ࡱ> g ObjbjVV 4r<r<OddL746666666J9;<666---6-6--R2n6PVnWV%56607C5>8<T8<<68<6$-66-78<d : LECTURE 8 THE PASTORS VISITING 1. WHY VISIT? 1.1 Dr. Howard Sugden, formerly of Jackson, Michigan, averaged 1,500 visits a year. I had a hard time reaching 1,000. Yet many preachers today do little visiting. So few visits did one pastor make that his parishioners said, "If he comes to see you in the hospital, you must be terminal!" I classified my visits under Home, Hospital (including Prison), and First Time. (24/63) 1.2 This kind of labour as necessarily forms a part of the ministerial service as preaching. A perfect clergyman, if such there were, would combine both the oratorical and the pastoral character in just proportions and degrees. The clergyman is liable to be deficient upon one or the other side of this double character. He is a better preacher than he is pastor, or else a better pastor than he is preacher. It should therefore be the aim of the clergyman to perfect himself in both respects. (17/340) It is an error to suppose that these two offices are totally independent of each other, and that the clergymen can secure the highest eminence in one by neglecting the other. (17/341) The degree of success in both instances is much increased, by cultivating a complete clerical talent. The learning and study of the preacher are needed to enlighten and guide the zeal and earnestness of the pastor, and the vitality and directness of the pastor are needed to animate and enforce the culture of the preacher. Instead, therefore, of regarding the functions of the preacher and the pastor as totally independent of each other, and capable of being carried to perfection, each by itself, the clergyman must perform them both, and with equal fidelity. (17/342) If there were space, it would be natural here to enlarge upon the reciprocal relations and influences of these two clerical functions, particularly with reference to sermonizing. It is obvious that such a regular and systematic intercourse with his congregation will fill the mind of the clergyman with subjects for sermons, with plans and methods of treating them, and with trains of reflection. Nothing so kindles and enriches the orator's mind as living intercourse with individual persons. A preacher who is in the habit of conversing with all grades of society, and becomes acquainted with the great varieties in the Christian experience and the sinful experience, will be an exuberant and overflowing sermonizer. (17/352) The functions of the shepherd are more likely to be neglected than those of the teacher. Responsibilities for teaching can be much more readily defined - for example, we know how many teaching responsibilities we have each week, and we can plan the hours we should devote to preparation. We may find a sense of achievement in completing our preparation and giving what we trust are God-given expositions of His Word. But the limits of pastoral work are much more difficult to define, and. one week's demands will seldom be the same as the previous or the next. Shepherding and teaching should not be separated. Preaching afid pastoral work help each other. Visiting enhances our preaching in that it helps us- to appreciate how our fellow-believers think, their problems and their temptations. When we preach to those we know well, and whose situations we understand, we apply God's truth more relevantly, almost unconsciously - and probably the less-consciously the better. Our visits and counselling have greater relevance too because the members of the flock associate us with the Word they have heard taught and preached, and in one-to-one conversations we are able to apply that same Word more personally and in greater depth. (20/123) 1.3 In the second place, a faithful and constant performance of the duty of pastoral visiting is a means of grace. No one who has had an experience in this respect will deny this for a moment. There is nothing better adapted to develop piety, to elict the latent principles of the Christian, than going from house to house, and conversing with varieties of character and all grades of intelligence upon the subject of religion. The colporteurs piety is active and zealous; and the missionary, who is generally obliged to teach Christian truth to individuals, is a fervid and godly man. The clergyman, then, will grow in grace by simple assiduity in the discharge of this part of his professional labours. Whenever he is called to the bedside of an impenitent sinner, let him be thorough in dealing with that endangered sinner's soul, affectionate but solemn in probing his consciousness, perseveringly attentive to the moral symptoms of the unregenerate man on the bed of languishing ; let him be a faithful pastor in each and every such instance, and he will be enriched with heavenly wisdom and love. Let him stand with the same uniform fidelity at the bedside of the dying Christian, dispelling momentary gloom by the exhibition of Christ and his atonement, supplicating for more of the comfort of the Holy Ghost in the soul of the dying saint, listening to the utterances of serene faith, or of rapturous triumph ; let him submit his own soul to the great variety of influences that come off from the experience of the sick and the dying, and he will greatly deepen and strengthen his own religious character. And, lastly, the same fidelity and constancy in conversing with well and happy men, and therefore thoughtless men, respecting their eternal interests, and in catechizing the children, conduces powerfully to the formation of an unearthly and a holy frame of spirit. (17/299,200) Here, then, in the clerical office itself, is a most efficient means of grace. The clergyman needs not to go up and down the earth, seeking for instrumentalities for personal improvement. By his very position and daily labour, he may be made spiritual and heavenly. The word is nigh him, in his mouth and in his heart. A single word is the key to holiness in the clergyman. That word is fidelity fidelity in the discharge of all the duties of his closes, his study, and his parish. A somewhat noted rationalist speaks of some men as being aboriginal saints, men