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SEP 23 1918
BV 4017 .G467 George, R. j. 1844-1911 Lectures in pastoral t heo logy
LECTURES IN PASTORAL THEOLOGY
SEP 23 1918 R. J. Jeorge ^^LOSICAlSlj^
PROFESSOR OF THEOLOGY AND CHURCH HISTORY IN THE COVENANTER SEMINARY, ALLEGHENY, PA., 1892-I9IO
SECOND SERIES PASTOR AND PEOPLE
WITH AN INTRODUCTION
By rev. prof. D. B. WILLSON, D.D.
NEW YORK
CHRISTIAN NATION PUBLISHING CO.
1914
TO WILLIAM SLATER
FOREWORD
Rev. W. McLeod George, the writer of the Foreword
for the First Series of these Lectures, passed away on the 2pth of September, ipi2.
In writing this Foreword, it is with the memory of many years as an associate of the author — in the days of his student life in the Seminary, and also during the period of his professorship here.
Many fresh from University studies, take chairs as teachers of the on-coming ministry, and knowing naught of the joys and sorrows of Pastoral Care. This teacher had served many years as a pastor, and had gathered to himself the love of an attached people. He was an under-shepherd of the Great Shepherd of the sheep. He was a faithful shepherd; and these Lec- tures enter into the details of a pastor's life in a way that cannot but be helpful to pastors and people.
D. B. WiLLSON.
Reformed Presbyterian Theological Seminary, Pittsburgh, Pa.
CONTENTS
PART I — THE PASTOR AND THE CONGREGATION
LECTURE ^^^^
I Organizing for Work i
n Organizing for Work (Continued) .... 9
HI Getting the People to Work I7
IV The Prayer- meeting 28
V The Prayer- meeting — Helps and Hindr.\nces 40 VI The Relation of the Sabbath School to the
Church 53
VII The Relation of the Pastor to the Sabbath
School 63
VIII The Pastor and the Teachers' Normal Class 71
IX The Pastor and the Teachers' Meeting . . 82
X The jManagement of the Sabbath School . . 93
XI The Graded System 106
XII The Home Department 115
XIII Young People's Societies 124
XIV The Pastor and the Young People's Society 13S XV The Pastor and the Missionary Societies . 146
PART II — THE PASTOR AND THE CHURCH COURTS
XVI The Pastor in the Session I57
XVII The Reception of :Members 165
XVIII The Election of Officers I74
XIX The Ordination and Installation of Officers 181
CONTENTS
LECTURE PAGE
XX The ExERasE of Discipune 189
XXI Instituting Process 200
XXII Conducting a Trial 210
XXIII Issuing a Case 219
XXIV Removal of a Case to a Higher Court . . . 229 XXV The Pastor in the Higher Courts of the
Church 239
PART I
THE PASTOR
IN RELATION TO THE ACTIVITIES
OF THE CONGREGATION
SECOND SERIES
LECTURE I
ORGANIZING FOR WORK
The general subject of the course of lectures in Pastoral Theology the present year will be: The Pastor in Relation to the Activities of the Church.
A congregation is to be viewed as a band of work- ers in the Lord's vineyard with the pastor at the head. In the upbuilding of the Kingdom of God, the pastor is to be not only a builder, but a wise Master-Builder whose business it is to lay out the work and direct the efforts of the workmen. *Tor the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch." (Mark xiii, 34.) There is a vast amount of unused moral power in the church to-day, and the minister who can call out this latent talent and direct it into channels of useful service confers an immense bless- ing on the workers and gives a mighty impulse to the work.
"All at it, and always at it" is a good motto for pastor and people.
I
The Advantages of Having a Congregation Well Or- ganized for Work.
I. It adds the strength of the people to that of
the pastor. Dr. Thomas Guthrie said, that, as he looked over
I
2 THE PEOPLE AT WORK
his congregation, three solemn thoughts passed through his mind: ''first, What a great variety of spiritual needs these people have; second, What solemn changes a few years will make among them ; third, What vast resources of power and possibilities for usefulness are here ! "
Young gentlemen, however gifted one may be as a preacher, he is not successful as a pastor unless he can arouse this moral force to action, and direct it to systematic effort in upbuilding the Kingdom of God. He is not a great general who is merely a skillful swordsman. He must have ability to organize an army, to direct the movements of battalions, and brigades, and regiments; to command the ready obedience of all his under officers, and to inspire the rank and file of his soldiery with enthusiasm, courage, and devotion.
The pastoral office demands the faculty of leader- ship. No amount of personal effort will make up for the lack of ability to organize a working force; and a ministry, otherwise weak, may become powerful by being able to command the strength of the people.
Dr. Wilcox, in The Pastor and His Flock, says: "There is some danger that you young theologues may, yourselves, underrate the importance of setting your people at work. You may feel strong and able to carry things along, whether your people bestir themselves or not. You have little idea of the folly of that. Did you ever put a bright reflector behind a gas burner? Did you notice how it doubled the light? Your people are the reflector behind you. Lives from them that harmonize with words from you will double the power of the words. It is a good rule in church work to do nothing yourself, that you can get some one else to do well."
2. Christian work develops the talents and in- creases the graces of the people.
ORGANIZING FOR WORK 3
The Pastor who does all the work himself wrongs the flock. He deprives them of one of the highest privileges of the gospel, vis, the privilege of service. Talents increase by use. Grace grows by exercise. It is perilous to the soul to be awakened to a sense of duty and then fail to perform it. *'Lord, what wilt thou have me to do?" is the natural inquiry of a new- born soul ; and woe to the pastor who has no reply to give ! Experience shows that the workers are the growing members of a congregation, and that the drones die.
3. Work promotes the peace of a congregation.
An elder, being asked the secret of the long-con- tinued peace of his congregation, answered: ''Our Pastor has kept us so busy working that we have had no time to fight." That is the true Christian philos- ophy. 'Walk in the Spirit and ye shall not fulfil the lusts of the flesh." Keep the people walking or they will fall to lusting.
It is unnecessary to speak further of the advantages of organization. Enough has been said to show, that, to be good pastors, you must be good organizers. Some have much more of the faculty than others. The more you have of it, the more encouragement you have to exercise it; and the less you have of it, the more you need to cultivate what you have.
Granting the necessity for organization, how shall the pastor proceed? To a certain extent, the congre- gation is organized when the pastor is placed over it : it has its Board of Elders ; and should have its Board of Deacons. But there still remains a two- fold work of organization : viz, organizing the of- ficers for systematic, official work; and organizing the people for actual service, under the officers. We will consider these in their order.
4 THE PEOPLE AT WORK
II
Organizing the Eldership.
Murphy says : "To the Elders of the Church, prop- erly belongs the management of its spiritual affairs, but that is not by any means the whole of their duty. They are also to be leaders in the various activities for which the united body of God's people is respon- sible. It is their duty to be the counselors of the pastor in devising and putting into operation plans for the better carrying on of the Lord's work. In the session, properly, should originate efforts — and some of them should be originating constantly — for in- citing, and vigorously conducting, the work of the Church. By the Elders, preeminently, should the activity be carried forward as well as supervised." If this is true, and it is true, the pastor's work as an organizer must begin with the eldership.
I. The pastor should use his influence to secure a large session.
Of course I mean large in proportion to the size of the congregation. It is the business of the session to determine when there shall be an increase of its mem- bers. There is often a disposition to avoid an elec- tion of elders, lest the peace of the congregation should be disturbed. Some pastors prefer to have a small session, because they think it is easier to control. This policy is not ordinarily the best. The advan- tages of a large session are ;
a. It is more representative of the whole con- gregation.
It often happens that where two or three leading family connections control the session for generations, other families remain in obscurity and manifest little interest in the work of the congregation, because they have no representative in its counsels. This is a loss of power.
ORGANIZING FOR WORK 5
b. It gives greater weight to the decisions of the session.
It is very important that the decisions of a church court command the confidence and respect of all sub- ject to its authority. This can hardly be expected when two or three elders undertake to legislate for a large congregation.
c. It enlists more minds in planning and more hands in working.
It is very desirable that plans for church work be originated and matured in the session. If the session is feeble and the congregation is strong and vigorous, it will always be found that the army will outrun its officers. This inevitably results in confusion. It is not only in planning but in working that the ad- vantage is seen. The more you can enlist in formu- lating the plans, the more will be ready to cooperate in executing them.
d. It lightens the responsibilities of the pastor. The pastor who lends his influence to keep the
session small in order that he may be able to control its decisions, is simply loading himself with respon- sibility. When everything is running smoothly, this one-man power may be very convenient; but when difficulties arise, as in differences of view about church policy, or unhappy cases of discipline, the pastor may be glad to share the responsibility with a good strong board of elders.
If I were asked as to the number of elders desir- able, I should say, that, there should be three elders for the first twenty-five members ; and an additional elder for every twenty-five additional members; so that, if there were one hundred members, there would be six elders; if two hundred members, there would be ten elders; after that, I would add one elder for every fifty or one hundred members.
6 THE PEOPLE AT WORK
2. The pastor should instruct the elders as to their duties.
Many unwarranted criticisms are made on the ef- ficiency of the eldership. Elders undertake grave re- sponsibilities as members of church courts and as shepherds of the flock. They are expected to visit the sick, and to counsel the erring, and to feed the lambs and to perform many of the most delicate and difficult duties along with the pastor; and yet they are thrust into it without previous instruction or train- ing, w^hile the pastor has spent years in preparation for his work. It is due them that the pastor kindly and carefully unfold to them the duties of their office.
The young minister should be modest about as- suming to know more about sessional business and pastoral work, when he is just entering upon it, than elders who have been in the exercise of their office for a score of years. They have a better acquaintance with the field than he has, and possibly a religious experience deeper than his own. He must not assume too much superior wisdom or they may reply in the words of Eliphaz the Temanite: "With us are both the grayheaded and very aged men, much elder than thy father." (Job xv, lo.) But might it not be a very helpful thing, when young men are chosen to the eldership, if the pastor should say to them : "You have a great many difficult duties in common with me. We had instruction in the Seminary concerning our duties as connected with church courts, and with the Sabbath school and prayer-meeting, as to pas- toral visitation, visiting the sick and dealing with the unconverted; and I should be glad to study it over with you, and to give you the benefit of the sugges- tions given to me." Such a proposal would find a ready response and would bring pastor and youthful elders into very close sympathy in their church work.
ORGANIZING FOR WORK 7
3. There should be regular meetings of session.
It is useless to talk about regular systematic work without this. In the country congregations quarterly meetings should be held, and in towns and cities the meetings should be monthly.
4. The congregation should be districted among the elders.
a. There may be as many districts as there are elders.
b. The division may be made geographically or by families.
c. To promote acquaintance, the elders may ex- change districts.
5. The district elder should have definite duties.
a. To have personal acquaintance with all the families in his district.
b. To visit the sick, and report to the session cases of sickness.
c. To find out those anxious about their souls, or in danger of temptation, or out of the way.
d. To see that all attend ordinances, prayer- meeting, Sabbath school, and class meetings.
Some of the young people's societies have Look-out committees. Some good is done by them, and some harm, but they cannot take the place of the elders in the spiritual oversight of the flock.
e. Each district elder should report at each meet- ing of the session.
6. The session should have some standing commit- tees.
a. A prayo'^-meeting committee. The duties of this committee would be: (i) To select leaders; (2) To select subjects; (3) To ar- range cottage prayer-meetings; (4) To pro- mote interest in all prayer-meetings.
b. A committee on Sabbath Schools. The duties of this committee would be: (i) To plan
8 THE PEOPLE AT WORK
for the growth of the school. Every congre- gation has some persons who ought to be in the Sabbath school and are not. Judicious management would bring in many of them. (2) To counsel with the superintendent in the choice of teachers; (3) To assist in grading the school; (4) To make provision for the instruction of inquirers, c. A committee on music, (i) To provide training in music for the congregation; (2) To provide Psalm-books or Psalters; (3) To secure proper leaders.
Ill
The Inspiration to Work.
Spiritual devotion is never hurtful to work, but work is sometimes hard on spiritual devotion. Too much engrossing social work throughout the week may bring the pastor into the pulpit on Sabbath morn- ing in a doubting, fretful, scolding frame of mind, than which nothing can be more deadening. Let time be reserved, after the disheartening labors with human nature, for intimate communion with the divine na- ture; and however impossible you have found the people, come into your pulpit with a full sense of the truth that with God all things are possible. Work hard, but be serene in the assurance that the increase is with God, and bring this mood into your pulpit every Sabbath morning.
LECTURE II ORGANIZING FOR WORK (Continued)
There is one department of congregational work which has not received the consideration which its importance demands. I mean the financial depart- ment. Works on Pastoral Theology, as a rule, con- tain little on this subject. It is only in recent years that Church courts have given it attention. The con- sequence is that congregational church work has de- clined for lack of financial support ; suitable provision is not made for pastors, and the salary promised is often far in arrears ; while the public schemes of the church languish for the lack of means. In the mean- time, God's people grow fat of purse and lean of soul. The Scriptures declare (Prov. xi, 25) : "The liberal soul shall be made fat;" and Paul exhorts: 'There- fore, as ye abound in everything, in faith, and utter- ance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." (2 Cor. viii, 7.)
Following in the line of the last lecture I announce as the Fourth General Point:
IV
Organizing a Financial Board.
I. The elders, in ordinary cases, should not be the financial managers of the congregation, a. Because the qualifications for the two offices are entirely distinct. A man may be an excellent elder, and yet be worse than useless as a financial officer.
9
10 THE PEOPLE AT WORK
b. The duties of the two offices are liable to con- flict.
No argument is necessary to show that it would be unwise for the pastor to involve himself in the financial management of the congregation, because it would interfere with the discharge of his pastoral duties. With the exception of the pastor's salary, the same principles apply to the eldership.
c. Either office is enough for one man.
The men who fill offices in the Church are usually busy men. They serve without compensation and are compelled to give most of their attention to their worldly affairs. It is therefore unwise to ask one man to fill two offices, of such importance and so en- tirely distinct.
d. The work should be distributed.
This is according to the Gospel. "Bear ye one an- other's burdens, and so fulfil the law of Christ," (Gal. vi, 2.) 'Tor I mean not that other men be eased, and ye burdened." (2 Cor. viii, 13.) Both the la- bors and the honors in a congregation should be dis- tributed.
2. If possible, have a Board of Deacons.
I say "if possible," because there are some things that are not possible with men ; and one of these may be the securing of a Board of Deacons in an anti- deacon congregation. One of our ministers of mas- terly ability once declared to me, "I zmll have them." But he did not "have them." For while he was able to press the congregation to the point of electing them, when the persons chosen absolutely refused to serve, he was powerless. I do not advise disturbing the peace of a congregation on this subject, but there are good reasons why a pastor should labor to this end.
a. Because this is a Scriptural oflfice.
The New Testament designates this office as in-
ORGANIZING FOR WORK ii
stituted in the Apostolic Church; it prescribes the quahfications for the office ; it prescribes the manner of induction into the office; it defines the duties be- longing to the office; and gives the example of the choice and ordination of the first deacons. Acts vi, 1-8; I Tim. iii, 8-13.
b. It is in accordance with the standards of our Church.
"The Scripture doth hold out deacons as distinct officers in the Church, whose office is perpetual." {Book of Discipline, page 24.) The controversy in our Church on the Deacon question was not so much on the Scripturalness of the office as on the extent of its powers.
3. Endeavor to have the Board of Deacons thor- oughly organized.
The relation of the pastor to the Board of Deacons is not by any means the same as his relation to the session. By virtue of his office as pastor, he is mod- erator of the session, but he is not even a member of the Board of Deacons.
a. The Board of Deacons is a self-organizing body. It chooses its own officers, usually electing them annually.
b. The regular officers are: President, Vice- President, Secretary and Treasurer.
In some congregations, the congregation elects a treasurer who may or may not be a member of the Board of Deacons. When this is done, the Board of Deacons need not elect a treasurer.
c. There should be one standing committee, i. e., on the care of the poor.
"The poor ye have always with you," says Christ. There are few congregations that have no poor. The first demand for deacons was to take care of the poor, and it is one of the most sacred duties of their office.
12 THE PEOPLE AT WORK
Special committees may be appointed as required.
4. Seek to have a well-planned financial system. There are various systems of finance in use in the Church. One method is to depend entirely upon the voluntary offerings of the people, with no subscrip- tions binding to any definite amount, and no account taken of individual contributions. Another method is by subscriptions made annually and paid at stated times — weekly, monthly, or quarterly. A third method is by subscriptions made in advance and pay- ment made by envelope. A fourth method is by vol- untary contributions through the envelope, accom- panied with the name of the donor, and credit on the treasurer's book, with a quarterly, semi-annual or an- nual report of the amount given by each one. Per- haps no one system is suited to every locaHty. A system in order to be good must possess the follow- ing requisites:
a. It should secure the equalization of burdens. No system is good which allows half the congre- gation to shirk paying.
b. It should secure the prompt payment of the pastor's salary, and other current expenses.
Many congregations permit their pastor's salary to fall far in arrears. It is a species of dishonesty. It often works great hardship to the minister and injury to the people. I remember to have seen a suggestive picture in a barber-shop. It was of a dead watch- dog. Its legend ran — "Old Trust is dead : poor pay killed him." It would make a not inappropriate epi- taph over the graves of some faithful pastors.
c. It should secure the full support of the Pub- lic Schemes of the Church.
When appropriations are made by the Supreme Ju- dicatory for the carrying forward of the Church's public work, they constitute a moral obligation, bind- ing upon the congregations. Any financial scheme
ORGANIZING FOR WORK 13
which fails to provide for the meeting of this obliga- tion is fatally defective.
d. There should be business-like methods of keeping accounts.
Great harm is done by carelessness in this par- ticular. It is important, in forming a financial sys- tem, to avoid unnecessary burdens in the way of book- keeping, on an unsalaried treasurer; but whatever the system the bookkeeping should be accurate and busi- ness-like.
e. It should furnish to the people full informa- tion as to the use made of their money.
There is a reasonable demand on the part of the people to know what is done with their offerings, and money should follow the will of the donors. Strenu- ous opposition is sometimes made to the publishing of reports of the contributions by individual mem- bers, on the ground that it is contrary to the Saviour's command: "Let not thy left hand know what thy right hand doeth." I knew such a case where a prominent elder withheld his contributions altogether on this plea. A brother elder in explaining this el- der's opposition to the publishing of the quarterly reports, said : "Mr. Blank does not want to let his left hand know that his right hand is not doing any- thing." After all, this is the secret of much of the opposition to a public exhibit of the finances of a congregation.
Finally, give liberally yourself, and make the people give. It is their life. Murphy, in his "Pastoral The- ology," says : "A great problem of practical impor- tance which in every quarter now presses for solution is, how the liberality of Christians may be brought up to anything like its capabilities or to the crying demands of the perishing millions. Unbounded means are in the hands of the people of God. Vastly more of them could be expended in a most advan-
14 THE PEOPLE AT WORK
tageous manner. The need for them which is de- veloped in almost every department of Christian en- terprise is appalling. How then can the consciences of the professed people of God be so aroused that they will look upon the matter as pressing upon them, and feel their responsibility as they ought? How can they be persuaded to believe God fully when he commands, ''Give and it shall be given unto you ; good measure, pressed down, and shaken together, and run- ning over shall men give unto your bosom. For with the same measure that ye mete withal, it shall be measured to you again !"
V
Organising the Congregation.
