To reform is not to rush through the slums, and then preach a sensational sermon about bad places in the slums, of which most people never knew before! To reform is to know something of the conditions which produce the slums--it is not to scatter the slum-people broadcast elsewhere in the town; it is not alone to give them baths, playgrounds, circulating libraries of books and pictures, dancing-parties, and social clubs. To reform the slums is to set up a new ideal of G.o.d, and of righteous conduct in the heart of the slum-dwellers. One must know something of the slow processes of social change, of social a.s.similation, growth, and stability, to have an intellectual perception of the problem, as well as a spiritual one. One does not make an ill-fed child strong by stuffing five pounds of oatmeal down its throat!

The reformer must not only be a man of energy, he must be a man of patience. Great reforms come slowly. As man has advanced, idleness, indolence, brutality, tyranny, drunkenness, cant, and social scorn are gradually being cast out. But behind these simple words lie hid centuries of strife and endeavor, and limitless darkenings of human hope.

To fly against vice is merely to invite enmity and opposition. To present a pure and n.o.ble ideal, to breathe forth a holy atmosphere for the soul, are constructive works. The trouble is not, that the ministers preach on social themes--all themes that concern the life of man are social themes. It is that they do piece-work and patch-work of reform, instead of plain, direct upbuilding work in the souls and consciences of men. To preach upon horse-stealing is one thing. The horse-stealer may be impressed, convicted, made penitent, and return the stolen horse. But not until his heart is imbued with a spiritual conception of honesty, as the law of G.o.d, will he steal a stray horse no more. Hence the first questions in reform are not: How many groggeries are there in my parish?

How many corrupt polls? How many hypocrites on my church-roll? The question is: How is my parish society in enmity to the highest spiritual ideal I know? Many men preach about saloons, when they ought to be preaching about Christ.

The force of this reform-energy is uncomputed. We hear of occasional great reformers, but forget that there has been a prevailing influence extending over the ages, of holy men of G.o.d, who have preached and taught and prayed; who have preserved our social inst.i.tutions of spiritual import, and have been a mighty and continuous force working for righteousness and peace.

Missions are a higher form of politics. To further missions is to further government, international comity, world-peace.

4. His rule is over creed. He is inevitably a teacher of doctrine.

What is doctrine? Doctrine is spiritual truth, formulated in a systematic way. It is also, in church matters, a system of truth which has been believed in, and clung to, by a body of believers const.i.tuting some branch of the catholic Church.

It is a n.o.ble and serious office to hand down from generation to generation the faith and traditions of the Church of G.o.d. But this handing-down must be upright. "You must bind nothing upon your charges,"

says Jeremy Taylor, "but what G.o.d hath bound upon you." Conviction is at the root of the lasting traditions of the Church. Only this--his conviction--can one man really teach another. If he try to speak otherwise, he shall have a lolling and unsteady tongue.

No soul is finally held by the indefinite, or the namby-pamby. It begins to question, Upon what foundation does this phrase, this fine sentiment, rest? It must stand upon a proposition. This proposition rests either upon a scientific fact, or upon that which, for want of a more definite term, we call the religious instinct of man. But a proposition cannot standalone. It is connected with other propositions, arguments, conclusions. Hence a system of logic, of philosophy, of expressed belief, of doctrine, inevitably grows up in a thinking community, a thinking Church.

The statement of an ecclesiastical system of doctrine may not be the absolutely true one, nor the final one. Doctrine changes, even as scientific theories change with fuller information. Doctrine also expands, with the growth of the human spirit and understanding. To-day, in one's library, one has a thousand books. They are shelved and catalogued, for reference, in a special order. But years hence, one's grandson, who inherits these books, may have ten thousand books. The aspect of the library is changed. It is filled with new volumes, and new thought. Shall we give a liberty to a man's library which we refuse to his belief? Must he--and his church--have only his grandfather's ideas, standards, and decrees?

