ࡱ> |~{ 0[wbjbjVV 4<<[odd|7<sssssNNNOQQQQQQ$Z>uNNNNNussvvvNssOvNOvvV@s0}_P  ;00 j,NNvNNNNNuuvNNNNNNNNNNNNNNNNd m:  Lecture 3 A Pastors Training 1. SEMINARY 1.1 As we shall see, the three years now before him were not among those which he regarded as his happiest, yet the additional discipline involved was to contribute largely to his future usefulness. Many a young man since, as well as before his time, of narrow views and crude knowledge, has rushed into the pastoral office with scarcely any of that furniture which enables the shepherd of souls rightly to divide the word of truth; but Jonathan Edwards, with a mind of superior grasp and penetration, and with attainments already greater than common, did not think three full years of diligent professional study enough to prepare him for this arduous charge, until, after his collegiate graduation, he had devoted six years to close and appropriate study. (3/56) The main purpose of a seminary should be to make people think, so that when they leave the college, they will go on thinking and not simply turn to their notes. I quote again, 'The business of the college is to give men a greater love of the Word than they have ever had, a greater desire to dig into its profundities... to read everything they can which will help them to that end, and then to go on doing this, to go on learning and increasing and developing in every respect until they are called home to their eternal reward... to send them out with a burning desire to preach "the unsearchable riches of Christ". If men's hearts are not warmer when they go out from this college than when they came in, then these tutors will have failed.' (16/169) 1.2 Preparing for the pastoral ministry is a multifaceted journey, a process consisting of diverse elements occurring over an extended time. Contrary to expectations of some seminarians, three or four years is not long enough to complete the process. Rather, it is a pilgrimage that never ends, requiring commitment to an endless quest. The etymological significance of the word seminary, for example, includes the idea of "seedbed." That is what training for ministry must embody, whether the setting is formal or informal, whether within the structure of a seminary or incorporated into the on-going life of a pastor or local church.' In either situation there must be a careful and systematic watering, nurturing, cultivating, pruning, and protecting of the --ed. Only then will fruit result. Specifically, training for ministry demands the pursuit of at least the three phases of training noted in Paul's exhortation to Timothy (1 Tim. 4:12 godly character (what a man should be), biblical knowledge (what a man should know), and ministry skills (what a man should be able to do).' Before one begins to serve officially in a pastoral role, he must attain a certain level of development in each of these three, with an ongoing zeal for further growth as that service continues. (18/93) 1.3 Praying 1 Thess. 1:2-3; 3:9-13 Evangelizing 1 Thess. 1:4-5, 9-10 Equipping 1 Thess. 1:6-8 Defending 1 Thess. 2:1-6 Loving 1 Thess. 2:7-8 Labouring 1 Thess. 2:9 Modelling 1 Thess. 2:10 Leading 1 Thess. 2:10-12 Feeding 1 Thess. 2:13 Watching 1 Thess. 3:1-8 Warning 1 Thess. 4:1-8 Teaching 1 Thess. 4:9-5:11 Exhorting 1 Thess. 5:12-24 Encouraging 2 Thess. 1:3-12 Correcting 2 Thess. 2:1-12 Confronting 2 Thess. 3:6, 14 Rescuing 2 Thess. 3:15 (18/11,12) The New Testament also tells the pastor to: Preach 1 Cor. 1:17 Feed - 1 Pet. 5:2 Build up the church edify - Eph. 4:12 Pray - 2 Cor. 13:10 Col. 1:9 Watch for souls fight - Col. 1:9 Convince - Heb. 13:17 Comfort - 1 Tim. 1:18 Rebuke - Titus 1:13 Warn - Acts 20:31 Admonish - 2 Thess. 3:15 Exhort - Titus 1:9; 2:15 (18/31) 2. TIME 2.1 It was during these early days at Trinity that John Stott began to cultivate the habit of early rising that was to stay with him all his life. He would set his alarm for 6.00am (later in life it became 5.00am) giving himself an hour and a half for quiet time and Bible study before crossing Trinity Street and Great Court, his head buried in The Times, for breakfast in Hall at 8.00. (4/125) 2.2 How shall I make advantage of all the time I spend in journeys? Part of his answer to that latter question was the commencement of a practice which he was to continue. He decided to have with him some means of writing notes when he travelled. Remember, he wrote on August 27, 1723, as soon as I can to get a piece of slate, or something, whereon I can make short memorandums while travelling (3/54-55) We shall returned again, in another chapter to the subject of Edwards thirteen hours, every day, commonly spent in his study, and note how the statement needs to be qualified. In