1. The congregation may be incorporated.
It is the judgment of many that all our congre- gations should be incorporated. It is thought to give greater security in holding their property ; where this is done the charter must, of course, conform to the laws of the commonwealth ; and the congregation must strictly observe the terms of its charter. This usually prescribes the number of its financial officers and the manner of calling meetings for the transaction of legal business.
2. Great care should be taken in framing a charter to secure the property to the Reformed Presby- terian Church.
See the form of Charter of the Reformed Presby- terian Congregation of Eighth Street, Pittsburgh, as published in their memorial volume of 1891.
3. Whether incorporated or not, the congregation as such should be organized.
Presbyterianism vests the spiritual control of a con-
ORGANIZING FOR WORK 15
gregation in the session, and commits the manage- ment of its financial affairs to an ordained Board of Deacons. These officers in the discharge of their duties, are subject to the courts of the Lord's House. Nevertheless they are the servants of the people, and it is eminently proper that they should statedly re- port to the congregation concerning the work en- trusted to them. Besides, there are questions affect- ing the interests of the congregation which do not properly belong to any of the official boards, or, at least, on which the voice of the people should be heard.
4. The officers of the congregation should be president and secretary.
These are all the officers really necessary to the transaction of business ; other officers may be made necessary by circumstances, or by the terms of the charter. For instance, a Board of Trustees may be required in order to hold the property.
5. The congregation should hold a regular annual meeting.
The business of this meeting should be:
a. To hear a report by the session on the state of religion in the congregation.
This should be prepared with great care and with strict regard to the facts ; with close appeal to the con- sciences of the people; dealing faithfully with their failings and short-comings, and making full recogni- tion of their progress and attainments.
b. A report from the Financial Board.
It is of the utmost importance that the people be kept in closest sympathy with the financial manage- ment. There can be no success in this line without the fullest confidence and heartiest cooperation. And this cannot be expected unless the congregation is taken confidentially into the plans of the financial board.
c. Reports from all the congregational societies.
i6 THE PEOPLE AT WORK
It is desirable that all the organizations of the con- gregation be permeated by a common church life. To this end there should be annual reports of the work of each : the Sabbath schools, the missionary socie- ties, the young people's societies, should all be repre- sented. The reports should be written and preserved, and thus the materials for a complete history of the activities of the congregation would be provided for future use.
d. Transaction of congregational business.
It has already been intimated that the congregation may have business peculiar to itself, which does not legitimately belong to any of the official boards; and any or all of the reports may originate business call- ing for the action of the congregation.
e. The cultivation of christian fellowship.
Dr. Wilcox suggests, 'Tn announcing this meeting call special attention to it as one of the events in the round of the year. Let the roll of members be called. Let each one answer to his name with a text of the bible or a christian sentiment. Let a simple collation be served to promote familiar acquaintance among the members."
Gentlemen: I am persuaded that what is now a mere formality, if not a drag, can be made a means of arousing new interest in congregational life and work. Still, it has always been a problem in Church life, how to get the members to attend the congregational meetings. One of our ministers, supplying a vacant congregation, was asked to announce the annual meet- ing and urge the members to attend. After reading the notice, he proceeded in this wise: "When our Lord sent two of His disciples to bring the colt on which He rode into Jerusalem, He instructed them to say, 'The Lord hath need of him.' Now," said the minister, "if the Lord had need of an ass, He has need of you.'"
LECTURE III GETTING THE PEOPLE AT WORK
It is one thing to set up a machine; it is another thing to set it going. I have already spoken of the official organization of a congregation: its Board of Elders, its Board of Deacons, and its corporate of- ficers. You will soon discover among the people a strong disposition to leave the whole work of the Church in the hands of its officers. It requires judi- cious and persevering effort on the part of the pastor to counteract this tendency and enlist the united ef- forts of the people.
Nor should you become too much cast down that among the older members there are many drones, . . . some who consider it sufficient if they come to the crib regularly to feed. The reproach of their lives lies not with you. It is your duty to feed them, and you may congratulate yourself if you are always ready and able to do them this service.
But miss no chance of putting the ready hands to work.
There is a time in the life of every Christian when he is ready to be trained for work in the Master's vineyard. This time comes, usually, soon after con- version, immediately upon joining the church, or on the occasion of a certain definite spiritual experience. Be on the alert for these opportunities and concentrate your effort upon the training of such a member at the psychological moment. It is like breaking a colt: to be well done, it must be done at the right time.
The secret of success in rebuilding the walls of Jerusalem is given in a single sentence, when it is
17
i8 THE PEOPLE AT WORK
said: 'Tor the people had a mind to work." (Neh. iv, 6.) How to secure this happy result is one of the most important and difficult problems in pastoral ex- perience. What is the pastor's duty in this respect?
The Pastor Must Persistently Teach the People as to Their Personal Responsibility.
1. There is need for instruction on this point. All admit that there is a great work before the
Church, but few feel their personal responsibility for the doing of it. Men seek to lose themselves in the crowd as the woman did who came in the throng behind Jesus and touched the hem of His garment. The pastor must individualize them, as Jesus did when He turned about in the press and said: ''Somebody hath touched me."
2. This teaching must be persistent.
Murphy says : "The pastor should endeavor to fix it upon every conscience, that none are so obscure that they may safely hide, and none so weak but there is something within their reach : that all are positively guilty who are not contributing their share to swell the vast volume of influence which is ultimately to sweep over the whole earth for its regeneration. This doctrine of every person having his own work to do should be laid down squarely, and never receded from, never omitted when there is an opportunity of press- ing it home, from pulpit, or prayer-meeting, or pas- toral visit."
3. This teaching should be enforced by the author- ity of Scripture.
Paul represents the Church as a body composed of many members, each having its own particular office and all of them essential to the perfection of the body.
GETTING THE PEOPLE AT WORK 19
"For the body," says he, *'is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body ; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the w^hole were hearing, where were the smelling? But now hath God set the mem- bers, ez'ery one of them, in the body as it hath pleased him. . . . And the eye cannot say unto the hand, I have no need of thee : nor again the head to the feet, I have no need of you. . . . Now ye are the body of Christ, and members in particular." (i Cor. xii,
14-27.)
With this graphic picture from the pen of an in- spired Apostle before him, the pastor need not hesi- tate to enforce upon his people a sense of personal responsibility.
II
In Receiving Members info the Church the Pastor Should Emphasize the Fact that They are to he Workers.
1. Because the impression made at such a time will have much to do in determining their future course.
Uniting with the Church is an epoch in the life of the young Christian. It is of much importance that he should have correct ideas of the duties involved in this new relationship. He should know that the Church is not a hospital, but a hive; that he is not entering a summer hotel, but a workshop ; that he is not joining a pleasure excursion party, but that he is enlisting in an army and entering upon a campaign.
2. Because it is easy to be mistaken on this point.
20 THE PEOPLE AT WORK
So much is said of the blessedness to be received in joining the Church, that persons are sometimes led to think that it is all receiving and no giving. This is very agreeable to our natural dispositions. Dr. Wilcox remarks: 'Tt is so pleasant to settle into a well-cushioned pew, hear fine music, and an eloquent sermon and then go home to a sumptuous dinner with the feeling that our Sunday duty is done. Teach em- phatically," he adds, "that one is more profited by acting than by hearing, that it is more blessed to give than to receive."
3. Because this is according to the example of our Lord.
Jesus never deceived any one with the idea that the Christian life is one of indolence and ease. True, He does say: ''Come unto me, all ye that labor and are heavy laden, and I will give you rest." That there may be no mistake, however. He adds in the very next verse : "Take my yoke upon you." Now a yoke means service. (Matt, xi, 28-29.) We cannot mis- understand such passages as : Matt, xx, i : "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard." Matt xx, 6: "Why stand ye here all the day idle?" Matt. xxi, 28 : "Son, go work to-day in my vineyard." Luke xix, 13 : "Occupy till I come."
It is worthy of notice, that, in the parable of the talents, it is the man with the one talent that failed. This does not teach that a man with one talent is more likely to fail than a man with two or five; but to show that the one with the smallest gifts will be held accountable for the use of all that has been en- trusted to him. When Jesus said : "No man having put his hand to the plow and looking back, is fit for the Kingdom of God," He did not have in view a modern sulky plow with the driver sitting at ease
GETTING THE PEOPLE AT WORK 21
with an umbrella over him, but rather one after the style of the cuts in the old almanac, under which the couplet ran thus:
"The man who by the plow would thrive, Himself must either hold or drive." In reality, he must "both hold and drive," as you farm boys know. As pastors we must inculcate this view of the Christian life at the door of entrance to the Church. "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to main- tain good works." (Titus iii, 8.)
Ill
The Pastor Should Study the Peculiar Gifts of the Individual Members of His Flock.
1. Because gifts differ.
I Cor. xii, 4. "There are diversities of gifts, but the same Spirit." In the election of officers the choice must be left to the people, but in the distribution of workers a large share of responsibility rests with the pastor. It is neither wise nor right that missionary societies or young people's societies should assume to distribute the workers independently of the judgment of the pastor. That the pastor may act intelligently he must acquaint himself with the special gifts of each one.
2. Because it is of great importance to assign each one to the work for which he is adapted.
When the members of the human body are wrongly placed the result is a monstrosity. There are good many ecclesiastical monstrosities, as when the pew thinks itself a pulpit. To put into the eldership one whose gifts are adapted to the diaconate is like put-
22 THE PEOPLE AT WORK
ting a hand in the place of an eye. One may be very efficient in the place to which he is suited, and yet be either useless or harmful in another position.
In the Saviour's parable of the distribution of the talents He says: *'To every man according to his several ability." The natural ability is the basis on which talents are distributed. To have given five tal- ents to one who had ability for only two would have been to have wasted the talents and to have wronged the servant. It is no real honor to any man to be put into a higher position than he is capable of filling. It is a misfortune.
3. Because a mistake here is difficult to remedy.
You will never know, until you have tried it, how hard it is to get important work out of inefficient hands. Harm may result to the individual when the general good demands a change among the workers. He is a happy pastor who has the faculty to discern the fitness or unfitness of a person to a work before it is too late.
IV
It is Necessary for the Pastor to Devise Plans of Work.
With the field before him, and the peculiar personal gifts of his members in his mind, the next great re- sponsibility of the pastor is to devise plans of work.
I. Because no efficient work can be done without a plan.
The Church is a building; the pastor is the master- builder. He must draw up the plans and specifica- tions by which the workmen are to be guided. The Church is a vineyard; the pastor is the husbandman. He must determine the system of cultivation to be followed. The Church is an army ; the pastor is the
GETTING THE PEOPLE AT WORK 23
commander-in-chief of all the forces. He must formulate the plan of campaign. If the pastor is a live earnest man, he will be planning all the time.
2. Because the need for new plans will constantly recur.
a. Methods wear out and lose their efficiency.
b. New fields of work open up.
c. New members come in and must be employed.
d. New zeal is kindled and must have an outlet. These and other reasons will demand that new
plans be devised to meet changing circumstances. It is an evidence of stagnation if not of decay when the pastor ceases to plan for work.
3. Because plans need to be carefully thought out before they are adopted.
When anything new is proposed, there are several important questions to be considered.
a. W^hether or not the method is Scriptural.
It is not enough that we have good intentions and good ends in view. We must have right methods. All our success depends on our being "laborers to- gether with God." To labor with God we must work in God's way.
Dr. E. P. Marvin of Lockport, N. Y., is quoted in the September, 1905, number of the Christian States- man as giving some pungent reasons why all effort fails to secure a revival of religion. Among other reasons he gives the following: "The less piety a Church has, the more oysters, ice-cream and fun it takes to run it, and the faster it runs from God. The craze of organization, added to outside lodges, split- ting up, confusing and weakening the Church with many-lettered societies and Te-to-tum Clubs — all this unblest mechanism fills the Church with clatter of ma- chinery and clamor of methods. These many super- fluous wheels, unanointed by the Holy Spirit, are a dead weight, and they present little or no spiritual
24 THE PEOPLE AT WORK
output. God never organized His Church as the nexus for a confederacy of societies for miscellaneous purposes, but as a compact body for united effort, with the minimum of machinery and the maximum of power. When we seek to improve on this, we im- pugn the wisdom of God. We need to energize more, and organize less." He concludes with these words : **No great revival is possible till the Church and min- istry repent, pray, get right with God, and unload the dead weight of about half our Church members."
Such an arraignment of the methods of Church work prevailing in our times emphasizes this point : that the very first question to be raised as to new methods proposed is, "Are they Scriptural?" No matter what apparent success they have, if they do not bear this test, they must be rejected.
b. Whether or not it has been successfully em- ployed elsewhere.
We must not allow ourselves to become so self- sufficient as to refuse to profit by the experience of others. We may' get some valuable lessons as to plans of work from sister congregations or sister de- nominations. It would have been worth while for our Church to have given some attention to the plans and experiences of the United Presbyterians and the Methodists, and the Lutherans, and the Baptists, in determining our policy for the organization of our young people.
c. Whether or not it is adapted to this congre- gation.
To find a method of work in successful operation in another pastorate does not insure its success in yours. You are a different man; you labor among a different people; you and they have a different en- vironment. In considering plans a pastor should calmly reflect whether he has the right persons for carrying them out; whether he is himself willing to
GETTING THE PEOPLE AT WORK 25
undergo the labor necessary to their success. Bear in mind that a plan may look well in theory and yet be wholly impracticable. Reflection should come be- fore inaugurating a plan, rather than regret after- wards.
4. The pastor should be persevering in his plans of work. When a plan is adopted, it should be pushed.
It is hurtful to the pastor's influence to be always inaugurating movements that are never carried out. People soon learn to distrust the plans of their min- ister if they are habitually failures. It not infre- quently happens that a good plan of work is difficult to inaugurate. You must not be too easily discouraged. If you have been sufficiently careful in considering a plan, you should not too readily abandon it because it does not meet your expectations from the first. On the other hand do not obstinately persist in a plan to the injury of the cause, through unwillingness to con- fess your mistake.
5. Never plan without prayer.
You cannot succeed without God. It is presump- tion to plan without His counsel, and then expect to have His aid. "In all thy ways acknowledge Him, and He shall direct thy paths." The flock is His. The under shepherd should take counsel with the Chief Shepherd.
V
The Pastor Should Train the Workers.
Normal classes for the training of Sabbath school teachers and workers in missions may seem impossible, but the best of plans may be defeated in the hands of unskilled workmen. The pastor should be careful not to find fault with workers who are doing the best they
26 THE PEOPLE AT WORK
know, but do all in his power to instruct them as to improved methods. And there never was a successful pastor who did not conduct some sort of training class among his young people, in music, or in doc- trine, or in methods of work, or in the Bible.
VI
The Pastor Should Seek to Gather the Fruits of Their Labors.
1. He should expect fruits.
We should plan in faith and teach our people to labor in faith. It is true that God giveth the in- crease; but it is not less certain on that account that the husbandman plows and sows in hope. True, all our efforts will be in vain unless the Holy Spirit works with us. But we need not think of that as the most unlikely thing in the world. Nothing is more certain. ''Much more shall the Heavenly Father give the Holy Spirit unto them that ask Him."
2. He should be prompt to gather the fruits in their season.
We do too little reaping for the amount of sowing. We gather children into the Sabbath school, keep them perhaps for years, and then see them drift back into the world. We employ city missionaries, and the Church comes into contact with irreligious families and yet fails to win them. Good seed is sown, but no harvest is garnered. This ought not to be so. Young gentlemen, I beseech you to set yourselves to be reapers as well as sowers. Be alert for the in- gathering of souls. God "giveth the increase," but bringing in the sheaves is our business. Nothing can be more discouraging to faithful workers in the Church, than to see their efforts fail of results through the failure, carelessness, or inefficiency of their pastor.
GETTING PEOPLE AT WORK 27
May these thoughts lead you to reflect that the pastoral office is a great trust; that it leaves no time to turn aside to secular employments ; that it demands the fullest dedication of all our gifts of body, mind, and soul, and their utmost exercise ; and that it af- fords the widest opportunities for usefulness, and promises the most glorious rewards for faithfulness. *'The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (i Pet. v, 1-4.)
LECTURE IV THE PRAYER-MEETING
We are now ready to turn our attention to the ac- tivities of the congregation, or The Pastor and Peo- ple at Work. In placing the prayer-meeting first among the activities of church-life, I follow the ex- ample of most writers on Pastoral Theology.
Dr. Wilcox says: "Some writer has said to the young pastor: 'Give one-third of yourself to your pulpit, one-third to your pastoral calls, and one-third to the prayer-meeting.' " And he adds, "This esti- mate of the importance of the prayer-meeting is hardly exaggerate."
Dr. Cuyler in How to he a Pastor, says: "The prayer-meeting may fairly claim to be regarded as second only to the pulpit in the spiritual life of the Christian Church. Some would give it the first place, for, while many churches have managed to keep alive without a pastor, none are likely to preserve their vi- tality and vigor without a regular gathering of the flock for public devotion."
Murphy says: "The piety and usefulness of the Church are most intimately connected with its prayer- meetings. Whether as cause or effect, it is found that the degree of the one is always in proportion to the interest manifested in the other. It will therefore be seen at once that this is a subject that claims the most careful attention of the pastor. It is one which he ...ust not only study, but carry out into practice from the first to the last day of his ministry. Every- thing demands of him that it should be made most prominent, in both thought and practice."
28
THE PRAYER-MEETING 29
These are very strong testimonies. I think the writers describe the prayer-meeting, not as it is, but as it ought to be — the ideal prayer-meeting. Let it be your purpose to make the ideal prayer-meeting the real one in the congregation of which you are to be pastor, and then the best that has been said of the prayer-meeting will be true of yours. There is a fine field for progress in this department of our church life.
Let us consider:
Wherein Lies the Importance of the Prayer-Meeting.
I. It measures the spiritual life of the Church.
The prayer-meeting is the spiritual thermometer. The rise and fall of interest in the prayer-meeting marks the change of heat or coldness in the church. You may be at a loss to determine which is cause and which is effect; i.e., whether the cold prayer- meeting makes a cold church, or a cold church makes a cold prayer-meeting; but we know that a cold prayer-meeting indicates a cold church. They are inter-operative.
Not only is this true of the congregation as a whole, but equally true of the individual members. Those members who habitually attend the prayer-meeting will have warmth and fervor; while those who habit- ually absent themselves fall into spiritual decline. And even the same individual will grow hot or cold according as he attends or neglects the prayer-meet- ing.
Murphy says: 'Tn a measure that can scarcely be mistaken, the attendance and interest in these meet- ings show whose hearts are alive to the things of
30 THE PEOPLE AT WORK
Christ, and what is the extent of spirituality that per- vades the body."
What could more clearly demonstrate the impor- tance of the prayer-meetin^^ than this fact?
2. It increases the spiritual life of the Church. The prayer-meeting is not merely a thermometer,
to measure the heat of the spiritual body; nor yet a pulsimeter, for indicating the frequency, force, and variations of the spiritual pulse. It also supplies spiritual strength and increases the vital forces of the spiritual nature. It comes midway between the Sab- baths to arrest the rushing tide of worldliness, and to draw the Christian apart from the exacting cares of this earthly life ; and it makes him "to sit in the heavenly places with Christ." "They that wait upon the Lord shall renew their strength ; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint." (Isa.
xl, 3I-)
3. It utilises the spiritual life of the Church.
a. The members are called to exercise their gifts in the prayer-meeting itself.
