending God, he came at length to this resolution, that repentance is an act of the mind, not of the Body, even as the Originall signifies; and that the chiefe thing, which God in Scriptures requires, is the heart, and the spirit, and to worship him in truth, and spirit. Wherefore in case a Christian endeavour to weep, and cannot, since we are not Masters of our bodies, this sufficeth. And consequently he found, that the essence of repentance, that it may be alike in all Gods children (which as concerning weeping it cannot be, some being of a more melting temper then others) consisteth in a true detestation of the soul, abhorring, and renouncing sin, and turning unto God in truth of heart, and newnesse of life: Which acts of repentance are and must be found in all Gods servants: Not that weeping is not usefull, where it can be, that so the body may joyn in the grief, as it did in the sin; but that, so the other acts be, that is not necessary: so that he as truly repents, who performes the other acts of repentance, when he cannot more, as he that weeps a floud of tears. This Instruction and comfort the Parson getting for himself, when he tels it to others, becomes a Sermon. The like he doth in other Christian vertues, as of Faith, and Love, and the Cases of Conscience belonging thereto, wherein (as Saint Paul implyes that he ought, Romans 2.[21]) hee first preacheth to himselfe, and then to others.

The following chapter doesn’t relate immediately to pastoral work, but it is interesting to note the scope of Herbert’s view of the minister’s calling.  While the details don’t exactly fit the modern context, I am challenged by the idea of seeing the mission of the Church integral to the well being of the social order and the health of the nation.  It can be very easy to see the work of the Church only in terms of our local congregation.

