The subject that is being carefully considered by many thinking men and
women to-day is this: the place and prospects of the Christian Church.
All about us we hear the cry that the Church is declining, and may
eventually pass away; that it does not gain new members in proportion to
its need, nor hold the attention and allegiance of those already
enrolled. Are these things true? If so, how may better things be brought
to pass? To share in the civilization that has come from nineteen
hundred years of the work of the Church, and to be unwilling to lift a
pound's weight of the present burden, in order to pass on to others our
precious heritage, is certainly a selfish and unworthy course. It is
better to ask, What is my work in the upbuilding of the Church? What can
I do to further the Royal Progress of the Church of God?
The root-failure of the organized Church to-day is its failure to share
in the growing life of the world. A growing life is one that is full of
new ideas, new experiences, new emotions, a new outlook over life--that
works in new ways, and that is full of seething and tumultuous energy,
enthusiasm, and hope. If we look out over the colleges, business
enterprises, periodicals, agriculture, manufacturing, and shipping of
the world, we find everywhere one story--growth, impetus, courage,
resources, vigorous and bounding life. Beside these things the average
church services to-day are both stupid and poky. The forces of religion
are neither guided nor wielded well. There is in most churches, however
we may dislike to own the fact, a decrease of interest and proportionate
membership, a waning prestige, a general air of discouragement, and a
tale of baffled efforts and of disappointed hopes.
The Church--and by this word I here mean the organized body of both
clergymen and laymen--is meant to be the supreme spiritual leader of the
world. It is meant to possess vigor, decision, insight, hope, and
intellectual power. But before it can accomplish its high and holy work,
a great reconstruction must begin. To help in this reconstruction, to
aid in vivifying, coördinating, and ruling the varied processes of
organized religion, is your work and mine.
1. The Church must rouse to a sense of its noble duties and exalted
powers. We underrate the Church. We are looking elsewhere for our
highest ideals, instead of claiming from the Church that spiritual
guidance and inspiration which should be its right to give. One of the
things that is a monumental astonishment to me, is that when we need
supplication, intercession, prayer for the averting of great personal or
national calamity, we flee to the Church, but we seldom think of the
Church when we need brains!
The Church should lead, and not follow, the great dreams of the world.
In the midst of our new national life we are sending all over the
country for the best-trained help and thought in every department of
government influence and control. Our problems of the day are
preëminently spiritual ones. Colonial control is not a question of
material ascendancy--it is a rule over the minds, hearts, and ideals of
men. Its moral significance is patent. We are called upon, not only to
import provisions, clothing, and household and industrial goods into our
new possessions; we are called upon to develop a higher sense of honor,
truth, honesty, and every-day morality. Scholars, working-men, business
men, farmers, and merchants are being consulted in regard to different
phases of our national advance, and every idea which their insight and
experience furnish is seized upon. But who is consulting the Church in
these concerns, except in reference to mere technical points? Who is
looking to the intellectual, moral, and spiritual standards of the
Church for guidance? We are to-day ruled spiritually, as well as
intellectually, by laymen, and in a way which is quite outside the
organized work of the Church.
2. The Church needs a more business-like organization and way of work.
It needs a more military spirit and discipline. The Church is diffuse
and loosely strung. There are in the United States alone about two
hundred and fifty-six kinds of religious bodies. There is no centralized
interest or work; there is no economic adjustment of funds; there is no
internal agreement as to practical methods. The result is a most
wasteful expenditure of force. Movements are not only duplicated, but
reproduced a hundred times in miniature, in one denomination after
another; special talent is restricted to a narrow field; buildings and
church-plants are multiplied, but lie largely disused; sects and
communities are at loggerheads on unessential points; all this--and the
world is not being saved! The Church fails to see openings for
aggressive work; it fails to seize strategic points; it does not carry a
well-knit local organization, with a husbanding of economic force; it
does not front the world in dead-earnest; it is not proud and honorable
in meeting its local debts; it loses progressive force, from lack of
knowledge as to how to judge men, and train them, and set them to work.
It also lacks greatly in office-force and in supplies. The gospel itself
is without price, but in the nature of things it cannot be proclaimed,
nor church-work efficiently carried on, without financial outlay. There
should be a more adequate equipment for this work. All other enterprises
need, without question, stationery, stenographers, literature for
distribution, office-rooms, office-hours, and a general arrangement
looking toward enlargement and progress. A busy pastor should have an
office-equipment just as much as a business man, and it should be
supported, as a business office is, out of the funds of the business
organization, _i.e._ the local church.
There should be, first of all, a united spirit, and a general
reorganization throughout the whole of evangelical Christendom, not
necessarily destroying denominational lines, with a view to quick
mobilization of energy in any direction most needed. What would a
general do, who, in looking over his troops, should find two hundred and
fifty-six provincial armies, not at ease or at peace with each other,
and yet expected to make war upon a common foe? Shall we not endeavor to
share in some broadly planned, magnificently executed scheme of
world-advance?
