Unlike the mother in a television commercial, who can supply all the vitamins and minerals her family needs with one bowlful of breakfast food, there arc no easy ways or shortcuts for elders who would be faithful in their tasks.   In every communion, elders are called upon to exercise oversight of the congregation, to tend and feed the church, and to watch for the souls of those entrusted to their care as those who shall give account to the Lord. The New Testament abounds in such clear and solemn statements about the duties of elders.   For elders in the Christian Reformed Church, the Church Order speaks about family visitation as a specific part of their duty. Article 65, in the section entitled “Pastoral Care,” calls upon the elders and ministers to conduct annual home visitation. The Church Visitors of each Classis, in their annual visit to the consistory ask: “Do the members of the consistory, as their office demands, regularly visit the families, the sick, and the poor?” Concerning the minister, the same Church Visitors inquire: “…and does he assist the elders in the work of annual family visiting?” And once more in the same visit, they inquire: “Do they (the elders) faithfully visit the members of the congregation in regular family visiting…?” So from the general consideration, to the involvement of the minister as assisting the elders, to the direct question about the carrying out of the elders’ duties, the matter of family visiting figures quite prominently in the church polity of the Christian Reformed Church.   None of this is strange, since it is part of a rich heritage belonging to all churches which seek to remain loyal to the Word of God. According to reputable church historians, the aspect of pastoral care received a real place in the ministry of the elders and pastors in the days of the early church. Something akin to present-day family visitation was carried on in the time immediately after the apostolic age. Regular visits by officers of the church to the members in their homes were a part of church life. Augustine is said to have bemoaned the fact that he did not spend more time in specifically pastoral relationships with members of the church.   When the church sank into the near-oblivion of the dark ages, there gradually evolved the concept of the confessional as a means of grace. To this day the method chiefly used by the Roman Catholic Church for pastoral control over her members is the use of the confessional.   As has been shown many times, the offices in the church were restored at the time of the Reformation, with the real leadership on this score being provided by John Calvin. In Calvin’s Geneva, the members of the church were visited by the elders before each quarterly celebration of the Holy Supper. This means that family visitation was conducted four times to each family each year. The Churches of Reformed persuasion have held, at least on paper, that such pastoral care is not only valid but necessary.   What Is Family Visitation?   Family Visitation is the exercise of the pastoral office of the elders carried on systematically in such a way as to encourage the members in sanctified living, to strengthen weaknesses in their lives, to admonish members regarding shortcomings in their Christian walk, and to seek to strengthen the church by these means.   A benefit which accrues to the elders of the congregation is that when they exercise this care, they also feel the pulse of the church. In no better way are they able to determine the needs of the congregation as far as the application of the Word of God from the pulpit is concerned. And for that preaching of the Word the elders are responsible.   When carried out in this spirit, and with such aims as mentioned in mind, family visitation ought to be viewed as an invaluable practice, part of a long and God-given heritage. As such it ought to receive its proper attention among us, and be honored as vital and important. If reports are to be believed, then this is not always the case, to say the least.   Certainly, people sometimes voice objections to the practice of family visitation. Some say: It just makes liars and hypocrites out of the members, because they know what is expected and can respond accordingly, regardless of the true state of affairs. Others say: Why should I have to answer the same questions year after year, when the elders know very well that we maintain our family altar, our children are in the Christian school and we take The Banner? Or again: Who are these men to come into our homes and pry into our private life? They have plenty of problems of their own, and besides there are others who ought to be worked with because they don’t come to church, or are living such bad lives while still members of our church. And sometimes it is said: It was only a social call anyway; I could have better spent some time playing with the children, reading a book, or watching TV.   Well, it cannot be denied that family visiting does not always enjoy such a good reputation among our people; nor can we deny that it is not always done faithfully nor done well. But then we must be the ones to change this, to make it meaningful as a vital and spiritual experience. After all, we do not make people liars and hypocrites by coming there on a family visitation call. If those titles fit them, it was true before the visit was made. Perhaps family visitation could help such members to see those faults and weaknesses as sins, and help bring repentance and change to their lives. It is also true that when conducted poorly, family visitation may seem to resemble an inquisition, and if it is done mechanically and without imagination, it will degenerate to asking the same stock questions of the same family each year. And if elders do not know how, nor dare to go about this great work in a proper way, they will be tempted to take the easy way out by spending a brief time visiting in a social way, and then satisfy some outward requirements with a few questions of a general nature.   It can be observed here that if neither elders nor members have a Biblical conception of their respective offices and places in the congregation, there is apt to be a cynical attitude toward every part of the church’s ministry toward her people. And we have become so secular in Our thinking today, that it is no surprise that many view this work as antiquated and useless. However, the understanding or lack of understanding, the desire or want of desire for family visitation may never be the standard by which we make a judgment as to whether or not it should be done. That judgment has been made by the church long ago with a quiet and firm affirmative. it becomes a question of how it is best done. And the few suggestions that follow are not intended to be the last word, but rather just that: suggestions which have proved helpful, and may assist in avoiding some of the built-in problems which we face because of the weaknesses and secularization of life mentioned above.   How Is Family Visiting Best Carried Out?   