The tenets of a sect are the theological arrangement of belief which for the present seems best; it is the systematic arrangement of facts so far examined, determined, and cla.s.sified. But no system of theology can be final. Thought is moving on. Experience is progressive. Providence is continually revealing. The race is a creed-builder, as well as a builder of pyramids, cathedrals, and triumphal arches.

The building-up of doctrine is superb. Into doctrine are woven the intellectual beliefs, the emotional experiences, and the spiritual struggles of mankind. Doctrine is an attempt to cla.s.sify the spiritual problems of the race and to present a theory of redemption which shall be adequate, spiritually progressive, and the exact expression, so far as yet revealed, of the will of G.o.d for man. All Christian doctrine is centred about one point: the redemption of the race from sin. Dealing with such great and fundamental themes, each system of doctrine is an intellectual triumph.

Doctrine is an intellectual necessity. Christ is not sporadic, either in history or philosophy. To teach Christ, as the unlettered savage may who has just learned of Christ the Saviour and turns to teach his fellow-savages, might do good or save a soul from death. But in order to command the intellectual respect of the race, there must be another form of teaching yet than this, a teaching which presents Christ in the historic and philosophic setting: the central Figure in a great body of a.s.sociated spiritual truth; Christ as the fulfilment of prophecy, the means of social adjustment and regeneration; the Finisher of our Faith, and the Source of eternal joy. We must be, not less spiritual Christians, but increasingly intellectual ones, as time rolls on.

Who are the men who have built up doctrine? Men speak as if doctrine were an ecclesiastical toy--to be shaken by priest or prelate, as one shakes a rattle, for noise, for play! A doctrine is not a toy; it is the crystallized belief of earnest, thoughtful, and G.o.dly men--belief which has pa.s.sed into a church tradition, and is now received as an act of faith.

Shall doctrine be taught a child? Yes! To have a specific doctrine clearly in mind does not fetter the young soul, any more than to be taught the apparent facts of geography and history, which may change either in reality or in his own interpretation as his mind matures. A doctrine is a practical and definite thing to work with; in later life to believe, and to approve of, or disbelieve, and disapprove of. If a man wishes to build a house, does it fetter him to know square measure, cubic contents, geometry, mensuration, and mechanical laws? Yet when he builds his house, he builds it in his own individual way; he stamps it with his own personality and ideas. While building it, perchance, he discovers some new relation or geometric law.

Doctrine does not save from h.e.l.l, but it does save from many a snare that besets the feet of man. It is a steadier of life, a strengthener of hope, a stalwart aid to a practical, devout, and duty-doing life. A catechism is a system of doctrine expressed in its simplest form.

Therefore, for the intellectual and moral training of the Church, let us have sound doctrine in the pulpit, and the catechism in the home and Sabbath-school.

It is objected that doctrinal terminology is too hard for a child to understand. Is this not absurd, when the same child can come home from school and talk glibly of a parallelepipedon, a rhombus, rhomboid, polyhedral angle, archipelago, law of primogeniture, the binomial theorem, and of a dicotyledon! He also learns French, German, Latin, Greek, and the _argot_ of the public school!

The theological leader of to-day cannot be a creed-monger: he must be a creed-maker. Side by side with the executive officers who will reorganize the Christian forces, there will stand great creed-makers, giant theologians, firm, logical, scientific, and convincing, who, out of the vast array of new facts brought forth by modern science, will produce new creeds, a new catechism, a new dogmatic series. It is worth while to live in these days--to know the possibility of such monumental constructive work in one's own lifetime. The creed-makers must have a thorough literary training; no mere vocabulary of philosophy will answer. Like the Elizabethan divines, they must rule the living word, which shall echo for a century yet to come.

As the great Ec.u.menical Council was convened for missionary progress, so the times are now ripe for the a.s.sembling of a historic Theological Council, to revise and restate, not one denominational catechism, but the creed of Christendom; to provide a new literary expression of the Christian faith. Together we are working in G.o.d's world, and for His kingdom.

If doctrine be the crystallized thought and belief of G.o.dly men, what is heresy? What is schism? Who is dictator of doctrine? How far are the limits of authority to be pressed? What are the bounds of ecclesiastical control? of intellectual mandate in the Christian Church?

