Some Problems
From time to time questions and problems arise in a clergyman’s experience which are not easily settled, and it is often useful to compare experiences. A few of these problems may be considered by way of illustration.
SECTION 1. ON TAKING UP NEW WORK.
When a Curate comes to a parish, whether as newly ordained, or from another Curacy, much will depend upon the way he sets out to work during his first weeks. It will be found wise, if not essential, first of all, to pick up the threads of his predecessor’s work, and continue for some little time at least the methods already in existence. Only afterwards should he initiate plans of his own when he has been able to gauge the situation aright. He will find it particularly helpful to give attention to the members of the paid staff, the Scripture Reader, the Bible Woman, the District Nurse, and elicit their sym pathy while he shows the same to them. They will prove his best friends if only they are enabled to see that he intends to be friendly and closely associated with them.
When a man enters a new sphere as incumbent the difficulty is of course much greater in regard to the work of the parish, because he is at once responsible for what goes on. A wise pastor has suggested that the new man should begin by feeding the flock, because, as it is well known, a man can do anything with sheep if first he feeds them. But to commence by exhortation, still more by anything like lecturing, would probably result in the people not readily entering into sympathetic fellowship with their new pastor. With regard to changes which are generally thought to be inevitable on the advent of a new Vicar, there are two methods possible. The man may decide at once on what changes he feels necessary and make them, or he may avoid instituting any changes until he has become known and trusted by his new people. The latter is by far the wiser and more Christian method. One thing at any rate should be avoided if the man wishes to glorify God and be the means of spiritual help. He should not make changes gradually, and almost weekly, for some time after his arrival. There is nothing more trying and irritating to worshippers than to find some new method or practice nearly every Sunday they come to Church. It makes them wonder what will be the next change, and how many more are likely to come. Suspicions are easily aroused and not so easily laid, while if the clergyman shows himself to be a man of God, one who loves his Saviour, his Bible, and God’s people, it will be found that the congregation will respond to him and rally round him in connexion with the work.^A^newcomer should never forget old worshippers and valued workers. In these days when we are so apt to worship anything that is called ’ up-to-date ‘, we are liable to forget that the Church of England ought to be comprehensive in both directions. While rightly giving attention to the needs of the young, we should not forget the needs of the old, especially those who have been the chief supporters of the Church. It is doubtless difficult to harmonize the claims of both parties, but we do not believe that the task is insuperable if faced in the spirit of Christ and with an earnest desire to work for the best interests of all’ in the congregation. There is a very real danger in upsetting all that has been distinctive of a predecessor. A well-known American clergyman has pointedly said that a new minister should ’ enter into ’ the labours of his predecessor, not * stamp on ’ them. Every man must have his own way, and it is more than probable that our predecessors were not quite so inefficient or old-fashioned as we are inclined to think. At any rate we are certain that a new incumbent will show his spiritual fitness for pastoral work if he pays careful respect to the past, gives sympathetic consideration to the needs of the old, tried, spiritual members of his flock, and endeavours to bring all classes of needs together in a desire and a determination so to live and work that the worship may be ’ in spirit and in truth.’
SECTION 2. PAROCHIAL COUNCILS.
It is well known that at present the clergy and church wardens alone have legal status in the administration of parochial affairs, and even so, what is known as * the parson’s freehold ’ gives the clergyman an absolute control over the worship, and an unfettered jurisdiction over a great deal that concerns some of the most important elements of parochial life and work. And yet in these days of democracy, when the spiritual principles of the New Testament in relation to Church life and work are being more and more thoroughly understood, the clergyman will find it of inestimable value to take every opportunity of consulting his lay people on all matters appertaining to parochial life. To this end a Church Council will be an effective instrument. It should be drawn from communicants, and should consist of men and women. Rich and poor must be on the Council, and the communicant test seems to be the only possible basis of franchise. The methods of election and the proportion of members will naturally vary in different parishes. All that we are concerned with here is to emphasize the value, if not the necessity, of having such a Council. The meetings need not be oftener than once a quarter, and they will provide, in the best sense of the word, ’ the safety valve, for the lay people of the parish will know that they have the opportunity given to them of bringing to the notice of the clergy and churchwardens all matters that affect the best interests of the Church. As long as the Council remains voluntary and purely consultative, it is of course obvious that in matters of serious difference the clergyman is likely to have the last word, but the very fact of consultation with his people will be a help to him and will tend to prevent him from taking that clerical action which may so easily be attributed to self-will, or something worse. No clergyman who is fully alive to the true principles of New Testament church life, and has a desire to have those principles reproduced in modern days, will do other than welcome with all his heart the existence and work of a Church Council. Those who have had the personal experience of such Councils are grateful for the consciousness of fellowship in service, and of the knowledge that the interests of the community have been as widely represented as possible thereby.
SECTION 3. NONCONFORMITY.