in whom virtue is indigenous. There is no such man. But we may accommodate this hypothesis of a natural virtue, and say that the clergyman, as far as his calling and position are concerned ought to be naturally holy. His whole environment is favourable to piety. He ought to be spontaneously religious. (17,300-301) 1.4 A rationalization given by some local churches that do not engage in evangelism comes from the pastors study. Its lyrics are as follows: Dont expect me to be involved in evangelism. I am the pastor-teacher and am responsible only for edifying the saints. Timothy must have been caught up in the syndrome, for though church leaders all around him were evangelizing on a regular basis, it was necessary for Paul to tell Timothy, "Do the work of an evangelist" (2 Tim. 4:5). It is interesting to note that there was not even a bit of discussion as to whether or not Timothy was equipped for the task, or whether evangelizing was designated to him under the division of labor spelled out in Ephesians 4:11. In his pastoral position, he merely was expected to do it. Why? Because the pastor is the most visible role model a congregation has. If he expects other people to do as he says, he must build an atmosphere of credibility by agreeing to do personally what he tells others people they should do. (19/230) 1.5 First, Edwards thirteen hours in his study were by no means always spent alone. On the contrary, Hopkins makes it clear that Edwards was readily accessible, not only to his family (Sarah Edwards, he says, was frequently there), but also to all in his large congregation who had any spiritual need. One reason why he did not visit from house to house, says Hopkins, was that he believed he could do more good conversing with person under religious in his study and where they might be sure to be allowed easy access to him, and where they were treated with all desirable tenderness, kindness and familiarity. In times of revival, we read of the parsonage study being thronged with person. It was also Edwards practice with people and children who might be nervous to approach him to invite them to the parsonage, when he used to pray with them and treat them with a manner suited to their years and circumstances. (3/184) This is not to say that Edwards attributed all the blame for the separation to the people. He was ready to speak of his own failure. One failure, in particular, on his part, has been persistently mentioned by later writers. During Edwards' twenty-three years at Northampton, given his practice, already mentioned, not 'to visit his people in their own houses unless he was sent for by the sick', it was inevitable that he should appear more remote and more absorbed in study than is usual among parish ministers. In the eyes of some, he dwelt apart as though he had no time for the common, everyday interests of his people. This certainly lent itself at the time of the communion controversy to the charge that he was 'stiff and unsociable'. It should, however, be remembered that at this period 'the minister rarely visited" and it is interesting to note that Hopkins his only biographer who was an eye-witness does not criticize Edwards at this point although he draws attention to the matter. Edwards' practice, Hopkins asserts, was not due to any disinterest towards his people 'they had a great interest in his affection ... for their good he was always writing, contriving, labouring; for them he had poured out ten thousand fervent prayers; and they were dear to him above any other people under heaven' (ixxxiv). His custom with regard to visitation was a considered decision, arrived at in the light of his own gifts and circumstances. Hopkins writes: He did not neglect visiting his people from house to house because lie did not look upon it, in ordinary cases, to be one part of the work of the Gospel minister. But he supposed that ministers should, with respect to this, consult their own talents and circumstances, and visit more or less, according to the degree in which they could hope hereby to promote the great ends of the Gospel ministry. He observed that some ministers had a talent at entertaining and profiting by occasional visits among their people. They have words at will, and a knack at introducing profitable, religious discourse in a free, natural, and, as it were undesigned way. He supposed such had a call to spend a great deal of their time in visiting their people. But he looked on his talents to be quite otherwise. He was not able to enter into a free conversation with every person he met with, and in an easy mariner turn it to what topic he pleased, without the help of others.... And as he was settled in a great town, it would take up a great part of his time to visit from house to house, which he thought he could spend in his study to much more valuable purposes.... It appeared to him, that he could do the greatest good to souls, and most promote the interest of Christ by preaching and writing, and conversing with persons under religious impressions in his study, where he encouraged all such to repair.' There is no indication that Edwards himself ever considered that he had been wrong in this decision. He saw his deficiency as a limitation in his gifts rather than as a moral fault. The failures with which he charges himself lie elsewhere. 