Since we have known more of the psychological meaning of adolescence, a new theory of Conversion has sprung up; and whether or not we accept it, the whole outlook over the underlying principle of conversion has been changed. We must at least recognize that conversion is a scientific process, as much as digestion is, or respiration; it is not a purely emotional occurrence.

The minister must learn what society really is, and how the far still forces of time act and react upon each other, producing group-actions, inst.i.tutions, customs, ways. There are social fossils as well as physical ones. Sociology is not a system of fads and reforms. It is the scientific study of society, of its const.i.tution, development, inst.i.tutions, and growth. He must also breathe largely of the great governmental life of the race--understand the primary principles of politics and administration. He should have some knowledge of commercial interests, of the formulas, incentives, and right principles of trade.

There should also be in the seminary an inspirational atmosphere of music, literature, and art. Literature is a revelation of the life of the soul. The man who reads literature and comprehends its message is receiving a fine training which shall fit him for a thorough understanding of the heart; of its practical, ethical, and spiritual problems; of its domestic joys and sorrows; of its human cares and burdens; of the appeals that will come to him for sympathy; of the temptations that beset the race; and of the hopes and trials of the world.

Literature is one of the best tools a minister can have. He should be read in the great literary and sermonic literature, the work of Bossuet, Ma.s.sillon, Chrysostom, Augustine, Fenelon, Marcus Aurelius, mediaeval homilies, Epictetus, Pascal, Guyon, Amiel, Vinet, La Brunetiere, Phelps, Jeremy Taylor, Barrows, Fuller, Whitefield, Bushnell, Edwards, Bacon, Newman, Ruskin, Carlyle, Emerson, Davies, Law, Bunyan, Luther, Spalding, Robertson, Kingsley, Maurice, Chalmers, Guthrie, Stalker, Drummond, Maclaren, Channing, Beecher, and Phillips Brooks, yes, even John Stuart Mill. All these men, by whatever name or school they are called, are writers of essays or sermons which appeal to the most spiritual deeps of man.

He should read the novels of Richter, Thackeray, d.i.c.kens, Scott, Eliot, and Victor Hugo. He should know intimately the great verse which involves spiritual problems, and human strife and aspiration,--Milton, Beowulf, Caedmon, Chaucer, Shakespeare, Spenser, ballads, sagas, the Arthur-Saga, the Nibelungenlied, Wordsworth, Coleridge, Keats, Herbert, Tennyson, Browning, Dante and Christina Rossetti, Whittier, Lowell, Longfellow, to say nothing of Goethe, Corneille, and the Greek, Roman, Persian, Egyptian, Hindu, and Arabian verse.

In music his heart should wake to the beauty of oratorios, symphonies, chorals, concert music, national and military music, and inspiring songs, not to speak of hymns and of anthems, the progress of Christian song! The _Creation_, the _Messiah_, the _Redemption_, Bach's _Pa.s.sion Music_, the _St. Cecilia Ma.s.s_, Spohr's _Judgment_, Stainer's _Resurrection_, the _Twelfth Ma.s.s_, Mendelssohn's _Elijah_,--these are monumental works and themes.

What is a hymn? We think of it as being some simple churchly words, set to a serious tune. A hymn is the rhythmic aspiration of the race. No one can look through a good hymnal--through _Hymns Ancient and Modern_, for instance, or the Church Hymnary--without feeling that therein is bound up the devotional life of the world. The spiritual outlook is cosmic.

Our every mood of penitence, praise, and aspiration resounds in melodious and time-defying strains.

In art, the religious spirit broods over the great work of the world. In Angelo, Francesca, Veronese, Botticelli, t.i.tian, Raphael, Tintoretto, and Correggio, the brush of the painter has set forth the adoration of the Church of G.o.d.

Thus, taken all in all, to be educated as a minister should be to be educated in the Higher Life of the race.

Finally, above all else is the spiritual study and interpretation of the Word of G.o.d. A minister may be fearless of the investigations of scientific criticism. Every truth is important to him, but not all truths are vital. When a man such as Caspar Rene Gregory speaks, something of the holy mystery and inspiration of biblical research, as well as a scientific result, is presented, and one gains a new conception of what it really means to study and to understand the Word of G.o.d.

Under all is the life of ceaseless and prevailing prayer. By the life of prayer, many mean merely a way of learning to make public pet.i.tions, an objective appeal to G.o.d. The true life of prayer is as simple, as unteachable, and as vital as the life of a child with its mother--the little lips daily learning new ways of approach to its mother's heart, and new words to make its wants and interests and sorrows known.

Prayer is the true World-Power. Just as there are vast stretches in the world where the foot of man has never trod, so there are unmeasured regions whereon prayer has never been. The more we pray, the more illimitable appears this spiritual realm. And all about us in the universe are also great hidden forces: nothing will lay hold of them but prayer.