In the public worship on the Sabbath, the services are wholly in the hands of the pastor; in the prayer- meeting they should be as far as possible in the hands of the people. As the apostle says: "Not forsaking the assembling of ourselves together, as the manner of some is ; but exhorting one another ; and so much the more as ye see the day approaching." (Heb. x,
25.)
b. The spiritual power generated in the prayer- meeting pervades all the other activities of the Church.
It has been well said that, "when the hearts of Christians are in it, and the life and unction of the Holy Spirit pervades it, it sends out its blessed in- fluence to every part of the Church work." Through
THE PRAYER-MEETING 31
it the Lord's Day services are made more profitable, the Sabbath school is blessed, the effort to attract to the sanctuary is prospered, the family is happier, and the fruits of the Spirit are everywhere seen.
It is not enough to say that the prayer-meeting creates the power, and the other agencies utilize it. The prayer-meeting is itself the connecting link be- tween the Spirit's power and the human instrumen- tality. It is the band that unites the revolving shaft with the machine, and starts the click of cogs and the whir of wheels.
The importance of the prayer-meeting is seen in that it measures the spiritual life of the Church; still more, in that it increases it ; and most of all that it utilizes it.
II
How to Secure Attendance at the Prayer-Meeting.
I. Arrange carefully as to the place of meeting.
a. If possible have all meet together.
It is always heartsome to have a good-sized meet- ing. It promotes a warmth, and sociability, and con- gregational spirit.
b. If necessary, district the congregation. You must study the convenience of the people.
They cannot be expected to come regularly from long distances. Even when the main body of the people meet at the church, it may be well to arrange cottage prayer-meetings in the outskirts, — both in city and in country congregations.
c. If there are several prayer-meetings, let them unite on special occasions.
For instance, this would be well once or twice dur- ing the week of prayer, and in the meetings prepara- tory to the communion.
32 THE PEOPLE AT WORK
2. Aim to have the place of meeting attractive :
a. Well-furnished.
b. Well-lighted.
c. Heated.
d. Ventilated.
Such provisions for the comfort of the worshipers are means of grace. People dislike to leave their comfortable homes and cushioned furniture and walk for miles to do penance sitting on a hard board, shiv- ering with cold or stupefied and sickened with foul air.
Dr. Wilcox says : "Do your best to make it a cheer- ful, social room. Give it the air of a home-parlor. Have a carpet or drugget on the floor."
Especially, whatever else is lacking, let the room be amply lighted. A dingy place is enough to take the life out of any meeting that ever was gathered.
3. Reserve a time for the prayer-meeting, free from all other meetings.
It may be weekly, or semi-monthly, or monthly, according to circumstances: but let it have a stated time, and guard it from interference. This is of great importance in the cities. In and about Pittsburgh, it is well understood that Wednesday evening is prayer- meeting evening. Pastors should agree together that no meetings will be arranged which might draw away members from each other's prayer-meetings. Deter- minedly resist any interference with prayer-meeting night by any lecture course committee or by any pro- posed form of social entertainment. I sympathize far more than I once did with those pastors who refuse to dismiss the prayer-meeting for the sake of reform lectures or union services. These do not fill the place of the prayer-meeting, and, ordinarily, they should not ask to take its place. The modern device of ar- ranging weddings for prayer-meeting evening is not from above. My advice is : Exalt the importance of
THE PRAYER-MEETING 33
the prayer-meeting in the minds of your people by refusing to yield its place to any ordinary occurrence.
4. Give frequent and kindly invitation to attend the prayer-meeting.
Do not scold. It does no good. Invite and per- suade. Let your invitations be marked by serious- ness and solicitude. "Come early and get a back seat" is a modern pulpit witticism which is in very bad taste. It vitiates the appeal to the conscience by trifling with sacred things. It is not the speech of moral earnestness.
5. Refer occasionally in your discourses to the good things offered and enjoyed at prayer-meet-
.ing. This doubles the appreciation of those who have enjoyed the good things; and it may awaken a sense of loss in the minds of the absentees. You need not always tell what the good things were. "The secret of the Lord is with the righteous."
6. Make the meetings interesting.
After all is said, this is the only way to have a good attendance. A few saintly souls will, from a sense of duty or by sheer force of habit, meet from week to week, and "go through" as they used to say in the good, old-time "Society"; but the ordinary mod- ern Christian will not do that. The prayer-meet- ing cannot live on its good name. It must have worth.
On one occasion, in our Synod, a minister gave a very lengthy and pithless address on how to get the masses to attend church. When, at last, he gradually settled into his seat, another brother sprang up, and, in a quick, alert tone, said: "There are just three things to be done to bring the masses to church: (i) Invite them to come; (2) Welcome them when they do come; (3) Give them something for coming," and down he sat. It was as if some one had opened a
34 THE PEOPLE AT WORK
door and let in a blast. It is a good rule for securing attendance at prayer-meeting.
7. Encourage sociability at the close of the meet-
A general handshaking, with especial attention to strangers, is a good thing. Yet a word of caution may be necessary just at this point. If a meeting has been peculiarly solemn and impressive, it is proper for the pastor to ask the people not to dissipate its good impressions by frivolous conversation, but to cherish them by speaking to each other of spiritual things.
Ill
General Rules for Conducting a Prayer-Meeting.
1. Always prepare carefully.
When Dr. Wilcox quotes with approval the advice for a pastor to give one-third of his time to the prayer- meeting, he evidently has in view the method, com- mon in many churches, of the pastor carrying on the meeting almost wholly himself and making an ex- tended address. This is not common with us. Our danger is in ''trusting to the spur of the moment" to carry us through. This is a great mistake.
2. The pastor should lead frequently.
Not always, because the prayer-meeting is the peo- ple's service; but frequently, because
a. Something is due to his position as pastor;
b. He is usually better qualified than others. His mind is more taken up with spiritual things;
he has more familiarity with methods; the people will follow his leadership more readily : "They know the Shepherd's voice ; and a stranger will they not follow, for they know not the voice of strangers."
Customs differ. Dr. Cuyler gives it as his custom to entrust the charge of this service to the eldership
THE PRAYER-MEETING 35
in turn. The custom, common in our church, of em- ploying the male members in turn is better; and best of all, the custom which prevails in a few congrega- tions of employing the women as well as the men. There is neither male nor female in the fellowship meeting.
3. Begin promptly.
It belongs to the pastor to see that the meeting opens on time. Never wait more than five minutes for the leader. Start the meeting and resign the chair to the appointed leader when he arrives. Noth- ing is surer to kill a prayer-meeting than dilly-dally- ing at the opening.
4. Seek to have many participate in the exercises. The more that take part in a prayer-meeting, the
better it is. Everyone who does anything thinks the meeting was good. Fault-finding usually comes from those who have contributed nothing. The children should be encouraged to read scripture references and to announce psalms.
5. Close promptly on time.
This is about as important as opening on time. Do not be betrayed into prolonging the meeting on ac- count of a fresh interest that springs up just when it is time to close. It is not uncommon for persons who have left you to suffer the agony of long pauses all through the meeting, to have an impulse to speak when it is time to dismiss. Shut them off remorse- lessly. I do not think it is wicked even to have a little satisfaction in doing it. If there is a manifest interest at the close of the meeting which should be utilized, it may be better to hold an after meeting. But rem.ember, it is no disadvantage for a prayer- meeting to close when everybody is wishing it would go on.
6. Aim to secure reverence and solemnity in the services.
36 THE PEOPLE AT WORK
People frequently engage in frivolous conversation while waiting for the meeting to begin. The leader rises and proceeds quite a distance in the reading of the psalm before quiet is secured. This is a very bad beginning.
Do not encourage facetious or funny remarks, or eccentricities of any kind. "Because He is thy Lord, do thou Him worship reverently."
IV
The Exercises of the Prayer-Mee^ting.
I. As far as possible, let the exercises be volun- tary.
In many places it is difficult to introduce voluntary exercises. It would be unwise to disturb the peace of a congregation, but, where it can be secured, the voluntary exercises are preferable.
a. In a large meeting you cannot call every one by name.
The old method of one person going through all the parts of worship — singing, reading, and prayer — was adapted only to the small societies.
b. A voluntary meeting gives greater freedom to the operations of the Holy Spirit.
A devotional meeting should be led by the Spirit. When the leader calls on individuals, he is liable to summon one to speak whom the Spirit is prompting to pray ; or ask one to pray who is prepared to speak ; or wholly to overlook one to whom the Spirit has given a message or a prayer, and call on one who has no tidings ready. "Let the Holy Spirit have His way with you," is a good motto for a prayer-meeting.
c. Meetings of this kind will rise to greater spir- itual heights than by the other method.
THE PRAYER-MEETING 37
This is a matter of common experience, and is ac- cording to the operation of spiritual laws. The free, spontaneous movement carries with it a spiritual im- pulse which is contagious and cumulative.
d. The success of the voluntary meeting de- pends largely upon the leader.
It is a great mistake to suppose that because the meeting is voluntary the leader of the meeting is re- lieved from responsibility. It requires no great tact to call out members by name, but it often taxes the utmost resources of the leader to keep the meeting going without naming persons. "Will some one pray?" "Has any one a psalm?" "Will not some of the young people speak?" "Can not some one relate an experience?" These are some of the ways of giv- ing the meeting a lift.
e. In a voluntary meeting the pastor must ear- nestly sustain the leader.
The pastor has not done his whole duty when he has taken his place in speaking or prayer. He should prompt others to the service. This may often be done privately before the meeting opens, — especially when the leader is young or inexperienced. The famine should be anticipated and provision laid up before- hand, like the corn in the storehouses of Egypt. This becomes a necessity in introducing the voluntary method where the other has been the custom. 2. Give much attention to the praise service. You need not have a dull prayer-rneeting if you have good singers and know how to use the psalter, There are psalms suited to every scriptural subject. My own opinion is that the introduction of the re- vised psalter will be a great aid to the prayerrmeetr ing. But do not disturb the peace of the congregar tion. There have been some foolish things done in the effort to introduce new versions. Do not despair if the people are found tinwilling to accept the rf-
38 THE PEOPLE AT WORK
vision ; there are great possibilities in the old ver- sion yet.
In a few instances, our people have introduced the ''Bible Songs" in prayer-meetings and mission services and in young people's societies. Such a course is irregular, lawless, and hurtful. The Bible Songs are without warrant in our Church. They are admittedly far removed from the original words of the Holy Spirit. The most conservative ministers and people of the United Presbyterian Church do not approve of them. In reply to a question whether they could be lawfully introduced into our prayer-meetings, lead- ing members of Synod answered most emphatically that they could not ; and it was accepted without dis- sent as the mind of the court.^
No one believes that he could secure approval of the supreme judicatory. To introduce them without warrant is a violation of our ordination vows, in which we promise subordination to the authority of the Synod. I charge you, as candidates for the min- istry, never to be guilty of willfully violating the laws and established usages of the Church to which you belong.
3. Encourage the reading of Scripture references. Persons will do this who will not participate in any
other way. Frequently it is the very best part of the study of a passage. The custom of rising to read is helpful in many ways.
4. Aim to have many prayers.
The fault with many of our prayer-meetings is that
1 The attention of Synod having been called to the fact that in some congregations the Bible Songs are used in Sabbath Schools and mission work, the following action was taken : " That the Pastors and Sessions of such congregations as may be using unauthorized versions of the psalms in the wor- ship in any department of their church work, be earnestly urged to discontinue the practice and conform to the law of the church on the subject." (Minutes of Synod, 1907, p. 77.)
THE PRAYER-MEETING 39
there is too little praying. The truth is, it is often a misnomer to call it a prayer-meeting. It is Hamlet with Hamlet left out. We might better omit the remarks.
The number of prayers may be increased :
a. By having a series of prayers;
b. By having special prayers for special objects;
c. Requests for prayers should always be wel- comed, and may sometimes be asked for.
5. A Bible reading may be substituted occasionally for remarks on the passage.
Our prayer-meetings are too formal. We get into ruts. The same people do the same things at every meeting, and the others do nothing. A well chosen Bible Reading will serve to break up this monotony, and in the hands of a skillful leader it can be made both interesting and profitable.
6. Aim to have the remarks practical, experi- mental, and devotional, rather than doctrinal or controversial.
It is generally said that our people speak with more freedom on doctrinal subjects than on practical ones; and that they are better at controversy than at testi- fying to religious experience. We should aim to cul- tivate their neglected gifts. How this may be done will be treated in the next lecture.
LECTURE
THE PRAYER-MEETING— HELPS AND HINDRANCES
It may seem to you that about all has been said that needs to be said, as to the relation of the pastor to the prayer-meeting. The fact, however, remains that our prayer-meetings are generally far below the ideal presented and that something should be done to increase their efficiency as a means of grace. This lecture will be devoted to a consideration of Helps and Hindrances to a Successful Prayer-meeting.
Helps to a Good Prayer-Meeting.
I. The selection of suitable subjects:
The prayer-meeting, to be successful, should have a center of unity. Around that center, all its exercises should be made to revolve. The prayers, the praise, and the remarks should radiate from that center in the beginning and should converge to that center at the close. And the center of unity in any good prayer-meeting is the scripture passage which fur- nishes the subject for consideration. It follows with- out argument that the selection of suitable subjects is essential to success.
What should be the character of the subjects?
A. The subject should be definite and particular. In the old-time society the rule was for the one who gave the text to "put a Statement on it." This meant to raise some point from the verse, which would give
40
THE PRAYER-MEETING 41
direction to the discussion. The custom was a good one. Dr. Wilcox says : "There is sometimes a no- tion that if the subject is a large comprehensive one, it will promote variety in remark and prove rich in suggestion. This is a great mistake. . . . What you need is to divide your subject into several varied ones, that one meeting in a series will not resemble the others." He advises, in announcing the subject, to sub-divide it, to make points. In most of our con- gregations there are those who can make points about as well as the minister; and they prefer to speak on points they make themselves. What they need is a clearly defined topic. Instead of selecting as a sub- ject, 'The Means of Grace," take "The Bible as a Means of Grace," or "Prayer as a Means of Grace," or "The Sacraments as a Means of Grace."
B. The subjects should be practical rather than doctrinal.
This does not mean that there shall not be doctrine, but that the aim will be not so much the statement and proof of doctrines as inquiry after the practical uses. For instance, instead of discussing "The King- ship of Christ," consider "The Duties Growing Out of Our Relation to Christ as King."
Two reasons may be given :
a. Doctrinal subjects tend to long and dry speeches. These are always hurtful and sometimes fatal to the meeting.
b. Practical subjects invite personal testimony. The prayer-meeting should be an experience meet- ing. The Methodists go to one extreme ; we go to the other. They are in danger of professing experi- ences which they do not have; we are in danger of conceahng experiences which we ought to profess. The scriptural ground is safe and right ; i. e., "Come and hear, all ye that fear God, and I will tell what He hath done for my soul." (Ps. Ixvi, 16.)
42 THE PEOPLE AT WORK
C. The Distinctive Principles of the Church should have a place.
If a denomination has any just ground for main- taining a separate existence, its distinctive principles must be held as of sufficient importance to color all the departments of church life. Various advantages arise from occasionally introducing them in prayer- meeting.
a. It helps the pastor to understand what is needed :
If the people are indifferent, or ignorant, or un- settled on any point, it is likely to discover itself in the freedom of the prayer-meeting. Then the remedy can be judiciously applied.
b. The discussion may be more instructive to the young than would be a sermon on the subject.
It gives an opportunity to ask questions and to state difficulties. Our distinctive principles can be simplified to suit the minds of children. I recall an instance from a prayer-meeting address by Rev. R. C. Allen, just before a communion. He said he would explain to the children why Covenanters do not vote, and proceeded as follows :
(i) Jesus Christ is the King of Nations;
(2) Nations ought to own their King;
(3) Our Nation does not own King Jesus;
(4) This is a great dishonor done to Christ;
(5) A Christian should not join in this dis- honor ;
(6) Those who vote consent to the Nation's dis- honoring Christ.
Mr. Allen seemed to gain assent to every point as he advanced. His remarks were instructive, full of warning, and made a lasting impression.
c. It may lead to an invitation to preach on these subjects:
THE PRAYER-MEETING 43
I recall three such invitations that came to me by- vote of the prayer-meeting — one on Systematic Giv- ing; another on Secret Societies; the third, on the Exclusive Use of the Psalms.
The Report on Young People's Societies at the Synod of 1905 prescribed a series of topics taken from the Covenant of 1871. Nothing could be more helpful to Covenanter youth.
2. A judicious method of selecting subjects:
Since the success of the prayer-meeting depends so largely on the suitableness of the subject, the matter of choosing the topic becomes of the first importance. No one method is best for all places, nor for any one place at all times. The following suggestions may assist in choosing the best method for your congre- gation :
A. Some one may be appointed at each meeting to bring the subject for the next meeting.
The advantages of this method are :
a. It interests a large number of members. The one who selects the subject and his friends will
be interested. 'T must attend the prayer-meeting to- night because they have my subject." ''Come and hear my subject discussed." "I want you to speak to-night on my text." 'T hope we shall have a good meeting, for I chose the text." A method which leads to looking forward with expectation has much to commend it.
b. It secures subjects in which the people are interested.
The prayer-meeting is the people's meeting. This is a good reason why they should choose the subjects directly.
c. It gives opportunity to adapt the subject to the circumstances.
"He hath made everything beautiful in its time." Timeliness in a subject helps the prayer-meeting.
44 THE PEOPLE AT WORK
The objections to this method are :
a. The appointment is liable to be overlooked occasionally.
b. The absent members may not learn the sub- ject for next meeting.
It is not uncommon to hear the remark: *T was not at the last meeting and did not hear the subject until I came in." This is not infrequently the omi- nous preface to a long, rambling talk which confirms the truth of the statement.
c. The selection is not always judicious.
This is more likely to be the case than when the selection is made by an experienced committee.
d. Some subjects will be chosen over and over again, and others not at all.
B. A second method is to have a committee select subjects and leaders for six months or a year in ad- vance.
The advantages of this method are:
a. It gives timely notice of the subject to all;
b. Tends to equalize the privileges and duties of the members ;
c. Secures a wider and more systematic range of subjects;
d. Avoids the introduction of unsuitable topics. Its disadvantages are:
a. It removes the meeting further from the peo- ple;
b. Has less adaptability to changing circum- stances.
C. A third method is to adopt the topics selected by a Presbyterial or Synodical committee.
The advantages of this method are:
a. It saves labor;
b. Gives a uniform subject to a number of con- gregations ;
THE PRAYER-MEETING 45
c. Secures aids similar to the Sabbath School helps. Its disadvantages are the same as in the second method.
D. A fourth method is to use the Golden Texts of the Sabbath School lessons.
The advantages of this method are :
a. Every one knows the subject;
b. There is access to Sabbath School helps;
c. People are already interested in the subject;
d. It offers an aid to Sabbath School workers. Its disadvantages are:
a. It tends to give undue attention to one sub- ject;
b. Some of the most appropriate subjects are omitted ;
c. The aim of the Sabbath School is instruc- tion, that of the prayer-meeting is devotion ;
d. It has a tendency to take the freshness off Sabbath School teaching.
The above are the four principal methods known to me as prevailing in our congregations. The con- scientious pastor will diligently seek to discover the method best suited to his field. I have given them thus at length and in detail because of the great im- portance that attaches, not only to the prayer-meet- ing topics, but to the method of their selection. If your prayer-meeing lacks variety and freshness, in- troduce a new method of selecting the topics. Make a trial of it for three months. You will be surprised how many will take part who have never taken part before ; and you will be gratified to find the old stand- bys shaken out of their rut.