'God knows the sinfulness of my heart, and the great and sinful deficiencies and offences which I have been guilty of in the course of my ministry at Northampton.' (3/342-3) 2. WHO TO VISIT 2.1 Where does a pastor begin? What should be his strategy? Obviously, the very beginning of a person's ministry in a particular church is a good place to start. At that point the pastor is not bogged down in community activities, and he has not had time to launch the church projects he has in mind. If he is called to a small or medium-sized church, he can set as a primary goal the visitation of every home unit represented in his congregation. Making such visits is a higher priority at this point than any program he may wish to initiate. (19/128) 2.2 It will take all 1857 to know the faces and the way of the people of my district, and till I thus know them I can scarcely expect to see many of them come to church. Mr. Bonars faculty for recognizing and remembering face helped him in no small degree in his work all his life. Soon after coming to Glasgow he spoke to a little girl in the street, calling her by her name. The child ran home to her mother calling out delightedly, Mither, Mither, he kens me! If one of the congregation were out of place on Sabbath, the ministers eye at once noted the vacant seat, and the minister himself was sure to appear at his door during the week to ask the cause of his absence. He was everybodys friend. (12/181,182) 2.3 Begin this work as your pastorate begins. If you cannot fully master your pulpit preparations at first, so as to secure the time needful for systematic visitation, yet never omit the care of the sick and the afflicted ; and at the earliest possible moment enter upon the regular prosecution of this important department of your labors. It will " mellow and fatten " the roots of your own character. It will feed your public prayers. It will furnish many themes and suggestions for your pulpit teachings. It will cheer you on in a thousand ways in your arduous exertions, and as the years revolve you will come to be regarded almost as a member of every family, and be rewarded by the confidence and affection of the flock as a whole. On that you may always rest as securely as the swimmer does upon the wave; and your character among your people will add an irresistible ingredient to the eloquence of your speech. (21/280) Hospital visits are one of an undershepherd's priorities. Seldom will we get closer to our flock, or will they look for our spiritual encouragement more than when they are unwell, and when perhaps the future is uncertain so far as their health is concerned. The sooner a first visit can be made the better once we are aware of someone's hospitalisation. Besides reassuring to the patient, and an evidence of the immediacy of our caring, it means that we are never caught unawares by sudden deterioration or serious illness. Hospitals are generous in granting us the privilege of visiting patients outside normal visiting times. Normal hours of visiting should be avoided, unless we need to meet the relatives and friends of the person who is unwell. It is not fair to usurp visiting time a patient may enjoy with his or her family and friends, and it is much better to be able to talk to people on their own rather than with others present. Privileged visitors, we should never enter a ward without checking with the nurse in charge that it is convenient, and it is good to express our appreciation as we leave. If someone is seriously ill, and scarcely able to sustain a conversation, just two or three minutes is more than sufficient time for an appropriate verse of Scripture to be shared, and the praying of a short prayer for God's help for the patient, and His blessing upon those close to him or her. It is better to make frequent visits of two or three minutes than a lengthy visit that wearies and embarrasses. Where a patient is well able to have visitors, ten to fifteen minutes is probably the kind of time to have in view. Anything longer, outside of visiting times, may be overstaying our privilege, and may weary the patient who will be too courteous to tell us. It is useful to ask, `How would you like me to pray for your as it may make it easier for him to share either his fears or anxieties, which otherwise he would not feel he could voice. Sharing in this intimate way will invariably bring relevant Scriptures to mind, and then praying together enables fears and anxieties to be brought honestly to God. When a verse of Scripture suitable for someone in hospital comes home to me with particular force, I type it on a small piece of paper or card, and leave it with the person in hospital. Whether we are visiting people in their homes or in hospital, we will sometimes feel that our visit has been ineffective, and has accomplished little. Our resort must be prayer, not despair. Thomas Boston, whose practice was to visit each of his families in Ettrick once a year, recounts how he was called in to visit a dying woman. He wrote in his journal, 'Being with E.P. the night before she died, I had no satisfaction in converse with her; which effected me exceedingly. Thereupon I came into my closet, and set myself to wrestle with God on her account; and then went to her again, and was much comforted in her; so that my spirit was more than ordinarily elevated. She said she fixed on that word, "Thou bast played the harlot with many lovers; yet retrun again to Me, saith the Lord Boston's example is helpful. A difficult or disappointing visit must not rule out a repeat visit, but rather encourage another after more prayer. There are few joys to excel seeing a spiritual change for the better as God obviously honours perseverance. (20/145,146) So then, by what short-term goals may one glorify God in the visitation of the sick and how may he seek to enable sick members of God's flock to do the same? The answer simply is that God may be glorified by the pastor by adequate care that demonstrates the love of Christ to the sick member and to the world in general by pastoral care that pleases God, even if not acknowledged or appreciated by the sick member or not The sick member may be helped to glorify God by pastoral assistance in handling his sickness in a manner pleasing to God (i.e., in a biblical way); by learning to share the implications of sickness with others. Thus, the pastor visits to confront a sick member in such a way that he becomes aware of his biblical responsibilities to God and man in the sickness and is strengthened and encouraged in the biblical ways and means of doing so. (25/116,117) But mornings usually are not good for several reasons, all having to do with the fact that this is the busiest time for the patient and for the hospital staff. Some pastors have neglected what can be a welcome break in a long night for many patients a late night call. At this time routine hospital chores are over, visitors are gone and the patient may find himself bored as he faces