Each prayer enlarges the soul. The measure of our praying is the measure of our growth. No man has reached his full possibilities of achievement who has not completed the circuit of his possible prayers. Power is proportionate to prayer.

And last of all, there is the inspiration of the Holy Spirit. What it is, who may say? But that it is real, who can doubt? To read the lives of Wesley, Whitefield, Finney, Moody, is to feel a strange, deep thrill.

They are men who spake, and men listened; who called, and men came to G.o.d. Others, alas, so often call, and there is no response. They cannot make headway through the indifference, the sloth, the materialism, and the inherent vulgarity of the world.

The life itself is arduous. After all is said, it is not quite the same task to examine and cla.s.sify either protoplasm or the most highly organized forms of nature, that it is to a.n.a.lyze and understand the mysterious workings of the heart, the intricacies of conscience and conduct, the possibilities of spiritual development or of moral downfall, and the many questionings, agonies, and ecstasies of the soul of man. And they are to be studied and understood with the definite and positive aim of the absolute reconstruction of the world-bound spirit--a change of its motives, purposes, affections, ideals. More than this, there must be at the heart of the more thoughtful minister a philosophic basis for the reconstruction of society itself.

Youth is not an adequate preparation for this task: a man must live and grow. To deal with such themes and occasions, there must appear in the world lives of such vigor that they can command; of such charm, that they can attract; of such wisdom, that they can guide and comfort; of such vitality, that they can inspire. And hence there rises before the mind's eye a figure that is both knightly and kingly--a man earnest in the redress of wrong, and who yet holds a subtle authority over the forces that make for wrong; a man burdened with the cares and sorrows of many others, and yet conducting his own life with serenity, enthusiasm, dignity, and hope; a man to whose keen yet tender gaze a life-history is revealed by a word or tone, but whose own eyes receive their light from G.o.d. A prophet and a father, a priest and a counsellor, a brother, friend, and judge, a sacrifice and an inspiration should he be who, in reverence and love, brings before a waiting congregation the very Word of Life!

SECOND: OF SPIRITUAL RULE

1. The primary rule is over conscience. The man who sways a conscience sways a human life. The man who sways a nation's conscience controls that nation's life. To rule conscience, a man must himself be unprejudiced and well informed. He must strive, not to keep up an unhealthy excitement which shall make conscience introspective and morbid, but to preserve a sane moral outlook, to encourage freedom of thought and judgment, and to develop a normal conscience which reacts promptly against wrong. Conscience measures our inner recoil from evil.

The power of a preacher is in direct proportion to the energy with which he reveals sin in the heart of man, and wakes his whole nature against its insidious power.

Sin is. To-day, sin is thought a somewhat brusque word, lacking in polish. To use it frequently is a mark of lack of '_savoir-faire_!

Indeed to speak of it at all is as archaic as to speak of the Ichthyosaurus. But sin is a root-fact of the life of man. It is the office of the spiritual teacher to pluck out sin; to pierce the heart with a recognition of the enormity of sin, and of its far-reaching consequences; to stir the seared conscience, rouse the apathetic life, thrill the spiritual imagination, and to quicken the heart to better love and to n.o.bler dreams. He rebukes the private sins of individuals and the public sins of nations. In the _Faerie Queene_, the "soul-diseased knight" was in a state

"_In which his torment often was so great, That like a lyon he would cry and rare, And rend his flesh, and his own synewes eat_."

But Fidelia, like the faithful pastor, was both

"_able with her word to kill, And raise againe to life the heart that she did thrill_."

This power has at times been misunderstood and misapplied. No human authority can bind the conscience, nor set rules and regulations for the soul of man. The prerogative of final direction belongs to G.o.d alone. No man may arrogate it--no pastor for people, no husband for wife, no wife for husband, no parent for child. The sadness of the world has been, that men have not always been spiritually free. Freedom has been a social growth--a phase of progress. It has taken wars and persecutions, revolutions and reformations, the blood of saints and martyrs, the sorrow of ages, to plant this precept in the mind of man.

The evangelist warns. He speaks of sin, death, h.e.l.l, and the judgment to come. It is for these things that he is sent to testify. These are not the catch-words of a new sort of Fear King who uses oral terrors to affright the soul of man. Heaven and h.e.l.l are not a new sort of ghost-land: retribution is not a larger way of tribal revenge.

No. The latest facts of science present this universe as not only progressive, but as retributive. There is a rebound of evil which makes for pain. Each broken law exacts a penalty. Each deed of sin is a forerunner of personal and of social disaster. The generation that sins shall be cut off, while the stock of the righteous grows strong from age to age.