THe Countrey Parson hath not onely taken a particular Survey of the faults of his own Parish, but a generall also of the diseases of the time, that so, when his occasions carry him abroad, or bring strangers to him, he may be the better armed to encounter them. The great and nationall sin of this Land he esteems to be Idlenesse; great in it selfe, and great in Consequence: For when men have nothing to do, then they fall to drink, to steal, to whore, to scoffe, to revile, to all sorts of gamings. Come, say they, we have nothing to do, lets go to the Tavern, or to the stews, or what not. Wherefore the Parson strongly opposeth this sin, whersoever he goes. And because Idleness is twofold, the one in having no calling, the other in walking carelesly in our calling, he first represents to every body the necessity of a vocation. The reason of this assertion is taken from the nature of man, wherein God hath placed two great Instruments, Reason in the soul, and a hand in the Body, as ingagements of working: So that even in Paradise man had a calling, and how much more out of Paradise, when the evills which he is now subject unto, may be prevented, or diverted by reasonable imployment. Besides, every gift or ability is a talent to be accounted for, and to be improved to our Masters Advantage. Yet is it also a debt to our Countrey to have a Calling, and it concernes the Common-wealth, that none should be idle, but all busied. Lastly, riches are the blessing of God, and the great Instrument of doing admirable good; therfore all are to procure them honestly, and seasonably, when they are not better imployed. Now this reason crosseth not our Saviours precept of selling what we have, because when we have sold all, and given it to the poor, we must not be idle, but labour to get more, that we may give more, according to St. Pauls rule, Ephes. 4. 28. I Thes. 4. 11, 12. So that our Saviours selling is so far from crossing Saint Pauls working, that it rather establisheth it, since they that have nothing, are fittest to work. Now because the onely opposer to this Doctrine is the Gallant, who is witty enough to abuse both others, and himself, and who is ready to ask, if he shall mend shoos, or what he shall do? Therfore the Parson unmoved, sheweth, that ingenuous and fit imployment is never wanting to those that seek it. But if it should be, the Assertion stands thus: All are either to have a Calling, or prepare for it: He that hath or can have yet no imployment, if he truly, and seriously prepare for it, he is safe and within bounds. Wherefore all are either presently to enter into a Calling, if they be fit for it, and it for them; or else to examinewith care, and advice, what they are fittest for, and to prepare for that with all diligence. But it will not be amisse in this exceeding usefull point to descend to particulars: for exactnesse lyes in particulars. Men are either single, or marryed: The marryed and house-keeper hath his hands full, if he do what he ought to do. For there are two branches of his affaires; first, the improvement of his family, by bringing them up in the fear and nurture of the Lord; and secondly, the improvement of his grounds, by drowning, or draining, or stocking, or fencing, and ordering his land to the best advantage both of himself, and his neighbours. The Italian says, None fouls his hands in his own businesse: and it is an honest, and just care, so it exceed not bounds, for every one to imploy himselfe to the advancement of his affairs, that hee may have wherewithall to do good. But his family is his best care, to labour Christian soules, and raise them to their height, even to heaven; to dresse and prune them, and take as much joy in a straight-growing childe, or servant, as a Gardiner doth in a choice tree. Could men finde out this delight, they would seldome be from home; whereas now, of any place, they are least there. But if after all this care well dispatched, the house-keepers Family be so small, and his dexterity so great, that he have leisure to look out, the Village or Parish which either he lives in, or is neer unto it, is his imployment. Hee considers every one there, and either helps them in particular, or hath generall Propositions to the whole Towne or Hamlet, of advancing the publick Stock, and managing Commons, or Woods, according as the place suggests. But if hee may bee of the Commission of Peace, there is nothing to that: No Common-wealth in the world hath a braver Institution then that of Justices of the Peace: For it is both a security to the King, who hath so many dispersed Officers at his beck throughout the Kingdome, accountable for the publick good; and also an honourable Imployment of a Gentle, or Noble-man in the Country he lives in, inabling him with power to do good, and to restrain all those, who else might both trouble him and the whole State. Wherefore it behoves all, who are come to the gravitie, and ripenesse of judgement for so excellent a Place, not to refuse, but rather to procure it. And whereas there are usually three Objections made against the Place; the one, the abuse of it, by taking petty Countrey bribes; the other, the casting of it on mean persons, especially in some Shires: and lastly, the trouble of it: These are so far from deterring any good man from the place, that they kindle them rather to redeem the Dignity either from true faults, or unjust aspersions. Now, for single men, they are either Heirs, or younger Brothers: The Heirs are to prepare in all the fore-mentioned points against the time of their practice. Therefore they are to mark their Fathers discretion in ordering his House and Affairs; and also elsewhere, when they see any remarkable point of Education or good husbandry, and to transplant it in time to his own home, with the same care as others, when they meet with good fruit, get a graffe of the tree, inriching their Orchard, and neglecting their House. Besides, they are to read Books of Law, and Justice; especially, the Statutes at large. As for better Books of Divinity, they are not in this Consideration, because we are about a Calling, and a preparation thereunto. But chiefly, and above all things, they are to frequent Sessions and Sizes; for it is both an honor which they owe to the Reverend Judges and Magistrates, to attend them, at least in their Shire; and it is a great advantage to know the practice of the Land; for our Law is Practice. Sometimes he may go to Court, as the eminent place both of good and ill. At other times he is to travell over the King’s Dominions, cutting out the Kingdome into Portions, which every yeer he surveys peecemeal. When there is a Parliament, he is to endeavour by all means to be a Knight or Burgess there; for there is no School to a Parliament. And when he is there, he must not only be a morning man, but at Committees also; for there the particulars are exactly discussed, which are brought from thence to the House but in generall. When none of these occasions call him abroad, every morning that hee is at home hee must either ride the Great Horse, or exercise some of his Military gestures. For all Gentlemen, that are now weakned, and disarmed with sedentary lives, are to know the use of their Arms: and as the Husbandman labours for them, so must they fight for, and defend them, when occasion calls. This is the duty of each to other, which they ought to fulfill: And the Parson is a lover of and exciter to justice in all things, even as John the Baptist squared out to every one (even to Souldiers) what to do. As for younger Brothers, those whom the Parson finds loose, and not ingaged into some Profession by their Parents, whose neglect in this point is intolerable, and a shamefull wrong both to the Common-wealth, and their own House: To them, after he hath shew’d the unlawfulness of spending the day in dressing, Complementing, visiting, and sporting, he first commends the study of the Civill Law, as a brave, and wise knowledg, the Professours whereof were much imployed by Queen Elizabeth, because it is the key of Commerce, and discovers the Rules of forraine Nations. Secondly, he commends the Mathematicks, as the only wonder-working knowledg, and therefore requiring the best spirits. After the severall knowledg of these, he adviseth to insist and dwell chiefly on the two noble branches therof, of Fortification, and Navigation; The one being usefull to all Countreys, and the other especially to Hands. But if the young Gallant think these Courses dull, and phlegmatick, where can he busie himself better, then in those new Plantations, and discoveryes, which are not only a noble, but also as they may be handled, a religious imployment? Or let him travel into Germany, and France, and observing the Artifices, and Manufactures there, transplant them hither, as divers have done lately, to our Countrey’s advantage.

