I. Business Relations.
1. Make no debts: “Owe no man anything” (Rom. xiii. 8). In all purchases for personal and family purposes the pastor should pay as he buys. It cultivates a just economy and avoids debts, which often prove a heavy burden on a minister’s life and a most serious drawback to his usefulness. No man is thoroughly19 independent in the pulpit who is facing a number of unpaid20 creditors21. Ordinarily, this avoidance of debt is entirely22 feasible, and when understood to be a rule with the pastor it has a beneficial influence in promoting promptness in the payment of his salary. The people will respect such a course in their minister. At the very outset of life, then, let him fix it as a principle never to run in debt. A strict adherence23 to [p. 155] this will sometimes involve inconvenience and self-denial, but these are more than compensated24 in the exemption25 from the anxieties and humiliations of debt, in the sense of independence, in the respect and confidence of the community, and, above all, in the clear conscience which observance of this rule secures. Only the most absolute necessity should ever set aside this rule, for the neglect of this is too frequently a cause of failure in the pastoral office.
2. Use great care and all the proper forms in making business engagements. The pastor is tempted26 to neglect business forms on the supposition that as a minister he ought to rely on the honor and consideration of those with whom he deals, and as the result, even where there is no dishonesty, there is often misunderstanding, out of which grow heartburnings and disputes. All business transactions, therefore, should be conducted in a business way, leaving no room for misapprehensions, and then all engagements should be met with promptness and honor. A pastor should be delicately sensitive to his reputation in this, for any failure, though it be only an apparent one, in fulfilling a business obligation is sure to provoke unfavorable comment and militate against usefulness.
3. Live within your income. A pastor may not be reckless in regard to the probable future needs of himself and of those dependent on him. Such a course is justified27 neither by Scripture nor by Providence28. “The Lord ordained29 that they who preach the Gospel should live of the Gospel” (1 Cor. ix. 14). A minister, therefore, should find a life-support in his income from his work, and should so use his salary that a part be laid aside for coming days of need. If the salary is small, he should rigidly30 cut down expenses that some of it may be reserved. Special exigencies31 in life, will, indeed, sometimes prevent [p. 156] this, but ordinarily it is feasible, and in the case of the head of a family it is plainly a most sacred duty. The neglect of care to make provision for those dependent on us is not faith, but recklessness.
Here, however, a pastor must beware of covetousness32. Instances sometimes occur in which this just and necessary regard for future need degenerates33 into a selfish greed for accumulation which narrows and belittles34 the minister of Christ. He compromises his dignity and independence by seeking in various ways gifts from his people, and thus the man is sunk in the mendicant35, or he degrades his office by descending36 to petty meannesses, driving close bargains in business and shirking his just share in the contributions for church-work and benevolence37. Nowhere is the love of money more offensive than in the Christian minister.
II. Political Relations.
1. A pastor should always himself exercise the elective franchise38 and should encourage Christians39 to do so; in no other way can we have a Christian government. On this continent the great experiment is in progress of a government strictly40 by the people, and in the absence of religion and virtue41 it must prove a failure. Christian men should not neglect their duties as citizens; it imperils the life of the nation and the welfare of the Christian cause. The pulpit, therefore, should press on the church the duty of seeking the elevation43 of good men to official station. 2. As a pastor the minister is bound to refuse all party obligations and all partisan44 use of pastoral influence; for he is pastor of the whole church, chosen and supported without reference to political distinctions among the members. But as an individual he is entitled to his political preferences and his just political [p. 157] influence; with this the church has no right to interfere45. At the same time, it is wise for the pastor to avoid excited political discussions, especially in public places, and quietly to exercise his political rights and perform the duties of a citizen. 3. When public questions have a strictly moral side, I think the pulpit should not be silent, but should seek, as on moral questions in general, to give direction to public sentiment in favor of honesty, truth, and virtue. Occasional sermons, therefore, presenting the obligations of citizens and applying the moral teachings of Christianity to questions on which Christian citizens are called to act, are the duty of the pastor; but the time and manner and spirit of such sermons require the exercise of the most careful judgment46.
