believers must not aspire. He conceives of him as less above them than as at their head, and in the advance in the work of charity. Neither are his labors exclusive; on the contrary, all should associate themselves actively with him, and will do so according to the measare of their fidelity. The pastor is not essentially different from a Christian-he is the representative Christian-the model of the flock (1 Tim., iv., 12). All Christians will find in this book valuable lessons, which they should treasure up. If they receive it as we dare to hope, we shall soon publish also Homiletics, or, the Theory of Preaching, of which we likewise possess the manuscript.

PASTORAL THEOLOGY.

INTRODUCTION.

1. Definition of the Subject. What is a Minister of the Gospel? Ideal of a Minister.

We have elsewhere defined Practical Theology. It is art which supposes science, or science resolving itself into art. It is the art of applying usefully, in the ministry, the knowledge acquired in the three other departments of theology, which are purely scientific. It appears, then, that we may very conveniently call Pastoral Theology that collection of rules or directions to which we have given the name of Practical Theology. But, although the idea of the pastor (Seelsorger*) and of the pastorate controls and comprehends all the parts of Practical Theology, yet it may be abstracted and considered by itself as a moral element pervading each part of Practical Theology, but which, also, distinct from the catechetical and homiletical departments,† forms one of its own, an object of special study. Pastoral Theology, then, would

One of the designations of a pastor in Germany; literally, he who has the care of the soul.

+ We might add liturgical; but the small space we can give to this part induces us to include it in our course of Pastoral Theology, or Prudence. As to ecclesiastical law, the study of which may comprehend that of the different ecclesiastical legislations or constitutions, and which is in this sense a science, it becomes an art, and, consequently, a part of Practical Theology, in so far as it practically directs the pastor in the observance and execution of the ecclesiastical laws of his own denomination. What little we shall say of it will be found in its proper place in this course.

a

treat of all the duties, all the kinds of activity to which the pastor is called, except public preaching and catechising.

The expressions duties of the pastor and pastoral prudence are incomplete. They present the thing too much under the point of view of an art or a practice. But this point of view should not be exclusive. The speculative side should. have its place. Action is the last end of speculation; but, whatever may be the nature of the action, it is not sufficiently provided for, if attention be confined to it in the practical point of view. It should be studied abstractly. We should study the theory of the evangelical ministry, not only to know what we have to do, but also as an objective fact, which simply, as such, demands our acquaintance. Abstract speculation is of high utility. He who regards the things of his profession only in the midst of action, will act neither with freedom, nor with intelligence, nor with depth. Hence, among other reasons, this course is called the Theory of the Evangelical Ministry.

Perhaps our distribution is not exactly right. Catechetics, homiletics, etc., are not, perhaps, different in substance from Pastoral Theology. Still, on account of the extent of these divisions, of the detail which they require, and of the disproportioned space they would necessarily occupy if they should be treated in all their breadth in a course of Pastoral Theol-. ogy, we separate them, intending to pursue the study of them when we shall be more at leisure. We are far from supposing that the chief one of these categories represents a whole, or even a reality: the reality exists only in the assemblage of the three functions, Worship, Preaching, and Catechising. By the very idea of a minister, these all belong to him. He would not otherwise be a minister. Not that these functions may not be distinguished and even separated-but they never should be after an exclusive manner; that is to say, in such a manner that he who exercises one is not to exercise the others; for they mutually suppose and contain one another.

PRIMITIVE DIVISION OF THE MINISTRY.

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Nevertheless, the idea of this unity has its date; it is a Christian idea. All religions have not conceived nor realized it.

In the Old Testament the office of priest and of prophet formed two distinct offices. It accords with the Old Testament to distinguish, as it does with the New to blend these two. The two systems are characterized by these two facts. Perfect unity between the form and the idea did not yet exist, and could not enter except with the law of spirituality and of liberty. On one side and the other, as on two distinct planes, were represented the letter which kills, and the spirit which gives life. The economy which was to unite them in one whole, was also to unite in one and the same man the priest and the prophet.

On this point the primitive Church presents us a phenomenon analogous to the whole genius of its economy, which did not rudely repudiate all the traditions of the theocracy. It divides the ministry into many different ministries. It does not appear that all ministers did the same things, nor that all did all things. It would seem, from Ephesians, iv., 11, and 1 Corinthians, xii., 28, 30, that this division of labor* had been formally instituted by the supreme Head of the Church; but whether this was so, or whether we ought to regard it only as a providential dispensation-whether the distribution of extraordinary gifts (xapíopara) explains the thing to us, there is no evidence that this distinction, of which besides it is very difficult to form a just idea, ought to be maintained as an immutable institution. At any rate, to renew

* It does not appear that this division of labor was of an exclusive character. We see (Acts, vi., 10) that Stephen, the deacon (verse 3), was a preacher or a prophet. The rite and the word are separated by St. Paul (1 Cor., i., 17): "Christ sent me not to baptize." Besides, this is not a question of rite. Either it is altogether apart from religion, which can not be admitted, or it does not exclusively belong to one of these classes of officers. This, however, is not saying that all may celebrate it.