Can’t believe it’s been so long since I’ve posted anything… Here’s Chapter 30 from George Herbert’s The Country Parson.

THe Countrey Parson considering the great aptnesse if Countrey people have to think that all things come by a kind of naturall course; and that if they sow and soyle their grounds, they must have corn; if they keep and fodder well their cattel, they must have milk, and Calves; labours to reduce them to see Gods hand in all things. and to beleeve. that things are not set in such an inevitable order, but that God often changeth it according as he sees fit, either for reward or punishment. To this end he represents to his flock, that God hath and exerciseth a threefold power in every thing which concernes man. The first is a sustaining power; the second a governing power; the third a spirituall power. By his sustaining power he preserves and actuates every thing in his being; so that corne doth not grow by any other vertue, then by that which he continually supplies, as the corn needs it; without which supply the corne would instantly dry up, as a river would if the fountain were stopped. And it is observable, that if anything could presume of an inevitable course, and constancy in its operations, certainly it should be either the sun in heaven, or the fire on earth, by reason of their fierce, strong, and violent natures: yet when God pleased, the sun stood stil, the fire burned not. By Gods governing power he preserves and orders the references of things one to the other, so that though the corn do grow, and be preserved in that act by his sustaining power, yet if he suite not other things to the growth, as seasons, and weather, and other accidents by his governing power, the fairest harvests come to nothing. And it is observeable, that God delights to have men feel, and acknowledg, and reverence his power, and therefore he often overturnes things, when they are thought past danger; that is his time of interposing: As when a Merchant hath a ship come home after many a storme, which it hath escaped, he destroyes it sometimes in the very Haven; or if the goods be housed, a fire hath broken forth, and suddenly consumed them. Now this he doth, that men should perpetuate, and not break off their acts of dependance, how faire soever the opportunities present themselves. So that if a farmer should depend upon God all the yeer, and being ready to put hand to sickle, shall then secure himself, and think all cock-sure; then God sends such weather, as lays the corn, and destroys it: or if he depend on God further, even till he imbarn his corn, and then think all sure; God sends a fire, and consumes all that he hath: For that he ought not to break off, but to continue his dependance on God, not onely before the corne is inned, but after also; and indeed, to depend, and fear continually. The third power is spirituall, by which God turnes all outward blessings to inward advantages. So that if a Farmer hath both a faire harvest, and that also well inned, and imbarned, and continuing safe there; yet if God give him not the Grace to use, and utter this well, all his advantages are to his losse. Better were his corne burnt, then not spiritually improved. And it is observable in this, how Gods goodnesse strives with mans refractorinesse; Man would sit down at this world, God bids him sell it, and purchase a better: Just as a Father, who hath in his hand an apple, and a piece of Gold under it; the Child comes, and with pulling, gets the apple out of his Fathers hand: his Father bids him throw it away, and he will give him the gold for it, which the Child utterly refusing, eats it, and is troubled with wormes: So is the carnall and wilfull man with the worm of the grave in this world, and the worm of Conscience in the next.

One thing I find interesting about this chapter is that Herbert clearly shows an understanding of Providence as working through the natural order. I think we have a tendency to think that the doctrine of Providence is difficult for us because we are on this side of the Scientific Revolution. The amount of knowledge we have of the workings of the natural world, and the way we are raised to understand these causes from our earliest education (my daughter in 1st grade brought a picture she had drawn of the water cycle home from school the other day) might lead us to think that the belief in a God who provides rain or guides those ‘chance’ meetings is especially difficult for the modern world. What I find interesting in this passage is that Herbert, who died ten years before Newton was born, found an understanding of providence to be a problem for English villagers. They too saw a cause and effect world and had to be reminded that God was the ultimate cause of the gifts of creation which they labored for and enjoyed.

