The Warriors - Lindsay, Anna Robertson Brown
It is far from that land of frost and snow to the beautiful island of
Porto Rico, washed by tropical seas, through the streets of whose
capital there passes every day the carriage of the Governor, with its
white-covered upholstery and its livery of white. But I add this word:
The missionary sent to Porto Rico, be he Catholic or Protestant, must be
a man who can stand among statesmen and society men and women, as well
as one who can live and work among the humblest folk who lodge in
leaf-thatched huts along the roadside or far on lonely hills.
Representative men of ability, health, culture, and courage are being
chosen to carry on governmental work: it is idle to send provincial men
to the Church. What is locally true of the Church in Porto Rico is
fundamentally true all over the world, at home and abroad. Each
ministerial post to-day requires an imperial man. Not every post
requires the same sort of man, either in regard to general heredity or
education. Men are needed of the Peter-type, of the John-type, of the
Paul-type; it suffices that, they be men of unusual power, and well
fitted to their individual work.
4. The Church needs a better system for the proper placing of men. No
phase of the world's work can be carried on merely and simply because a
man is pious. In every phase of life, there is a constant shifting of
men according to temperament, ability, and general influence and power.
In the Church we must have a quick and decisive recognition of a man's
ability, and he must be set where that talent can work easily and
effectively. Churches are not all alike. There are no two alike. When we
think of it, what a ghoulish business "candidating" is! No scheme for
the right placing of men can be devised which does not place a great
deal of power in the hand of a few leading men. This power may be
abused, but ought not to be, if it were really looked upon as under
divine direction and inspiration. Cannot a great leader be inspired to
the choice of a man, as well as a great author to the choice of a word,
a rhyme? Comparatively few men thoroughly understand how to rate other
men, and to these few men, as in all other great enterprises, must be
given the power and authority to select and adjust. By this I do not
mean that a set of ecclesiastics will alone be adequate. Ecclesiastical
vision, like all other highly specialized vision, is partial, and does
not always see quite straight. There should also be called into play the
business ability and discernment of men of large business interests or
administrative gifts. Sooner or later the various religious
organizations will have to meet, in some better way than any thus far
formulated, this growing need.
5. We need a release of pressure on the abler men. Many a minister
to-day is a sort of community lackey. What other men are frankly too
busy to do, he is supposed to be cheerfully ready to do. The list of odd
jobs which fall to his lot would be ridiculous, were not their influence
upon his life and work so retrogressive and so sad. He lives to serve
others, but this vow of service is greatly imposed upon. If he is to
lead in intellectual and spiritual matters, he must be given fewer
errands to run, the financial burden of his church must be taken
absolutely from his shoulders, he must have a suitable salary, and his
time must be at least as carefully guarded as that of the average man.
Some calls he is bound to obey, at whatever cost of time or
strength,--illness, certain public duties, and real spiritual
needs,--but his life must not be at the mercy of cranks, or of idle
persons' whims.
6. We need a reorganization of preaching traditions. It is a tradition
that a minister must, in general, preach two set sermons every week,
give one informal week-day lecture, and be prepared to deliver, at any
moment, funeral addresses, anniversary speeches, "remarks," or to
perform other utterly impossible intellectual feats. Anyone who writes,
or who speaks in public, knows that the preparation of a half-hour
address which is worth anything requires a great deal of time. It
cannot ordinarily be "tossed off," and help men's souls. Only an
occasional inspiration, the result of a lifetime of thought and
experience, is born in this sudden way. Usually excellence is the result
of long and careful labor. The way to help this would seem to be a
constant interchange of preachers, not only in one denomination, but
among the various denominations, so that a really fine sermon would be
heard by many people, and fewer sermons would require to be written.
This is easily done in a large city or its vicinity. What congregations
need most is not altogether formal sermons, but thoughtful, helpful
talks containing a fresh, uplifting, and spiritual outlook over life,
with a practical bearing on the occasions and duties of life. The work
of both Frederick Robertson and Horace Bushnell has this direct and
vital tone.