In the academic world, we do not cast a man out of his mathematical chair because he can also work in astro-physics or in psycho-physics. If he can pursue advanced research in an allied or applied field, it will help him in his regular and prescribed work. We do not cast an English professor out of his chair, because he announces that there are two ma.n.u.scripts of Layamon's _Brut_, and that the text of Beowulf has been many times worked over, before we have received it in its present form.

Yet there are accredited professors of English who do not know these facts, and who, if called upon, could neither prove them nor disprove them. They have not worked in the Bodleian, in the British Museum, or in other foreign libraries, on Old English texts and authorities. They think themselves well up in Old English if they can translate the text of Beowulf fairly well, remember its most difficult vocabulary, and can tell a tale or two from the _Brut_.

Not every man has Europe or Asia in his backyard, nor a lifetime of leisure for research, for special learning, on the moot questions of church-scholarship. Progress consists in each man's doing his best to advance the interests of the kingdom of G.o.d in his own special sphere.

From others he must take something for granted. The ear of the Church ought always to be open to the sayings of the specialist. A Church should grant liberty of research, of thought, of speech--to a degree.

But whatever may come out of twentieth-century or thirtieth-century combats, one thing remains clear: A Church is an organization, a social body, with a certain doctrine to proclaim, a certain faith to hand down to men. The doctrine is not in all details final--each phase of faith may change. But the organization, to protect its own purity and integrity--however generous in allowing individual research, and the expression of individual ideas--must exert authority over the teachers in her midst, those who are called by her name, who have her children in their charge, and for whose teaching the Church, as a whole, is responsible. There is doubtless a time when the man who is really in advance of his times intellectually must be misunderstood, must be disagreed with, must be cast out. But all truth may await the verdict of time. If he has discovered something new, something true, the centuries will make it plain. There remains a chance--and the Church dare not risk too great a chance--that he is mistaken, impious, presumptuous, or self-deceived. We dare not rush to a new doctrine or spiritual conception, merely because one man, who knows more of a certain kind of learning than we do, has said so. One must be bolstered up by a generation of convinced and believing men, before he can draw a Church after him. No other process is intellectually legitimate. In any other event ecclesiastical anarchy would reign. To maintain the historic position of the Church is a necessity, until that position is proven untrue. So to maintain it is not bigotry, it is not lack of charity; it is merely common-sense.

The question, Where is the line between ecclesiastical integrity and individual freedom? is therefore one which the common-sense of Christendom is left to solve--not to-day, not to-morrow, but gradually, generously, and conscientiously, as the centuries go on.

THIRD: OBSTACLES AND OPPORTUNITY

It is said that a minister is greatly handicapped to-day in all his efforts for two reasons: First, that the times are spiritually lethargic, that men are so engrossed by material aims, indifference, or sin that a pastor can get no hold upon their hearts. Second, that he is bound hand and foot by conditions existing in the organization and personnel of his church, and hence is not free to act.

What would we think of an electrician who would complain that a storm had cast down his network of wires? Of a civil engineer who would lament that the mountain over which he was asked to project a road was steep?

Of a doctor who would grieve that hosts of people about him were very ill? Of a statesman who would cry out that horrid folks opposed him? It is the work of the specialist to meet emergencies, and it is his professional pride to triumph over difficult conditions. The harder his task, the more he exults in his power of success.

It is a glorious task that lies before the minister of to-day--to maintain, develop, and uplift the spiritual life of the most wonderful epoch of the world's history; to place upon human souls that vital touch that shall hold their powers subject to eternal influences and aims. The times are not wholly unfavorable: our era, which spurns many ecclesiastical forms, is at heart essentially religious. _The World for Christ!_ How this war-cry of the spirit thrills anew as one realizes how much more there is to win to-day than ever before. The Warrior girds himself and longs eagerly to marshal great, shining, active hosts for G.o.d!