We have already considered this subject to some extent in connexion with the Ordinal, and it must suffice to add one or two general remarks of a practical kind which may prove of service in the intercourse of parochial life. It goes without saying that the clergyman should always be perfectly courteous to the Nonconformists in his parish, and if he can find out why they are Nonconformists, it will help him to enter into their feelings and spiritual position, and will give him sympathy in dealing with them when occasion arises. It is often possible to unite Churchmen and Nonconformists in social work of various kinds, and a clergyman will be well advised in attempting something of this sort. If he will read the Lambeth Encyclical of 1908, and the Resolutions on this subject, he will obtain a good idea of the Christian spirit in which to approach this whole question. Unless it is absolutely essential in self-defence, it will be wise not to enter upon controversy with Nonconformists. We must agree to differ, recognizing that they are just as conscientious in their position as we are in ours. Of course if they wish to discuss differences, we must be ready to give a reason for the hope that is in us, and in such circumstances we shall be perfectly justified in endeavouring to justify the belief that our position as Church people is superior on several grounds to that of Nonconformity. But we shall often find that the Nonconformist is far more able to give a good account of himself than many Churchmen, and this will be a salutary experience even for a clergyman. One thing beyond all others must be avoided in our relations with Nonconformists, and that is, to imagine that we are the Church and they are in schism. Schism in the New Testament is not a severance from the Church, but a severance within the Church, and as we review Church History during the last three hundred years it is perfectly impossible on any fair interpretation to attribute all the blame to one side. This fact ought to make us tender and patient in our dealings with those who are probably perfectly conscientious in their adherence to the Nonconformity of their forefathers. Everything will depend upon the tone and spirit of the clergyman, and if he shows Nonconformists how to discuss differences with fairness and good temper he will do more to recommend his Master and his Church than the mere winning of all the proselytes in the world.
SECTION 4. RELATIONS WITH THE OTHER SEX.
Circumstances in parish work frequently lead to the clergyman necessarily being very much thrown into association with lady workers, and this suggests the need of the greatest possible care and circumspection. Both in his pastoral visiting, as we have already seen, and also in connexion with various Church organizations, it is essential that the clergyman should maintain his true position, not merely as a clergyman, but in particular as a Christian man, a man of God. Anything approaching lightness on the part of the clergyman is to be deprecated, while of course, to use the word ’ flirtation,’ as it often is used in relation to a Christian minister, is to speak of that which is nothing short of deplorable and disgraceful. Almost without knowing it, the clergyman may easily be led into difficult situations, and for this reason it is essential that he should maintain a life of fellowship with God that will enable him to ’ walk circumspectly, and to give no occasion of stumbling lest the ministry be blamed. As we have already pointed out in other connexions, the great word of the Apostle Paul in writing to Timothy, * gravity,’ is the key to the situation. When a man realizes who and what he is as a minister of Christ, it will enable him to walk carefully and accurately under all circumstances. Difficulties with the other sex may easily be brought about without any fault on the part of the clergyman himself. Human nature is human nature whether it refers to women or men. It is recorded of a Curate that he came to his Rector and said that he wished to leave. He was asked why, and was evidently reluctant to say. ‘Is it the stipend? ’ said the Rector. ‘No,’ was the reply. ‘Has it to do with the work, or the climate, or the surroundings? ’ * No.” Do tell me, then.” Well, it’s Miss Brown, I really cannot endure her any longer.’ * My dear fellow,’ said his wise Rector, ‘Do you not know that Miss Brown lives in every parish? ’ l Whatever the cause or difficulty may be, there is perhaps no part of a man’s life in which it is more esential that he should i watch and pray.’ The young unmarried Curate, and still more the unmarried Vicar, often find themselves in circumstances of real difficulty, although they are simply and faithfully going about their Master’s work. But prayer for the guidance and grace of the Holy Spirit will not be in vain, and wisdom will be given according to need under all circumstances. If a man will take care of his character God will take care of his reputation. If a man keeps right with God he can go anywhere and do anything that falls within his duty.
SECTION 5. THE RELATIONS OF VICAR AND CURATE.
We have already seen something of what is involved in the two positions of Incumbent and Curate in consider-
1 Hints to Parsons, p. 9 (S.P.C.K.). W.M. 24 ing the question in the Ordinal, and very little more needs to be said. It is well known that it is far easier for the Curate to be popular in the parish than for the Vicar, since all the disagreeable things have to be done by the latter. This fact should be borne in mind by the Curate as a special reason for personal loyalty to his Incumbent. Care must be taken on both sides to guard against anything that would bring about severance of heart. The Curate will be tempted to think that his Vicar’s ideas and methods are antiquated, or narrow, or obscurantist, and will be inclined to feel like Absalom that if only he were king things would be vastly improved. If such a temptation should come, the young man may well be reminded of Luther’s words to his friend Melancthon that ’ the old Adam is stronger than the young Melancthon.’ It does not necessarily follow that old methods are inferior, or need to be set aside. It is probable that if more spiritual power were put into the old ways of doing work the results would soon be different. The Vicar will also be tempted to regard his Curate as callow, ’ green,’ and inexperienced, and therefore needing a firm hand, constant control, and careful guidance. If such an idea occurs to the Vicar he should recall his own days and respect individuality, never for an instant seeking to curb or check another man’s personality in relation to his work. When some old-fashioned people at Carr’s Lane, Birmingham, went to John Angell James to complain of the novelties in the teaching of the young assistant, Robert William Dale, the old man said, ‘Leave him alone, he has the root of the matter in him.’ We know from history the splendid results of this far-seeing advice. So should it be with the Vicar of a parish in relation to his younger colleague. If, as it may be assumed, he has taken every possible opportunity of assuring himself of the young man’s firm adherence to the principles of the Gospel, he should allow him all possible liberty in regard to the departments of work over which! he has been placed. When the relations of Vicar and! Curate are thus true to God, the experience will be in every way helpful and encouraging. Instances ot both kinds rise to the mind almost instinctively. On the one hand Vicars have been over-bearing and even tyrannical to Curates, and Curates have been self-assertive, irritating, and vain in regard to their work and relations to their Vicar. On the other hand, Vicars have rejoiced to see the evident marks of earnestness and possibilities in their colleagues, and have given them every opportunity of developing their powers, while Curates have looked up to their older colleagues as fathers and friends, thanking God for the inspiration to holiness, and the profit of ripe experience. There need be, there should be, no real difficulties on either side if both Incumbent and Curate are actuated solely with a desire to further the interests of the Kingdom of God, and to glorify God in their ministry.