III. Social Character and Relations.
Two extremes are here to be avoided—the one, in which the pastor lives a recluse47 life, isolated48 from the life of the people and unfelt in directing the currents of thought and feeling around him; the other, in which he maintains a loose, familiar intercourse49 with all society, lounging about in public places, a “hail-fellow-well-met” with everybody. Avoiding these extremes, a pastor should never allow himself to be a cipher50 in social life but should make himself a vital force controlling and elevating it. The gravity of his character and work, however, requires him to use special care in regard to deportment and associations. He is, indeed, to be and to act out himself, but, while true to his own nature as a man, he is so to control it as never to forget his character and office as a minister of God. Here I offer the following suggestions:
1. The minister should be, always and everywhere, the unaffected Christian gentleman, showing all courtesy to [p. 158] all men. It is here some fail, and either through a neglect of the courtesies and amenities51 of social life render themselves repulsive52, or by a stiff and artificial manner of observing them, without geniality53 and warmth, make themselves unapproachable. Men ordinarily and justly regard manners as an index of character. Good manners, therefore, cannot be put on from without; they spring from a sense of the relations we bear to others and a disposition55 to act in accordance with them. A kindly56, unselfish heart, a quick, keen sympathy, a sensitive regard for others’ rights and feelings; a ready, generous appreciation57 for the excellences58 of others, and a tender charity for their faults and foibles—in short, a well-developed Christian manhood, with refined sensibilities, noble, pure, upright, transparent59, touching60 life on every side, and fitted to bless whatever it touches,—this is the only real basis of correct manners. The cultivation61 of such a character, therefore, is the prime necessity, for in this will exist all the instincts of the true gentleman from which the gentlemanly manner spontaneously results.
2. In the matter of dress. I do not know that any law of propriety62 requires the minister to be distinguished63 either in the cut or the color of his garments. Many, however, prefer some kind of ministerial costume as a matter of convenience to indicate everywhere their vocation64, and this is, of course, a subject to be left wholly to individual preference. The principle to be insisted on as important is that the dress be not such as to arrest special attention, as suggesting foppishness and fastidiousness on the one hand, or carelessness and slovenliness65 on the other. The man, not the dress, should arrest and hold attention.
3. In conversation he should be genial54, courteous66, affable, avoiding that tone and manner of condescension67 which carries in it an implied sense of superiority, and [p. 159] exhibiting that breadth of intelligence and culture which will secure respect for his views in general society. Slang phrases, vulgar anecdotes68, boisterous69 discussions, idle gossip, and scandal, it is hardly necessary to say, ill become a pastor, and will in the end seriously militate against his usefulness. Coarseness, indelicacy, and all that is suggestive of impurity71 should be scrupulously72 avoided; such words, when uttered by a minister, live and fester in the memory, and are destructive of all pastoral influence afterward73 over those who hear them. “An obscene story, a lewd74 double entendre, a filthy joke, a questionable75 word or gesture, a sentence that would make a pure woman blush in public or in private, in select or in mixed company, is a burning shame and scandal to any minister of the Gospel.” Nor should his chief distinction in society be that of the wit or mimic76. Wit and humor, when natural, are often elements of real power, as giving sparkle and flavor to speech, but in the pastor their place is subordinate; when they appear as his chief characteristic, they inevitably77 injure his influence. Attractive social qualities, such as enable the pastor to exercise a leading and governing power in society, are to be most earnestly sought; their effect on pastoral usefulness can hardly be overstated.
The minister, when a guest, enjoying the temporary hospitality of a family circle, should bring into it the blessing78 of a genial, sunshiny spirit, showing always a thorough appreciation of kindness received and avoiding all unnecessary trouble to the hosts. If other ministers are present, beware of that ministerial clannishness79 which centers conversation on topics adapted only to ministers or makes it consist of ministerial criticism, gossip, and scandal adapted to lower the estimation in which other ministers are held. In the freedom and abandon of ministerial [p. 160] society there is often much temptation to this, but words thus thoughtlessly spoken sometimes do incalculable injury, both by lowering the ministerial character in the eyes of the household, and by inflicting80 an incurable81 wound on the reputation of those made the subjects of gossip. The injunction of Scripture cannot be too carefully heeded82: “Let your speech be always with grace, seasoned with salt” (Col. iv. 6); for thus the spirit you breathed and the words you spake will remain a benediction83 with that household and make your memory fragrant84 there for ever.
4. In his amusements and recreations a pastor should indulge only in such as are not only in themselves innocent but are not commonly offensive to the Christian conscience. The grand principle of self-denial enunciated85 by Paul as the rule of his own life is here, undoubtedly86, the guiding principle of ministerial duty. He says: “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved” (1 Cor. x. 32, 33). He relinquished87 self-gratification, even though innocent, rather than put a cause of stumbling before others and hinder their salvation88. Recreation is doubtless a necessity—the bow always bent89 loses its spring—but recreation should never be taken in a form which may give offence to Christian souls, or which may set an example such as, if followed by others, might work their injury. A pastor’s influence also may be impaired90 by undue91 absorption in any form of recreation. There is no wrong, it may be, in using a good horse, in playing a game of ball or croquet, in fishing or hunting, or many other forms of recreation; but the pastor who is specially6 distinguished for his interest in fast horses or for his sporting habits, or as a devotee of amusements, [p. 161] violates most seriously the proprieties92 of his position, and sinks in the estimation of all thoughtful people.