It is true that the conditions of work are more trying than they have usually been. A man goes out from the seminary. He has had a good education, followed by perhaps a year or two abroad, and some practical experience in sociological work. He has plans, ideas, ideals, a vigorous and whole-souled personality, a frank and generous heart.

What does he find? He soon discovers that the battle is not always to the strong, the educated, or the well-bred. Too often he is at the mercy of rich men who can scarcely put together a grammatical sentence; of poorer men who are, in church affairs, unscrupulous politicians; of women who carp and gossip; and of all sorts of men and women who desire to rule, criticise, hinder, and distrain. They, too, are the very people who, in the ears of G.o.d and of the community, have vowed to love him and to uphold his work! The more intellectual and spiritual he is, the more he is troubled and distressed.

Many churches, too, are in a chronic state of internal war. As for these rising church difficulties--try to put out a burning bunch of fire-crackers with one finger, and you have the sort of task he has in hand. While one point of explosion is being firmly suppressed, other crackers are spitting and going off. Whichever way he turns, and whatever he does, something pops angrily, and a new blaze begins! And this business, incredibly petty as it is, blocks the progress of the Christian faith. Men and women of education and refinement, of a wide outlook and n.o.ble thoughts and deeds, are more and more unwilling to place themselves on the church-roll; a minister sometimes finds himself in the anomalous position of having the more cultured, congenial, and philanthropic people of the community quite outside any church organization.

All these things mean, not that a minister must grow discouraged, but that he must set his teeth, and with pluck and endurance rise strong and masterful and say, This shall not be! Let him not listen to the barking and baying: let him hearken to the great primal voices of man and nature. Love lies deeper than discord. The constructive forces of humanity are stronger than the disintegrative. The right attraction binds.

There are some men who by the sheer force of their personality subdue their church difficulties. They hold the captious in awe. By a sort of magnetic persuasion and lively sense of humor they soothe this one and that, win the regard of the outlying community, attach many new members to the organization, and build up, out of discordant and erstwhile discontented elements, a harmonious and active church. This is the man for these martial times! If there are born leaders in every other department of the world's work, men who quietly but firmly a.s.sert their authority and supremacy in the tasks in which they hold, by free election or legitimate appointment, a place at the head--it ought to be so in the Church of G.o.d! I long to see arise in the ministry _a race of iron!_

There are other difficulties, seldom spoken of, of which one must write frankly, though with the keenest sympathy, if one is to look deeply into the modern church problem. First: Is a minister's environment favorable to his best personal development? Does he not miss much from the lack of the world's hearty give-and-take? He gets criticism, but not of a just or all-round kind. Small things may be pecked at, trifles may be made mountains of by the disgruntled, but where does he get a clear-sighted, whole-hearted estimate of himself and his work? Who tells him of his real virtues, his real faults? Among all his friends, who is there, man or woman, who is brave enough to be true?

Other men are soon shaken into place. Their personal traits continually undergo a process of chiselling and adjustment. They are told uncomfortable things how quickly! At the club, in the university, in the market, the ploughing-field, the counting-room, they rub up against each other, and no mercy is shown by man to man until primary signs of crudeness are worn off. Let a conceited professor get in a college chair! Watch a hundred students begin their delightful and salutary process of "taking him down" by the sort of mirth in which college boys excel! Their unkindness is not right, but the result is, they never molest a man who is merely eccentric.

Watch a scientific a.s.sociation jump with all fours upon a man who has just read a paper before their body! How unsparingly they a.n.a.lyze and criticise! He has to meet questions, opposition, comments, shafts of wit and envy, jovial teasing and correction. He goes out from the meeting with a keener love of truth and exactness, and a less exalted idea of his own powers. Watch the rivalry and sparring that go on in any business. Men meet men who attack them; they fight and overcome them, or are themselves overcome.

Human friction is not always harmful. A minister should not be hurt or angered by disagreement and discussion. No one's ideas are final. Let him expect to stand in the very midst of a high-strung, spirited, and hard-working generation. Let him be turned out of doors. Let him travel, look, learn, meet men and women, and conquer in the arena of manhood.