terms of the understanding of the ministerial office then existing, and the practice of other men, the duration was by no means extraordinary. If it was excessive in one direction there can be no doubt that the routine of our contemporary Christian ministry is excessive in another, and that the basic reason why so much church busyness accomplishes so little at the present time is that private spiritual priorities have been neglected .In the words of A. W. Tozer, Our religious activities should e so ordered in such a way as to have plenty of time for the cultivation of the fruits of solitude and silence. Edwards would certainly have agreed with James Stalker, who, when speaking of the efficacy of a minister, writes, Unless he has spent the week with God and received Divine communications, it would be better not to enter the pulpit or open his mouth on Sunday at al A ministry of growing power must be one of growing experience Power for work like ours is only to be acquired in secrets. The hearers may not know why their minister, with all his gifts, does not make a religious impression on them; but it is because he is not himself a spiritual power. (3/147) 3. READING 3.1 As Packer pointed out in his earliest major writing, the Christian past provides a resource for the Christian present. As we seek to interpret Scripture and unfold its many treasures, we can learn from the wisdom of the past. The Spirit has been active in the Church from the first, doing the work he was sent to do guiding God's people into an understanding of revealed truth. The history of the Church's labour to understand the Bible forms a commentary on the Bible which we cannot despise or ignore without dishonoring the Holy Spirit. To treat the principle of biblical authority as a prohibition against reading and learning from the book of church history is not an evangelical, but an Anabaptist mistake. All Christians are at once beneficiaries and victims of tradition beneficiaries, who receive nurturing truth and wisdom from God's faithfulness in past generations; victims, who now take for granted things that need to be questioned ... We are all beneficiaries of good, wise, and sound tradition, and victims of poor, unwise and unsound traditions. This is where the absolute 'last word' of Scripture must sort out the wheat from the chaff. Hence the apostle Paul's counsel: 'Test everything. Hold on to the good' (Thess. 5:21).(7/250-252) 3.2 But this address on Puritanism in March 1926 is chiefly important as an indication of what was going on in the speakers own spirit at a time when he was in the midst of his struggle over the question of his [faith]It is not hard to see an element of autobiography in the closing paragraphs of his address on Puritanism. The Puritans, he declared, is distinct both in his sorrows and in his joys. The knowledge of God prevents him from living as other men do. He has indeed not ceased from sin, yet he cannot sin as an unbeliever does. The known presence of God makes that impossible. I have mentioned Baxter, Bunyan and Fox, but if you wish to have the best description of all of what Puritanism means, read the epistles of St. Paul. During the air raids many of us, indeed most of us, objected to the restrictions that were imposed upon us by the army commanders. We objected to dark binds and shaded lights. We objected because we did not realize the danger, we did not realize that we were at the mercy of those powers that were in the air or might be there at any moment. But the army commanders knew and carried out the preparations on our behalf. Sin is ignorance, and we object to the restrictions and the vigour of the Puritan regime, but the regime reminds you that the Puritans are, and were, the commanders-in-chief of Gods garrison upon earth. But God does not always appear to the Puritan as the Hound of Heaven. There is another mood, there are occasions when God is love, when God is a gentle Father taking an occasional walk in his garden the earth on which we dwell. During these days nothing can equal the ecstasy of the Puritan. Is it surprising that, to the Puritan, life is a serious matter, demanding the whole of his time and attention? If you have once seen the face of God, there is nothing else worth seeing as far as you are concerned. All these other things, merely obscure the vision, therefore they must be swept away If anything interferes with the worshipping of God it must be destroyed It is because of these feeling that Puritan is always a crusader. To him Christianity is a fight, a noble crusade, not merely a defensive action against the principalities and powers, but also a challenge to and an assault upon their fortresses. (9/98-101, 155) As