the prospects of the long night ahead (sleep patterns often vary in hospitals). This can be a convenient time for pastors as well. One fact that the pastors should keep in mind is that the hospitalized person (or shut-in), unlike others whom he visits, is always at home. The visitation of sick persons, within limits of consideration for all concerned, therefore can be scheduled more readily at the convenience of the pastor. Since this is a rare situation for pastors, they should take every advantage of the situation that is legitimate. (25/121). Here are some principles I followed in hospital visitation. I never gave medical advice. Nor did I probe as to the nature of a person's illness, nor give information on the patient if confidential. One long-time member did not want her name in our Sunday bulletin hospital list. I honored her request. Though I rarely read from the Bible, almost without. exception I prayed, including a verse in my petition. I never asked permission, but quietly said, "I'm going to offer a prayer now." Rarely did anyone object. I made it a point to visit mothers and their new babies in the hospital, often the very day of birth. I also saw people soon after surgery. Though the patient may not have remembered that I called, his family usually did. I also tried to pray with a patient the day before surgery. I kept my visits short, ten or so minutes. One minister told me that when he was ill, two ministers visited over an hour, leaving him exhausted and sicker than when they arrived. (24/65) Passing now to the subject of visitation, I would say that the pastor's first care should be for the aged, the sick, the bereaved, and those who are suffering from any kind of trial. The afflicted long for sympathy, and to whom can they look for that more naturally than to the minister of Christ ? Let them not look in vain. Go to them in tenderness and love, with these words sounding in your ears, " Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Do not think of such work as if it were a task, or even simply a duty, but esteem it a privilege, and seek " to lift up them that are bowed down." (21/267) 2.4 There were two thoughts he often left with Gods people in sickness. One was that they might do a great for the Lord by praying much, and that it is really promotion to be, not down in the valley with Joshua, but with Aaron and Hur on the mountaintop. The other thought was that they are teaching angels (Eph. 3 v10). Angels learn much by visiting Gods people. They know nothing of suffering themselves, but they learn from the patience and joyfulness of suffering believers. When the sick one enters heaven, some of the angels will say, Oh, here is my teacher come! A young woman was take to the hospital, incurably ill. Dr. Bonar went to see her, and before leaving said to her, Remember us in prayer. She had been feeling very said, and these words were like new life to her. It was not we will remember you, but you will remember us; and she saw there was still work for her to do, though laid on a bed of sickness. (12/460,462) 2.5 They should be sought out and treated with great respect and kindness. It is due to their age. Thou shalt rise up before the hoary head." It is specially due to them when they are the servants of Christ. "The hoary head is a crown of glory, if it be found in the way of righteousness." Many an aged pilgrim is revived by a short and judicious visit from a pastor. One of the greatest sorrows of old age flows from neglect. To be buried in forgetfulness, before they enter the grave, is enough to make them sad. Their hints to young ministers are well worth attention. Their prayers for them often bring them support and success which they looked not for. The sorrows of the aged are many. They are well set forth by Solomon in Eccl. xii., 1-5Surely such require great tenderness from all around them One of the most pleasing ways of employing our time with the pious aged is to hear their account of the work of God in former times in their own souls, or in the souls of others The aged pious are often greatly delighted with accounts of the progress of the Gospel in different parts of the world. Pains should be taken to keep them informed on this subject. As pious men grow old, they often show an eager disposition to study the unfulfilled prophecies. They have read, seen, and heard of the past. They expect soon to leave the world. They feel a natural desire to know what is to be hereafter. This desire should or maybe so far encouraged as to put into their bands some sober work on the subject, such as Dr. Thomas Scott on Daniel and Revelation. "Pastors should endeavor to find out the early history of the old people in their charge, and so introduce topics which refresh them. In so doing they would often be themselves much edified. Some years ago a pastor publicly testified: "The most impressive comments upon divine truth I have ever heard, have been those uttered by aged saints upon passages of Scripture repeated for their especial comfort." It is a great error in pastors to neglect aged persons who are not professors of religion. It is not true that they are all so hardened as to preclude the hope of their conversion. In the life of Haldane, p. 158, is an account of the conversion of a man ninety-two years old. Many old men have turned to the Lord. read the history of Manasseh. (21/260) 2.6 Along with Robert Hamilton, went up to the Castle Hill to visit some of the poor; much pleased with his way of dealing with them easy and kind. Find the difficulty of visiting the poor to be less than I thought. Often I have to drag myself to visit the poor. This shows me the great corruption in my heart, how very little love and zeal, how little I dwell in heavenly places. (12/19) 2.7 One great fault in many of our churches is that the children are left for the young people to take care of; the older members, who have more wisdom, taking but very little notice of them; and very often, the wealthier members of the church stand aside as if the teaching of the poor were not (As indeed it is) the special business of the rich. (15/157Com) His love for the children showed itself