5. A minister’s associations or special intimacies93 should not be with bad or loose or irreligious men; the taint94 will necessarily tarnish95 and injure his own reputation, even if it does not corrupt96 his character. He is to be “a lover of good men, sober, just, holy, temperate97” (Tit. i. 8). He should show all courtesy and kindness, indeed, to even the worst men around him, but his special friendships should not be sought there, nor his habitual98 associations. Some ministers have here made wreck99 of their influence with the better classes in the community, while their association with the loose and irreligious class, so far from winning them to Christ, has only the more hardened them in rejecting Him by lowering in their eyes the character of His servant.
6. The pastor’s relations with the other sex should not only always be pure in fact but should also be such as to avoid even the possibility of misconstruction. No point needs to be more carefully guarded, for even the suspicion or thought of wrong in this, however ill-grounded, is commonly fatal to usefulness, and often follows him through the remainder of life.
IV. Personal Habits.
The pastor is expected to be a model Christian gentleman, showing the refinement100, delicacy70, and culture which the Gospel inculcates and produces, and improper101 habits, therefore, in him are more prominent and influential102 for evil than in other men. Now and then a minister exhibits a foolish bravado103 of public opinion by affecting brusque, uncouth104, eccentric manners and indulging in questionable habits under the mistaken supposition that, in thus setting at defiance105 the common sentiments of mankind in regard to the proprieties of ministerial life, [p. 162] he is showing moral courage and manhood; nor are there wanting equally foolish people who will applaud this contemptible106 exhibition of personal vanity. But, apart from such exceptional cases, the ministerial life is always beset107 by strong temptations to unbecoming habits. Thus:
1. Intemperance108 in eating. The studious life, as ordinarily pursued, often tends to dyspepsia and an unnatural109 craving110 for food. The bodily and mental vigor111 is often thus destroyed, while the obvious absence of self-restraint degrades the man in the eyes of others. The dullness of the pulpit and the ill-health of ministers are not seldom traceable to an overloaded112 stomach.
2. The use of tobacco. The highest medical authorities now agree that this is one of the common causes of nervous prostration113 and early mental decay. The late Prof. Moses Stuart says: “I do not place the use of tobacco in the same scale with that of ardent114 spirits. It does not make men maniacs115 or demons116. But that it does undermine the health of thousands; that it creates a nervous irritability117, and thus operates on the temper and moral character of men; that it often creates a thirst for spirituous liquors; that it allures118 to clubs and grog-shops and taverns119, and thus helps to make idlers and spendthrifts; and finally, that it is a very serious and needless expense,—are things which cannot be denied by any observing and considerate person. And if all this be true, how can the habitual use of tobacco as a mere120 luxury be defended by any one who wishes well to his fellow-men or has a proper regard to his own usefulness?” The duty of self-conquest in regard to such a habit is evident especially in the minister, whose very office adds emphasis to his personal example; and the principle involved is strongly set forth121 by Paul when he says: “All things are lawful122 for me, but I will not be brought under the power of any” (1 Cor. vi. 12). [p. 163] He accounted it an unworthy and dangerous thing for a Christian to come under bondage123 to any bodily appetite. But he adds: “Every man that striveth for the mastery is temperate in all things: now they do it to obtain a corruptible124 crown; but we, an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest by any means when I have preached to others, I myself should be a cast-away” (1 Cor. ix. 25–27).
3. The use of stimulants125. The pressure of intellectual work on the pastor often requires of him the most important public efforts when worn and depressed127, and thus at times the temptation to stimulate128 is very strong. The fact of bodily weakness pleads for a stimulant126 as a medical necessity. Once indulged, stimulation129 readily passes into a habit, and the importance of the occasion is made an effectual plea for it as an alternative to failure. Now, in all such cases, the consciousness of self-indulgence, as it weakens self-respect, must needs also weaken the moral power of the minister. He feels himself enslaved and cannot speak with authority. While consciously and deliberately130 yielding to self-indulgence, how can he preach to others the moral teachings of the Gospel? Such an indulgence, moreover, places the man in fearful peril42, for it creates the necessity of repetition, and forms an appetite which in many instances has destroyed the man. Some of the most brilliant men in the ministry131 have here made an utter and terrible wreck of life.
Right habits are, therefore, of primary moment. A man can respect himself and secure the respect of others only as he exercises habitual self-control, holding passion and appetite in thorough subjection; without this the pastor lacks that consciousness of independence and that true manhood in which alone resides genuine moral power; [p. 164] and his defects, made conspicuous and influential by his sacred office, may be disastrous132 in their influence on those around him.