B. B. Warfield writes, He fed himself on the great Puritan divines and formed not merely his thought but his life upon them. (3/67) The Puritans conveyed to Packer a deep sense of spiritual realism, especially in regard to the power and seriousness of indwelling sin. (7/55) Packer also found that his views on the nature of the pastoral ministry were shaped by reading Baxter's Reformed Pastor. Packer also notes the importance of the Puritan understanding of the Christian life as a 'gymnasium and dressing room where we are prepared for heaven'. This classic Christian emphasis upon the transistorizes of life has, to a large extent, been lost within modern evangelicalism, which has tended to invest heavily in its commitment to the world. For Packer, there is a need to regain awareness that a 'readiness to die' is the 'first step in learning to live'. the Puritans taught him that 'all theology is also spirituality'. The Puritans knew the importance of putting doctrine to use. Spirituality has its origins in the application of theology and the application of bad theology will simply lead to bad spirituality. (7/56) The Puritans taught him that 'all theology is also spirituality'. The Puritans knew the importance of putting doctrine to use. Spirituality has its origins in the application of theology and the application of bad theology will simply lead to bad spirituality (7/56) 3.3 It appears that it was also towards the end of 1723 that Edwards began a new notebook, headed The mind. The occasion of its origin has been pin-pointed by Thomas Schafer who noted that Edwards, having written an item on Excellency; in his Miscellanies then crossed it out and made the same item a first entry in this new notebook, the contents of which were to be more philosophical than theological. Work on this notebook was pursued during his tutorship, with such entries as, Place of Minds, Space, Thought, Existence. It is in this manuscript that Edwards first references to the English philosopher John Locke occur. Edwards was using at this date the second edition of Lockes Essay Concerning Human Understanding, first published in 1690. His own thinking was stimulated by Locke and years later Samuel Hopkins was to quote Edwards as saying that he derived more pleasure from Lockes page than the most greedy miser finds when gathers up handfuls of silver and gold. Nonetheless, the attempt of Perry Miller to reconstruct the whole of Edwards outlook in terms of Lockean philosophy has long since been abandoned as untenable. Edwards most noteworthy work during his Yale tutorship lay in natural science. (3/64) I am determined, as near as I can in my studies to observe this rule: To let half a days, or a days study in other things, be succeeded by half a days or a days study in divinity. It is doubtful if he succeeded while at Yale. This tension in Edwards interests should not be exaggerated. His view of truth was such that he would have accepted no distinction between spiritual and secular. He saw no conflict between his Christian convictions and his interests in science and philosophy. All true knowledge leads to divinity. (3/72) 3.4 John Murrays decision to add German to his learning in the early thirties was typical of the determination with which he devoted himself to study. Princeton had given him a vision of what it meant to be a systematic theologian and he knew that he was still only on the threshold of the hard study necessary to that end. There was no short road to success, for a teacher of Systematic Theology must first be both an exegete of the Word of God and a biblical theologian. This was one main reason why, although J. Ross Stevenson, the letter already quoted, had addressed his farewells greetings to Professor John Murray, he was to decline to receive that title until he was in his thirty-ninth year. (5/31) 4. ORGANIZATION 4.1 In these gathered folders of papers his notebooks remarks were placed as they occurred to him, each entry having no necessary connection with what precedes or follows. By a careful index system he had a ready method for finding every entry. His largest work of this kind, the Miscellanies, was not run to nine notebooks, of which the first if a folio of forty-four sheets, of foolscap, stitched together. In the end the Miscellanies were to contain no less than fourteen hundred entries in 1700 pages. As Dwight says, When he began the work, he had obviously no suspicion of the size to which it was to grow Another notebook entitled Notes on the Scriptures was begun probably in 1723 and was also be continued throughout his life. By the time of his death it contained more than five hundred entries. (3/66) 4.2 Most of these techniques are learned