in the interest with which he followed them year by year. Each had a place in his prayers, and they fully retuned his affection. They would linger in the church as he went from the pulpit to the vestry, in the hope of having his hand laid on their head, and hearing him call them by their name. One little child called him the minister with the laughing face It was no uncommon in Collace to see groups o f children round him as he rode about from place to place on his pony. One of the touching sights on the day on which he was buried was that of the children round the grave, with their sad and wistful faces. Sometime after his death, a little child was heard praying, O God, bless Mr. MIntyre, and send back Dr. Bonar, for were wearying to see him! He spoke with unhesitating certainty of the conversion of children. (12/447) 2.8 In that program he should call on persons who attend services regularly but are not actually members and present them the message of the gospel. Besides regular attendees, his list should include "fringe" peopleunsaved spouses, relatives, friends and neighbors of church members, or people whose children attend church activities. During such visits, it may become apparent that the disciple has far greater powers of persuasion than the pastor. Gradually, the supervision of the program will pass from the pastor to that disciple. The new leader of the program will disciple still others as they help him carry out the ministry of visitation evangelism. (19/234) There is no fellowship with Christ that seems to me to be so vivid, so real to the soul, as when I try to win a soul for Him. (15/155) 2.9 I begin with this principle not because it is the most important but because to neglect it has been the cause of some men making shipwreck of their call to the ministry. The principle as stated needs some qualification and amplification. It is not to be applied in a ruthless, unfeeling and unthinking way. We are equally the undershepherds of women as of men, and we are to be available to all members of the flock, and any others whom God brings across our path. Anyone - male or female - may ring us up requesting help, or seek our counsel following a meeting or service. We should respond to such requests with an openness to God and a desire to be His servants. If a woman seeks help, we should ensure that we meet her either on church premises when someone else is around, or in our home when our wife is at home. Most requests for help are one-off situations, in which guidance is given, and there is no need for further meetings. If, however, we are called upon to give counsel to a woman, and frequent meetings are required, it is both wise and expedient that we bring in another woman who can help. If the person we are trying to assist does not want this, then we may be sure that there is all the more reason for doing so. If we are not happy to hand over to someone else, then we too need to examine our motives. When a difficult decision has to be made of this nature, we should share it, if married, with our wife. The best rule I know is if in doubt about the wisdom of counselling someone, do not, but pass it on to someone else. A danger of sustained one-to-one counselling is that the person counselled can become too dependent upon the counsellor, especially if of the opposite sex - and for this reason, among others, long-term counselling should be with those of the same sex. We never know from what temptations God may graciously save us as we put up proper barriers or build in safeguards. When interviewing womenfolk at the church, I have always asked either my secretary or the church caretaker - usually the former - to answer the door and to bring the person concerned to the vestry, so that it is immediately apparent that someone else is on the premises. Similarly, my wife always answers the door to such folk when the visit is to our home, for identical reasons. If appropriate, I will say at the conclusion, 'Do you mind if share with my wife this matter so that we may pray together about itT This helps to establish a relationship with us both rather than with just myself. We must all determine what is wise for ourselves, but safeguards need to be built into our pastoral practice, not only for our own well-being but for the honour of Christ. 1 Corinthians 10:12 has application to undershepherds in their pastoral care of womenfolk. (20/125,126) He should never go unescorted to see a woman who is alone at home. When he visits a woman in the hospital he should be absolutely discreet in his behavior, watching carefully where he touches her and then being careful not to hold on too long to what he touches. (19/6) 3. HOW TO VISIT 3.1 There are at least four key words in the New Testament used of pastoral care, and they are of equal importance: encouragement, exhortation, admonition, and counsel. All Christians need encouragement, whether to persevere in godliness or personal evangelism, or develop their spiritual gifts and to discover their proper place in the body of Christ. Alongside encouragement goes exhortation. They cannot always be separated, but exhortation has much more of a directional element within it than encouragement: it tells us what we should be doing. Admonition - in terms of warning and correction must, where necessary, accompany both encouragement and exhortation.Admonition is much more difficult than encouragement or exhortation since there may be greater uncertainty as to how it will be received. But that unknown factor must not hinder our exercising it. Counselling is exercised as much in casual conversation after meetings as on set occasions when people make an appointment to see us. When we visit the bereaved, the unwed or people come to see us because of their problems or need of guidance, we engage in counselling - counselling which may involve at one and the same time encouragement, exhorts and admonition. Often the best counselling is spontaneous - the seemingly casual meeting of a member of the flock in the street, or the apparent haphazard conversation after a meeting when'-an important issue is raised. I have had to learn to view the interruptions of my daily routine in that light, and not least telephone calls. John Newton was not bothered by the telephone, but he was by people coming to his home He said, When I hear a knock at my study door, I hear a message from God; it may be a message of instruction; perhaps a lesson of Patience; but, since it is His message, it must be interesting.' Part of our counselling ministry is to pass people on to others who may be able to help them better than ourselves. Among God's people there is an almost infinite resource of experience to be drawn upon. The comfort we and others have found can be shared. 