Note also that the vision of God’s providence is not, as might be supposed of an early 17th Century Divine, one of a God acting directly or supernaturally, but as guiding natural events to work out His purposes — ‘if he suite not other things to the growth, as seasons, and weather, and other accidents by his governing power, the fairest harvests come to nothing’.

(image The Storm Cloud by rachel_r)

THe Countrey Parson doth often, both publickly, and
privately instruct his Church-Wardens, what a great
Charge lyes upon them, and that indeed the whole order and
discipline of the Parish is put into their hands. If himselfe
reforme any thing, it is out of the overflowing of his Con-
science, whereas they are to do it by Command, and by Oath.
Neither hath the place its dignity from the Ecclesiasticall
Laws only, since even by the Common Statute-Law they are
taken for a kinde of Corporation, as being persons enabled
by that Name to take moveable goods, or chattels, and to sue,
and to be sued at the Law concerning such goods for the use
and profit of their Parish: and by the same Law they are to
levy penalties for negligence in resorting to church, or for
disorderly carriage in time of divine service. Wherefore the
Parson suffers not the place to be vilified or debased, by being
cast on the lower ranke of people; but invites and urges the
best unto it, shewing that they do not loose, or go lesse, but
gaine by it; it being the greatest honor of this world, to do
God and his chosen service; or as David says, to be even a
door-keeper in the house of God. Now the Canons being the
Church-wardens rule, the Parson adviseth them to read, or
hear them read often, as also the visitation Articles, which
are grounded upon the Canons, that so they may know their
duty, and keep their oath the better; in which regard, con-
sidering the great Consequence of their place, and more of
their oath, he wisheth them by no means to spare any, though
never so great; but if after gentle, and neighbourly admoni-
tions they still persist in ill, to present them; yea though they
be tenants, or otherwise ingaged to the delinquent: for their
obligation to God, and their own soul, is above any temporall
tye. Do well, and right, and let the world sinke.

For more on the office of Churchwarden see this wikipedia entry.

A wise minister encourages and builds up the congregation’s lay officers. I believe that for most congregations the strength of the Church is in the lay leadership. Granted, the minister plays a large role in developing those leaders, but for the long term health of a congregation, the people who make decisions about finances, building and calling a pastor are crucial. It might be different in other contexts and polities, but from what I’ve seen presbyterian congregations can easily survive an incompetent pastorate, but a lack of leadership from the elders is fatal.

Herbert’s advice to instruct the wardens in public might seem counter-intuitive. But when we remind the lay officers of their duty from the pulpit we also remind the congregation of their importance and responsibilities. When we are greeted after the service every Sunday and given pastor appreciation celebrations, we need to remind everyone publicly of the crucial ministry of lay officers and express appreciation for their work.

Some questions for thought: Do you make prayers for you church officers a part of the church’s prayer concerns? Do you express the respect due to their office as you would expect for the office of minister? Do you preach or teach about the responsibilities of your officers? If your church has a special way to show appreciation for elders, deacons, wardens, lay leader etc… let us know.

(Image: Church Doors by pehedeges: click image for flickr page)

THe Countrey Parson is generally sad, because hee knows nothing but the Crosse of Christ, his minde being defixed on it with those nailes wherewith his Master was: or if he have any leisure to look off from thence, he meets continually with two most sad spectacles. Sin, and Misery; God dishonoured every day, and man afflicted. Neverthelesse, he somtimes refresheth himselfe, as knowing that nature will not bear everlasting droopings, and that pleasantnesse of disposition is a great key to do good; not onely because all men shun the company of perpetuall severity, but also for that when they are in company, instructions seasoned with pleasantnesse, both enter sooner, and roote deeper. Wherefore he condescends to humane frailties both in himseife and others; and intermingles some mirth in his discourses occasionally, according to the pulse of the hearer.

In all the serious work of ministry, Herbert reminds us that a continually somber character is a drawback. Dealing with sin and pain, sickness and death there are times we can be tempted to melancholy, but there is a hope and joy we proclaim that must shine through in all that we do.

Although not directly related (Herbert is discussing how we express ‘mirth’ with others in what we do.), C. H. Spurgeon had a good essay on why ministers can be prone to depression and how they should deal with their ‘Fainting Fits’. Read it here.

(Image: Allsboro Cumberland Presbyterian Church by John Hayes)