46 THE PEOPLE AT WORK
II
Hindrances to the Prayer-Meeting.
After what has been said of the importance of the prayer-meeting, we must all feel that for some rea- son there are very few ideal prayer-meetings. There are obstacles in the way of success that sorely try the earnest pastor. If what I have to say does not point out a way of escape from these difficulties, it may at least assist you to bear them. I can say in the words of Peter: ''Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing had happened unto you."
What are some of the Hindrances, and how shall we overcome them?
I. The prayer-meeting suffers from the disposition of people to choose the back seats.
It would not seem strange that those who occupy the front row at the theatre should form the back row at the prayer-meeting; but it is remarkable that prominent church members will seek the remotest cor- ners of the room. It is a very serious obstacle in the way of a good prayer-meeting.
Dr. Washington Gladden says: "A pastor with people in the back seats and emptiness between him- self and them, feels like singing pathetically:
" Though sundered far, by faith we meet About a common mercy seat' "
This is not such an insignificant matter as it seems. Murphy says: 'When the people are scattered over the house, back by the door or around the walls, there is a feeling of coldness comes over the whole assem- bly. . . . The sensation of indifference is inevitably produced. If strangers happen to be present, an ex- ceedingly unhappy impression is made upon them.
THE PRAYER-MEETING 47
The minister or other leader is chilled by seeing noth- ing around him but empty seats."
Admitting the evil, what is the remedy?
A. Some turn down or pile away all but a few front chairs and let them be brought out as the peo- ple gather.
My observation is that it would be necessary to put them under lock and key or they would be carried out before the seats were half filled.
B. Habitually call on tfee brethren in the rear seats.
Our Synod has a rule of procedure that when two members rise and address the moderator at the same time, the floor shall be awarded to the member most distant from the moderator's chair. If it were made a rule of procedure to call on the members in the rear seats first, modesty would prompt some of them to move forward.
C. By quiet, personal persuasion, seek to break up the habit.
I doubt the propriety of publicly alluding to the fact at all, or showing any annoyance about it. To scold and harangue the back seats is worse than use- less. But if you set yourself determinedly to break up the habit by tactful personal effort, in most places you will succeed.
2. A second serious hindrance is from a few per- sons monopolizing the time.
Speaking of this, Dr. Cuyler says : "Some good people mar a meeting without intending it. For ex- ample, one fluent brother gets to monopolizing the time by the inordinate frequency, or the inordinate length of his utterances. I once had an excellent church member who spoke regularly at every prayer service, and it requires a very full man to do that profitably. I frankly told him that he was crowding others out oi their rights, and suggested that he might
48 THE PEOPLE AT WORK
better address the Almighty in petition sometimes, instead of always addressing his neighbors in exhorta- tion. He accepted it kindly."
Some good speakers would be listened to more eagerly if they relieved their talks by more frequent flashes of silence.
A. Stir up the silent members to do their part.
My observation is that this foregoing evil is fre- quently the fault of those who refuse to do anything. There are persons who find fault with others for monopolizing the time who would, themselves, sit there and let the meeting die and then watch in silence be- side the corpse, rather than contribute anything to keep it alive.
B. Secure the promise of some privately that they will occupy the time.
This need not be done with the avowed purpose .of crowding somebody else out, but with that result.
C. n necessary, speak to such persons of their .^'ault.
They usually know it themselves. In fact it is quite common to hear such a person aggravate his offense by repeated apologies and by tmconvincing assurances that he will not take any time. In deal- ing with such a case, general remarks seldom effect a change. And yet I must caution you to use the utmost delicacy and care not to wound unnecessarily one who, from a sense of duty, is seeking to do his part in the prayer-meeting. It is well to have the art of the woman of Tekoah and "fetch about this form of speech."
3. The prayer-meeting often suffers from long common-place speeches and prayers.
This evil is related to the foregoing. I need not Q Hscuss it. You have all seen it. It is almost every- ^^ 'lere. What is the remedy? ^\ JMake a rule for brevity.
THE pkatek-m:e:et'ing 49^
With common consent to a three-minute rule, you need not make it an issue with the man personally.
B. Place a clock where all can see it.
The difficulty is that everybody sees it except the offender, and he drags on in blissful ignorance.
C. Secure a rapid movement in the meeting by having all the exercises short.
If the leader takes the chair two or three minutes late, then mopes over the psalm book two or three minutes more, then with deliberation draws one leg off the other knee and makes two or three ineffectual efforts to get to his feet, then reads a lengthy portion of psalm and the longest chapter in the book, and prays from the Creation down through all creation, he has delivered the prayer-meeting over, shaven and shorn, to the hand of the Philistines.
Reading several short selections bearing directly on the subject, rather than long chapters; singing fre- quently, but briefly; offering a short, pointed prayer — all this by the leader in opening the meeting will help. Like begets like.
D. The pastor should set a good example.
E. As a last resort it may be necessary to speak plainly to the offender.
4. A fourth hindrance to the prayer-meeting comes from grumblers and fault-finders.
Dr. Cuyler says : "It commonly requires the pres- ence of several sensible people to make a good prayer- meeting, but it is in the power of one or two weak- minded and troublesome people to mar it most wretchedly. Some people of this sort will come into a meeting as moths fly into a candle; they stick there like the moths, but instead of being scorched to death, they merely extinguish the meeting."
There are some people so constituted that they never see the bright side of anything. It is a very unhappy temperament, and speeches made habitually
50 THE PEOPLE AT WORK
in this vein, even when discussing the evils of the day, may do much to injure the prayer-meeting. Then such people are sure to complain of the meetings. They will even scold about the absentees until they make those who are present wish they were absent, to escape the tirade.
The pastor must be on the alert not to allow such persons to impart to the prayer-meeting the outlook of their jaundiced eyes. The prayer-meeting is no place for talking the church down. Habitual grum- blers should be suppressed or they will suppress the prayer-meeting. Kindle such a light as will dispel the darkness and drive away the moles and bats and owls. The prayer-meeting is not the place for politi- cal pessimism, but for spiritual uplift. Make it your rule to send the people home with the impression that they have had a good meeting.
5. It is a serious hindrance when men of incon- sistent lives take a prominent part in the prayer-meet- ing.
Cuyler says : 'There may be cases in which a meet- ing is seriously disturbed by the unwelcome utterances of persons whose characters are more than doubtful and who desire to gain a cheap reputation for piety by taking part in prayer or exhortations. Such trans- gressors should be frankly told that they had better remain silent until they are ready to open their lips in honest confession."
This last remark is noteworthy. If a man who has gone wrong has the humility fully to confess his fault and to seek the forgiveness and the prayers of his brethren, he may fill a prayer-room with a fra- grance as sweet as that of the broken alabaster box. But there is a species of wordy and windy parading of one's own awful guiltiness which only nauseates the auditors, and cannot impose upon God.
My own experience is that there is no class of of-
THE PRAYER-MEETING 51
fenders that is more obnoxious than those who have gone wrong financially. People are not willing to be exhorted, or even led in prayer, by one who has cheated them. Moody says : *'A man who pays fifty cents on the dollar when he could pay a hundred cents had better keep still." This is good advice, even if he couldn't pay his debts, provided the general im- pression is that he could, or if his inability arises from simple neglect or carelessness.
6. The last hindrance of which I will speak is the long pauses between the exercises.
What can be done to correct this evil?
A. Impress the elders with their responsibility;
B. Engage persons privately to break up such
pauses ;
C. Encourage voluntary psalm-singing without
reading ;
D. Urge the leader of the singing to be prompt with the music;
E. Turn the pauses into seasons of silent prayer. This is the most important. The silences are the
best part of some meetings. It should be impressed upon all that when silences occur, they are not to be considered as breaks in devotion, but that all hearts are lifted up in unison to God. An appropriate peti- tion at such times would be :
''My closed lips, O Lord, by Thee Let them be opened: Then shall thy praises by my mouth Abroad be published."
In closing these lectures on the prayer-meeting, I would again urge upon you that you resolve that as pastors you w^ill give great care and attention to the improvement of the prayer-meeting service, and that you will carefully look after those who willfully and habitually neglect it.
"And let us consider one another to provoke unto
52 THE PEOPLE AT WORK
love and to good works; not forsaking the assem- bling of ourselves together as the manner of some is; but exhorting one another, and so much the more as' ye see the day approaching." (Heb. x, 24, 25.)
LECTURE VI
THE RELATION OF THE SABBATH SCHOOL TO THE CHURCH
It is too late in the day to stop to discuss the im- portance of the Sabbath School. The fact that many millions throughout all Christendom are engaged in its exercises; that the best talent of the churches is employed in the preparation of its literature; that it receives large attention from the Church courts; and that the deepest interest is felt in the discussions of its methods and plans of work in Sabbath School In- stitutes, Conventions, and Assemblies; all these tes- tify to the important place which the Sabbath School has attained among the activities of our Church life.
The following testimonies of eminent pastors, as quoted by Murphy, will impress the claims of the Sabbath School upon your time and attention, as pas- tors. Rev, Dr. Ashbel Green, near the close of his life said: "If I had my ministry to go over again, I would give more attention to the children." Rev. Dr. Samuel Miller gave this emphatic testimony : "After the observation and experience of a long life I have come decisively to the conclusion that, if I had my life to live over again, I would pay ten times as much attention to the children and young people of my charge as I ever did. If I were now about to take a new or feeble church, I would consider that to give attention to the children and young people of the neighborhood would be one of the most certain meth- ods of collecting a large congregation that could be
53
54 THE PEOPLE AT WORK
employed." Rev. Dr. S. H. Tyng says: "If every pastor would give one sermon on every Sunday espe- cially addressed to the young, and designed and pre- pared to teach them, he would find himself enlarging his direct usefulness in this particular work, and equally advancing the value and benefit of every other class of his public and private labors in religious in- struction." Such testimonies as these from aged pas- tors, reviewing their life work from the threshold of eternity, should have much weight with those just entering the ministry. Of Him who is our example and our Lord it is said : *'He shall feed His flock like a Shepherd : He shall gather the lambs with His arm, and carry them in His bosom." (Isa. xl, ii.)
Our theme to-day is The Relation of the Sabbath School to the Church.
I
The Sabbath School is IDENTICAL with the Church.
The Sabbath School is the Church at work. To conceive of it as a separate, independent, and rival institution set up alongside the Church is an error of other days. If this were the true idea of the Sab- bath School, then the charge that it is without Scrip- tural warrant would be well-founded. The authority for the Sabbath School is in the command given to the elders of the Church : "Shepherdize the Church of God, which He hath purchased with His own blood." (Acts XX, 28.) The Sabbath School is sim- ply the Church of Christ, exercising the authority with which He has invested her, and employing the talents with which He has endowed her, to do the work with which He has entrusted her. The relation between the Sabbath School and the Church is one of identity.
SABBATH SCHOOL AND CHURCH 55
H
The Sabbath School Should be Subordinate to Church Authority.
This follows from the relation of identity. On this subject Bishop John H. Vincent in his work entitled The Modern Sunday School, says : "The question as to the original authority of the Sunday School will be answered according to the theory of the person questioned. It may be in the school itself as an in- dependent organization, a society outside of all Churches and amenable to none. It may be, and I think in every case shoidd be, from the Church as a divine institution established to do a given work and creating the Sunday School as the wisest and best method for doing that work. Having established or recognized the method, the Church as a local body, or the Church Synodical, should be responsible for everything pertaining to the school, for the consti- tution or plan under which it is to be conducted, and for the officers who are to have control for this pur- pose. These should make regular reports to the Church in her governing conference or committee, or to the congregation in which all ecclesiastical power is lodged. Authority must dwell somewhere, and where more appropriately or securely than in the Church it- self ?" With the principles here laid down by Bishop Vincent, I agree in the main.
I. The Sabbath School of the congregation should be under the immediate control of the session.
a. In the choice of its officers.
b. In the selection of its teachers.
c. In the methods of its work.
d. In the nature and scope of its instructions. The reason of all this is obvious. The Church is
responsible for the religious instruction and training of her youth, and of all her members ; and she cannot
56 THE PEOPLE AT WORK
shift that responsibiHty to other shoulders. How this control should be exercised will be discussed later. Suffice it here to say that the authority of the ses- sion over the school should be unquestioned.
2. The mission schools of a congregation should be under the control of the session.
Every Sabbath School is a missionary agent. In every neighborhood where there is a Christless home there will be mission scholars. To reach these is one of the great ends of the Sabbath School. But in all large towns, and in cities, there should be established, in outlying districts, what are distinctively called Mis- sion Schools. These are frequently organized and carried on under the leadership of some earnest man or woman, wholly independent of Church control. Such schools would gain immensely by being placed under the supervision of a devoted pastor and a judi- cious session. The gospel gains power over the hearts and lives of men by being connected with the divine institutions of the Church. When such a field lies open the authorities of the Church should oc- cupy it and extend their supervision over it.
3. Even a union school would be better under the control of some one Church.
I would prefer to labor in a union school controlled by any body of evangelical Christians that would agree to maintain Scriptural forms of worship, rather than in a so-called union school organized independently of all churches.
HI
The Sabbath School Should be in VITAL Union zvith the Church.
A graft may be inserted into a living tree and be held in its place by bands and wax, but until it forms
SABBATH SCHOOL AND CHURCH 57
a vital connection with the tree it will neither grow nor bear fruit. So a Sabbath School may be held in an external connection with the Church by the bands and cords of Church authority, but, before it can flourish and become fruitful, it must have such vital union with the Church that the spiritual forces of the Church's life will flow out through every branch, and twig, and leaf, and flower, and fruit of its organism. How shall this result be secured?
1. The members of session should manifest a deep interest in the school.
Not that every elder should be a teacher. Many an elder has no gift in that direction. Such would prove their interest in the welfare of the school by not teaching. But each one should manifest interest by his presence, by intimacy with the scholars and teachers ; by words of approval and encouragement ; by his kindly helpful suggestions for improvement ; and by his prayers.
2. All the members of the Church should be in the school.
The lawful exceptions to this rule are not sufficient to modify the statement. Those who excuse them- selves from attendance on the ground that they are unfit to be teachers bear witness to their need to be taught. No one is too old to study the Bible or too wise to receive instruction.
In some country congregations they have what has been aptly named ''the horse-shed class." It is usu- ally composed of men who seem to think they know too much to spend their time in the simple exercises of the Sabbath School; and so they sit on the fence and chew tobacco and talk worldliness, while those of lower attainments pore over their Bibles, or engage in services of worship. The pastor needs great wis- dom and tact in approaching this misguided class, but he should not rest satisfied until it is broken up.
S8 THE PEOPLE AT WORK
I was present in a Sabbath School Convention where the question was asked, "How shall we keep the chil- dren in the Sabbath School, as they grow up?" The answer was given. "Build a wall of grown folks between them and the door." The difficulty with many schools is that there is a wall of grown folks built outside the door and it keeps them out, in- stead of keeping them in.
3. All the children of the Sabbath School should attend the Church services.
Bishop Vincent deals earnestly with this question. He says: "In this connection, I make earnest pro- test against making the Sunday School a substitute for public service of worship and preaching, especially in the case of little children. The service is for them and they should be required to attend it regularly."
I am familiar with the usual objections, viz:
a. "The child cannot understand the sermon." The answer to this is:
(i) Adults do not all understand the sermon.
(2) Children understand more than we sup- pose.
(3) Sermons of more simplicity and plainness would be an advantage to both children and adults.
b. "Children are disinclined to go." The answer to this is:
(i) It is not a matter of the children's choice, but of parental authority. The children should not remember the day when they did not attend preaching.
(2) Their disinclination cannot set aside the claims of God.
(3) They are not excused from week-day schools because they are disinclined to attend.
SABBATH SCHOOL AND CHURCH 59
c. "We may prejudice our children against church by requiring them to attend." To this we answer: (i) The habit of church going will overcome the prejudice.
(2) The habit of non-church going is more dangerous than the prejudice caused by parental discipline.
(3) Experience proves the contrary.
The men and women of our day who are most faithful in attendance upon the sanctuary are those who were trained to it as children. "Train up a child in the way he should go, and, when he is old, he will not depart from it."
4. The services of worship in the Sabbath School should harmonize with the Church service.
It is a mistake to introduce forms of worship into the Sabbath School which are not employed in the Church. As I have already said in another connec- tion, the introduction of the United Presbyterian "Bible Songs" into our Sabbath Schools is wholly un- warranted and to be condemned. Our own new ver- sion should be brought into all the services: Sabbath school, young people's societies, prayer meetings, and church services.
5. The children should be made acquainted with the Church and her glorious work.
Murphy says: "The children should be made to see the superior advantages which the Church has above every mere institution of men. They should be taught her honorable history, and they should be kept well acquainted with the various projects she is carry- ing on for the purpose of saving and sanctifying the human race. The more they are made to know of the Church, the more they will be interested in her and be drawn to the fold. They should be made to feel that the Church is theirs and awakened to a lev-
6o THE PEOPLE AT WORK
ing concern in all her affairs. They should also be taught that they have duties toward the Church, to help forward her interests, to love her, and to strive to bring others to love her."
A little reflection upon these words, and upon the impression generally made by Sabbath-school teach- ing, will convince us that the Sabbath School is not held close enough to the heart and life of the Church.
6. We should cultivate in the Sabbath School a sincere and intelligent denominational attach- ment.
Murphy says : 'Tf patriotism loves its own Coun- try, should not piety love its own Church? Our own denomination, whatever it is, we think to be the best, as we show by our connection with it. Should we not teach our children that we do so, sincerely, be- lieve? To stay them in the midst of wildly floating theories, to fix them in the possession of the blessings of the house of God, it is deeply important that all our children should be taught to love their own Church."
In this matter great stress is to be laid on the phrase, "An intelligent attachment." Attachment to a denomination is comparatively valueless unless it springs from love for the distinctive truth held by that denomination, intelligently apprehended.
'Tntelligent attachment" includes three things:
a. To know the truth.
b. To love the truth.
c. To live the truth.
There cannot be intelligent attachment to any truth which we do not know; nor attachment of any kind to truth which we do not love; nor abiding attach- ment to any truth which we do not embody practically in our lives. There will be vital union between the Sabbath School and the Church when both are united to the living truth of the living God.
SABBATH SCHOOL AND CHURCH 6i
7. It should have a place in the services of the sanctuary.
a. In the prayers.
Officers, teachers and scholars should feel the heart-throbs of the Church in her prayers in their behalf.
b. By special sermons.
(i) On the Sabbath School. (2) To the Sabbath School. My own custom in the later years of my pastorate was to preach to the Sabbath School the first Sab- bath of each quarter and to especially invite the chil- dren of the different mission schools to these services. On such occasions I have spoken to over two hundred children, largely mission scholars. I look back upon those services as among the most delightful of my pastorate. I do not know that I helped the children greatly, but I do know how much they helped me.
IV
The Sabbath School should be Supported by the Church.
It is remarkable how difficult it frequently is to secure a generous support of the Sabbath School by the congregation. Congregations which pour out their money freely for other causes will allow their own Sabbath School to suffer for financial aid. Dr. Wilcox says: "The pecuniary support of the school must go with the control of it. A man who sends off his son to earn his own living can hardly expect from him an implicit obedience. Many a scholar that belongs to a church to-day that liberally pays its pas- tor, choir, and sexton, might well cry: 'How many hired servants of my father have bread enough and to spare, and I perish with hunger !' " Of course,
62 THE PEOPLE AT WORK
collections will be taken up in the Sabbath School, but these should not be expended on the school itself, but used to develop in the children the grace of giving for the benefit of others.