Then, by means of this undaunted manhood, he may the better guide the fiery enthusiasms of men, inspire their higher ambitions, and comfort them in their bitter human sorrows!

Again, too often a minister is spoiled in his first charge by flattery, polite lies, and gushing women. He is sadly overpraised. A bright young fellow comes from the seminary. He can preach; that is, he can prepare interesting essays, chiefly of a literary sort, which are pleasant to listen to, though, in the nature of things, they can have scarcely a word in them of that deep, life-giving experience and counsel which come from the hearts of men and women who have lived, and know the truth of life. He is told that these sermons are "lovely," "beautiful," "_so_ inspiring," and he believes every word of praise. No one says to him, "When you know more, you will preach better," and his standard of excellence does not advance. This man, who might have become a great preacher, remains, as years go on, alas! an intellectual potterer.

He is also socially made too much of, being one of the very few men available for golf and afternoon teas, suppers, picnics, tennis, charity-bazaars. Other men are frankly too busy for much of these things, except for healthful recreation; and not infrequently one finds stray ministers absolutely the only men at some function to which men have been invited.

A minister is not a parlor-pet. How many a time an energetic man, society-bound, must long to kick over a few afternoon tea-tables, and smash his way out through bric-a-brac and chit-chat to freedom and power!

I should think that a real Man in the ministry would get so very tired of women! They tell him all their complaints and difficulties, from headaches, servants, and unruly children, to their sentimental experiences and their spiritual problems. Men tell him almost nothing.

Watch any group of men talking, as the minister comes in. A moment before they were eager, alert, argumentative. Now they are polite or mildly bored. He is not of their world. Some a.s.sert that he is not even of their s.e.x! Hence the lips of men are too often sealed to the minister. He must find some way not only to meet them as brother to brother, but he must capture their inmost hearts. The shy confidence of an honorable man once won, his friendship never fails.

The question of a minister's relation to the women of his congregation and the community is not only curious and complex--it is a perpetual comedy. How do other men in public life deal with this problem? They have a genial but indifferent dignity, quite compatible with courtesy and friendly ways. They shoulder responsibility; they do not flirt; they sort out cranks; they flee from simpers; they put down presumption. If married, they laugh heartily with their wives over any letter or episode that is comical or sentimental. If not married, they get out of things the best way they know how, with a sort of plain, manly directness. If a minister would arrogate to himself his free-born privilege of being a thorough-going man, many of his troubles would disappear.

Let him hold himself firmly aloof both from nonsense and from enervating praise. Let him dream of great themes, and work for great things! Let him rely on more quiet friends who watch loyally, hope, encourage, inspire. By and by the scales drop from his eyes; he sees himself, not as one who has already achieved, but as one to whom the radiant gates of life are opening, so that he, too, can one day speak to human souls as the masters have done! He discovers that out of the heart's depths is great work born! This is a memorable day, both for this man and for his church. From that hour he has vision and power.

Another error in ministerial education and outlook is that too often ministers forget that they compete with other men: they are not an isolated cla.s.s of humanity. Compet.i.tion underlies the energy and efficiency of the world's work. When men do not consciously compete with others, they inevitably drop behind. What a minister was intended for, was to stand head and shoulders above other men. G.o.d seems to have planned the universe in such a way that everywhere the spiritual shall be supreme. He was meant to be a towering leader. Who, in other realms, has excelled Moses, Joshua, Elijah, David, Paul?

But if we consider the responsibilities which are now being laid upon different cla.s.ses of people, and carried by them, I think that we must acknowledge that the statesman is looming up as the most influential and upbuilding man to-day. He is the one who is adjusting the new world-powers and the new world-relations, over-seeing the development of our country, and planning for its laws and commerce. Close to him comes the physician, who is laying his hand on world-plagues, and is studying the conditions and the forms of disease, with a view to striking disease at its root. The hand of the doctor is laid upon consumption, malaria, yellow fever, diphtheria, typhoid fever, and bubonic plague, and the advance in medical research is marvellous.