3.2 He may enter upon the discharge begin long, he begins to work with spontaneity and enjoyment. There is no fact in the Christian experience better established than that faithful performance of labour, from conscience, ends in its being performed with relish and pleasure. Conscience is finally wrought into the will in a vital synthesis. Law, in the end, becomes an impulse, instead of a commandment. (17/343) 3.3 To the members of his congregation Dr. Bonar was both friend and father. Not only was he quick to recognize their faces, but their different circumstances touched and interested him, and made him feel his visitation a pleasure and benefit to himself as well as to them. He was that taen up aboot me, were the words of one of them them, as she recalled his thoughtful interest in her in times of need. How much importance he attached to this part of a pastors work is shown in a letter written to Dr. Somerville from Collace in the year 1850: There is a blessing resting on visiting. What else is fitted to make us know the state of our flocks? Were it not for their good but only for our won, is not this department of work most important? It is only thus we can know our peoples spiritual state, and I would go on in this work weekly, if not daily, even if not a soul got good from it but myself. I see the sad wounds of my flock I see their slow growth in grace I discover how few really are awakened, now few are in earnest, how every few are saved. It is humbling and painful beyond most things. Of course, there is a kind of visiting which is simply useless, if not hurtful, to minister and people, but visiting with this design is truly soul-exercise. It is a luxury oftentimes to find out truth in the Word, and prepare our sermons for the people, so we need this self-denying mixture to temper our preparations. I daresday you admit all this as much as I do, and yet still cry, O for a way of profitably visiting! Dear brother, this is the fit of God. Holiness of heart and life is what I find I need more than anything, a heart daily filled and burning with fresh views of divine love. This is what I seldom have in visiting, and yet I see that if I had that, it would make visiting like the gardener going among his plants and watering them as he saw need, while the Sabbath sermons would be th heavy showers. His methods of finding out the state of his peoples minds were often ingenious. He and some other ministers were discussing this subject one day. He said I find it a very good plan to ask when I am visiting, What was your chapter at family worship this morning? In this way I find out whether they have family worship, and if they have paid attention to it! He used to tell with great enjoyment of a remark made by some women as they watched him passing their door in the mission district. Why does Dr. Bonar walk so fast? said one of them. Why, said another, Do you not know the messengers of the gospel must go swiftly? One day he called on a good woman and found her busy at her washing-tub. O Doctor, was her salutation You always find me in a mess. But theres someone helping you, he replied No, she said wonderingly. Yes, he said, Your Elder Brother is with you. From that day to this, said the good woman I have never begun a days work without remembering my Elder brother is with me (12/453,454) 3.4 We are all out of our depth in pastoral work. Our confidence must never be in expertise or training or experience, but in God's ability to use frail instruments filled with His Spirit. For this reason all pastoral work must be linked with prayer. Without the enabling grace of God, no encouragement, exhortation, admonition or spiritual counsel will do any good; they must be backed by prayer (cf. Romans 15:5,6). In counselling, we do not aim to compete with the doctor, or psychologist or psychiatrist. - We must recognise the point at which we have to say, 'You need specialised help of another sort, not just spiritual help.' We may do great damage if we fail to do this, because we may imply the person's problem is wholly spiritual, when it may be far from that. One way of testing whether or not a person's problem is spiritual is to apply the spiritual (20/ 133-7) 3.5 Where does a pastor begin? What should be his strategy? Obviously, the very beginning of a person's ministry in a particular church is a good place to start. At that point the pastor is not bogged down in community activities, and he has not had time to launch the church projects he has in mind. If he is called to a small or medium-sized church, he can set as a primary goal the visitation of every home unit represented in his congregation. Making such visits is a higher priority at this point than any program he may wish to initiate. (19/128) 3.6 Again, by this method, the clergyman will avoid all appearance of partiality. One prolific source of difficulty between pastor and people in this age and country lies in the suspiciousness of a portion of the people. All men are free and equal, but some are more tormented by the consciousness than others. (17/345) 3.7 First full afternoons visiting. Supplied by Mrs. Denham, vergers wife, with list of mothers together with staccato comments (old, deaf, widow, nice), sallied forth. Mrs. Todd was evidently out. Three rings at her door failed to make her appear. Disappointing start! Meanwhile, watched street Arabs playing football. Strange how cherubic boys in white surplices on Sunday can shout and punch like pagan toughs on Monday. Moved down dirty Hanson Street to Chinese Mrs. Yow. Looked like