The expenses of the Sabbath School should always be included in the financial scheme for the year, and should be calculated on a generous scale. 'There is that giveth, and yet increaseth ; and there is that with- holdeth more than is meet, and it tendeth to poverty."
LECTURE VII
THE RELATION OF THE PASTOR TO THE SABBATH SCHOOL
Having considered the relation of the Sabbath School to the Church, it follows naturally to inquire what is the relation of the pastor to the Sabbath School? On this subject views differ. Some very eminent preachers take the ground that the Sabbath School has no claim upon their time, that their busi- ness is to preach the gospel. Others magnify the claims of the Sabbath School, even above the claims of the pulpit and neglect the preparation of sermons to attend to the details of Sabbath-school work. An- other large class admit its claims, theoretically, and almost entirely overlook them practically. Let us, therefore, study the question in the spirit of honest inquiry, and seek to reach settled convictions as to what place the Sabbath School shall have in the dis- tribution of our time as pastors.
I Usually, the Pastor should not be the Superintendent of the Sabbath School. I. Because it draws too heavily on his nervous
force. The supervision and control of the Sabbath School require effort. The superintendent must be alert and active, not merely during the opening and closing exercises, but during the session of the school. It is very important that the minister should come to his pulpit work with all the freshness and vigor of which he is naturally possessed.
63
64 THE PEOPLE AT WORK
2. This work can be well done by others.
If it were true that no person but the pastor could do the work well, it might be his duty to undertake it, even at the expense of pulpit power. But experi- ence shows that many of the most successful super- intendents are laymen. There are duties which the pastor himself must perform. As far as possible let him reserve himself for these, and develop the gifts of his people in the other services.
3. It trains the congregation to depend too much on the pastor.
It is a misfortune for a congregation to be de- pendent upon any man. It is no kindness to the peo- ple for the pastor to carry the burdens that belong to them ; for when he has killed himself doing it, they have become too weak to carry them themselves. It is no small compliment to our Covenanter people to say, that, while none honor their pastors more than they, few depend on them less. If the pastor is absent for a Sabbath, or from a prayer-meeting, the work still goes on. Where you find a congregation that gives up its services when the pastor is away, you have found one that is getting ready to die. This independence is promoted by keeping the prayer- meeting and the Sabbath School largely in the hands of the people. When a prominent pastor went out of our denomination, leaving the New Castle congre- gation without a shepherd, that congregation paid a high compliment to his training by marching straight forward without losing a step.
II
Circumstances May Arise in which It is the Duty of the Pastor to be the Superintendent.
I. When only one preaching service is required, the pastor should aim to have two services: if
PASTOR AND SABBATH SCHOOL 65
not in the congregation, then at some outpost. In case this fails, he may take charge of the school.
2. In a new field where no one qualified is avail- able.
In founding a new congregation it is of great im- portance that the Sabbath School be started right and carried to the highest point of efficiency. It not in- frequently happens, that, in the fewness of numbers, no one can be found of sufficient knowledge, tact, and experience to be safely entrusted with the charge of the school. In such circumstances the earnest pas- tor will, for a time, over-burden himself, rather than let the work fall into inefficient hands.
3. Where the Sabbath School has fallen into ruts and no one else can lift it out.
It sometimes happens that an old man has been superintendent for years and has outserved his use- fulness. He is occupying the place to the manifest injury of the school, and yet it seems impossible to drop him out. Perhaps he would willingly give way to the pastor, but would be deeply wounded if any other were put in his place. In such circumstances it might become the duty of the pastor to accept the place until such time as he could transfer it to other hands.
These and other exceptional cases may suspend the rule, but they do not set it aside permanently.
Ill
Usually, the Pastor should not he a Teacher in the School.
I. For the same reasons that he should not be
the superintendent. Others can do the work of teaching; it will be the
66 THE PEOPLE AT WORK
means of growth and development to them to do it ; and the minister's strength should be reserved for other services.
2. Because the pastor's class is likely to over- shadow the other classes.
Naturally the pastor should be able to make his class superior to the others. The tendency, therefore, is to make excuses to get into the pastor's class. Other teachers feel uncomfortable, not so much be- cause they cannot rival the pastor, as because they feel that their scholars would prefer to be in his class.
3. Because the pastor's teaching should be done at a point where it will reach the whole school.
In relieving the pastor from obligation to be either the superintendent of the school or the teacher of a class, there is no intention of depriving the school of his services. He should be more than a teacher, i. e., a teacher of the teachers, in Normal Class and in Teachers' Meeting.
IV
The Pastor should be the Pastor of the Sabbath School.
I. He should exercise his pastoral office in the school itself.
a. He should visit the school regularly. His coming into the school should be like the ris- ing of the sun, bringing both light and warmth.
b. He should acquaint himself fully with the character of the work done.
As the pastor, he has a responsibility for the effi- ciency of the school. The officers and teachers and scholars should all feel the influence of his personality
PASTOR AND SABBATH SCHOOL 6^
in their work. It will have a beneficial effect upon the deportment of the classes and will quicken the diligence and fidelity of the teachers if they feel con- stantly the gentle but firm pressure of the pastor's hand.
c. He should be recognized as the superior offi- cer in the school.
Not that the pastor should officiously interfere with the regular work of teachers or superintendent, but it should be perfectly understood that he is at liberty to come in and assume charge of the school or of any part of its exercises without being regarded as an intruder or a usurper. The Sabbath School is a part of his pastoral charge and he is the superior officer in it. Where a mission school is properly organized in connection with the congregation, the relation of the pastor to it is the same as to the con- gregational school.
2. The pastor should visit the scholars regularly in their homes :
a. So that the children may feel that they have a pastor.
A certain respect is felt for the minister of God, even in the homes of the Christless and the irreligious. And while the children in these homes cannot be ex- pected to have that intelligent appreciation of a pas- toral visit that is found in the homes of our people, still a new and helpful influence comes into their lives the moment they are made to feel that they are the objects of pastoral oversight and solicitude. In some way it links the life with God.
b. That the pastor may become personally ac- quainted with the children.
It is worth a persistent effort to secure such ac- quaintance with mission children as to be able to call them by their names. It is humiliating after you have passed a group of children on the street and they
68 THE PEOPLE AT WORK
have looked up expectantly into your face, to hear the scoffer among them say : "A — ah, he don't know you !" Now the best way to ''know them" is by home visits.
c. That the parents may know that he is caring for their children.
The pastor needs no better warrant for calling on a family than the fact that the children are attending his school. Ask to see the children. Let it be under- stood that you have called on their account. Parents will not resent your interest in their little ones. You may even win the parents.
d. That he may be impressed with his responsi- bility for the saving of their souls.
A visit to the homes of the children will often re- veal that their only hope of salvation is in what he and his church can do for them. Oh, how our hearts would soften toward the wicked, hardened, blessed little wretches which so try our patience and weaken our faith, if we only knew the misery, and hardship, and cruelty of their home life. For these and many other reasons, the pastor should visit all the children of his Sabbath School as he does the members of his flock.
3. He should visit the members of the Sabbath School in sickness.
Where the families from which the children come belong to other churches, discretion is necessary not to give ground of complaint of proselytism. The Golden Rule is an excellent guide in such cases.
I remark —
a. Such visits are appreciated by children.
There is danger that the young pastor will not know, and that the old pastor will forget, that quite young children are comforted and helped, in sickness, by a pastoral visit. I have more than once been re- proved by the remark of a little child, that I did not
PASTOR AND SABBATH SCHOOL 69
come to see him in sickness ; and I have been made glad by the manifestation of pleasure on the part of little sufferers when I came to the bedside."^
b. Such visits may win the hearts of the parents.
When hearts are softened by the blows of affliction or solemnized by the imminence of death, the gospel message frequently finds an entrance where it has long been sought in vain. Even the godless welcome the minister in such an hour. Any failure on the part of the minister to do his duty then may alienate from the Church those who might have been won to Christ and to heaven.
4. He should preach special sermons adapted to the capacities of the children.
There should be something in every sermon suited to childhood. It is wrong to insist that the children should attend church and then provide nothing for their needs. We would not invite children to a ban- quet merely as spectators, to look on and be good while the grown folks fed on the rich dainties. But besides this regular provision, there should be special sermons for children. These should be —
a. Brief : i. e., the whole service less than an hour.
It is helpful to sing after each point, allowing the children to stand during the singing. When the in- terest begins to flag it is time to close.
b. Chaste and simple in language. Recently, one of our ministers announced that he
would preach a sermon to the children. The children were present, eager and expectant. The opening sen- tence ran thus : "Children are the normal conser- vators of the public weal." The children must have wondered what he had called them. They might have
* At this point Dr. George was in the habit of recalling a last visit with President Dr. W. P. Johnston's two children, Elinor and Jimmie, stricken with scarlet fever.
70 THE PEOPLE AT WORK
felt like the boy when one said to him: *'Why, my little fellow, you are quite a philosopher." And he replied : " I hope that means no harm."
c. They should be picturesque.
Children love pictures, and good word pictures fas- cinate them. Narrative, anecdote, illustration, must characterize the children's sermon.
d. They should be tender and sympathetic. Children are reached through their emotional na- tures. But the pathos must be real. They are sharp detectives.
e. They should contain the marrow of the gospel.
It is a sin to choose a trifling, insignificant theme. An Action sermon may be changed to a Children's sermon. Great care in the choice of texts is neces- sary. Genesis xvi, 13: **Thou God seest me"; I Kings iii, 5 : ''Ask what I shall give thee" ; John i, 43: "Follow me"; I Kings xvii, 13: "Make me a little cake first." No theme is too big for a chil- dren's sermon, providing it is a gospel theme: for the big truths are plain truths.
LECTURE VIII
THE PASTOR AND THE TEACHERS' NORMAL CLASS
It was stated in the last lecture that the pastor should do his teaching, in connection with the Sab- bath School, at a point where it would benefit the whole. It will be the aim of this and the following lecture to show how this may be done.
The Inefficiency of Teachers is a Prolific Source of Weakness in the Sabbath Schools.
I. This fact is recognized by the leaders in Sab- bath-school work.
H. Clay Trumbull opens his excellent volume on ''Teachers and Teaching" with the following state- ment:
"All Sunday-school teachers ought to be teachers in the Sunday School. Being teachers in the Sunday School, they ought to teach in the Sunday School. In order to teach in the Sunday School, they ought to know what teaching is. An initial purpose of this volume is, so to designate and define the nature and methods, and so to indicate the comparative rarity of proper Sunday-school teaching, as will enable Sun- day-school teachers to know whether or not they are, or ever have been, teachers in the Sunday School. There is practical need of honest doubt at this point; especially on the part of those who have never sup- posed there was any cause of questioning here."
These words seem to be severe; yet Dr. Trumbull 71
72 THE PEOPLE AT WORK
was very familiar with Sabbath-school work, and especially in the large denominations.
2. This inefficiency is not mainly the fault of the teachers.
Perhaps no one knows better than the teachers themselves how poorly equipped they are for their work; and no one more sincerely regrets it than do they. The fault is with the Church in not giving such attention to the selection and training of teachers as the importance of the work demands.
3. One remedy lies in Normal-class training for Sabbath-school teachers.
The General Assembly of the Presbyterian Church in 1879 took the following action:
"Resolved, That the Assembly approve of the action of the Board of Publication in preparing a three years' course of Normal-class instruction, and earnestly recommend the formation of Normal Classes wherever practicable."
Similar recommendations have been made by our own synod and in some instances carried out.
II
The Specific Aim of the Normal Class.
This is twofold —
I. To instruct teachers in the knowledge of the Bible.
The first essential to teaching is knowing. No matter what skill any one may have in the art of teaching, if he does not know anything he has noth- ing to teach. The Bible is the Sabbath-school text- book. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for cor- rection, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all
THE TEACHERS' NORMAL CLASS 73
good works." (H Tim. iii, 16, 17.) The first aim of the Normal Class is to impart Bible instruction.
2. To train teachers in the art of teaching.
The mere possession of Scriptural knowledge will not make an efficient teacher. There must be ability to transfer knowledge to the mind of another. Hence the second aim of the Normal Class is training in the art of teaching. Bishop John H. Vincent, speaking of Normal Class training, says it involves — (i) The acquisition of knowledge.
(2) The testing of the knowledge thus acquired.
(3) The utilizing of such knowledge for teach- ing purposes.
HI
The Necessity for the Normal Class.
1. Other professions have schools of preparation.
We have Medical Colleges for the training of phy- sicians ; Law Schools for the education of lawyers ; Theological Seminaries for the preparation of minis- ters, and Normal Schools for the instruction of public school teachers. And even kindergarten work de- mands a course of study. Why should it be supposed that the religious teaching of the young may be safely entrusted to unskilled, untaught educators?
2. Usually, Sabbath-school teachers have little time for immediate preparation.
In medicine, law, theology, or public school teach- ing, the whole time is devoted to the study and prac- tice of the profession. The practitioner is a man of one work. Not so the Sabbath-school teacher. As has been well said: ''His work is performed under the pressure of secular occupations. Mothers from the nursery; merchants and clerks from the
74 THE PEOPLE AT WORK
counter; farmers from the field; lawyers from the bar; jurists from the bench; physicians from the bed- side; students from the recitation room." Many of them are wholly deficient in mental discipline, and with no time for preparation must make sad work with the brain of the pupil and the Book of God on the Sabbath. It is unreasonable to expect that such teachers can have fitness for their work without preparation.
3. Because Sabbath-school teaching demands the very highest and best work.
a. The immortal soul is the material on which it works.
b. The Divine Word is the instrument with which it works.
c. The Holy Spirit is the agent through whom it works.
d. Eternal life is the goal for which it works. Arguing for the necessity for Normal-class train- ing for Sabbath-school teachers is like proving an axiom.
IV
What should be Embraced in a Normal Course?
I. Instruction as to the Sabbath School itself.
a. As to the Scripture warrant for it. Teachers should have a full persuasion that they are
engaged in the Lord's work and that they are doing it in the Lord's way.
b. As to its relation to the Church.
The Sabbath School would be more efficient as a missionary agent and as a nursery to the Church, if both teachers and scholars were more impressed with its vital relation to the Church of Christ.
THE TEACHERS' NORMAL CLASS 75
c. As to the duties of the Sabbath-school teacher.
Much of the failure in Sabbath-school work is due to the ignorance of teachers as to the scope of their duties. Many regard them as confined to the Sabbath-school hour. They should be instructed, both as to what the duties of the teacher are, and how to perform them. For instance, visiting the scholars in their homes, and in sickness, interesting themselves in their scholars as regards their secular affairs, their associations and reading, and their school life.
d. As to the duties of Sabbath-school officers. The Sabbath School is an organization in which the
duties of the several officers — superintendent, secre- tary, treasurer, and librarian, bring them into closest contact with the teachers in their work. Sometimes the contact becomes conflict. It is necessary to the smooth running of the machinery that the limits of each office be well understood and conscientiously ob- served. The uninstructed teacher is liable to assume the prerogatives of the superintendent and the pastor by changing studies, grading classes, or choosing an assistant or a substitute without any consultation.
2. Instruction in the Bible as the Sabbath-school text-book.
The Bible is the text-book. All other manuals of instruction are subordinate to this. When the Cate- chisms, the Testimony and the Confession of Faith are employed, it should be understood that they are used as aids to Bible study.
A Normal Course of Bible study might include — a. Studies in Bible Chronology, History, and Geography, with use of maps and charts.
Too large a place should not be given to these subjects in teaching the lessons, but it is of great value to the teacher to be well informed on them.
y6 THE PEOPLE AT WORK
b. The classification of the books of the Bible. Every teacher should be familiar with the scope of
the simplest classification : historical, poetical, pro- phetical, and epistolary books.
c. Studies in particular books.
Robert E. Speer has published a small volume called ''Studies in Luke," and another ''Studies in Acts." The mastery of such Bible studies would be delightful work to earnest Sabbath-school teachers, and greatly helpful in the work. Our Synod at its meeting in 1905, recommended that pastors seek to interest their young people in Bible study, by giving them at convenient times in their pulpit ministrations during that year instruction in the books of Jonah, Obadiah, Galatians, and Philippians. Similar recom- mendations have been made from time to time. This could be still more efficiently done in Normal Class work.
The Normal Course of Bible study as originally provided by the Presbyterian Church covers three years: Junior, Middle and Senior. The junior year is an outline of the Life of Jesus and embraces a study of the Four Gospels ; the middle course con- sists of biographical outlines of the four principal apostles: Peter, Paul, James, and John; the senior is occupied with Studies in the Old Testament.
3. Instruction as to the Church and Church His- tory.
Sabbath-school teachers ought to be informed as to the nature of the Church and the purposes of its organization — its Doctrine, Government, Worship, and Discipline. Also as to the history of the Church, at least in its general outlines ; e. g., Under the Old Testament ; IJnder the New ; In the Apostolic Age ; During the Dark Ages ; The Reformation, and par- ticularly as to the history of our own denomination.
4. Instruction in the Art of Teaching.
THE TEACHERS' NORMAL CLASS yj
a. How to prepare a lesson.
The first essential to teaching is knowing. There is a great difference between knowing the lesson and knowing about the lesson. It is possible to spend much time and read many lesson helps, and yet come to the class wholly unprepared to teach. The Nor- mal Course should teach teachers how to study.
b. How to approach a class.
It is a high art. How to open the door of the heart to the entrance of the word, and how to adapt the word for entrance through the open door, can only be learned by the study of the class and of the lesson in its relation to the class.
c. How to secure attention.
Dr. Trumbull says: ''Preparedness amounts to just nothing at all unless the teacher has and holds attention of the scholar. Without the attention of the scholar, the best teacher in the world cannot be a teacher to that scholar."
Shakespeare says :
"The crow doth sing as sweetly as the lark, When neither is attended."
And the poorest teacher can do no worse than the best teacher when neither has attention. A visit to some Sabbath Schools would lead one to think that the art of securing attention is one of the lost arts.
d. How to ask questions.
Asking printed questions from a lesson leaflet can hardly be called teaching. To be able to ask questions in such a way as to convey to the mind of the scholar the truth which you seem to be drawing from him is worthy of painstaking endeavor. A brief course in a well-conducted Normal Class will furnish sugges- tions in the art of questioning which it would require years of experience in teaching to discover.
e. How to use illustrations.
Every intelligent teacher knows the value of illus-
78 THE PEOPLE AT WORK
tration in teaching; but how to do it so that the illus- tration will afford instruction and not be a mere diversion from the lesson, is a high attainment. The Normal Class should give valuable assistance here.
f. How to enforce practical lessons.
A vast amount of Sabbath-school effort is lost be- cause truth is not taught practically. Dr. Wilcox well says : "Many teachers make too much of the frame- work of the lesson. They spend the time on points of sacred history, geography, manners and customs. As to the value of such information, there is a glamour on the eyes of many Bible readers. Measurably such information is needful to a clear idea of Scripture. But the notion is that one may find something far more edifying, spiritually, in knowing the distance between Jerusalem and Jericho than in being able to tell the number of miles from New York to Boston.'*
To spend time on these things to the neglect of sanctifying and saving truths is to give stones for bread, to feed the children on the husks while we throw away the kernel. The Normal Class should train the teacher rightly to divide the word of truth.
g. How to conduct a review.