through practice, through the struggle of working with people's lives, and through being mentored by an older, experienced pastor. When I came to Grace Church, I was not very skilled in any of those administrative or practical processes. But through the years, experience has refined those skills. The world does not take a college graduate in business administration and make him the president of a corporation immediately. They bring him in on the lowest level and he learns, even though he has had courses in management. (18/173) 5. WRITING 5.1 In particular, Edwards father stressed the need for all work to be done with pen in hand and he regarded accuracy in writing as essential. In a letter to Esther during his chaplaincy in 1711 he advised her concerning Jonathan and his sisters, I would have both him and them keep their writing, and therefore write much oftener than they did when I was at home. The habit of writing was ingrained into Jonathan from his early years and was to remain with him all his days. (3/14) 5.2 While not directly related to sermon preparation, Edwards saw the entries in his Miscellanies as an integral part of his life and thought both as a Christian and as a minister of the Word of God. He was not an academic recluse who would have preferred to spend his life in the libraries of Harvard and Yale without the distraction of public engagement. Study and writing were not ends in themselves. They were for the service of the gospel. (3/142) 6. PRACTICING 6.1 Bash discerned in John a gift for speaking in public, and in order to encourage and develop this he arrange for John to accompany him during the school holidays as assistant missioner for a weeks mission at a small free church, somewhere in Staffordshire. This was a form of local-church evangelism for which Scripture Union staffworkers were always in demand. Here, night after night, often to a few village women and some servicemen from a nearby military base, John would gain increasing experience in public speaking and Bible exposition which would stand him in good stead as preparation for the future, beginning with his capable leadership of the Rugby meeting. (4/107) Praising God, I went off at once, passed the examination successfully and was appointed to spend two hours that afternoon and the following Monday in visitation with two of the directors, calling at every house in a low district of the town, and conversing with all the character encountered there as to their eternal welfare. I had also to preach a trial discourse in a Mission meeting, where a deputation of directors would be present, the following evening being Sunday; and on Wednesday evening they met again to hear their report and to accept or reject me. We were expected to spend four hours daily in visiting from house to house, holding kitchen prayer-meetings amongst those visited, calling them together also in the evening for worship or instruction, and trying to all means to do whatever good was possible amongst them. And the only place in the whole district available for a Sabbath evening Evangelistic Service was a hay-loft, under which a cow-feeder kept a large number of cows, and which was reached by an outside rickety wooden stair. After nearly a years hard work, I had only six or seven non-church goers, who had been led to attend regularly there, besides about the same number who met on a week evening in the ground-floor of a house kindly granted for the purpose by a poor and industrious but ill-used Irishwoman.Seeing, however, that one years hard work showed such small results, the directors proposed to remove me to another district, as in their estimation the non-church-goers in Green Street were unassailable by ordinary means. I pleaded for six months longer trial, as I had gain the confidence of many of the poor people there, and had an invincible faith that the good seed sown would soon bear blessed fruit. To this the directors kindly agreed. (6/32-33, 34) 6.2 At a Bible conference in Main during the summer of 1939 , Mr Murray spoke on the subject of the Virgin Birth of Christ (as I remember). Later I spoke to him saying that I appreciated the sermon. He said Lawrence, that was not a sermon; it was a lecture. I then asked him what, in his view, was the difference. What he said I dont remember having been taught in my homiletics classes, but I have remembered it with profit to the present time. He said that a sermon has development and climax, and it is characterized by a passion which is not to be found in a mere lecture (though Mr. Murray, it seems to me, always lectured with passion). (5/46) 7. MENTORING 7.1 Mr. Murrays teaching on Sabbath afternoons, his life, his presence, left an indelible mark