Ministers must study more. If they are freed from many tasks now put
upon them, it is not unreasonable to ask that this time be put on more
careful thinking. Too many a minister of to-day is, intellectually,
something of a flibbertigibbet. His sermons do not take hold, because
they have not the roots to take hold with. How many ministers possess,
for instance, a scholarly knowledge of human nature or of the deeper
aspects of redemption? Yet these things he ought to know. There is a
large amount of intensely interesting, though spiritually undigested,
material for a minister in a book like William James's _Varieties of
Religious Experience_.
7. Greater care must be taken of the rural church. Any one interested in
a great ecclesiastical polity must surely recognize the ultimate
possibilities of our rural regions. Here are growing up the leading men
and women of to-morrow. Ideals and inspirations set upon their hearts
will bear fruit a thousand-fold. Hence there should be a definite
arrangement by which a certain portion of the preaching time of the
really able preachers shall be placed each year in some small and remote
place. Several scattered country churches might unite for these
services. Let such a man also make helpful suggestions for neighborhood
social and intellectual life. While he is in the village, let the
country pastor go to town, browse in libraries, art-collections, hear
music, and get a general quickening of interest and inspiration. Let
each compare notes with the other. They will both gain by this
interchange.
8. There is too little recognition of individual talent in the Church.
Too few workers are set at work which they know how to do, and the
untaught rush at tasks which angels fear to touch. We have myriads of
Sabbath-school teachers, but how many men or women really know how to
teach a little child? The man is asked to speak or pray in
prayer-meeting, who cannot possibly do it well, but no notice is taken
of the fact that he thoroughly understands public accounts. A man is
asked to subscribe ten dollars to a church affair, who cannot afford it,
but his spiritual insight might save the impending church quarrel.
People come and go in the churches, and many, I am convinced, drift away
because they are never asked for anything but money for the support and
interest of the Church. In no other sort of organization is this true.
Even in the summer camp or mountain hotel or Atlantic liner, when any
pastime or entertainment is suggested, the first thing to discover is,
What can each one _do_? One, who has the gift of organization and
management, "gets it up"; one sings; one reads or recites; one writes a
bright bit of verse; another smooths out rising jealousies, or bridges,
by a little tact, the abyss of caste. Why do we hide so many pretty
talents under a bushel, when the church-door swings behind us? Why do we
substitute such strange and foolish tasks, particularly for women? What
would leading lawyers and doctors do, I wonder, if they were asked, as
busy women often have been, to spend a precious morning in a church-room
sorting cast-off clothes?
In every church, large or small, there are both men and women who are
talented in a special way; who could bring gifts of training and
experience to bear upon the problems and opportunities of the Church.
Tell me, in prayer or speech-making, formal or social occasion, pastor
or people, do we often bring our very deepest, tenderest, most inspiring
emotional or intellectual life? It is not a whit more spiritual to be
stupid than to be bright. This is what our church-meetings should
be--not a formal and very dull round of prayers and set remarks, more or
less pointless; they ought to be a yielding-up of our heart's best life
to others.
9. We need, as a Church, a deeper spiritual life. We need the Power of
the Holy Ghost. In spite of all the sorrow of the world, sorrow both of
a personal nature and that which touches whole communities, there is
only one real burden upon the heart of earnest men and women: it is our
own inadequate representation of Christianity,--the disheartening
difference between what we practise and what we profess. When the Church
of God is in reality a powerful and hard-working body of sincere,
honest, and loving people, the world will soon be saved!
SECOND: ADHERENCE
By the question, Why join the Church?--I do not mean alone, Why add my
name to a church-roll? I mean, Why give myself, my powers, my education,
my love, my loyalty, to advance the progress of the Church?
There is nothing we resent more than a waste of ourselves. To attract
our service, there must be in the Church an inner vitality, a moving
and spiritual fire.
1. The Church embodies the spiritual dreams of the world. Man does not
live by bread alone; he lives by imagination, and by religious powers.
In the Church of God, the spiritual imagination of man reached its
highest field of energy, and has brought forth its most triumphant
works. The great art of the world has centred about the Christian
Church--its architecture and much of its noblest speech. Imagine a world
in which every work which was inspired by the Church, or by the concepts
of religion embodied in it, should be left out. What would we then lack?