Review day is like a night-mare in the day-dreams of many teachers. They have no definite purpose in regard to it, only to fill in the time in some way and get past it for another three months. Now review day ought to be the raciest and most profitable of all the days of the quarter. To make it so, it must be the day for which all the other days are made. The Normal Class should teach how to make it so.
5. Instruction in the work of winning souls.
"He that winneth souls is wise" ; and to win souls, one must be wise. The Sabbath-school work which does not result in souls brought to Christ is a failure. Better to let souls perish in ignorince than to bring them into the light of the Gospel and leave them still
THE TEACHERS' NORMAL CLASS 79
unsaved. The teacher must yearn over the members of his class with such love as the apostle expresses when he says : *'My little children of whom I travail in birth again until Christ be formed in you." The Normal Class should teach —
a. Personal work for the salvation of souls.
b. How to use the Bible in personal work.
c. How to answer excuses.
d. How to persuade men to receive Christ.
e. How to persuade men to unite with the Church.
Young- gentlemen, does it not startle you to think of the multitude of teachers entrusted with the care of souls, who yet have not the remotest idea how to lead them to Christ? Is it not the duty of pastors to hold Normal Classes for the instruction of teachers in the art of soul-winning?
How should a Normal Class he Conducted?
1. Select the best materials for it.
After forming acquaintance with the members of his congregation, the pastor will form an opinion of the qualifications and possibilities of each person. He should seek to awaken in each a profound sense of the magnitude and importance of the Sabbath- school work and what could be done in the way of preparation for it. He will soon gather about him a band ''whose hearts God has touched," and with these he is ready to begin. It would not be wise to exclude any from its privileges, but care should be taken to see that the best do not exclude themselves.
2. Outline the plan of study.
It is of great importance that the Normal Class be formed with a specific aim, and that the members
8o THE PEOPLE AT WORK
when they enter the class know precisely what you propose to do; and make sure when the course closes, that they feel that the thing proposed has been done. The Board of Publication of the Presbyterian Church in 1905 issued a book outlining a Normal Course. It is entitled 'The Westminster Teacher Training Course," and embraces the following:
1. Seven lessons on the books of the New Testa- ment.
2. Six lessons on Church History.
3. Nine lessons in Christian Doctrine.
4. Four lessons on Christian Service in Win- ning Souls.
5. Eight lessons on the Church.
6. Six lessons on the Church at work in the Sunday School.
This is intended as a text-book for use in Normal training. The outline shows its scope.
Another text-book, prepared by Jesse Lyman Hurl- but, contains the following course:
1. Four lessons on The Book and Its Books.
2. Six lessons in Bible History.
3. Six lessons in Bible Geography.
4. Six lessons in Bible Institutions.
5. Six lessons on The Sunday School.
6. Six lessons on The Sunday-school Teacher.
7. Six lessons on The Sunday-school Pupil.
I do not give unqualified endorsement to either of these courses. Let the pastor make out his own course, adapted to his field.
3. Fix a certain number of lessons to be embraced in the course.
Bishop Vincent says: 'The movement must not involve too much work, or too much time. Instead of inaugurating a meeting which shall be continued for all time, let those who are interested agree to organize for ten or twelve special meetings. A lim-
THE TEACHERS' NORMAL CLASS 8i
ited number of meetings will be attended by persons who could not pledge themselves to be regular at- tendants for a long series of services."
By this method you can choose the most favorable season of the year.
4. A Normal Course may embrace a series of lec- tures or papers.
Such subjects as: The Scripture Warrant for the Sabbath School; The Relation of Sabbath School to the Church; The Sabbath School as a Missionary Agency; The Qualifications of Teachers, and Visit- ing the Sick, would be appropriate. The pastor, or teachers, or others, could prepare them.
5. The course should provide for spiritual culture.
This is the crowning preparation for the Sabbath- school teacher as it is also of the ministry. Devo- tional exercises, testimonies of experience, seeking for the presence and power of the Holy Spirit : a course of study on these lines is greatly needed and would tend to sanctify all other gifts and attainments.
LECTURE IX:
THE PASTOR AND THE TEACHERS' MEETING
Most pastors cannot find time to conduct a series of Normal classes every year. But such pastors can- not find time for Sabbath-school work at all. The pastor has an especial duty to the young; his specific duty to them is through the Sabbath School; he can best serve them by training their teachers; and, in addition to the special Normal Training courses at intervals, he should take time regularly for the weekly Teachers' Meeting. Doing the two things will make it easier to find the time.
If it is true that a church can be best built up through the Sabbath School, then the young pastor will do well to plan certain, definite, permanent work here. The work of the pastor in the Sabbath School should be done in such a way as to secure two things :
a. That it will affect and influence the whole school.
b. That on the Sabbath all his energies of body and mind will be reserved for the pulpit.
These two ends are best secured by his teaching the teachers : first in the Normal Class ; and second in the Teachers' Meeting.
What is the Idea of the Teachers' Mee'tingf
I. It is not exclusively for the benefit of the
teachers. Marion Lawrence in How to Conduct a Sunday School emphasizes this point. He says: "The true
83
THE TEACHERS' MEETING 83
teachers' meeting is no more exclusively for the teachers than it is for the officers ; nor is it for either of these to the exclusion of several other classes. Its intent is to aid all those who have anything to do with the management of the school."
2. The Teachers' Meeting is not for controversy. Dr. Schauffler in his Ways of Working says:
"The teachers' meeting should not be a debating so- ciety. There is always danger of this. In every school there are some men, and women, too, who are argumentatively inclined. As soon as they strike any question that will bear discussion they grow com- bative. It matters not what the debate is, if the de- baters are allowed to have their own way they will ruin the meeting; for the majority of the teachers have come to the meeting, not for discussion, but for help to handle their classes on the following Sunday. If such discussions are allowed to be carried on, this class of teachers will soon tire of the meeting and will stay away."
To the same effect Bishop Vincent writes : "Too often mere controversy arises on obscure passages, trifling points and doctrinal inferences, and this con- troversy is sustained by two or three interested parties, while the majority of the teachers are annoyed be- yond measure. At first the teachers attend this meet- ing. But soon their interest wanes. They allow trifling obstacles to prevent their attendance, and I am not surprised that the teachers' meeting is un- popular."
Evidently these two great Sabbath-school instruc- tors have the same doleful picture before their minds of the teachers' meeting talked to death by senseless controversialists. The pastor must let it be under- stood that such troublers should get up a debating so- ciety of their own and find their own audiences.
3. It is not for social enjoyment.
84 THE PEOPLE AT WORK
Doubtless much of the very highest social enjoy- ment will result from it, but this is purely incidental. Here again Dr. Schauffler sounds a note of warning: "This sometimes happens. The young men and maidens gather and are full of their fun. They begin to pass jokes and smart sayings, and are filled with the spirit of banter. This is all well enough in its way and at the proper time; but it will kill any teachers' meeting in the long run. The serious teachers will weary of it, and will show their feelings by staying away. There is a time for everything under the sun; and the teachers' meeting is not the time for polite sky-larking."
4. One object of the teachers' meeting is to study the lesson.
On this point the doctors seem to differ. Dr. Schauffler says : "The teachers' meeting is one for the study of the lesson. In theory all teachers ought to come to the meeting with the lesson prepared; at least in its outline facts. But as a matter of fact most of the teachers do not find time for this, and for that reason I say the meeting must take up the lesson from the very beginning, and the leader see to it that the teachers know the lesson facts." On the other hand, Bishop Vincent says: "The teachers' meeting is not an adult Bible Class for the study of the subject-matter of the next Sunday's lesson. Many teachers' meetings have been utterly ruined by this false conception of its mission."
My own opinion is that Dr. Vincent is right ideally, and that Dr. Schauffler is right practically, and that you will have to combine the practical with the ideal. It will be found necessary to study the lesson as one feature of the meeting.
5. Another object is to digest the lesson.
You are familiar with the fact that when the preacher has the materials fully collected for his ser-
THE TEACHERS' MEETING 85
mon there still remains a very important work in di- gesting these materials and constructing a sermon. Nor is the minister prepared to preach the sermon until he has passed it through his own personal ex- perience, that his own personality may be stamped on it. The Sabbath-school lesson must pass through a similar process in the minds of the teachers. To facilitate and perfect this work is one important aim of the teachers' meeting.
6. To formulate plans for teaching.
It is well to keep in mind the distinction between the teachers' meeting and the Normal Class. The Normal Class is for the general study of the Bible; the teachers' meeting is for the study of a particular lesson : the former gives general instruction in the Art of Teaching; the latter gives special instruction as to the best method of teaching the lesson for the next Sabbath. How this will be done will appear later.
7. It is for devotional exercises connected with the lesson.
In our great concern about intellectual preparation, we are in danger of undervaluing the devotional. We cultivate the head, and too often neglect the heart. The remarks of Dr. Schauffler on this point are particularly good :
'The work that teachers have in hand has its in- tensely devotional side and without much prayer will not succeed. So opportunity should be given for requests for prayer, and for a statement of difficulties and encouragements, after which the meeting can unite in prayer, or thanksgiving. Let there never be less than two prayers, and often more. Let prayers be short, strong, specific, not running over all the world and all time, but for that which just at present lies nearest the hearts of the teachers. Teachers should be strongly encouraged to bring special cases
86 THE PEOPLE AT WORK
and ask prayer in their behalf. If we had such prayerful meetings we would have more conversions."
II
The Advantages of the Teachers' Meeting.
1. It helps to secure the thorough study of the lesson.
Many teachers depend on a few hurried glances at lesson helps on the Sabbath morning to carry them through. It is easy to see that what they bring to their classes is like the froth that rises in the pail at a hurried milking, rather than like the cream which rises when the milk stands quietly cooling in the milk- pans. Let us not chide the hard-worked teachers about doing their solemn work in this slip-shod way, until we have provided a good teachers' meeting to which they can come and secure time for mature re- flection on the lesson.
2. It gives inexperienced teachers the help of the experienced.
That a large proportion of Sabbath School teaching is entrusted to very young and inexperienced hands, is a serious drawback in the work. A well-conducted teachers' meeting will, in a measure, correct this evil.
3. It assists teachers to arrange truth in com- municable form.
Teaching involves the transfer of knowledge from the mind of the teacher to the mind of the scholar, and particularly in stimulating his mind and quicken- ing his heart in religious things. A teachers' meeting which stops with getting the truths of the lesson into the minds of the teachers is far from the ideal. That may be a teaching meeting, but it is not a Teachers' meeting.
4. It gives unity to the Sabbath-school instruction. We have a uniform system of International Les-
THE TEACHERS' MEETING 87
sons; it does not follow that we have uniform teach- ing. Much is gained if the minds of all are con- centrated on the same general lines of doctrine and duty. Members from the same family are in different classes. If, when they compare notes at the close of the day, it is found that widely divergent or perhaps even contradictory views have been taught, the effect is to weaken the impression and discredit the teachers and the Bible. On the other hand, if it be found that all have received the same general instruction, the impression will be doubled. To do this, the teachers need to study together under the same leader.
5. It helps to adapt the lessons to the locality. On this, Bishop Vincent remarks: "Let the lesson
be studied with an eye to the peculiarities of the local- ity in which it is taught. What is there in this lesson for our community? Are there important moral is- sues brought to the surface, such as Sabbath Ob- servance, Purity of Speech, Reverence for Parents? Which truth shall we make emphatic? Thus, teachers may agree upon a particular point of attack, and such concentration will prove of immense value to that community."
6. It aids the teachers in adapting the lesson to the peculiarities of each class.
While the same doctrines and duties may be taught to all, they should be taught in a very different way. Adaptability is one essential to good teaching. The comparison of plans in the Teachers' meeting will aid each teacher in selecting the method best suited to his scholars.
Ill
How to Secure Attendance.
I. Have a convenient and attractive place of meet- ing.
88 THE PEOPLE AT WORK
Bishop Vincent says : "This means a cheerful, com- fortable room, fitted up in good style, with tables, chairs, carpets, maps, blackboards, cabinet of archae- ological curiosities and illustrative apparatus, library of books — especially on the art of teaching — maga- zines and other periodicals." We might say of this, as people often say of Covenanter principles, "that will do for the millennium." In the meantime, aim in that direction.
2. Select carefully the time for meeting.
a. Not on the Sabbath. The pastor has other use for his time and strength on that day, and so have all others.
b. Not on prayer-meeting evening.
Some regard this as the most favorable time, (i) It saves an extra evening. (2) It secures the at- tendance of teachers at prayer-meeting. (3) It en- courages prayer for the Sabbath School. (4) Where the golden text is used in the prayer-meeting, it is easy to combine the two. But there are reasons against it which outweigh all these considerations, the chief of which is that each of these should have an evening to itself.
Lawrence says : "It is desirable to give a whole evening to it and this will be found little enough when its real value is understood. A teachers' meeting tacked on before or after another meeting, while a great deal better than none at all, falls far short of the possibilities of this agency. As to the best time in the week, we favor Friday night, if it does not con- flict with the prayer-meeting. . . . However, any night in the week, provided you can have the whole evening, is better than any other night on which you can have but part of the evening. Some will say they cannot spend two nights in the week giving one ^ach to the prayer-meeting and the teachers' meeting.
THE TEACHERS' MEETING 89
We have often heard this and used to beUeve it; but our observation is that in practice it is not so. If the two meetings are properly conducted, the one should create a relish for the other."
3. Limit the time to be spent in it.
Some good people love to sing of a happy land —
*'Where congregations ne'er break up And Sabbaths have no end,"
but the ideal Teachers' meeting is not conducted on that plan. There is no surer way to wear out a teachers' meeting than to permit it to drag its weary length along interminably. We cannot successfully introduce the measures that belong to an "endless life" into the things of time. Lawrence says : ''An hour and a quarter is quite short enough: an hour and a half is much better for the whole meeting." This is a liberal allowance, in my judgment.
4. Guard against the waste of time.
Every teachers' meeting, like every prayer-meet- ing, has its time-killer. It is easy to fritter away a precious hour speculating about something God has not revealed. The pastor should exercise his office as a Ruling Elder and force the meeting to run in proper channels.
5. Never postpone the meeting on account of the fewness of the numbers present.
It always tends to discourage and break down the meeting, if it is held irregularly. Dr. Thomas SprouU used to say that when you hear the children ask: "Mamma, are we going to have worship to-night?" you may be sure you are in a home where family worship is only occasional. It is a bad sign if, when the regular night for teachers' meeting arrives, people are heard inquiring, "Are we going to have teachers' meeting to-night?" Of course we are.
90 THE PEOPLE AT WORK
IV
Hozv to Conduct the Teachers' Meeting.
1. Usually the pastor should be the teacher.
The only exception to this rule is when he is dis- abled or necessarily absent, or when there is some one who can do it better.
2. The teachers should study the lesson before- hand.
What has been said above as to teaching the lesson in the teachers' meeting, is in no way inconsistent with this point. Vincent tells of a pastor who kept up a successful teachers' meeting for many years, who always expected any of his teachers to recite the lesson from memory immediately after the opening of the meeting. The law of the Kingdom is, "To him that hath shall be given." The one who brings nothing to the meeting should not expect to carry much away.
3. It is well to secure a brief analysis of the lesson. The central truths of the lesson must be grasped
and arranged before they can be efifectively taught. This requires a careful analysis. One may be ap- pointed beforehand to give this outline, or the pas- tor may do it himself.
4. The practical lessons to be taught should be de- termined upon.
It is not enough that each teacher be asked to sug- gest a practical lesson, but these should be considered, and a few of them selected and firmly fixed in the minds of all, to be enforced in the classes.
5. There should be a comparison of views, where the lesson-helps differ.
It is an element of weakness in the teacher if un- certainty exists as to the meaning of the lesson. It is hurtful if different teachers give different or op-
THE TEACHERS' MEETING 91
posing interpretations. A prayerful effort should be made to reach the mind of the vS])irit.
6. Anecdotes and illustrations may be called for. These should be studied with reference to their
suitableness, and the pastor should rule out anything questionable or lial^le to be abused.
7. Several specific thoughts may be assigned re- spectively to each of a dozen teachers for pre- sentation at the meeting. This method is com- mended by Lawrence and he calls it The Angle Method. He suggests the following:
Api)roach : i. e., Last Lesson and circumstances leading up to this les- son.
The Lesson Story : i. e., Told in his own words.
Analysis: i. e., Outline for studying and teaching the lesson. References: Parallel passages bear- ing on the lesson.
l>iography: Names of persons, classes and nations mentioned. Orientalisms: Oriental customs and manners referred to in lesson. Princi])al Teachings : Doctrinal and practical.
First Step: How to secure atten- tion.
I'rimary Work : Features best adapted to children. Objects: i. e., Such as can be shown in class in object teaching. Illustrations: Incidents or facts il- lustrative of the lesson.
Angle No. 12. Practical Points: Application to every-day life.
In conclusion let me say that the conscientious pas-
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92 THE PEOPLE AT WORK
tor will form a high ideal as to what the teachers' meeting ought to be, and will sacrifice much to real- ize that ideal. Determine that your Sabbath School shall be equipped with genuine teachers. Dr. Trum- bull says : "How many legs does a calf have, if you count his tail one? Counting a tail a leg, doesn't make it one. A calf has only four legs, however you may count them. How many teachers are in all the Sun- day Schools in the United States? There are two ways of answering that question and the answers would differ widely. It makes a vast difference to a Sunday School whether it has teachers who fill their places, or only teachers who hold them."
Young gentlemen, the conclusion of the whole mat- ter is this : Teach the teachers, in the Normal Class, that they may know the Bible as a whole ; and that they may be trained in the art of teaching: and teach the teachers in the teachers' meeting, that they may know the particular lesson for the next Sabbath and how to adapt it to their particular classes. Teach the teachers and you will teach the zvhole school.
LECTURE X
THE MANAGEMENT OF THE SABBATH SCHOOL
The aim of the Sabbath School is threefold, namely : Instruction, Conversion, and Edification. Whatever in our Sabbath-school management does not conduce to one or other, or all of these results, should be laid aside; and whatever changes are necessary to pro- mote these ends should be made. This leads us to consider the organization and management of the school.
The Superintendent.
I. He should be chosen by the session.
This is a matter on which views differ. Some say, by the school ; but manifestly this is too sacred a trust to be placed in the hands of children, many of whom are not even members of the congregation. Others maintain that he should be chosen by the teachers. They are especially interested in the work; are well qualified to make the selection ; and this method would promote harmony between the superintendent and the workers. It is, however, liable to abuses. If the superintendent selects the teachers and they choose the superintendent, the control of the school is left in the hands of a little circle. In my opinion the selection of the superintendent belongs to the session, for the following reasons :
93
94 THE PEOPLE AT WORK
a. Because the session represents the whole con- gregation.
The people choose the pastor and elders ; and, when these elect the superintendent, he represents the whole people.
b. Because the session is responsible for the work of the school.
They are the spiritual overseers of the flock. To take out of their hands the choice of the superintendent of the Sabbath School, is to hamper them in fulfilling their trust.
c. Because this tends to promote harmony be- tween the session and the school.
This is not less important than to have harmony between the superintendent and the teachers.
d. In order to maintain the authority of the session over the school.
If the chief officer of the school is chosen inde- pendently of the session, it is difficult to see how their authority would remain unimpaired. Authority must go with responsibility. For these, and other reasons, I think it is safe to lay down the rule that, in gen- eral, the session should elect the superintendent. It does not follow that he should be of their own number.