on my life. Even some of his mannerisms and ways I have unconsciously adopted. I was teased about this by his family in Scotland many years later when I visited there. The need for being meticulous, for being concerned about the minutest details, even the preposition of Scripture became a part of my whole way of life, a part of me, largely because of Mr Murrays drilling me so carefully in my formative years. As much by his example as by his words, he impressed upon me a true reverence and respect for Scripture. Mr. Murray really believed that the Bible was the Word of God no question about that and you could sense it in his every breath. (5/43) Not a little instructions was given to students outside class-hours. On many occasions it was given while he walked arm in arm with one of his students about the grounds, or it might be a meals, or in conversation late at night in the kitchen of Machen Hall, where he enjoyed weak tea or just simply hot water and milk before bed. Brief table talk from John Murray could make a lasting impression. At dinner one night, a student who was himself to be a professor of Old Testament, once asked him why he had not written more, earlier in his career. For several minutes Murray continued with his mean and then said quite abruptly, Because I did not want to have to withdraw what I wrote! Allan Harman, who gives the anecdote, writes : For many of his students, the times spend him in personal conversation were perhaps the times they cherished most. He was ever ready to discuss theological questions and a good deal of Reformed theology was imparted this way (5/59) Each morning, Packer and Leathem would get together for an hour. Part of their time together would be taken up with prayer and the reading of Scripture; part would concern the business of the day, determining who would do what; and the remainder (and perhaps, for Packer, the most important) lay in general theological discussion. Leathem was expansive in such discussion, and left Packer in no doubt concerning his competence, interests and general outlook. It was enormously stimulating and affirming for the young curate (7/62) 8. LOCAL CHURCH 8.1 When, after the division of 1936, Mr. Freeman became the minister of New Covenant Orthodox Presbyterian Church, and later, after an interval of a few years, of Knox Presbyterian Church, John Murray gave his full commitment. For the next twenty-five years he was to regard Freeman as his pastor. In the 19th Century, when Dr. John Duncan attendee upon the ministry of A. Moody Stuart in Edinburgh, the latter used to comment on how the worship seemed to be enriched. This was also Dr. Freemans experience with respect to the presence for his friend in the congregation: He appropriated the worship as his own, as thought there was no one else in the place. God was before his eyes. He was intent upon hearing the Word read and preached. I never saw anyone enjoying the singing of praise as he did. On those occasions when John Murray preached, Dr Freeman recalls, His whole countenance, his whole being, was taken (5/40): 8.2 He greatly admired the preaching style of Martyn Lloyd-Jones, particularly its expository thoroughness (7/62) 8.3 : (3/190-191) 9. FAMILY 9.1 Glorious days these were, the great sacrificial years of ceaseless service! And through it all, at his side he had his wife "a faithful comrade on the way to the Fatherland." (8/83) Although it cannot be said that Scholte was unhappy with her, the whole later story of this stranger in the uncultured, but sincerely religious circles of the Afgescheidenen is sad evidence of her unfitness for a minister's wife. With her at his side, true hopes of reconciliation with the main stream of the Afscheiding became less likely still. (8/134) 10. EVANGELISM 10.1 These experiences did more than mortify ambition; they added to the compassion which he now felt for those around him, and for those whom he saw daily as he walked the crowded streets of London. (9/94) Billy was always seeking to educate himself. Most ministers acquire learning and then, from the superiority of pastorate or priesthood, begin to impart. Billy learned to preach while his fund of knowledge was limited. "I had one passion, and that was to win souls. I didn't have a passion to be a great preacher; I had a passion to win souls. 