death, with sunken pallid cheeks, whilst Mr. Yow reclined beaming in bed, hugging baby Barry. A look of furtive horror flitted across her face when I suggested a prayer as we advanced into the New Year. But they meekly submitted and seemed grateful afterwards. Mrs. Hollidge I knew to be a very deaf widow. I found the house, but it had about 20 flats in it, and there was no indication as to who occupied which. I barge in. There was a light under the door immediately on the left on the ground floor, and the door was ajar. I knocked but no-one came. I knocked again and called is anyone in?? - No response, although I heard rustlings within. My mind teemed with visions of secret liquor being stowed away, or the corpse being quickly hidden; or it might be deaf old Mrs. Hollidge herself? I people through the crack as saw an old wrinkled woman, apparently oblivious to my knocks and calls. Just then a man entered, and he confirmed that she lived there so I marched boldly in. Within a few moments my mouth was within two inches of her right ear, while strands of her great hair found their way into my mouth. She clasped my right hand in both her and stroked it, quivering with emotion. I bawled out how one couldnt feel lonely if one knew Jesus as a Friend and Saviour, and all the street must have heard. My next visit was to Irish Mrs. Evans. Her two daughters Marie and Dorothy were dressed up as angels (shades of the school Nativity play). Screams of delight greeted my attempt to dress up in a similar guise, and one by one they came onto my lap for Ride-a-cock-horse and onto my back for a pickaback, until baby Desmond hit his head against the gas lamp, and we all got a bit scared. Mr. Evans soon came back from work, and we all knelt for prayer, Mr., Mrs., and the three kids. It was lovely. (4/221,222) 3.8 Basic to all pastoral care is knowing the sheep well, and loving them in Christ as individuals. Describing His relationship to His sheep, the Lord Jesus said, `I am the good shepherd, I know my sheep and my sheep know me' (John 10:14). Good undershepherds know their sheep, and their sheep recognise them to be their undershepherds. To know someone we need to know both his name and character. We need to know the names of those for whom we are responsible, whether it is fifty people or five hundred. (20/127) 3.9 Inevitably there will be occasion when people express criticism of other Christians. I have found it helpful to counter whatever is said by always saying something positive about the individual concerned, and then to deliberately include that person in a positive way in our concluding prayer together. This practice discourages people from voicing wrongful circisms, and saves us from being quoted as agreeing with their criticism. More important still, it maybe just the corrective someone needs to see the good in someone else rather than the bad. (20/142) 3.10 Since I came home, my visiting has been every day more encouraging and more pleasant. I am better acquainted with all the people. (12/54) 3.11 His acts of loving ministry were countless. He would toil up long flights of stairs to take a new remedy to someone in pain, or to find lodgings for one who was friendless and homes. He would carry a bottle of beef tea in his pocket to a sickly woman, or a picture book to while away the long hours of a childs illness. A servant who had belong to the church left for a situation in the south of England, where she remained for fifteen years. During all that time, Dr. Bonar wrote frequently to her, and sent her each of his little books as they were published, and, l she said, I am only one of many to whom he did the same. No service was too small for him to do for any of Christs little ones, and the joy of his service was as remarkable as its ceaselessness. Love is the motive for working, he used to say, joy is the strength for working. (12/456) First the clergyman should be systematic in pastoral visiting, regularly performing a certain amount of labour every week. (17/342) 3.12 Felt this night deep sorrow at being so completely bustled with outward labours. I think that we are to be content to labor little comparatively, if we cannot water all that with abundant prayers. Better do a little with prayer, and in the Spirit. I must seek for thid ay to live more every hour in communion with Christ; never to be hasty or vain in my conversation; oftener be alone with God; pray more for conversions. (12/56) Having spent a good while in the forenoon reading light things, and some things that were not right being contained in them, I fel ton going out to visit some sick people a most complete languor or slowness, a sort of restraint of heart. Whereas, when my mind has been occupied beforehand with right thoughts, generally, my conversation with the people flows freely and happily. (12/35) The way of redeeming time for prayer by learning to pray while walking or going from place to place. (12/85) 3.13 To sum up, then, the pastor has a preventive ministry of sensing the needs of his time, their particular manifestations as problems in his flock, and inoculating his sheep against them, and of caring for the whole flock, every family and each individual. (25/100-3) 3.14 Much time is wasted by the pastor in merely secular, social intercourse, even when going the rounds of his parish. Ostensibly, he is about the business of his profession, the care of souls ; but really he is merely acting the part of a courteous and polite gentleman. Even if he gives the subject of religion some attention, it is only at the close of his interview, after secular topics have been discussed. (17/347) That he may visit in this professional manner, the pastor should have an understanding to this effect with his people. In the very opening of his ministry, let him preach a sermon on the subject of parochial labour, explaining the nature and purpose of this part of the clergymans duty, and preparing the minds of his people for a strictly professional performance of it. Then they will expect nothing but religious conversation when a pastoral visit is made, and will be ready for it. Appreciating the fidelity of their