We would lack the greatest works of Michelangelo, Raphael, Titian,
Francesca, Botticelli, Murillo; we would not see the cathedrals of
Milan, Strasburg, or Cologne; we would never read the poems of Caedmon,
Milton, or Dante. The hamlet would be without a spire; philanthropy
would be almost unknown; there would be neither night-watch nor
morning-watch of united prayer. We should have no processional of
millions churchward on the Lord's Day, no hymns to stir our souls to joy
and praise, no anthems or oratorios, no ministers, no ecclesiastical
courts and assemblies, no church conventions, no church-schools,
religious societies, nor religious press. All these works and
institutions proclaim the glory of belief, and hand down the religious
traditions and the spiritual aspirations of the generations of men.
Shall we let others share in the mystery and triumph while we stand
apart, silent, unapproving, and alone?
The dreams of the Church are high and holy. There is the dream of
Freedom, of the Freedom of the Soul. It is an inspiring thought this,
the essential democracy of the race. We do not find intellectual
equality of souls. We see each man or woman differently circumstanced,
differently gifted, differently trained. Yet each may say, I am
spiritually free! To me also is given the opportunity of development, of
majesty of character, of high service. The soul is the thrall of none;
nothing can bind it to spiritual serfdom.
Next, there is the dream of Allegiance. Some one has well said: "Wouldst
thou live a great life? Ally thyself with a great cause." Allegiance is
devotion of the whole of ourselves to a leader, a cause. We can no more
go through the world without allying ourselves to something than we can
go through it and live nowhere. If the object of our allegiance be a
high one, if the ideal be a grand one, our lives are in a constant
process of development toward that height, that grandeur. Each act of
faith becomes an impetus to progress. We are daily enriched by the
experience of mere obedience. To obey and follow are acts in the
universal process.
If, on the other hand, we ally ourselves to that which is lower than
ourselves, by the very act we are dragged down. No one can remain upon
even his own level, who is in obedience and devotion to that which is
below him. Allegiance to a Higher is one of the trumpet-calls of the
world. It has been the rally of all armies, of all legions, of all
crusades. The great commander is, by his very position, a grouper of
other men, the ruler of their thoughts, their deeds, their dreams. His
power to call and to sway is beyond his own ideas of it. How otherwise
could it be that out of one century one heart calls to another--out of
one age, proceeds the answer to the cry of ages gone?
The lover of music to-day allies himself to Bach, to Haydn, to Mozart,
to Wagner, by his appreciation, his sympathy, his understanding of what
they have done. He acknowledges their control of his musical self by his
efforts to interpret their work to others, and to create new works which
shall be inspired by their ideals. Thus he acknowledges their control of
his own powers. Such control over the spirit of man is that of the
Church over the social body; it stirs the spiritual aspiration of man,
it directs his ambition. It fixes upon a standard, the Cross; upon a
Hero, the Christ, and reaches unto all the world its arm of power,
drawing unto itself the loyalty, the faith, the affection, and the royal
service of successive generations of mankind.
The dream of Redemption. It is not technical creeds for which the
Church as a whole stands, but for certain vital principles which concern
the life of the soul, and its relation to God and man. Virtue has always
been a dream of the heart. But how inaccessible is virtue, with a past
of unforgiven sin! The height of our ideal of redemption is conditioned
upon the depth of our realization of sin. To the shallow, redemption is
an easy-going process, a way of healing the scratches which the world
makes. To the deep and serious-minded, redemption involves the
regeneration of the race. Only the ransomed can truly work, love,
or praise!
There is one sorrow which God never calls us to--the sorrow of a wasted
life. By redemption, the Church reveals not only a saving from
rebellion, unbelief, and crime, but redemption from sloth, from
indifference, from lack of purpose, and from low aims. Redemption looms
up as the great economic force of Time--that which inspires and
preserves our powers, directs our energies, creates opportunity, brings
to pass our most high and holy desires, and fills life with satisfying
and abiding things.
Beauty, harmony, and affection are the natural laws of the moral world.
There is no despair where there has been no disobedience. _Christus
Salvator_ stands out before the world in majesty and power. Virtue is
enthroned in a universe which is beneficent.
The dream of Fellowship. The Church is the great social body. We can
never live our best life in the world, and stand outside the Church.
There is something vital in personal contact, and in social affiliation.