2. The qualifications of a good superintendent.
An old gentleman, speaking in one of our Sabbath- school conventions, said : ''Mr. President : I think that God has not made many good superintendents." The probabilities are that the old man was wrong in placing the responsibility for the scarcity on God. Men have not done their part in cultivating their di- vine gifts, and the Church has not done her part in setting aside the manifestly disqualified, and in seek- ing out those whom God has properly endowed for this great office.
The superintendent should be, —
SABBATH-SCHOOL MANAGEMENT 95
a. An eminent Christian.
Dr. Plummer divides professors into three classes, viz., unconverted professors, doubtful Christians, and eminent Christians. Men have sometimes questioned whether a non-professor, or even an unconverted man, might not be a teacher in the Bible Class; but no one is so blind as to suggest that an unregenerate man might be chosen as superintendent. Doubtful Christians go in a zig-zag course and make the road to heaven so long that there is danger that, in the brevity .of life, they will not get there. Such Chris- tians are not safe guides for little children. All superintendents should be chosen from the class of eminent Christians.
b. He should be orthodox.
It has been said, "Orthodoxy is my doxy ; hetero- doxy is your doxy." I have no objection to that way of putting it. The dangerous people are those who pride themselves in having no doxy at all, or rather who esteem all doxies as equally good.
(i) He should be evangelically orthodox.
There is a standard of evangelical orthodoxy, rec- ognized by all evangelical Christians. Unitarians protested because they found themselves excluded from the Conference of Christian Churches held in New York in 1905. No one who calls in question the inspiration of the Scriptures and their consequent inerrancy and infallibility, or who denies the true Divinity of our Lord, should preside over a Christian Sabbath School.
(2) He should be denominationally orthodox.
I do not hesitate to say that any Church that has a right to exist as a separate denomination is bound to select its superintendents from men who hold with unwavering fidelity to the faith and practices of the Church.
96 THE PEOPLE AT WORK
c. He should be a man of practical plans and executive ability.
It does not require great practical talent to fill the office as it is frequently done, i. e., by opening and closing the school by singing, reading, and prayer. But to conduct these devotions so as to be real wor- ship ; to select and direct the teachers ; to govern the school, grade the classes, and visit in the homes of the scholars requires a many-sided man.
d. He should be sympathetic.
In no department of Church v^ork is it more im- portant to have a sympathetic heart. He must be like the Good Shepherd of v^hom it is said: ''He shall gather the lambs in His arms; and carry them in His bosom."
3. The duties of the superintendent.
a. To conduct the general exercises of the school.
b. To receive and classify the scholars.
In too many schools the scholars are left to classify themselves. This is an end to all order.
c. To aid in the selection of teachers.
The question of how teachers should be chosen is an open one. Certainly the superintendent should have a voice and much weight in the choice. That the teacher retiring from the charge of a class should bring in another to take his place without consultation with the superintendent, is not allowable. The class belongs to the school, not to the teacher; and the school is under the care of the superintendent.
d. He may review the lesson each Sabbath. The time occupied in this should be very brief, but
it is the right and duty of the superintendent, if he is capable of it, to sum up the work of the hour.
e. To arrange for the quarterly review.
f. To visit the scholars in their homes.
All that was said as to the duty of the pastor in
SABBATH-SCHOOL MANAGEMENT 97
this regard may Avith equal propriety be applied to the superintendent.
II
The Teachers.
1. Who should choose the teachers?
a. The superintendent should have much to do with this.
It is not just to hold the superintendent responsible for the success of the school, and yet ignore his authority in the appointment of the teachers. His constant contact with the school affords opportunity for him to decide as to the work being done in the classes.
b. The session should be consulted.
The session should have a permanent committee on the Sabbath School, part of whose office should be to consult with the superintendent in securing suit- able teachers.
c. The pastor should have a veto power in all the appointments.
As the pastor of the congregation, and the superior officer of the Sabbath School, he should have the final voice as to who may be set to impart instruction to the members of his flock, for all of whom he must give account to God. One of the great defects in the modern Sabbath School is the irresponsible way in which teachers are chosen.
2. What are the qualifications of teachers?
a. They should have a good mental endowment. Scholars must have respect for the mental qualities of their teachers or they will not be profited by their instruction ; and it is well to bear in mind in selecting teachers that the children of this day are not slow to detect a deficiency. The Sabbath-school teacher
98 THE PEOPLE AT WORK
is weighed in the balance with the day-school teacher and should not suffer by the comparison.
b. They should have good social qualities. Too little attention is usually paid to the social
element in the Sabbath-school class. This is one reason why children usually prefer young people for their instructors. These have a social sympathy with them which the staid old elder, who knows so much more, may lack. The teacher that can enter into the social nature of the children has a divine gift. This helps to the awakening of a class spirit that may become wonderfully influential. The interchange of visits as between teacher and pupil, kindly attention in sickness, deep interest in all that concerns the welfare of the scholars, even extending to their school studies, their occupations, their life plans : all are con- nected with good teaching.
c. They should be of exemplary life.
True spiritual power in teaching cannot be found apart from consistent, upright living; and, it is quite possible among Christian young people to find many of high purpose and high ideals of life. Habits of reading aft'ord a good test; it will usually be found that young men and young women who enjoy the Bible and have a desire to find out what books may be classed as good literature, and to read these, — such young men and young women are likely to be of right habits of life. Theater-goers, dancers, and card-players are not good teachers, and will not often be found seeking places in the school. The personal habits of the teacher are of the utmost importance. of course; and any teacher will make sacrifices rather than mislead those following in his steps. The to- bacco user who will not give up that habit for the sake of the children committed to him is not suffi- ciently impressed with his responsibility. In the long run, as pastors, you will find the noblest of lives
SABBATH-SCHOOL MANAGEMENT 99
ready to be guided wisely into proper methods of teaching. It is one of the beautiful things in a pas- tor's life.
HI
The Exercises of the School.
I. The devotional exercises.
a. All should be required to be present. There are many, both in Sabbath School and
Church, who regard the devotional exercises as mere preliminaries, and, if they are in time for the teach- ing of the lesson, they are satisfied. This false view must be corrected. If prizes are given for prompt attendance, they should be conditioned absolutely on being present for the devotional exercises.
The difficulty about attendance on the closing exer- cises arises where advanced Bible classes are taught in separate rooms. They often find the time too short, and, becom.ing interested, are unwilling to re- spond to the closing bell. In ordinary cases attend- ance should be made imperative. Where there is a large Infant Department they may have their own closing exercises.
b. They must be conducted wnth reverence. Never begin until perfect quiet is secured. Per- mit nothing to be carried on that will divert the mind from the exercises of worship. Secure reverence in outward form, as essential to heart reverence.
c. Use familiar Psalms and tunes.
A mistake is sometimes made in seeking to adapt the Psalms to the lesson, rather than choosing that which the children can sing. In most schools it is better to use the same tune always to the same Psalm. Children love to sing and should be en- couraged to memorize Psalms. Insist that the
100 THE PEOPLE AT WORK
teachers join in the singing. Do not permit young men, and maidens in their teens, to form the idea that they are too big to sing, or that it is more poHte to sit with closed lips.
d. The prayers should be appropriate and brief.
Dr. Amos R. Wells says : 'Tn no way can more Christianity be taught in less time than by a good prayer. And yet," he adds, 'T know of no point in Sunday-school management regarding which super- intendents are more careless. The children must listen to Magellan prayers, that circumnavigate the globe; to mechanical prayers, cast in stereotyped forms; to officious prayers, that volunteer to teach the coming lesson; to peacock prayers, that flaunt big words and fine phrases ; to wrinkled prayers, dealing with experiences into which the children will not grow for three decades.
'Tn some schools the superintendent always makes the prayer himself, in the same terms, and tones, and order, and for the same things. Elsewhere, he in- vites others to perform this service, but, with pitiless impartiality, calls upon all that will, whether they are capable or totally unfit."
Having thus pointedly described the evil. Dr. Wells lays down the following points :
"(i) No one should be invited to pray merely for policy's sake.
"(2) Give notice beforehand to the one expected to pray.
"(3) Insist on all assuming a reverent attitude.
"(4) Sometimes have silent prayer, the super- intendent closing.
"(5) Occasionally hold a prayer-meeting at the close of the lesson hour."
In regard to the last he suggests : "This will do much to inspire a deeper spirit of worship; that is,
SABBATH-SCHOOL MANAGEMENT loi
if the scholars themselves take part. And these Sunday-school prayer-meetings are magnificent op- portunities for drawing the net. Do not hold them so frequently as to be burdensome. Keep them brief and earnest. Let the teachers work for them in their classes and use them as tests for their teaching. Above all, expect conversions in them, and, if you are faithful and faith-filled, you will get them." e. See that all have Bibles and use them. The dearth of Bibles in many of our Sabbath Schools is a disgrace. One of the striking features of John Wanamaker's great school is the Bible in the hands of every scholar, and an incident at the opening of each session of the school is the call for the show of Bibles.
2. The study in the classes.
a. Secure to each class the utmost privacy pos- sible.
Even a curtain, slipping on wires and enclosing the class, is of value. Churches should be planned to provide separate rooms for classes.
b. Secure the classes against interruption.
A method should be devised that will enable the secretary, the treasurer, and the librarian to do their work without interrupting the teacher. It is a great hardship to have some general officer pounce down upon the class just when the teacher by patient, ear- nest effort has secured attention. Each class should have its monitor.
3. What should be taught in the Sabbath Schools?
a. Direct, systematic Bible study.
Whether the International lessons, or some other scheme, is an open question.
b. Memorizing the Catechisms, Psalms and Scripture.
It is a weakness in our training of the youth that there is so little memorizing in these days.
102 THE PEOPLE AT WORK
c. There should be a class for inquirers. When it is known that the direct and persistent aim of the school is conversion, and that converts are to be united with the Church, it should also be under- stood that special attention will be given to the awak- ened and inquiring. They should have the instruction of a very sincere, intelligent and experienced teacher.
4. The collection.
a. There should be a Sabbath-school collection. This is a part of Christian culture, a means of
grace and a fountain of joy. Remember the words of Christ when He said : 'It is more blessed to give than to receive."
b. It should be for a special object, clearly un- derstood.
The children should know the object to which their gifts are devoted ; and that in giving for that purpose, they are giving to the Lord.
c. The object should be something outside of the school.
The congregation should support the school. Then the money of the school may be devoted to congrega- tional objects if that is more needful than the public work of the Church. If the children understand that they are giving money to buy books and candy for themselves it will be difficult to impress them that they are thereby giving to Christ.
d. The giving should be done as a service to God.
Some schools always speak of it as presenting the offering to the Lord; and some formally dedicate it to God by prayer. This should not be carried to an extreme.
5. Review of the school, weekly —
a. Should be by superintendent, or pastor;
b. Should be brief and pointed ;
c. Should be practical and impressive.
SABBATH-SCHOOL MANAGEMENT 103
IV
Should the Sabbath School have a Lihraryf
1. The objections to having a library.
a. The books are often injurious: i.e., wrong in morals; unsound in doctrine; unfit for Sabbath reading ; and mentally dissipating.
b. The best books are seldom read.
c. The attention of the school is diverted by the distribution.
d. Dissatisfaction is bred among the scholars.
e. The money is better spent for papers and prizes.
2. The advantages of a library.
a. Provides reading matter for those who have
b. Enables teachers to superintend the scholars' reading.
c. Aids in securing attendance.
It is evident from the discussions, that in many cases the library has not been a blessing ; it is equally evident that the evils are not inherent and necessary, but may be avoided and the library be made an effi- cient arm of the school ; and, finally, that it is a mere incident in Sabbath-school management, and has in many cases been greatlv over-estimated. Where it is introduced, the greatest care should be exercised in the selection of the books.
V
Evils to be Guarded Against or Corrected.
Before closing this lecture I wish to refer to sev- eral evils that have seriously damaged the good that would otherwise have resulted from Sabbath-school work.
104 THE PEOPLE AT WORK
1. The incompetence of teachers.
It is universally admitted that this is a prevalent and very serious evil. I do not emphasize it to find fault with the teachers, but to urge pastors to train their teachers. The world is full of a wonderful latent power in the devotion of earnest Sabbath- school teachers. Train them.
2. Irregularity of attendance.
This is another crying evil. The great discrepancy between the enrollment and the average attendance tells the story. The best corrective that I know, after the personal influence of the superintendent and the teacher, is the prize system. I do not share the scruples of some about giving rewards to children for faithfulness in doing their duty.
3. Tardiness in coming.
I should seek to correct this by confining the prizes to those who are present at the opening. It is not well to allow absence from the devotional exercises r^nd reward attendance on the class studies.
4. Disorder in the room.
The only hope is in getting good order established as the fixed habit of the school. One bad boy can keep a whole class in a rumpus; and one disorderly class can make trouble for the whole school. The pastor's visits to the school will tend to promote good order. What to do with the noisy, unruly scholars is a great problem. One thing is settled, viz., that they should not be permitted to remain in the school as disorderly scholars. Another is that they should remain. It is useless to scold the school in general; find the boy that starts the disorder, then devise a way for making him over.
SABBATH-SCHOOL MANAGEMENT 105
5. Children regarding the Sabbath School as a substitute for the Church service is an evil that should never be condoned; much less parents regarding the Sabbath School as a sub- stitute for home instruction. The Sabbath School is not to supplant either the Church or the home.
LECTURE XI THE GRADED SYSTEM
Much of our Sabbath-school work is superficial. This department of Church activity is constantly de- manding and receiving attention ; and yet it is generally conceded that the results are somewhat dis- appointing. An argument was made against the use of tobacco, that statistics would show that a large proportion of the prisoners in the penitentiaries had been tobacco users. The reply was made, that sta- tistics would also show that a large percentage of the prisoners in the penitentiary had been Sunday-school scholars.
Nor is the failure merely that the children, after spending five or ten years in the Sabbath School go out without being converted; but they frequently go out without being instructed. They do not know the Holy Scriptures which are able to make them wise unto salvation. Improvements in the methods of work are now being earnestly sought. Prominent among schemes for improvement is the graded system.
As far back as 1895 ^^'^^ Synod recommended Sab- bath-school officers and teachers to make a special study of the graded system with a view to introducing it into our Sabbath Schools. (Min. of Synod, 1895, P- I95-)
I What is Included in a Graded System?
I. Graded departments.
Lawrence, in How to Conduct a Sunday School, 106
THE GRADED SYSTEM 107
recommends the division of the school into seven de- partments. This includes a Home Department and a Teachers' Training- Department.
The Committee on Education of the International Sunday School Association recommends five depart- ments to be named as follows :
a. The Primary Department.
b. The Junior Department.
c. The Intermediate Department.
d. The Senior Department.
e. The Adult Department.
It is probable that in many of our Sabbath Schools three departments will be found sufficient; yet, if we are to have a uniform course of study, the department grades should be uniform.
2. A graded classification of scholars in the several departments.
The basis of this classification may be
a. According to age.
b. According to attainments.
Dr. Schauffler describes the grading in his school as follows : "Two primary classes : In the one, go all who cannot read. In the other, those who can read easy words when printed on the blackboard. As soon as they can read with facility they are transferred into the intermediate school, where they are put in such classes as their ages fit them for. In the intermediate department all classes are graded according to age, the ages stretching over three years ; e. g., eleven to four- teen, twelve to fifteen, thirteen to sixteen. In the higher department there are two grades: (a) Juniors, from sixteen to eighteen; (b) Seniors, from eighteen years upwards." According to this method the pri- mary department is classified according to attain- ments; the other departments according to age and attainments.
The grading of the school into departments and
io8 THE PEOPLE AT WORK
the classification of the scholars should be carefully made and maintained. On this point Lawrence says: *Tt is one thing to grade a Sunday School, and Cjuite another to keep it graded. It will be readily ob- served that if teachers enroll in their classes any one who may happen to apply for membership, and if scholars are permitted to bring their friends pro- miscuously into their own classes, the system of grad- ing will soon be broken down." There must be a superintendent for the whole school, who alone shall have authority to classify the scholars.
3. The teachers should be graded.
This requires two things — a. The teachers should be assigned to the department for which they are especially qualified, b. Usually, they should not pass with their scholars from one department to another. The same principles should prevail here as in the pub- lic schools. Successful teachers in one department are not transferred to another. The scholars pass on, the teacher remains, and, by long experience, becomes a specialist in his own department. A teacher may be allowed to carry his scholars through the successive courses in one department, but should not pass from one department to another.
4. A graded system of instruction.
In the International Sunday-school lesson the basis of instruction is the same for all classes. The effort is made in the preparation of Lesson Helps to adapt the treatment of the lesson to children and to adults. Very few Helps attempt anything beyond two grades. When it is undertaken to establish a graded school, it is necessary to adopt either an entirely different system or a supplemental system to be used in con- nection with the International lessons. The West- minster System of Graded Supplemental Lessons by James A. Worden, D.D., is published by the Presby-
THE GRADED SYSTEM 109
terian Board of Publication and Sabbath-School Work, 1334 Chestnut St., Philadelphia.
1. The Westminster Supplemental System has five grades or departments —
a. The Primary Department.
b. The Junior-intermediate Department.
c. The Senior-intermediate Department.
d. The Normal Department.
e. The Adult Department.
2. These five grades are divided into twelve courses.
a. The Primary Department has one course.
b. The Junior-intermediate has four courses.
c. The Senior-intermediate has three courses.
d. The Normal has three courses.
e. The Adult has one continuous course.
A school graded according to the Westminster Sup- plemental System would have five departments and twelve stages of progress. A leaflet giving a full description of the different courses of study by years can be secured at the Presbyterian Book Rooms, Pittsburgh.
3. The Bible Study Union (or Blakeslee) System has four courses —
a. The Junior Course for the youngest classes.
b. The Intermediate Course for the boys and girls.
c. The Progressive Course for the young people and adults.
d. The Bible Class Course for the adults.
4. These four courses are divided into ten grades.
a. The Junior Course has three grades.
b. The Intermediate Course has three grades.
c. The Progressive Course has three grades.
d. The Bible Class has one continuous course. The danger in such courses is that they may get
away from the Bible., Full instruction as to the
no THE PEOPLE AT WORK
Blakeslee System can be obtained by addressing The Bible Study Publishing Co., 250 Devonshire St., Bos- ton, Mass.
5. Stated examinations and promotions.
a. This is an essential part of the system.
It may be necessary to reach this result gradually, but the graded system is not complete without it. Dr. James A. Worden, who was for many years Gen- eral Superintendent of Sabbath Schools in the Pres- byterian Church, asks: "Shall there be examinations?" and answers: — "This question must be left for each school to determine for itself. Some schools will pro- mote the scholars after requiring them to pass an examination ; others will promote them simply on the recommendation of the teachers." The difficulty with the latter method is the tendency to lower the standard.
b. Promotion should be made at stated times. Lawrence, on this point, recommends a regular pro- motion day at least once a year, and that the promo- tion should involve a change of seats if possible, and that these promotions be made a prominent feature of the school, the services being conducted by the pastor and superintendent. Some schools give certificates of promotion which are attractive and inexpensive; and in some schools every child on leaving the primary department is presented with a Bible.
c. Promotions should usually be on the basis of attainments made.
The Sabbath School is an educational institution and should approach more and more to the most ap- proved educational methods ; and this means regular examinations at stated periods and promotions based on work successfully done. But the standard should not be placed too high. Dr. Worden says: "We w^ould call attention to the wisdom of making excep- tions of all scholars whose attendance has been faith- ful, whose conduct has been good, who have made
THE GRADED SYSTEM iii
honest efforts, and yet have failed to learn the supple- mental lessons; and of passing such scholars and pro- moting them on recommendation of their teachers." Lawrence says : "Supplemental work should be car- ried on as a feature of the grading of the school, but should not be made a rigid and absolute condition of promotion. Those who satisfactorily complete the supplemental work may be promoted with honor, i. e., supplemental work should be made a condition of earning the honors of the school, rather than a con- dition of promotion."
