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Archive for the ‘Pastoral Theology’ Category

CHAP. III. If any of the People of God may be carried away with grosse delusions.

From these doctrines several questions may be raised. And, 1. Whether any of the people of God may be carried away with such abominable errors in doctrine? We shall answer in the following assertions.

Assertion 1. There is no error so gross in its substance that believers may not fall into it. For although they have a promise that error shall not wholly separate Christ and them, nor that they shall finally be carried away by it, yet, seeing they have corruption capable of being tempted to every sin, and therefore to this among other sins, they cannot be absolutely exempted from it. Neither is there any promise by which they can expect absolutely to be preserved from heresy any more than from murder or adultery, which, together with this, are fruits of the flesh. Indeed, except for the sin against the Holy Ghost and final impenitence, there is no absolute exemption of the believer from any sin. The Lord has wisely ordered it so, that the believer may be kept from security even in reference to such temptations.

Besides, experience shows that grace does not exempt a person from error in judgment. For it is likely that Solomon, even if he did not actually commit idolatry himself, yet became too inclined toward it, as we may gather from what Scripture records concerning him. Neither can we altogether condemn, as to their spiritual state, those in Corinth, Galatia, and other Churches who were drawn away from the truth after their conversion, as though none but unregenerate professors had been so drawn away. Indeed, it is possible, if not probable, that some of those whom the Lord calls His servants, and who nevertheless were seduced in the Church of Thyatira, were not still in the state of nature.

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CHAP. XII. Concerning what ought to be done by private persons, when Church-officers spare such as are scandalous.

We come now to the last question proposed: namely, supposing that Church-officers should be defective in trying and censuring scandalous persons, what is the duty of private Christians in such a case? And whether, notwithstanding this, they ought to continue in the communion of such a Church, or to separate from her?

This question has troubled the Church and been the occasion of many evils in many ages. The devil thereby, under the pretense of indignation at offenses, has caused them to abound in the Church, as Church histories and the writings of the Fathers concerning the Novatians, Donatists, and such like fully demonstrate. And although we have great ground to acknowledge God’s mercy in the sobriety of His people among us, so that we have unity with purity, yet, seeing that this topic follows in order, we shall answer briefly by laying down these grounds.

First, it cannot be denied that such a case may occur, and often actually does occur, in which Church-officers are defective in exercising discipline upon scandalous persons. This may arise from negligence, unfaithfulness, faintheartedness, or from some other sinful infirmity at best, as may be gathered from the second and third chapters of Revelation.

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CHAP. VI. Concerning what is to be accounted satisfaction, or satisfying.

The great question is, when a person appears, acknowledges his offense, and submits to a public rebuke, what is to be judged satisfactory, so that a Church judicatory may stop the process, rest satisfied, and admit the person to Church privileges as though the former offense had not been?

In answering this, we shall first show what is not satisfactory. Secondly, we shall show what a Church judicatory need not inquire into for this ecclesiastical satisfaction. Thirdly, we shall show what is necessary and satisfactory. Then we shall answer one or two questions for further clarification.

1. We say that every verbal acknowledgment of a fault, even though accompanied by a promise of amendment, is not sufficient. Such a profession may occur in either of the two cases formerly mentioned: first, where the person merely mocks Christ’s ordinance by making the profession; or secondly, where he has often relapsed after making similar professions, or at present continues in that same offense or some other gross evil. To regard such a profession of repentance as satisfactory would produce all the inconveniences already mentioned and would amount to a manifest taking of the name of the Lord in vain.

This may be gathered from the following consideration. Such a profession, under these circumstances, ought not to satisfy a brother in the exercise of private admonition. On the contrary, he ought all the more to take one or two others with him afterward, being the more offended by such hypocrisy. If those witnesses also meet with the same insincere profession, they may properly bring the matter before the Church, since they likewise cannot reasonably be satisfied with such mockery. Much less, then, ought the Church itself to be satisfied with it, because the Church more formally represents Jesus Christ and His authority. Consequently, mockery and contempt shown toward the Church constitute a far greater offense.

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CHAPTER VIII. Showing What Is Especially Required of Christians When Offenses Abound

It is useful to inquire what is especially required of Christians living in times when offenses greatly abound, and when there is an unusual readiness both to give offense and to take it. It would be impossible to descend into every particular case. Nevertheless, because the subject is highly profitable, and because Scripture speaks so fully concerning it—especially in Romans 14 and throughout both Epistles to the Corinthians—we may propose several general directions.