minster, they will be at pains to meet him at their homes. A clergyman who is thus systematic and faithful, soon accustoms his congregation to his own good way of performing duty so that they not only adjust themselves to his exact and thorough methods but come to like them. (17/347, 348) Parish visiting in the Harley Street neighbourhood was somehow much more difficult. Many remembered Dr. Arnold and Mrs. Stott and indeed John himself from their years as residents. It was not easy in a West-End drawing room to suggest to a busy consultant and his family that they should join him in a prayer, or a reading from the Bible, as part of a pastoral visit. John Stott was determined to do this, whenever possible: but had always at the back of his mind a sense of the acute embarrassment he and his family would have felt had Earnshaw-Smith (or, worse, some young curate from All Souls) come to visit, and then asked to read the Bible and pray with them, during one of the evenings when he and Joy were dancing to the gramophone in the big first-floor drawing room at 65 Harley Street before the war. Some years later he found that, without being aware of it, he had come to follow Billy Grahams practice, and to carry his Bible openly when paying pastoral visits: Billy always seems to carry his Bible with him as a kind of badge of his Christian commitment: and I used to find it helpful to have the Bible under my arm when I entered into the house, or the room, because people of course saw it and realised that i had come on spiritual business. I found it easier then to take the Bible out from under my arm, and say I wonder if you would allow me to read a few verses to you and pray with you before I leave? (4/225) 3.15 In systematizing this part of his work, the clergyman should fix a day for its performance. Let it uniformly be done on the same day of the week, and in the same part of the day. Again, he should pass around his entire parish within a certain time. This will make it necessary to visit his people by district of neighborhood; and unless there be a special reason for it, he should not visit in the same locality again until he has come round to it in his full circuit. (17/343) In regard to the day of the week to be selected by the pastor for this work, the nearer it is to the middle of it the better. This is the time when his own physically strength is most recruited from the labours of the Sabbath, and when he will be most inclined to leave his study to mingle with his people. It is also the time when the congregation most need to have their attention recalled to spiritualities, as the mid-point between two Sabbaths. (17/344) Besides these advantages upon the side of the clergyman in systematic visiting, there are others upon the side of the congregation. They will be pleased with their pastor's business-like method. They will copy his example, and become a more punctual and systematic people, both secillorly and religiously. They will notice that their pastor is a man who- lays out his work, and, what is more, does it, and, what is still more, does it thoroughly. They will respect him for it. They will not crowd him and urge him, as they will 'a minister who has no system, and who is therefore always lagging in his work. ( 17/345) 3.16 And while you will never allow yourself to forget that you are there in the name of the Lord, do not drag in the subject of religion in such a way as to make the whole matter distasteful. Cultivate the art of incidental allusion, and if you make a transition in the conversation, make it naturally, so that everybody will not be jolted into silence. We must find out that in which our friends are interested, and descending to their level therein, we shall be able to lift them more easily to that which we desire to set before them. (21/275-276) 4. WHO SHOULD VISIT 4.1 The first year of ministry is a good time for the pastor to locate people in his church who have the qualities necessary to be good visitors and to equip them for this important ministry. Since different types of people have different types of needs, it is wise to choose people with a variety of backgrounds and personalities so that they may minister successfully to as many different kinds of people and problem situations as possible. The challenge of the pastor or other staff members is to give the people he selects the training they need and then to assign them to specific kinds of ministries, such as to shut-ins, retirees, single family households, or various other persons in need. The larger the number of people recruited and trained for the task, the less time-consuming and burdensome the task will be to the people who perform it and the more people will be visited on a regular basis. There are many lonely people who, though they would appreciate a pastoral visit from time to time, would be extremely happy with any visit on a regular basis from a caring, concerned Christian who would agree to become their friend. Techniques of visitation, interaction with people, and sensitivity to them are not difficult to learn of the learner is open, alert, teachable, and cares genuinely for people. The pastor may want to conduct formal classes for his visitor trainees, instructing them in some basic do's and don'ts. However, most visitation skills are best learned through observation and participation. It is wise for the pastor and other skilled visitors to have trainees accompany them on some of their visits. Then, after the visits they should participate in a debriefing, so that the trainees can ask questions as to why a specific action was taken. (19/129,130) Thus, while continuing to minister, they neglect training others to carry out a part of the ministry. It is my conviction that perhaps 90 percent of the counseling needs faced by any congregation could be performed expertly and sensitively by concerned, dedicated Christians who love people enough to listen to them. In addition to an attentive ear, those people will need training that will teach them how to assist the counselee in identifying and constructively dealing with his problems. 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