One of our own ministers writes : ''We put upon rolls of honor those scholars that pass, and condition those who do not ; and if they fail at the end of one year to fulfill the condition of the previous year we take them out of the class and put them into what we call the 'drone' class. No one has as yet reached that class. Many have turned in the other direction as they neared it."
I would emphasize the fact that there must be sym- pathetic consideration for unfortunate children who have no encouragement or assistance at home. Some of these little ones have hard lives in the day-schools. The Sabbath School should help them to bear their trials and not increase them.
II
The Advantages of the Graded System.
1. It promotes uniformity in the classes.
It is impossible for a teacher to work effectively when classes are made up haphazard, or by elective affinity without reference to attainments.
2. It stimulates effort in order to secure promo- tion.
112 THE PEOPLE AT WORK
Every one understands the operation of this prin- ciple in school and college life.
3. It aids in storing the mind with truth.
The very idea of the graded system is to make a thorough, systematic and prolonged study in the Bible. Extended portions of Scripture are memorized ; texts setting forth certain doctrines are grouped together and committed; Psalms are learned by heart; the Catechisms are mastered; the attainments made are tested by examinations, and riveted in the memory by frequent reviews. When such a system is in effi- cient hands the result must be a great advance.
4. It increases respect for the Sabbath School. Dr. Schauffler says: "The scholars themselves will
be pleased to see the methods to which they have be- come accustomed in their daily life adopted in their Sunday instruction. The child of to-day, in America at least, respects the institution that compels him to work, and gives him the consciousness of actual acqui- sition. Children have been run after and coaxed and bribed to come to the Sabbath School, and then cod- dled and palavered and permitted to 'go as you please,' until the whole affair has come to be the synonym for that which is weak and effeminate and unpractical. Men show their contempt for a book by calling it 'Sunday-school literature,' and for a political theory or method by calling it 'Sunday-school politics.' "
The aim of the graded system is to make the Sab- bath School a real school that will demand work of its members and give them something real and sub- stantial in return and thus lift this department of Church work into a position of dignity and power worthy of a divine institution.
I bespeak your especial attention to certain objec- tions to the graded system, and to the caution neces- sary in choosing an orthodox system.
THE GRADED SYSTEM 113
III Objections to the Graded System.
1. That the time used in teaching the graded stu- dies is needed for teaching the International lesson.
Of course this applies only to schools using the supplemental system. In the Blakeslee system the whole time is given to the graded studies.
In reply to this objection a pastor of considerable experience writes: "Invariably this objection comes from teachers who give every evidence in their teach- ing that they would not get over the lesson if they had all day for it. Lack of system is their trouble, rather than lack of time."
2. The scholars object because it necessitates study.
This is the one thing in its favor : It does require study. Teachers who thoroughly believe in the sys- tem will overcome this objection. The pastor above quoted says further: "We have lost no scholars as yet because of its introduction, and even if we were to lose some, that would not induce us to abandon it ; for its operation is a powerful stimulus to the school as a whole."
3. It breaks the tie between teacher and scholar. This objection seems to have more weight. When
relations are what they should be a very strong bond of affection grows up between the faithful teacher and the pupils of his class. The same is true in our public schools. The children are often greatly at- tached to their teachers, and teachers to their scholars ; but there is mutual joy to both teacher and scholar when the separation comes through the promotion of the scholar. And, in all above the primary depart-
114 THE PEOPLE AT WORK
ment, teacher and scholars may advance together through the whole course included in any department.
IV
What System Should be Adopted?
This question I am not prepared to answer. Above all else, the Bible must be offered in its purity. What I have said bears particularly on the method of grad- ing, not on the orthodoxy of either of the systems mentioned. Of course, doubt on this point, even the slightest doubt, would more than offset all the advan- tages any system has to offer. The Westminster Sup- plemental System is so called because it retains the International lessons and provides a supplemental course; the Blakeslee System drops the International lessons and has an independent course of Bible study, going through the Bible twice in the primary depart- ment, and three times in the main school department.
In the Westminster system the grading is done, not on the International lesson studies, but on the supple- mental course. In the other system the grading is mainly on the Bible studies. Until the Church takes some action, each pastor and session should make a careful study of the different systems and decide which is best adapted to his own school. An eclectic system which would use the Blakeslee system of Bible studies and the Westminster as to the Catechism, substituting Psalms for hymns, would secure the best out of both systems. Some suggestions as to intro- ducing the graded system will come in the next lecture ; let me suggest that there is a life work here for some ardent young Covenanter, preparing such a system.
LECTURE XII THE HOME DEPARTMENT
W. A. Duncan, Ph. D., President of the Interna- tional Home Department Association, writing in the Sunday School Times of Nov. 4, 1899, says: "The Home Department is no longer an experiment. In numberless cases it has demonstrated its great useful- ness and has shown that it is extraordinarily adapted for the purpose of reaching those outside of the Church and Sunday School. Therefore it has become not merely the privilege, but the duty, of every Sun- day School to organize a Home Department. The very same reasons exist for having a Home Depart- ment as for having a Main, Junior, or Primary De- partment."
This comparatively new department is now fully recognized in the different denominations by the preparation of special literature adapted to its use. The United Presbyterian Board issues a Quarterly entitled "The Bible Readers' Home Companion, an Aid to the Home Department." The Presbyterian Board publishes "The Westminster Home Department Quarterly." The Sunday School Times has given special attention to the development of this depart- ment. In 1895 our Synod recommended "that this department be introduced at once into all the Sabbath Schools." This recommendation has not been carried into effect generally. The present lecture will be de- voted to a consideration of the Home Department.
"5
ii6 THE PEOPLE AT WORK
The Specific Object of the Home Department.
1. To reach those who cannot attend the Sabbath School.
Dr. Duncan in the article referred to above says: "All Christian work is based on the great commission : *Go ye into all the world and preach the Gospel to every creature.' Until the Home Department was organized the Sunday School was not fulfilling its obligations under this commission, for it offered an opportunity to study the Word of God only to those who would attend the regular sessions of the Sunday School. Sunday-school membership was confined to attendants upon Sunday-school services. By a sim- ple change in the basis of Sunday-school membership, the Home Department expanded the walls of the Sun- day-school room, so as to include the whole parish. This change in the basis of membership is the funda- mental and vital idea upon which Home Departments are organized."
2. To reach those who will not attend the Sabbath School.
A little booklet entitled "About the Home Depart- ment," published by John D. Wattles & Co., Phila- delphia, Pa., says: "The Home Department is designed primarily for those persons in the immediate community and elsewhere who cannot attend the regu- lar sessions of the Sunday School ; but it may also properly include those who for various reasons are not disposed to attend."
It has been tersely stated that there are two general classes of people whom it seeks to reach, the "Can'ts" and the "Won'ts." Evidently the Home Department does not lack for a field, whatever may be said of the character of the soil.
THE HOME DEPARTMENT 117
II
Who are Eligible to Membership in the Home De- partment?
1. Children who are too young, and men and women who are too aged to attend the pubHc services of the Sabbath School.
2. Mothers who are kept at home by family cares and duties.
3. Confirmed invalids, i. e., the ''shut-ins."
4. Those disqualified for taking part in the public exercises by want of bodily senses, i. e., blind, deaf, dumb.
5. Those whose professions prevent them from at- tendance, e. g., physicians and nurses.
6. Those living at a distance or absent from home, e. g., commercial travelers.
7. Those who could attend, but will not,
a. Because of indifference, worldliness or in- dolence.
b. Because of prejudice against the Church, the pastor, or some one connected with the school.
c. Because of diffidence — conscious of their ignorance and unwilling to expose it.
The report on Sabbath Schools made to our Synod in 1895 says : 'Tn every community there are per- sons who from necessity, or choice, are in no way connected with Sabbath Schools and not infrequently a large proportion of such are found among pro^ fessing Christians. Any method of Sabbath-school work that will enlist the attention and meet the wants of these, and, at the same time, carry the Word of God into the homes of the irreligious and ungodly will be welcomed. Such the Home Department has proved wherever operated."
ii8 THE PEOPLE AT WORK
III
The Method of Work in the Home Department.
This must, in some measure, be determined by the pastor and Sabbath-school workers in each congrega- tion.
I. The literature prepared for its special use in- cludes—
a. A home class membership card.
It reads as follows: *T, the undersigned, hereby
join the Home Class Department of the Sabbath
School. In so doing I promise, unless providentially hindered, to spend at least one half-hour each week, either on or before the Sabbath, in the study of the regular Sabbath-school lesson. Name — Date — Ad- dress— "
b. Certificate of membership in the Home Class Department.
This reads as follows: "This certifies that
has been enrolled as a member of the Home Depart- ment Class, and is entitled to all the privileges enjoyed by any member of the regular school. — Superin- tendent — Pastor — Date." This certificate, duly signed by the pastor and superintendent, is given to the scholar.
c. A Home Department Quarterly.
These are prepared with Lesson Helps, questions with space for written answers, and a record in which to report the time devoted to study each week.
d. Home Department envelope.
This is a prepared envelope suitable for entering a report of the lessons studied, and enclosing a quar- terly offering to the Lord.
There is other literature, but this is sufficient for inaugurating the work on a systematic basis.
THE HOME DEPARTMENT 119
2. Course of procedure in conducting the Home Department.
a. Enroll all non-attenders at Sabbath School who will sign the membership card.
b. Classify them, assigning each to a visitor.
c. Provide each member with a lesson quarterly and a quarterly report envelope.
d. At the close of each quarter the visitors, or teachers, collect these quarterlies and enve- lopes, and give out the new ones for the next quarter.
e. The visitor, or teacher, should make regular quarterly reports of his class, or district, to the regular officers of the school.
f. Where the Home Department becomes large, it may have a special superintendent and sec- retary, as assistants to the regular officers of the school.
3. Methods of classification.
These will be determined by the circumstances. There may be —
a. The individual class, where there is but one who will engage to do the work,
b. The family class, i. e., where different mem- bers of a family engage in it.
c. The district class, where there are a number of members in a neighborhood under one teacher or visitor.
d. Foreign class, composed of members who are learning the English language. Some may not be able to study for themselves and each scholar may require a teacher.
4. The privileges and relations of the Home De- partment, classes and teachers, are identical with those of the regular school.
The pastor of the Sabbath School owes the same
120 THE PEOPLE AT WORK
spiritual oversight to the members of this department as to the scholars in the regular school. The mem- bers are entitled to the use of the library and other Sabbath-school literature and to attend the picnics, entertainments, excursions and anniversaries of the school.
IV
The Advantages of the Home Department.
1. It is calculated to enlist all the families of the congregation in the Sabbath-school work.
2. It draws members into the Sabbath School proper.
The President of the International Home Depart- ment says : "The visitors constantly strive to interest students in the regular services of the Sabbath School, inviting them to attend the preaching and the regular school services, showing them the advantages of such study over independent, isolated work. As a result, about one-third of all the Home Class students unite with the main school."
3. It secures the cooperation of parents in the in- struction of their children.
4. It brings the blessings and fellowship of the Sabbath School to those who are unable to at- tend.
5. It brings earnest Christian workers into per- sonal contact with those who are neglecting the Word of God and their souls' salvation.
6. It wins to the Church some who are alienated from it.
7. It aids in the cultivation of systematic giving and increases the contributions to the Lord's work.
One pastor writes : ''As to the Home Department,
THE HOME DEPARTMENT 121
the whole congregation, and especially all the teachers and officers in both the congregational and mission Sabbath Schools, have become enthusiastic supporters of it. . . . We have more than forty persons regu- larly studying the weekly Sabbath-school lessons and contributing to the Lord's work, outside of the con- gregation; and their contributions are quite as good, if not better, than those of our own members. So also their study of the lessons. Many of them are coming occasionally to church, and two or three who were thus originally interested have joined the church."
These two methods of Sabbath-school work, i. e., the Graded System and the Home Department, are comparatively new, and are not by any means general throughout our Church; but such testimony as the above will commend them to your consideration as candidates for the pastoral office.
Precautionary Remarks on Introducing New Methods.
I. Do not attempt new methods until you secure the cooperation of your leading workers.
The success of such methods as these cannot be as- sured in the face of determined opposition, or even indifference. It is a great gain if persons can be re- strained from taking an attitude of antagonism, be- cause it is so difficult to rejoice in the success of a scheme which has been carried on in despite of one's prediction of failure. It is easier to gain consent in advance than afterward. Of course a pastor cannot always permit his plans to be blocked by the unreason- ing opposition of a few opinionated and unprogressive
122 THE PEOPLE AT WORK
men. "Be ye, therefore, wise as serpents and harm- less as doves."
2. It may be better to confine the graded system at first to the children and young people.
Some of the aged people cannot memorize, and others of them are wedded to the old way and are made uncomfortable by new-fangled methods. It is better to leave them out at first and let them drift in, than to force them in at the outset and have them drop out.
3. Bear in mind that the brilliant success of any method in one congregation does not insure its success in every other.
Fields dififer. Pastors differ. Workers differ. Circumstances differ. In forming plans of work you must follow the inductive method, i. e., make a full and complete collection of all the facts and deduce a theory that will embrace all the phenomena. Failure here will end in disappointment.
4. These methods require work and perseverance to make them successful.
No one can study the Graded System or the Home Department without perceiving that such methods de- mand unwearying, self-sacrificing toil. A certain well-worn Latin phrase concerning the price of ex- cellence is nowhere more just than here. The ease- loving pastor need not attempt these methods. He will not succeed in them. But for the faithful perse- vering worker they have rewards.
And now, young gentlemen, this is all the time we can devote to the study of this department of the Church's activities. There is a demand that the theo- logical seminaries shall furnish the practical instruc- tion necessary to equip candidates for the pastoral office ; much must be learned by doing, and this is especially true as to Sabbath-school work. I have done my best to cover the ground. I am well aware
THE HOME DEPARTMENT 123
that many important aspects of the work are still left untouched. For these I can only refer you to the books referred to in these lectures, especially, The Modern Sunday School, by Bishop John H. Vincent; Teachers and Teaching, by Dr. Trumbull; and How to Conduct a Sunday School, by Marion Lawrence; and to Murphy's Pastoral Theology.
As my last word to you on Sabbath Schools, I would charge you to regard as imperative the Saviour's command, 'Teed my lambs." ''Take heed that ye despise not one of these little ones ; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. . . . Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."
LECTURE XIII YOUNG PEOPLE'S SOCIETIES
Among the notable activities of the Church in the present day are the Young People's Societies, and the Church has been compelled to give attention to this modern development of religious activity. The move- ment is not one to be suppressed, much less is it to be left to take care of itself. It demands painstaking consideration and the utmost wisdom which the Church can command. Our own Church is behind most of the denominations in giving attention to it, and yet to no other Church is it of more vital impor- tance. A few years ago the General Assembly of the Presbyterian Church appointed a committee of eleven members, embracing some of the ablest ministers and laymen of the denomination, and they spent six full days in the effort to formulate a report defining the relation of Young People's Societies to the Church. All the leading denominations have grappled with the question. Our Church has not fully met her responsi- bility in this regard, and this department of her work lacks unity and force.
This subject follows naturally the subject of Sab- bath Schools.
I
Young People's Societies are of Different Kinds.
I. Undenominational societies. This class includes such societies as the Y. M. 124
YOUNG PEOPLE'S SOCIETIES 125
C A., the Y. W. C A., the Y. W. C. T. U., the Legion of Honor, and such Hke. These societies are composed of young people gathered from the various denominations, and in some cases including those not members of any Church. They are organized for ob- jects of a common Christianity. They all draw their strength and support from the Church of Christ, but have no organic connection with it, and are not in any sense under its authority and control. The Y. M. C. A. requires its active members to belong to some evangelical church. I have already, in another connection, endeavored to define the relation of a Covenanter minister to these organizations. If these undenominational societies are formed on the basis of an agreement to do work that is common to all de- nominations, in methods which all denominations ap- prove, and in the use of forms of worship in which all the denominations agree, then identification and cooperation with them is not difficult. But to unite with them on a platform that is in violation of our own public profession and sworn covenant engage- ments is hurtful, both to common Christianity, and to our own Church.
I am fully persuaded that no form of undenomi- national society will satisfy the conscientious pastor as taking the place of the organization of his own young people under his own immediate supervision.
2. Interdenominational societies.
The most noted example of this class of young people's societies is the Young People's Society of Christian Endeavor.
The advantages claimed for this form of organiza- tion are, —
a. That it is superior to the undenominational society, because it is within the bosom of the Church. One of its rules is "that the pas- tor, deacons, elders, stewards and Sunday-
126 THE PEOPLE AT WORK
school superintendents shall be ex-officio members of the society." I think this claim of superiority over the undenominational so- ciety is justly made, and is of very great importance. It makes the society a develop- ment of Church life, and puts honor on the Church as a Divine institution. This is of great value, b. It also claims superiority over the de- nominational society as happily combining denominational and interdenominational fea- tures. It is insisted upon, as one of the principles of Christian Endeavor, that the Endeavorer must alw^ays be loyal to his own Church. This, it is said, guarantees the safety of the denomination. Then in the dis- trict and state unions and in the international conventions held under the auspices of the United Society of Christian Endeavor, the young people have the added advantage of the broader interdenominational fellowship. That this is a rightful claim is not so clear. To make good this claim it is necessary to show that the Christian Endeavor interde- nominational fellowship is established on such a basis that the young people of all the Churches can enter into it in consistency with that first principle of Christian Endeavor, — namely, supreme loyalty to the distinctive principles and usages of their own Churches. 3. Denominational societies.
The denominational society differs from the unde- nominational in that instead of being independent of the Church it is identical with it. It is not only a form of Christian activity, but it is a method of Church service. It is the Church at work. It is in organic union with the Church as a body, and in vital union
YOUNG PEOPLE'S SOCIETIES 127
with it as a life. It owes its allegiance to the Church alone, and is in subordination to the courts of the de- nomination to which it belongs. This is the form of organization adopted by a large majority of the leading denominations in the care of their youth. The United Presbyterian Church has its Young People's Union; the Methodist Episcopal Church has its Epzvorth League; the Baptists have The Baptist Yoking Peo- ple's Union; the Lutherans have The Luther League; the Protestant Episcopal Church has The Brotherhood of St. Andrew, and the Canadian Presbyterian Church has The Presbyterian Guild.
4. Societies controlled by local sessions and pres- byteries under general principles laid down by the supreme judicatory.
These are not strictly denominational societies, but are largely organized on denominational principles and subject to Church authority.
A. The regulations adopted by the Presbyterian Church embrace the following:
a. "That all the young people's religious organi- zations which are to be found within its Churches are under the jurisdiction of the Church.
b. "That in general these societies are to be or- ganized, and are to work in conformity with the historic position of the Church as ex- pressed in her standards and interpreted by her courts.
c. "The particular relations of all Presbyterian young people's societies to the Church are sus- tained in the first instance to the session of a particular Church and thence through the session to the Church at large.
"Each such society is under the immediate direction, control, and oversight of the ses- sion of that Church in which it is formed,
128 THE PEOPLE AT WORK
and that oversight is not merely general, but
applies to — (i) ''The constitution of the society, which the session must be