The Pastor: His Qualifications and Duties

by H. Harvey

II. Obligations assumed in becoming a Pastor.

In accepting a call to the pastorate of a church, the following things are understood: 1. That the pastor accepts as scriptural the doctrine and practice of that church, and places himself under obligation to teach and defend them; for this is obviously a chief duty in the office of a pastor. If his convictions do not permit him to uphold the doctrine and practice of the church, he is untrue to himself and to it in accepting the office. And if, while occupying the pastorate, his views of doctrine and practice undergo a change, he is, indeed, entitled to full freedom of personal conviction and action, but he is under obligation to resign his office; for an essential condition on which it was conferred on him has ceased to exist, and every consideration of honor requires him to withdraw from it. It is difficult to conceive a more dishonorable position than that of a pastor who, after having accepted the sacred office of teacher and defender of the doctrine and practice of the Gospel, as understood by the church, and having subsequently undergone a change in his own convictions, shall still retain that office only to subvert the doctrines he had placed himself under solemn obligation to defend. 2. It is understood, also, that he accepts the care of the souls of that congregation as a sacred trust from Christ, to devote himself without reserve in labor and prayer for their salvation. The one great work of his life, to which all the faculties of his being are to be consecrated, is the salvation of those souls and the edification and perfection of that church. If he accepts the office for its emoluments, for the literary position it gives him, or the stepping-stone to some other position; or if he shall, while pastor, allow himself to become absorbed in other interests, so as to divert his chief energies from this sacred trust in the care of these souls, he is false to the pledge involved in assuming the pastorate, and is guilty of a dishonorable act. 3. It is further understood that he will maintain his post amidst the adversity as well as the prosperity of the church, as the shepherd to whom Christ has entrusted the care of that flock. Our Lord makes fidelity to the flock in danger the test of a good shepherd: “The good shepherd giveth his life for the sheep. But he that is a hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth; and the wolf catcheth them, and scattereth the sheep” (John x. 11, 12). The trials which may meet a church, so far from justifying the pastor in leaving it, may be only an additional evidence of his duty to remain. He may not abandon, in a time of perplexity and danger, the flock the Lord committed to him.

III. Ordination.

Church officers, according to New Testament usage, are chosen from members of the church. No church, therefore, can properly call a Council to ordain until the person to be ordained is a member of it. Hence, the first step, after a contract of settlement, is the transfer of membership.

When the Council is organized the candidate is expected to relate his Christian experience and his call to the ministry, and to submit a statement of his views of Christian doctrine, of church organization and discipline, and of the ordinances. This statement may be either written or unwritten. In any case, it should be clear, orderly, and full. The manner of its presentation should be arranged between the moderator and the candidate. It is usually found expedient to make the statement complete, without interruption, and at its close submit to such questions as the Council may have noted and may propose, the moderator calling up each topic separately and in order, for that purpose. The candidate should also be prepared to submit to the Council, if called for, his license to preach, his certificate of graduation from the seminary, and any other papers that may show his standing and attainments. Those who officiate in the ordination are usually nominated in part by the church and candidate and in part by the Council, but all receive their formal appointment from the Council. For the sermon and such parts of the service as require elaborate preparation, a previous designation perhaps ought ordinarily to be made by the church or the candidate, if the ordination immediately follows the examination. In selecting persons to officiate it is evidently appropriate, as well as desirable, that most of those chosen should be pastors of churches in the vicinity, with whom the person to be ordained will be most nearly connected in his work.

Ordination constitutes one of the chief epochs in a minister’s life. It should, therefore, be preceded and attended with much self-examination and prayer, and to be marked as a point of new and higher consecration to Christ and His church. The obligations then assumed in the care of souls are the weightiest that can rest on man, and the vows then taken are made not only to man, but also to God.

SECTION III.

PUBLIC WORSHIP.

The interest and value of worship, as conducted in most churches, depend chiefly on the pastor. The service is almost wholly led by him. It is, therefore, of the highest moment not only that the sermon be thoroughly studied, but also that his spirit be prepared to lead and elevate the souls of the people in acts of devotion; for instruction is not the only object of the service: it is intended to inspire and lead souls in true, spiritual worship, such as will be acceptable to God and profitable to the people. Three things are here specially to be sought.

1. Unity of thought. Each occasion of worship should ordinarily have one leading, pervading, governing thought which shall individualize that occasion and distinguish it from others. By this it is not meant that the subject should always be advertised in the hymns and Scriptures and prayers that precede the sermon; this might be unfortunate, as interfering with the purpose of general worship. But all parts of the service should be consistent with the subject of the discourse, and should flow naturally into it; if possible, nothing should be allowed to enter which may divert from it. The assembly should be dismissed filled with one subject and bearing away one great thought. On this account it is usually better to exclude all other subjects, both during and immediately following public worship, and when a subject out of the usual order is to be presented, such as some benevolent object, to give up the entire service to that and concentrate attention on it.