First, a Christian ought not merely to satisfy his own conscience concerning the lawfulness of what he does, but should also have sincere regard for the satisfaction of the consciences of others, as Paul teaches in 1 Corinthians 10:29. The neglect of this duty opens the door to countless evils. If men were truly grieved whenever others stumbled through anything they had done, as Paul himself was, there would be far fewer offenses. It ought to pierce our hearts whenever we hear that any brother has been made weak or grieved through our conduct. This inward sympathy is one of the principal remedies against giving offense. Where such tenderness exists, wisdom will not be lacking. Paul’s own spirit ought to be ours: “Who is weak, and I am not weak? Who is offended, and I burn not?” Were such compassion deeply rooted within us, we would sooner expose ourselves to personal suffering than knowingly become the occasion of another person’s spiritual hurt.

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The following chapter comes from Charles Spurgeon’s Lectures to My Students. I remember reading this chapter after a season of pastoral burnout and finding it such a tonic to my weary soul. It certainly also speaks to the sensitivity that such great men had for the real struggles of emotional and mental health from a very intimate, first-person perspective!

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As it is recorded that David, in the heat of battle, waxed faint, so may it be written of all the servants of the Lord. Fits of depression come over the most of us. Usually cheerful as we may be, we must at intervals be cast down. The strong are not always vigorous, the wise not always ready, the brave not always courageous, and the joyous not always happy. There maybe here and there men of iron, to whom wear and tear work no perceptible detriment, but surely the rust frets even these; and as for ordinary men, the Lord knows, and makes them to know, that they are but dust. Knowing by most painful experience what deep depression of spirit means, being visited therewith at seasons by no means few or far between, I thought it might be consolatory to some of my brethren if I gave my thoughts thereon, that younger men might not fancy that some strange thing had happened to them when they became for a season possessed by melancholy; and that sadder men might know that one upon whom the sun has shone right joyously did not always walk in the light.

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The following is a chapter in Thoughts on Religious Experience (1844) by the first president of Princeton Seminary, Archibald Alexander. One of my all-time favorite books and a high-watermark treatment of the subject from a confessionally Presbyterian perspective. This particular chapter deals with the sensitive and difficult subject of “melancholy” and “insanity,” or what we might call medical health. It is noteworthy how very thoughtful he was on the topic, acknowledging that trouble of the mind is not always or exclusively a purely spiritual disorder; and that physicians of the soul ought to partner as far as possible with physicians of the body in treatment.

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CHAPTER IV.

Causes of diversity in experience continued—Effect of temperament—Melancholy—Advice to the friends of persons thus affected—Illustrative cases—Causes of melancholy and insanity.

We have before shown how the principle of spiritual life is affected in its appearance by two circumstances—the degree of vigor given to it in its commencement, and the degree of knowledge and maturity of judgment which one may possess above another. We now come to another pregnant cause of the great variety which is found in the exercises and comforts of real Christians, and that is the difference of temperament which is so familiar, and which so frequently modifies the characters, as well as the feelings of men in other matters. There can be no doubt, I think, that the susceptibility of lively emotion is exceedingly different in men under the same circumstances. People of strong affections and ardent temperament, upon an unexpected bereavement of a beloved wife or child, are thrown into an agony of grief which is scarcely tolerable; while those of a cold, phlegmatic temperament seem to suffer no exquisite anguish from this or any other cause. Not that they possess more fortitude or resignation, for the contrary may be the fact; but their susceptibilities are less acute. And this disparity appears in nothing more remarkably than in the tendency to entertain different degrees of hope or fear in similar circumstances. For while some will hope whenever there is the smallest ground for a favorable result, others are sure to fear the worst which can possibly happen; and their apprehensions are proportioned to the magnitude of the interest at stake.

Now, is it amazing that men’s religious feelings should be affected by the same causes? When two exercised people speak of their convictions, their sorrows and their hopes, is it not to be expected that with the same truths before their minds, those of a optimistic temperament will experience more sensible emotions, and, upon the same evidence, entertain more confident hopes than those of a contrary disposition? And, of necessity, the joy of the one will be much more lively than that of the other. Thus, two people may be found, whose experience may have been very similar as to their conviction of sin and exercise of faith and repentance; and yet the one will express a strong confidence of having passed from death unto life, while the other is afraid to express a trembling hope. Of these two classes of Christians, the first is the more comfortable; while the latter the safer, as being unwilling to be satisfied with any evidence but the strongest.