1'd never been trained as a public speaker. I had to learn in the best way I knew." His stock of sermons was small, but he knew exactly what he would say. (11/26) 10.2 He believed that he was not meant to pursue his denominations course of theological education, leading in a regular way to the pulpit of some well-to-do and long established congregation. He was also preoccupied with the need for evangelistic work among poorer, working-class people. This conviction arose not simply out of interest in them as people, but equally out of a persuasion that modern Christianity, unlike the apostolic faith (which was a relevant to the Barbarians and to the unwise as to the Greeks and to the wise), seemed to appeal largely to only one social and cultural group. That was evidence to him that the transforming power of real Christianity was largely absent. He wanted to see the message which he believed had been give to him of God tested in a place where social habits did not support church-going. And one more thing was clear to him, namely, that if it were possible his first endeavors should be with the spiritual concerns of his own country. [Bethan and himself had] long conversations together about the future. Of these conversations Bethan was to remember, particularly, his commitment to break through the rut of religious respectability, how on fire he was to tell people what Christianity meant, and his wish to be in some raw place where people were conscious of their need. When she asked him what the answer should be for those who said, He can do medicine, but how does he know that he can preach? the immediate reply was I can preach to myself, I know what I want to preach and believe I will be able to say it Dr. Lloyd-Jones went to Newport and thus preached for the first time in Wales on November 11. No record survives of the congregations response but for his part, Dr. Lloyd-Jones was not drawn to the situation. It was more respectable and affluent than the one which his envisaged. Meanwhile, another invitation had arrived, this time from Mr. E. T. Rees, the Secretary of Bethlehem Forward Movement. (9/105-106, 108-109) 11. SELF-EXAMINATION 11.1 Mr. Brainerd did not obtain that degree of skill at once, but gradually; as the reader may discern by the following account of his life. In the former part of his religious course, he imputed much of that kind of gloominess of mind and those dark thoughts to spiritual desertion, which in the later part of his life he was abundantly sensible were owing to the disease of melancholy. It is apparently that he was not a person of a warm imagination. When melancholy prevailed and though the effects of it were very prejudicial to him, yet it had not the effects of enthusiasm, but operated by dark and discouraging thoughts of himself, as ignorant, wicket and wholly unfit for the work of the ministry, or even to be seen among mankind. (10/47-48) 11.2 The brute fact is that Tom functioned better as a number-two pastor than the senior man. Freed from these sorts of responsibilities, Tom began to flourish again, doing the things he did best: personal work with young Christians, encouraging those who needed it, the gift of hospitality and prayer with folk, and steady, workmanlike preaching that always aimed to be faithful with the text. He also began a choir. There is no hint in the journal entries that Tom was ever jealous of Jacques. There is always the most profound gratitude for his gifts, along with increasing self-awareness that he himself was learning to flourish again under the younger man's leadership.(1/16) 11.3 His goal, whether preaching or speaking with individuals, was not to promote an idea but to bring them to know the living Christ. Dedication to a cause or an idea might have hardened or narrowed Billy Graham; dedication to a Person sweetened him. (11/27) 12. HUMILITY 12.1 I was amazed once to hear a seminary graduate say how adequate he felt for the ministry after his years of schooling. This was supposed to be a compliment to the school. The reason this amazed me is that the greatest theologian and missionary and pastor who ever lived cried out, Who is sufficient for these things? (2 Cor. 2:16). Not because he was a bungler, but because the awful calling of emitting the fragrance of eternal life for some and eternal death for others was a weight he could scarcely bear. A pastor who feels competent in himself to produce eternal fruit which is the only kind that matters knows neither God nor himself. A pastor who does not know the rhythm of desperation and deliverance must have his sights only on what man can achieve. (23/54) John Newton was right in saying, "None but he who made the world can make a minister of the Gospel. If a young man has capacity, culture and application may make him a scholar, a philosopher, or an orator; but a true minister must have certain principles, motives, feelings, and aims, which no industry or endeavors of men can either acquire or communicate. They must be given from above, or they cannot be received." 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