It strengthens the best and otherwise most complete work. The Christian
Church is a body of allies, whose work is the upbuilding of the kingdom
of God. We do not realize how great a bond this is. We have our own
church centre, our own denomination, our own local interests. But by and
by a great occasion arises--a revival which sweeps the country, a
reunion of two long-divided parties, an Ecumenical Council, a Chinese
persecution--and suddenly there arises before the mind's eye a glimpse
of that Church which girdles the world, whose emissaries are in every
country, whose voices speak in every tongue. We perceive that
everywhere are
"_Swelling hills and spacious plains
Besprent from shore to shore with steeple-towers,
And spires whose silent finger points to heaven_."
Says Wordsworth also:
"_They dreamt not of a perishable home,
Who thus could build_."
Many an ideal state has been thought out, in which fellowship should be
the root of social progress. But in what state is the proffered
fellowship like that of the communion of saints? Each has his share of
work and dreams; each has his endowment of talent and of opportunity;
each has his aspirations and supreme hope. The joys of one are the joys
of all. The sorrows of one are the sorrows of all. The triumphs of one
are the triumphs of all. The World-burden is the task set to be removed.
The World-upbuilding in love, joy, peace, and truth is the final
endeavor. This community of interest is the strongest coalition the
world has yet known.
There are those who say, I prefer to worship by myself! One might as
well say, I prefer to fight in battle by myself! There is a time for
personal worship, and there is a time for social worship. Alone, the
heart meets God. Alone, its prayers for individual needs and longings
are offered up. Alone, it asks for blessings on the individual life and
work. But the personal life is only a fragmentary part of the life
universal. Above the ages rings an Over-song of praise. From shrines and
cathedrals, from chapels, churches, tents, and caves, there arises, day
after day, this incense of united prayer, from a vast and
heaven-uplifted throng! Each of us would say, Canopied under
world-skies, I, too, would join this chorus of adoring love!
The dream of Permanence. The immortality of the Church is akin to the
immortality of the soul. It is a connection which is never severed. When
we enter the visible body of the Church on earth, we connect ourselves
with the invisible hosts of the Church on high. We enter a company
which shall never be disbanded nor dismayed. Something subtle and
eternal seems to lay hold of our spirits, and to lift them even to God's
Throne. For this Time has been, and for this Time now is: to present
spotless before Him the innumerable company of the redeemed, the
lion-hearted who, armed by faith and shod with fire, in robes of azure
and with songs of praise, shall stand before Him even for evermore!
2. The Church is the centre of a great circle of remembrance. One of
Constable's famous paintings represents the Cathedral of Salisbury
outlined against a storm-swept sky, with a lovely rainbow arched beyond
it. So stands the Church athwart the landscape of our lives. In each
community the church is like a living thing! How every stone grows
significant and dear! How the lights and shadows of its arches, the dim,
faint-tinted windows, the carvings and tracings, the atmosphere and
coloring, all sink into the heart, and make a background for memories
that never pass away! Who ever forgets the tones of the old organ, the
voice of the choir, the accent, look, and bearing of one's early pastor,
the rustle of the leaves without the window, the rush of the fresh
summer air, the soft falling of the rain?
The path to the church is worn by the feet of generations. Thither the
aged go up, and thither the laughing, romping children. Weary men and
women bear their burdens thither; triumphant souls bring shining faces
and uplifted brows; love and dreams cluster round the church, and the
life of the soul, silent and hidden, is subtly acted upon by persuasions
and convictions that rule the heart amid the fiercest storms and
temptations of the world. The church is a sanctuary and shield; it is an
emblem of strength and peace. Three angels stand before its altar: Life,
Love, Death! Hither is brought the babe for the christening, hither
comes the wedding procession, and here are laid, with farewell tears,
the quiet dead. Day by day within that church, as one grows to manhood
and womanhood, one enters into race-experiences, and feels, however
vaguely, that the Holy Spirit abides within them all.
3. The Church affords the best outlet for moral activity. Where shall we
put our moral powers? In what work shall they centre? From what point
shall they diverge? Scattered action is irresolute; it is the
centripetal powers that count.
The Church stands ready to engage, to the full, the moral powers of man.