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1
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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pastor
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| n.牧师，牧人 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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prominence
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| n.突出；显著；杰出；重要 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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vigilant
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| adj.警觉的，警戒的，警惕的 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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lucre
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| n.金钱，财富 | |
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brawler
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| 争吵者，打架者 | |
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covetous
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| adj.贪婪的，贪心的 | |
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novice
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| adj.新手的，生手的 | |
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condemnation
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| n.谴责; 定罪 | |
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snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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unpaid
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| adj.未付款的，无报酬的 | |
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creditors
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| n.债权人，债主( creditor的名词复数 ) | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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adherence
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| n.信奉，依附，坚持，固着 | |
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compensated
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| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
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exemption
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| n.豁免，免税额，免除 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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justified
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| a.正当的，有理的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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rigidly
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| adv.刻板地，僵化地 | |
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exigencies
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| n.急切需要 | |
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covetousness
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degenerates
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| 衰退，堕落，退化( degenerate的第三人称单数 ) | |
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belittles
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| 使显得微小，轻视，贬低( belittle的第三人称单数 ) | |
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mendicant
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| n.乞丐；adj.行乞的 | |
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descending
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| n. 下行 adj. 下降的 | |
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benevolence
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| n.慈悲，捐助 | |
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franchise
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| n.特许，特权，专营权，特许权 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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partisan
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| adj.党派性的；游击队的；n.游击队员；党徒 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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recluse
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| n.隐居者 | |
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isolated
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| adj.与世隔绝的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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50
cipher
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| n.零；无影响力的人；密码 | |
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51
amenities
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| n.令人愉快的事物；礼仪；礼节；便利设施；礼仪( amenity的名词复数 )；便利设施；（环境等的）舒适；（性情等的）愉快 | |
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repulsive
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| adj.排斥的，使人反感的 | |
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geniality
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| n.和蔼，诚恳；愉快 | |
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genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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excellences
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| n.卓越( excellence的名词复数 )；（只用于所修饰的名词后）杰出的；卓越的；出类拔萃的 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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touching
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| adj.动人的，使人感伤的 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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propriety
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| n.正当行为；正当；适当 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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vocation
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| n.职业，行业 | |
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slovenliness
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courteous
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| adj.彬彬有礼的，客气的 | |
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condescension
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| n.自以为高人一等，贬低(别人) | |
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anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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impurity
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| n.不洁，不纯，杂质 | |
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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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73
afterward
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| adv.后来；以后 | |
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lewd
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| adj.淫荡的 | |
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questionable
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| adj.可疑的，有问题的 | |
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76
mimic
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| v.模仿，戏弄；n.模仿他人言行的人 | |
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77
inevitably
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| adv.不可避免地；必然发生地 | |
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78
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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clannishness
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80
inflicting
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| 把…强加给，使承受，遭受( inflict的现在分词 ) | |
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81
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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82
heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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benediction
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| n.祝福；恩赐 | |
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84
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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85
enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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87
relinquished
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| 交出，让给( relinquish的过去式和过去分词 )； 放弃 | |
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88
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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89
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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90
impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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undue
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| adj.过分的；不适当的；未到期的 | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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intimacies
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| 亲密( intimacy的名词复数 )； 密切； 亲昵的言行； 性行为 | |
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94
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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tarnish
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| n.晦暗，污点；vt.使失去光泽；玷污 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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99
wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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100
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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101
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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102
influential
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| adj.有影响的，有权势的 | |
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103
bravado
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| n.虚张声势，故作勇敢，逞能 | |
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104
uncouth
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| adj.无教养的，粗鲁的 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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106
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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107
beset
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| v.镶嵌；困扰，包围 | |
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108
intemperance
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| n.放纵 | |
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109
unnatural
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| adj.不自然的；反常的 | |
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110
craving
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| n.渴望,热望 | |
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vigor
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| n.活力，精力，元气 | |
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112
overloaded
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| a.超载的，超负荷的 | |
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113
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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114
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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115
maniacs
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| n.疯子（maniac的复数形式） | |
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116
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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117
irritability
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| n.易怒 | |
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118
allures
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| 诱引，吸引( allure的第三人称单数 ) | |
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119
taverns
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| n.小旅馆，客栈，酒馆( tavern的名词复数 ) | |
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120
mere
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| adj.纯粹的；仅仅，只不过 | |
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121
forth
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| adv.向前；向外，往外 | |
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122
lawful
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| adj.法律许可的，守法的，合法的 | |
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123
bondage
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| n.奴役，束缚 | |
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124
corruptible
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| 易腐败的，可以贿赂的 | |
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125
stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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126
stimulant
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| n.刺激物，兴奋剂 | |
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127
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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128
stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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129
stimulation
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| n.刺激，激励，鼓舞 | |
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130
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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131
ministry
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| n.(政府的)部；牧师 | |
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132
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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