The Church has reached a point where a vast constructive work is to be
done. Its scattered parts must be knit into a powerful and aggressive
whole, to turn a solid front upon the evil of the world. The times are
ripe for a successor of Peter the Hermit, of Luther, Knox, Calvin,
Zwingli, Savonarola, Whitefield, Finney, Moody. Whether a great
preacher, theologian, or evangelist, he will certainly be a business
man, a man of vast energy and executive capacity, who shall perform this
miracle of organization of which many dream, and who shall set the
progress of the Church for a full century to come!
This united spirit should prevail, not only through the smaller bodies,
but between the Roman Catholic and Protestant communions. There has been
a distinct division between these two bodies, much mutual suspicion,
jealousy, and antagonism: it is only quite lately that Protestant and
Catholic leaders have been willing to work amicably together for great
common causes.
A new situation has arisen. In our new possessions we are confronted
with a large population who, whatever may be the reason, are
unquestionably not, as a whole, progressive, enlightened, educated, or
highly moral. The problem now is, not for Catholic and Protestant to
waste energy and spiritual strength in contending for mastery over each
other, but for them to unite in changing and bettering the condition of
our island peoples. What is past is past. Our present duty is to bring
peace, industry, intelligence, high ideals, and spiritual living to our
new countrymen. This is a work to fill the hands and heart of both
churches, and perhaps, in a common task, each may learn to understand
and regard the other as those should understand and regard each other
who have one Lord, one hope, one heaven.
3. The Church needs stronger and more gifted leaders. In every business
or intellectual enterprise to-day, there is an effort to place at the
head of each organization the most powerful and resourceful man whose
services can be obtained. Nothing in this age works, or is expected to
work, without the leadership of brains. A primary step, in a
far-reaching ecclesiastical policy, is to endeavor to draw into both
ministry and membership the most active and intellectual class. All
earnest souls can work, but not all can work equally effectively.
Particularly in the ministry, north, south, east, and west, men are
needed who are really _men_. This does not necessarily mean the men with
the longest string of academic degrees, the men who can write the best
poems or make the best speeches on public occasions; it means the
thinking men who are brave, talented, spiritual, and warm-hearted.
In the Report of one of the missionary Boards, I have recently read the
following stirring words. They refer to the work of missionaries in the
far north, one of whom has lately travelled a thousand miles over the
snow in a dog-sled: "He who follows that mining crowd must be more than
the minister, who would do well for towns in the west or elsewhere in
Alaska. He must be a man who, when night overtakes him, will be thankful
if he can find a bunk and a plate in a miner's cabin; he must travel
much, and therefore cannot be cumbered with extra trappings--must dress
as the miners do, and accept their food and fare. He must be no less in
earnest in his search for souls than they in search for gold. He must be
so 'furnished' that, without recourse to books or study-table, he can
minister acceptably to men who under the guise of a miner's garb hide
the social and mental culture of life in Eastern colleges and
professional days."
It is far from that land of frost and snow to the beautiful island of
Porto Rico, washed by tropical seas, through the streets of whose
capital there passes every day the carriage of the Governor, with its
white-covered upholstery and its livery of white. But I add this word:
The missionary sent to Porto Rico, be he Catholic or Protestant, must be
a man who can stand among statesmen and society men and women, as well
as one who can live and work among the humblest folk who lodge in
leaf-thatched huts along the roadside or far on lonely hills.
Representative men of ability, health, culture, and courage are being
chosen to carry on governmental work: it is idle to send provincial men
to the Church. What is locally true of the Church in Porto Rico is
fundamentally true all over the world, at home and abroad. Each
ministerial post to-day requires an imperial man. Not every post
requires the same sort of man, either in regard to general heredity or
education. Men are needed of the Peter-type, of the John-type, of the
Paul-type; it suffices that, they be men of unusual power, and well
fitted to their individual work.
4. The Church needs a better system for the proper placing of men. No
phase of the world's work can be carried on merely and simply because a
man is pious. In every phase of life, there is a constant shifting of
men according to temperament, ability, and general influence and power.
In the Church we must have a quick and decisive recognition of a man's
ability, and he must be set where that talent can work easily and
effectively. Churches are not all alike. There are no two alike. When we
think of it, what a ghoulish business "candidating" is! No scheme for
the right placing of men can be devised which does not place a great
deal of power in the hand of a few leading men. This power may be
abused, but ought not to be, if it were really looked upon as under
divine direction and inspiration. Cannot a great leader be inspired to
the choice of a man, as well as a great author to the choice of a word,
a rhyme? Comparatively few men thoroughly understand how to rate other
men, and to these few men, as in all other great enterprises, must be
given the power and authority to select and adjust. By this I do not
mean that a set of ecclesiastics will alone be adequate. Ecclesiastical
vision, like all other highly specialized vision, is partial, and does
not always see quite straight. There should also be called into play the
business ability and discernment of men of large business interests or
administrative gifts. Sooner or later the various religious
organizations will have to meet, in some better way than any thus far
formulated, this growing need.