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Just read this section from Charles’ Bridges masterful classic of pastoral theology, The Christian Ministry. Have a listen above; and hear the whole thing here. Or read it below.

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The following is included as one of several appendices to Princeton Seminary’s first president and American Presbyterian worthy, Archibald Alexander. Entitled “Counsels to Christian Mothers,” this piece is worth the cost of the book, and the book itself truly worth its weight in gold. This is definitely one of my all-time favorites, a rich exploration of Christian experience in all its varieties, complexities, trials and triumphs, and all from a confessionally Reformed viewpoint and drawn from the heart of a seasoned physician of souls. The Banner of Truth has been continuously publishing it for I don’t know how long, and for good reason. Also, if you’d like to hear a recording of it, I did that several years back (I have improved in quality since then, so fair warning!). For more audio resources, visit WPE Audio here.

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When I address myself to Christian mothers, I do not mean to intimate non-Christian mothers stand in no need of admonition. Alas! that in a Christian country there should be mothers who have nothing of the spirit of Christ! Young people often promise themselves that they will attend to true religion after they are married and settled in the world. How preposterous is this! It ought rather to be their resolution not to think of entering into a state involving such weighty responsibilities, and the exercise of so many virtues—until they have become the possessors of true religion! Without vital piety how is it possible for any woman rightly to fulfill the duties of a wife, and especially of a mother? I feel that no woman destitute of religion is fit to become a wife and mother. Only think of it—an impious mother! If it were not so common, the very expression would excite emotions similar to those which we experience when we hear of an impious minister.

I address Christian mothers, because from them alone can I expect a patient hearing. I address Christian mothers, because all mothers ought to be sincere Christians. Is there a person on earth, whose mind is so perverted by prejudice, as not to perceive a congruity between piety and this tender relation? It was formerly a current opinion, even among infidels that religion was an ornament and safeguard to a woman. I knew one distinguished man who had renounced all belief in the Christian religion himself, who encouraged it in his wife, and furnished her with all the necessary means of attending church; and when one of his friends complained to him, that his wife was becoming pious, which gave him great concern, he told him that he was a fool, for that nothing was more suitable and desirable than that a wife should be pious. Even infidels are constrained, like the demons of old, to give their testimony in favor of Christ. Many ungodly men desire to obtain wives of genuine piety, and few intelligent men in our country would be pleased with a female infidel. Such a character was so rare in Virginia forty years ago, when infidelity abounded among the higher classes of men, that when a certain lady was pointed out as the advocate of deistical opinions, it created a revulsion of feeling in almost every mind.

Here I take pleasure in saying that in no class of society anywhere have I found examples of more pure and elevated piety than among the ladies of Virginia. And I have reason to believe that these examples have rather been increased than diminished since I left my native State. It may, in an important sense, be said that the Commonwealth has been preserved from utter destruction by the prudence, purity and piety of Virginian mothers. They have been the salt which has arrested the progress of moral corruption in the mass of society. Accordingly there is no country in the world, perhaps, where mothers are so much respected by their children, and have so great an influence over them. Ask almost any young Virginian where he will look for the brightest examples of moral excellence, and his thoughts will turn at once to the character of pious females, and perhaps to his own mother, if she happens to be pious.

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This was a really helpful article on manipulative ministers. In particular, certain things stood out to me. First, there is such a thing as “benevolent manipulators,” as there is such a thing as true and sincere believers who manipulate. Anyone can manipulate, whether periodically and minimally, or habitually and intractably. Not all who manipulate are befanged, salivating monsters; they can be your sweet grandmother or your devoted, soft-spoken pastor. But a cigar is a cigar.

Some signs of the benevolent manipulator include: “They will subtly question your loyalty. They will be suspicious of anyone who leaves the ‘group.’ They will often undermine anyone who might pose a threat to their influence. They will try to convince you that any concerns or actions not aligned with their agenda stem from personal weakness. And so on.”

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And some other resources from CCEF on the same subject here and here.

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