The scientific vista opening to the eye of man is impressive and appalling. Each man has within himself a future of joy or sadness for the race. Do you remember the sermon of Horace Bushnell on the "Populating Power of the Christian Faith"? Do you recall the history of the infamous Jukes family? That of the seven devout and n.o.ble generations of the Murrays? The Day of Judgment is not only the Last Great Day--it is to-day and every day. "Every day is Doomsday," says Emerson. Nature is unforgetful. Nature is accountant. Each iniquity must be paid for out of the resources of the race.

It is of these grave omens that the Man of G.o.d must speak. He dare not be tongue-tied by custom or by fear. He must proclaim h.e.l.l in the ears of all mankind. For wherever h.e.l.l may be, and we do not yet know, and whatever h.e.l.l may be, and we cannot even imagine, h.e.l.l _is_; and the soul of man must be kept mindful of these great things.

The evangelist comforts and consoles. The heart of man is wayward and goes oft astray. No one can be belabored into righteousness. The true lover of souls allows for the hereditary weaknesses of man, for his infirmities of will and temper, for his excuses, wanderings, and tears, and presents to him Jesus, in whose sight no one is too wretched to be received, too wicked to be forgiven.

We must have forgiveness in order to know G.o.d. The most comforting thought in the world is that G.o.d knows all we do. There can be no misunderstanding between us: He cannot be misinformed.

The evangelist must come close, in sympathy and counsel, to the personal and individual life of those whom he would help. Perhaps the best way to emphasize this point would be to insert here words written by a woman who has been thinking on this subject.

She says: "I have never had a pastor. It is the one good thing lacking in my life. I have grown up among ministers, and have had many friends among them--some of them have cared for me. But there has never been one among them all who stood in an att.i.tude of spiritual authority and helpfulness to my life. We church-going and Christian men and women of the educated cla.s.s are almost wholly let alone; apparently no one takes thought for our souls. We are not in the least infallible; we come face to face with fierce temptations; we have heart-breaking sorrows; we are burdened with anxiety and perplexity. But we are left to grope as blind sheep; there is no one to point out the path to us, however dimly; no one to say, at any crucial moment of our lives, Walk here!

"Once, however," she continues, "one of my friends, a minister, knelt down by me and prayed. It was a simple and ordinary occasion--others were present. But every word of that prayer was meant for the uplifting of my heart. In that hour, I was as if overshadowed by the Holy Ghost; new aims and purposes were born within me. My friend loves me--that does not matter--it is his spiritual intensity I care for. And this is his reward for his fidelity and tenderness: In the hour when I come to die, when one does not ask for father or mother, or husband or wife, or brother or sister, or friend or child, but only for the strong comfort of the man of G.o.d--in that hour, I say, if I be at all able to make my wishes known, I shall send for that man to come to me. He, and no other, shall present my soul to G.o.d."

Reading the above words, more than one minister will cry out, his eyes blazing: "I say the same to you! Who is there that tries to shield the minister from sorrow and from pain? Who is there to comfort and help _him_? You think we can just go on, and preach, preach, preach, standing utterly alone, and with no one on earth to keep our own hearts close to G.o.d! I tell you, it is a lonely and weary work at times, this being a minister!"

Yes, there must be a people, as well as a pastor. The relation is reciprocal. Wherever there is a strong man, leaning down in fire and tenderness to help the lives about him, there must be a loyal and loving congregation, with here and there in it some one who more fully appreciates and understands. Nothing beats down and discourages a man more than to feel that he is preaching to cold air and not to human folks, and to get back, when he offers sympathy, a stare.

A congregation is a mysterious and subtle social force. Its effect on a minister he can neither a.n.a.lyze nor explain. But he knows that its power is mesmeric and cannot be escaped. He goes into its presence from an hour of exalted and uplifted prayer, serene, happy, strong, and prepared to speak words of power and life. Gazing at his people--he can never tell why--the words freeze on his lips. An icy hand seems laid upon his heart, and he makes a cold and formal presentation of his glowing theme, and wonders who or what has done it all. Something satanic and repelling has laid hold of his tongue and brain.

Or again, he may have had a worried and troubled week, full of personal anxiety and sorrow. He has not had full time to study--he feels quite unprepared, and enters the pulpit with a halting step, and a choking fear of failure at his heart.

In a moment, the world changes. Something imperceptible, but sweet and comforting, steals over him,--an uplifting atmosphere of attention, sympathy, affection. He begins to speak, very quietly at first, with quite an effort. But the congregation leads him on, to deeper thoughts, to n.o.bler words, to modulations of voice that carry him quite beyond himself. His voice rises, and every syllable is firm and musical. His language springs from some far centre of inspiration. He is conscious of superb power, and as sentence after sentence falls from his lips----sentences that amaze himself more than any other----he enters into the supreme height of joy, that of being a spiritual messenger to the hearts of longing men and women. He and they together talk of G.o.d.