SECTION 6. DIFFERENT SOCIAL GRADES.
In many a Church it is a serious problem how to bring and keep together the Christian people of different social standing. There is a tendency on the part of the rich to avoid all association with the poor, while there is an equally strong feeling on the part of many poor that the Church is not for them, but only for the rich. These distinctions frequently make it difficult for the clergyman to thread his way through the mazes and to do justice all round. First and foremost he should lay the greatest possible stress on the fundamental principles of the Gospel: ‘Ye are all one in Christ Jesus,’ and he should preach in season and out of season that * in Christ Jesus there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female.’ He will be able to do this very definitely, and perhaps best of all in connexion with the Holy Communion; that Sacrament of unity has its very clear and blessed social aspect which should from time to time be emphasized. It is often recalled that on the occasion of the Duke of Wellington coming up to the Holy Table, an officious verger endeavoured to brush aside an old labouring man who was just in front of the Duke. The old warrior at once prevented him, saying, ‘No, no, we are all level here.’ The more this is taught and insisted upon the more fully will all right views of the relationships between different classes and sections be understood and experienced. Then again the use of a Church Council will be an additional help in bringing various sections of the people together, because they will all meet as members of the Council who are drawn together on the one basis of communicant membership of the Church. Of course it is impossible to avoid recognizing facts in regard to various social grades, but there is no reason whatever for the clergyman, of all men, to accentuate these. His duty is to accept things as he finds them, and bring to bear upon them the first principles of the Gospel of Christ, and if he himself knows by personal experience the full reality of New Testament liberty in the Gospel, he will neither pander to the rich nor to the poor, but endeavour to emphasize those eternal realities which are as necessary for one as the other.
SECTION 7. THE GREATEST PROBLEM OF ALL.
As we draw these considerations to a conclusion it must be evident to every reader that the most important matter connected with the ministry is the man himself This is indeed the greatest problem of all. Almost every thing in the ministry is connected with the personal factor, and calls for the expression of the clergyman’s life, and if only this is right, it may be said without much hesitation or qualification that everything else will be right also. It has often been remarked how soon and how certainly people discover whether a man is in earnest. People are very sympathetic with a new beginner, whether as Curate or Incumbent, and they will give him plenty of opportunity to show himself a man, but it will not be very long before they will take his measure and decide as to his reality and power. It may be said without any fear of contradiction that the average judgment of a congregation concerning their clergyman can as a rule be safely trusted. At a closing address when some young men were leaving a Theological College the Principal said to them, ‘Gentlemen, you are now regarded, and you will be for some time regarded, by your congregations as young men of promise, but the time will come when they will expect you to be young men of performance.’ In a book of Hints to Parsons, the following pointed but true remarks are found:
* You may pretend very skilfully, but you will not deceive them long; 3 and really this makes four-fifths (or shall we say nine- tenths?) of the secret of gaining an influence over them. If you are a humbug, nobody will tell you so, they will, perhaps, like you well enough, they won’t grumble, but they will simply care less about God, the fire will grow cold, religion will go on dying in the parish.’ l
And the longer a man stays in a parish the severer will be the test. At first he will obtain a good measure of popularity, but afterwards, when the novelty has worn off, and people have become accustomed to his expressions in teaching, and his methods of work, the call is great for the maintenance of spirituality of life. The prime necessity in Christian work is the ability to ’ continue.’
* So Daniel continued.’ * Wherefore having obtained help of God, I continued.’ In these words the Apostle gives us the secret: ‘Having obtained help of God.’ It will only be by the grace of God that a man will find his ministry continuing to grow in freshness and force as long as he remains in the parish. But when the life is true to God, when the grace of God fills the heart, when the Spirit of God controls the life, then indeed does the greatest problem of all find its solution, and the man continues
strong in the grace that is in Christ Jesus.’
1 Hints to Parsons, p. 5.