First of all, family visiting is best carried out when it is recognized and done as the official work of the elders in the name of the Lord Jesus Christ. He it is who charges the elders with the duties of tending, feeding, exercising oversight and watching on behalf of the souls of the members. It should always be viewed as a very definite and important part of the ministry of the elders.   It is important that the congregation realize that this is how the elders look upon this part of their work. For that reason, the schedule of visits should be published. In this way, all the members are aware that this work is being done, and can be encouraged to pray for its success. To simply assign certain families to a team of ciders with the vague directive that these should be visited some time within the year is hardly living up to the mandate that all things should be done decently and in good order. It reveals a basic lack of concern, and fosters a low view of the practice of family visiting.   The elders should plan, prepare and proceed with family visiting in the knowledge that some of the most important and solid contributions they may make to the spiritual care of their members can be made by means of family visiting. If it is to be approached responsibly, the elders will together go over the list of families to be visited each time. This enables them to take counsel together, noting the strengths and weaknesses of each given family so that truly individual pastoral concerns may be dealt with in the visit. This will take time; in the case of the congregation this writer presently serves, at least one hour in eight of the twelve yearly elders meetings is devoted to either planning for or reviewing the family visits. This expenditure of time is worth it, if the work is worth anything at all.   Much can be said in favor of visiting one-fourth of the congregation during each preparatory week. It connects the concern of self-examination for the Lord’s Supper with the evaluation of one’s spiritual life and encouragement to Christian living by the elders. It also provides an expected time, which the members can count on, during which this work will be carried on. In some churches, all activities in the evening, such as Men’s and Women’s Societies, Catechism, Cadets, and Calvinettes are suspended for that week, providing a clear calendar. It also gives all the members, whether or not they are scheduled to receive a family visitation call, the opportunity for a week which is somewhat quieter because the busy round of church meetings does not demand their time, and they can spend a bit more of their time with their families. In addition, it supports emphasis on the importance of this work.   Is it good to take a topic and plan the visits around this topic? There arc those who do not favor this approach for various reasons. Yet I have not heard of any who have used this approach and then discarded it. The elders select a passage of Scripture for this purpose, which is then read in each home, with a verse or two which key-notes the passage. A few remarks about the sense of the passage provide a uniform approach without detracting from individual needs in a given family. Again, this reveals to the members that there has been planning and effort on the part of the elders beforehand. And it removes the onus that a certain elder or the minister has decided that it would be well for this family to hear these particular words of Scripture. There is a healthy uniformity without a senseless conformity to this, I believe.   The Mechanics of Family Visiting   Our approach says something about our estimate of the importance of what we are doing. It has been my experience that immediately after everyone has been seated, the passage of Scripture to be used should be read. This provides an automatic starting-point, and at the same time prevents extensive opening pleasantries, and sets the tone or mood for the visit.   The Scripture passage having been read, prayer should be offered, thanking the Lord for the Word we have just heard, and seeking his blessing upon the opportunity which is now ours to speak together about the spiritual life. A reference to the verse or verses which key-note the passage will serve to introduce the dialogue between the elders and members of the congregation. While a certain amount of questions will be used to introduce a discussion of various facets of spiritual life, such questions do not spell inquisition. If younger children are present, it is often the part of wisdom to speak with them at first, both to assure them of your concern and to deal with their needs and concerns while their attention is still given to the visitors.   After having spoken together, and the elders having given counsel, encouragement and admonition where needed, the elders will ask whether there are any mat1ers which the members wish to bring to their attention. It may be that many of these will simply be received for information, with the promise of re-laying the feelings of the members of the next consistory meeting. It may also be that problems of larger dimensions arise, and the elders will do well to consider the possibility of offering to return and deal just with this specific matter.   Such a seemingly small thing as trying to maintain the courtesy of punctuality also enters in. If problems arise which are demanding of careful attention, it is better to schedule another visit to deal just with this problem than to arrive 45 minutes late at the next home.   Whatever the case, the members should be given to understand that the elders desire to be of service at all times, and that in such a natural situation as now exists the opportunity is given to comment, question, or raise matters which are on their minds. Though some fear this procedure as a Pandora’s box, the way such things are handled will determine to a great extent the continuing feeling that there is no lack of communication between the members and those who are over them in the Lord.   After this opportunity has been given, one of the elders should offer a closing prayer commending the family to the Lord’s care. This also provides an automatic termination to the visit, giving the elders a better opportunity to attempt to remain on their appointed schedule.   Conclusion   Family Visitation has deep roots in the past; as important as it is, it has great possibilities for the present and future as far as the well-being of our members is concerned . It should be given its just due. Where this is done, it is appreciated, and beneficial to the church as a whole. While it demands both time and the best uses of everyone of our resources, it is also greatly rewarding. That we might have expected, since everything the Lord bids us to do is only for our good. Such is also the case when he bids the elders to have a care and a concern for the charge given to them. May we, in dependence on our faithful God who promises to supply every need, be busy with this work with a zeal worthy of it and of our office.   Rev. Jay Wesseling is pastor of the Baldwin St. Christian Reformed Church of Jenison, Michigan.