5. We need a release of pressure on the abler men. Many a minister
to-day is a sort of community lackey. What other men are frankly too
busy to do, he is supposed to be cheerfully ready to do. The list of odd
jobs which fall to his lot would be ridiculous, were not their influence
upon his life and work so retrogressive and so sad. He lives to serve
others, but this vow of service is greatly imposed upon. If he is to
lead in intellectual and spiritual matters, he must be given fewer
errands to run, the financial burden of his church must be taken
absolutely from his shoulders, he must have a suitable salary, and his
time must be at least as carefully guarded as that of the average man.
Some calls he is bound to obey, at whatever cost of time or
strength,--illness, certain public duties, and real spiritual
needs,--but his life must not be at the mercy of cranks, or of idle
persons' whims.
6. We need a reorganization of preaching traditions. It is a tradition
that a minister must, in general, preach two set sermons every week,
give one informal week-day lecture, and be prepared to deliver, at any
moment, funeral addresses, anniversary speeches, "remarks," or to
perform other utterly impossible intellectual feats. Anyone who writes,
or who speaks in public, knows that the preparation of a half-hour
address which is worth anything requires a great deal of time. It
cannot ordinarily be "tossed off," and help men's souls. Only an
occasional inspiration, the result of a lifetime of thought and
experience, is born in this sudden way. Usually excellence is the result
of long and careful labor. The way to help this would seem to be a
constant interchange of preachers, not only in one denomination, but
among the various denominations, so that a really fine sermon would be
heard by many people, and fewer sermons would require to be written.
This is easily done in a large city or its vicinity. What congregations
need most is not altogether formal sermons, but thoughtful, helpful
talks containing a fresh, uplifting, and spiritual outlook over life,
with a practical bearing on the occasions and duties of life. The work
of both Frederick Robertson and Horace Bushnell has this direct and
vital tone.
Ministers must study more. If they are freed from many tasks now put
upon them, it is not unreasonable to ask that this time be put on more
careful thinking. Too many a minister of to-day is, intellectually,
something of a flibbertigibbet. His sermons do not take hold, because
they have not the roots to take hold with. How many ministers possess,
for instance, a scholarly knowledge of human nature or of the deeper
aspects of redemption? Yet these things he ought to know. There is a
large amount of intensely interesting, though spiritually undigested,
material for a minister in a book like William James's _Varieties of
Religious Experience_.
7. Greater care must be taken of the rural church. Any one interested in
a great ecclesiastical polity must surely recognize the ultimate
possibilities of our rural regions. Here are growing up the leading men
and women of to-morrow. Ideals and inspirations set upon their hearts
will bear fruit a thousand-fold. Hence there should be a definite
arrangement by which a certain portion of the preaching time of the
really able preachers shall be placed each year in some small and remote
place. Several scattered country churches might unite for these
services. Let such a man also make helpful suggestions for neighborhood
social and intellectual life. While he is in the village, let the
country pastor go to town, browse in libraries, art-collections, hear
music, and get a general quickening of interest and inspiration. Let
each compare notes with the other. They will both gain by this
interchange.
8. There is too little recognition of individual talent in the Church.
Too few workers are set at work which they know how to do, and the
untaught rush at tasks which angels fear to touch. We have myriads of
Sabbath-school teachers, but how many men or women really know how to
teach a little child? The man is asked to speak or pray in
prayer-meeting, who cannot possibly do it well, but no notice is taken
of the fact that he thoroughly understands public accounts. A man is
asked to subscribe ten dollars to a church affair, who cannot afford it,
but his spiritual insight might save the impending church quarrel.
People come and go in the churches, and many, I am convinced, drift away
because they are never asked for anything but money for the support and
interest of the Church. In no other sort of organization is this true.
Even in the summer camp or mountain hotel or Atlantic liner, when any
pastime or entertainment is suggested, the first thing to discover is,
What can each one _do_? One, who has the gift of organization and
management, "gets it up"; one sings; one reads or recites; one writes a
bright bit of verse; another smooths out rising jealousies, or bridges,
by a little tact, the abyss of caste. Why do we hide so many pretty
talents under a bushel, when the church-door swings behind us? Why do we
substitute such strange and foolish tasks, particularly for women? What
would leading lawyers and doctors do, I wonder, if they were asked, as
busy women often have been, to spend a precious morning in a church-room
sorting cast-off clothes?
In every church, large or small, there are both men and women who are
talented in a special way; who could bring gifts of training and
experience to bear upon the problems and opportunities of the Church.
Tell me, in prayer or speech-making, formal or social occasion, pastor
or people, do we often bring our very deepest, tenderest, most inspiring
emotional or intellectual life? It is not a whit more spiritual to be
stupid than to be bright. This is what our church-meetings should
be--not a formal and very dull round of prayers and set remarks, more or
less pointless; they ought to be a yielding-up of our heart's best life
to others.
9. We need, as a Church, a deeper spiritual life. We need the Power of
the Holy Ghost. In spite of all the sorrow of the world, sorrow both of
a personal nature and that which touches whole communities, there is
only one real burden upon the heart of earnest men and women: it is our
own inadequate representation of Christianity,--the disheartening
difference between what we practise and what we profess. When the Church
of God is in reality a powerful and hard-working body of sincere,
honest, and loving people, the world will soon be saved!