Inefficiency of the Ministry.
By Editor
WHEN we assert that the preaching of the present day, in all popular denominations, is ineffectual to stir up the consciences and reach the hearts of the people, we are accused of being censorious and fault-finding. Were we the only ones who saw the matter in the same light there might appear better reason for the accusation. Dr. Wayland, in his book on the "Ministry of the Gospel," speaks at length on the subject, and, in part, gives the reason. He considers the method of theological training defective. He says:— "Our theological students are collected together in large dormitories, where they associate with no others than themselves, and, for three years, read books and attend lectures and recitations, being, in many cases, even discouraged from preaching, unless at the close of their course. Their views of the ministry are formed not from the observation and experience of actual life, but from the conversation of young men with each other. They of necessity enter the ministry with no practical knowledge of its duties; and that they should be ignorant of the best methods of presenting the truth to living men, is only a thing to be expected. Were men in other departments of life to pursue a similar course, must it not lead to inevitable failure? "In the next place, the business of a minister is to address men in public on the most momentous of all subjects. Is it not desirable, then, that he should learn to address assemblies with the greatest possible effect? Ought he not to be a public speaker rather than a public reader? I do not, of course, mean to advise that men should be taught to speak when they have nothing to say. When I use the word extempore, I do not suppose that a man is to address an audience of intelligent people without any preparation; or, as some of our older ministers used to boast, that they did not know what text they would take until they entered the pulpit. I would have young men taught not merely the force of the Greek article, the meaning of the aorist, and the difference between the particles; I would have them familiar with the very ideas and spirit of the word of God, thoroughly imbued with the great doctrines of the gospel, as they are revealed by Christ and his apostles, and not as they are announced in systems of theology." Again, he considers the popular style of writing and reading sermons to be erroneous, cramping the preacher, and that it imparts dullness rather than interest to the hearer. On this he says:— "When we write in a quiet study, we may it is true, and if we believe what we preach we actually do, look up to the Holy Spirit for his guidance and direction. But still the tendency is apt to be rather to the intellectual than the moral. In writing we strive to present some doctrine clearly, to express it correctly and rhetorically, and if we have done this to be satisfied. We cannot rise to that feeling of earnestness which enables us to press home the truth which we have presented, directly and affectionately upon the conscience. We feel that we cannot write what we know we ought to say; at least this, I must confess, has been my own experience. During the preparation of the manuscript there is none of that sensibility of the presence of an audience that makes a preacher tremble in his knees, without which it is said that no one ever spoke well. The sermon is arranged according to the rules, and by this test the writer knows that it is a good one, that the audience ought to like it; and with this he is too prone to be content. He enters the pulpit with more or less of this assurance. He has no need to pray for the assistance of the Holy Spirit so far as the matter is concerned, for that is all prepared already. He may pray that it may be received into good hearts, but he has no wish that it be different from what it is. He has no fear of breaking down, if only his voice and eye-sight remain; for it is all plainly written out to a syllable before him. He reads it with such animation as may be natural to him, with none at all, looking steadily at his manuscript, and rarely or never catching the eyes of his audience. If he makes a gesture, it is with his eyes fixed on his paper; one hand on the line which he is in danger of losing, and the other sawing the air without any kind of significance. When he closes, he perhaps feels that he has not succeeded in arresting the attention of the people. He has labored hard, but the result has not corresponded with the pains that he has taken. Something has been the matter, but he does not know what it is." "Where, but in the pulpit, would written addresses to a popular assembly be tolerated? Were a lawyer to read to a jury a finely written dissertation, bearing as much on the case before them as many of our sermons do on the salvation of the soul, would he not soon put the whole panel to sleep? Were the same mode of address adopted by senators and representatives, would the member find himself surrounded by nothing but empty benches?" And he appeals to his brethren in the ministry in the following manner. The point is easy to be seen:— "But we do not apply the same rule to others which we assume for ourselves. We declare it is impossible for us to address men from the pulpit on the subject of religion, without writing all we have to say. We leave the church, and descend to the lecture-room to attend a conference meeting. We expect our private members to address the audience on the very same subjects, but we never expect them to use a manuscript. What should we say, if, when we called upon one of our brethren to speak, he should excuse himself on the ground that he had not anything written? What sort of a conference meeting would we have, if nothing were spoken which had not been written out, and then read after the manner of the pulpit? I fancy that the minister and the readers would very soon constitute the entire audience. Why should we expect our brethren, engaged in the ordinary pursuits of life, to use a manner of addressing an audience which we declare it impossible for us to acquire after eight or ten years of study devoted to preparation for this very duty?" We say that he presents the reason in part. The above extracts are sufficient to show that our statement is true, and that the truth has received the attention of some of the wisest and best in the ministry. But there is another reason outweighing all these. Truth is progressive in its development. Bible truth forms no exception to the statement. There are truths in the Bible which ever remain the same, and their relation is much the same to all men of all ages. There are other truths which differ from these in being applicable to a certain generation or in a certain age. In the words of the apostle Peter, there is a "present truth." And every age has had its present truth—a truth made especially applicable by the events and circumstances of the age. Such were the proclamations of Noah, and the prophets; of the apostles; of Luther, and all the reformers. Our own age is not an exception in this respect. We live in one of the most eventful ages in the history of the human race. Look whichever way we will, and events of startling significance present themselves to our view. From one end of the earth to the other, the nations are in a state of anxiety and disquietude. With the blessings of abundance in most lands, and such means of transportation as were never before known, people are starving to death, even by millions. The Bible—the gospel of peace—is printed in every tongue and carried to every land, as if the merciful God would leave the race without any excuse; yet crime increases; man is everywhere a foe to his neighbor, and distrust and dishonesty are all-most all-prevailing. With the accumulated light of past centuries resting on the medical profession, pestilence stalks abroad, and none to stay it. Many important prophecies have been fulfilled, and these show that others, of the utmost importance, are about to be fulfilled. The symbols of the books of Daniel and the Revelation clearly prove that we are in the closing period of this world's history. The subject of the second coming of the Lord Jesus to this earth is receiving the attention of many of the best minds and the most devoted hearts in the world. The signs given by the Saviour which precede his second coming have been fulfilled, and even now "men's hearts are failing them for fear, and for looking after those things which are coming on the earth." Scoffers ask, in derision, for the promise of his coming (2 Peter 3:3), and the worldly-minded servant says, "My Lord delayeth his coming." Matt. 24:45-51. These things as having any relation to the fulfillment of prophecy and to Christian duty, are entirely ignored by the ministry of our day. This is generally true; the exceptions are only exceptions. Instead of present truth being presented, dry essays are read, touching upon anything but the soul-stirring truths which God's word and providence have developed for the present time. "Not by might nor by power, but by my Spirit, saith the Lord of hosts." The Spirit of God always accompanies his "present truth" when it is preached in faithfulness. And this alone gives efficiency to the work of the ministry. Worldly methods, fashionable styles, worldly themes, and a world-loving church; in these there is no power to attract or to convert. Beloved reader, we make our appeal to you. As you love eternal life, seek to know these things, and be "established in the present truth." 2 Peter 1:12. God has not forsaken his own work; but man has gone far from God. By the truth we may be sanctified and saved, "in the day of the Lord Jesus."