It can rightly distribute the spiritual vitality of the world. It rouses
the moral emotions and affections, and gives scope for contrition,
adoration, and thanksgiving,--the Trisagion of the heart.
In the press and stir of life we sometimes forget that the highest
emotions of which we are capable are those of joy, praise, and prayer.
Joy is a heavenward uplift of life--deep happiness of spirit. Praise is
an appreciation of the greatness and mercy of the Infinite. Worship is
the outpouring of the whole nature, an ascription of blessing, glory,
honor, and power and majesty to God. It flows from the religious
imagination, and is the supreme offering of the intellectual as well as
of the emotional life.
The Church is a body ministrant: it has received the accolade of
spiritual service. It stands among the world's forces, as one of giving,
not of gain. It holds within its scope both a teaching and a training
power. It is the school of the soul, the illuminator of the meaning and
discipline of life. Abelard is said to have attracted thirty thousand
students to Paris by his teaching. But the Church to-day calls into its
assemblies fully one-third of the millions of the world. They are held
by its tenets, guided by its ideals, thrilled by its hopes, and set to
its works of charity and mercy. The highest philanthropy is but a
scientific renewal and adaptation of work which has had its start,
primarily, in the Christian Church. Wealth is its vicegerent, and from
the adherents to the Church fall largely the contributions to great
philanthropic causes.
Take the work of Missions alone: Has there ever before been a body which
attempted to bring the whole world into its fellowship, to make known
everywhere its ideals, and to share with all living a spiritual
inheritance? "The Evangelization of the World by this Generation" is
one of the most sublime thoughts which has come to the race.
4. There is a large amount of ability in the world which the Church
needs, but which has not yet been thoroughly enlisted in church service.
Take business energy, executive ability. It is a common saying, that
business men are not interested in the Church, and do not work well in
it. Why? Because there is not yet in the Church enough of the active and
economic spirit to make a business man feel at home in it, or approve of
its ways of work.
This weak spot in the Church, which business men mock at, or fret at,
exactly reveals the work that is waiting for business men to do.
Business to-day takes intellectual grasp and insight--promptness,
energy, enterprise, and common-sense. These qualities are needed at once
in the conduct of the Church.
A second class greatly needed by the Church is the university-bred. Many
college graduates are church-members--some are even active workers. But
until lately the universities as a whole have stood rather indifferently
apart from the Church. They have somewhat indulgently regarded it as one
more historic institution for preserving myth and legend. To them the
Christ-life has meant little more than the Beowa-myth, the Arthur-saga,
the Nibelungen cycle, the Homeric stories, the Thor-and-Odin tales!
Druids, fire-worshippers, moon-dancers, and Christian communicants have
been comparatively studied, with a view to understanding the
race-progress in rite and religious form.
This spirit is changing. The most remarkable aspect of the intellectual
life of to-day is the rise of faith in the universities. Like the
incoming of a great tidal wave at sea is the wave of spiritual insight
and religious aspiration that is rolling over the colleges of our land.
The whole intellectual structure of the Church is approaching
reconstruction--its doctrines, creeds, tenets. This reconstruction
cannot possibly be effected by schools of theology alone. At every point
the theologian needs assistance from the man of science. Philosophy,
psychology, ethics, history, literature, sociology, language, natural
science, and archaeology are all bound up in an old creed and must be
looked into, ere a new statement can take form. Their data must be known
at first-hand. Hence there is no intellectual specialty which may not be
made invaluable to the Church.
Too often religion has been a matter of hearsay or dogma. A bitter
conflict has always raged between theology and the latest word of
science. The Church cannot afford to be without the scientific thinkers
of the race. The time has come when there is everywhere heard the call
of Jesus to men of mind.
What work awaits the university man or woman? It is to help free the
Church from traditions and superstitions which scholarship cannot
uphold. It is to throw fresh vigor and intellectual vitality into the
services of the Church. It is to build up a hymnology which shall be
noble and poetic in expression; it is to contribute a great religious
literature to the world. It is the work of educated men and women to add
their insight, their zeal for truth, their scholarship, their training
and ideals to the Christian community: to sweep thought and practice out
of ancient ruts, to clarify the spiritual vision of the world, and to
present new aspects of truth and new goals of human endeavor! Let
Research join hands with Prayer.