As an old man, I find it useful to read books of pastors who understood the biblical gospel, even though they lived in different centuries, continents and cultures, although the main points raised by these men are rarely completely new, however, I find a new perception and a specific stimulus from the unique point of view of these men.
Written in Europe in the early sixteenth century, On the True Care of Souls, it illustrates the serious and joyful responsibility of parenting. Martin Bucer wrote the book so that Christians could understand in detail what the Church of Christ is, what to govern and ordain, who are true ministers, and how should they exercise their ministry by caring for souls?(xxxiii). Although there are many pastoral accounts in the book, this summary will focus on some points that pastors can apply in today’s ministry.
Bucer background
Martín Bucer (1491–1551) is not as well known as John Calvin or Martin Luther, but in the 16th century Bucer’s writings and the reform of the Strasbourg church were very influential. For example, Calvin observed Bucer’s ecclesiology when he fought for reform. Geneva. Bucer also earned a reputation as a mediator seeking theological unity even when it seemed unlikely.
While there’s a lot to learn from Bucer and True Care of Souls, it still skips a few questions. For example, his understanding of the relationship between the church and the state, although enhanced in relation to medieval Christianity, remains unclear. Also, its regular use of the term?Penance? This is not useful, as it could be misunderstood that he taught a theology similar to the theology of Roman Catholics.
About Authentic Repentance
At a recent church elders meeting where I helped the pastor, we discussed what to do with a member who fornicates repeatedly and then openly expresses his regret. This situation, common in the days of Bucer and Calvin, is perhaps even more prevalent today. How do pastors today respond to members who commit serious public sins, such as repeated prostitution or illegitimate divorce?Bucer argues that the church must face these grave sins – with great seriousness and truth, and cannot omit or forgive the sins of anyone except the one for whom it can be recognized, as far as possible, that it is truly sad for its sins. and wholeheartedly committed to walking straight. But this true sadness and commitment to reform after the most serious and rude sins is not proven by someone who departs from the sin he has committed, simply by saying, “I’m sorry, aren’t you?I won’t do it again. “? (118; cf. 160-161) Speaking of the same situation, Bucer then states that the church should seek many serious signs of his repentance?(161).
Echoing the seriousness with which the Scriptures treat these sins (cf. 1 Corinthians 6: 9-11; Ephesians 5: 3-7; Galatians 5: 19-21), Bucer provides a helpful correction for our time when we can get used to it. to this our culture and our traditions. sinful hearts celebrate. So, Comrade Major, how do you assess true repentance, especially in cases of serious and public sin? Does the member in question take steps to avoid sin, such as breaking a relationship, finding a new job, or changing their living situation? If not, consider it appropriate to follow Bucero’s advice: “Isn’t it right for [the church] to forgive someone so they say, ‘I repent of my sins,’ when there is nothing to indicate this repentance? (136) Bucer observes that “every truly repentant Christian will most sincerely and joyfully commit himself to all the correction and humiliation that the church offers, as he will be more aware of the mercy of God and the true love of all the saints. ? (134). While it is impossible to fully discern someone’s repentance and motivation, pastors can and should look for signs that the repentance is genuine by refusing to accept someone who simply says, “Excuse me. ” I’m not going to do that anymore? (161).
On ecclesiastical discipline
For 21st-century people like me, the issue of ecclesiastical discipline seems rude and abusive. Although it is certainly exercised improperly, and unfortunately it can be exercised, Bucer offers a different point of view. Known as a 16th-century reassuring man. Bucer said that “if the church conducts this discipline with proper fervor, the Lord, the main physician of the poor souls, will bless her successfully and with a great and remarkable fruit” (143). How many Christians suffer from the abuse of a lack of spiritual care on the part of pastors who refuse to listen to Bucer’s advice and, more importantly, Christ himself (cf. Matthew 18, 15-20)?
Speaking of ecclesiastical discipline in the broadest sense, Bucer writes that if only this medicine of souls were prescribed and applied with the moderation and diligence we talked about earlier, it could and would not turn out, because it is a work and an order of piety and reform, rather than being simply harmful or impossible?(151). As Bucer points out, it takes a lot of wisdom, care and moderation in this area, but there is no doubt that discipline is necessary. Avoid facing sin? This can generate less work, but it also shows less love.
Suite in Part 2.