This sympathetic atmosphere makes great preachers and great men. In return, there flows from a pastor toward his people a love that few can know or understand.

2. His rule is also over spiritual enthusiasm. What is a revival? We confound it with a local excitement, a community-sensation of an hysterical and pa.s.sing type--with sensational disturbances, falling exercises, shouts, weeping, and the like. A revival is something far different. A revival is an awakening of the community heart and mind. It is a quickening of dead, backsliding, or inattentive souls.

Man as an individual is quite a different person from the same man in a crowd. One is himself alone; the other is himself, plus the influence of the Social Mind. A revival is a social state, in which the social religious enthusiasm is stirred up. It is a lofty form of religion, just as the patriotism which breaks forth in tears and cheers as troops go out to war is a finer type than the mere excitement and fervor of one patriotic man. What would the Queen's Jubilee have been, if but one soldier had marched up and down? A great commemoration! If we grant the reality of national rejoicing in the royal jubilees, commercial rejoicing in business men's processions, university enthusiasm on Commencement Day--shall we not grant the reality of the religious interest and enthusiasm of a great revival, in which whole communities shall be led to a clearer knowledge of spiritual things?

The Crusades were a magnificent revival. The Reformation was a revival.

The Salvation Army movement is a revival. But the greatest revival of all times is even now upon us: it is a revival in the scientific circles of the race. Time was when science and religion were supposed to be at odds; to-day the intellectual phalanxes are sweeping Christward with an impetus that is sublime! Thinkers are finding in the large life of religion a motive power for their thought, their growth--a reason for their existence--a forecast of their destiny. We are beginning to realize the dynamic value of Belief. This revival is coming, not with shouts and noise, but with the quiet insistence of new ideas, of new facts--with the still voice of scientific announcement. The atheist is being overcome, not by emotion, but by evidence; the scoffer is being put down by cool logic.

Hence the evangelist of to-day is more than a man who can popularly address a public audience, and by tales and tears arouse a weeping commotion. The evangelist is a man of intellect and prayer, who can preach the gospel to a scientific age, and to a thinking coterie--a coterie of college men and mechanics, of society women and servant-girls, of poets and of mine-diggers, of convicts and of reformers. To-day calls for the utmost intellectual resources of the teacher of the truth, for a great imagination, great style, great sympathy with men, large learning, and unceasing prayer!

3. His rule is over social ideals. He must be a man of social insight.

The social spirit is abroad in the world, but it is woefully erratic and misguided. Any one thinks he can be an altruist. Why not? Take a cla.s.s in a college settlement, make some bibs for a day nursery, give tramps a C.O.S. card, with one's compliments, and attend about six lectures a year on Philanthropy--the lectures very good indeed. One is then a full-fledged altruist, _n'est-ce pas_?

The philanthropy of to-day has a bewildering iridescence of aspect. Each present impulse is reformatory. Correction, like a centipede, shows a hundred legs and wants to run upon them all. Much of the so-called philanthropy is not well balanced and is run by cranks. Cranks attach themselves to any social movement, as a s.h.a.ggy gown will gather burrs.

It is not all of philanthropy to cla.s.sify degenerates, t.i.tter at ignorance, and to go a-peeping through the slums! We have not yet realized the fulness of redemption. Of what avail is it to save one street-Arab, or one Chinaman, if a million Arabs and Chinamen remain unsaved? Redemption is a race-savior: it seizes not only the individual, but his environment, his friends, and his future state.

The true minister is a reformer. A reformer is one who re-crystallizes the social ideals of man, who breaks up idols and bad customs, and sweeps away abuses. But we must first ask: What is an idol? What is a bad custom? What is an abuse? They are social standards which are out of harmony with true concepts of G.o.d, life, and duty. Behind the work of the reformer is the dream of the reformer, the meditation of the mystic, the seer. He must first have in mind a plain, clear conception of what the relation is of man to G.o.d, of what man's environment should be, and of what the society of the Kingdom should be. The reformer is one who changes an existing social environment for approximately this ideal environment of his own thought. When he breaks an idol, it is not the idol itself that he everlastingly hates, it is the materialistic concept of the community. What he wishes in place of the idol is a right conception. No man could break up every idol in the Sandwich Islands.

But a man went about implanting a spiritual idea of G.o.d, and the idols disappeared.

Hence the work of the reformer is deep and heart-searching work. It means constant study of the spiritual needs of the age, continual insight into the material forces which are moulding the age-images, money, conquest, or whatever they may be. He wishes to maintain a spiritual hold on civilization itself, so to transform the ideal within a man, a community, a nation, in regard to custom, observance, belief, that the outer rite shall follow.