Devotional leadership; private preparation for public worship

Foreword

HE, secret of success in devotional leadership is adequate preparation. A very commonplace Christian, who can boast neither education nor brilliancy, but who is willing to spend a quiet hour or two in planning for each program of worship he is to conduct, is more likely to bring a blessing to his group of fellow-worshipers than the recognized genius who has not permitted necessary preparations to interfere with his other duties or pleasures. Not infrequently dependence on the spur of the moment is mistaken for dependence upon God. Instead, let us make this our maxim, that he who would lead others into the sacred Presence, must first make that Presence his own dwelling-place. No human devices, however ingeniously concocted, and no inborn talents, however diligently displayed, can take the place of the leader’s preparation of his own spirit, and his planning of the program with his group in mind.

It is the purpose, therefore, of this manual to consider ways in which those who lead devotions, whether in the Sunday School, the Young People’s Society, the Missionary Meeting, or any other Service of Worship, may most thoroughly prepare for their sacred task and may most helpfully carry out their program. The nature, the aims, and the requirements of such leadership will form the centers of our studies, with an examination of the elements and factors that make for inspiring devotions.

The contents of these chapters are as practical as we can make them. Personal experience in leading devotions, sympathetic observation of such leading by others, re-

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8 FOREWORD actions from thoughtful students in classes in which we taught the subject, and study of the few books definitely dealing with it, all these have contributed to the enrichment of these presentations. We invite individuals to whom the task of devotional leadership is either regularly or occasionally committed, to make use of these studies. But inasmuch as our church members from youth up are being drafted ever more numerously into this form of Christian service, we earnestly covet the study of this handbook by whole classes, both in local churches, in Conferences, and in Schools of Methods.

To facilitate the teaching of these chapters we have added to them outlines, subjects for discussion, suggestions for research, and reading materials. The use of these is, of course, at the option of the teacher. We would impress upon single students that these supplements will greatly aid them to gauge their own grasp of the subject and to stimulate their minds for the mapping out of their own plans.

To the many leaders of devotions who unconsciously have had a part in the building up of this manual we owe and render unmeasured thanks, hoping also that they in turn may find fresh inspiration in the perusal of these pages.

Contents

. THE Nature oF DEVOTIONS .

. PrivATE DEVOTIONS .

. Alps To JoInt DEVOTIONS

Appendix

11 22 34 51

Aa

I one. From whatever angle one may approach it there appears one gripping interpretation from which there is no escape. “ Devotedness ” is most akin to it as a synonym: it gives the simplest and clearest expression to its meaning, and at the same time it intimates its most deeply spiritual motive. If, at the outset, a definition is wanted, we may say: Devotions are the outgoings of the heart in devotedness to God with a sense of God’s devotedness to us.

This going out of the heart may be audible or silent; in thought or in action; in praise or in prayer; individually or in fellowship with others. But in whatever way the heart goes out in devotedness to God there are always three elements present, namely,—1. Loving thoughts, with a desire for the nearness of the One for whom devotion is felt. 2. Appreciative words, either spoken to the One who is loved, or about Him. 3. Agreeable action, both to please Him personally and to secure the attitude of others that will please Him.

£ ip letter and spirit of the word “ devotions” are

I. Devotions Are Personal.

There is always something personal in one’s devotions, whether they be religious or otherwise. The wage-earner, first starting out to work, is likely to think much of his wages. He has hired himself out for a certain price and his labor is rendered in exchange of that price. But if he is a promising workman he will soon forget about the money he is earning, and will grow interested in his work. Nor does he stop there. The finest and best that is in him will never be called out until he becomes interested in the person with whom, as an employee, he has most dealings. That person he will learn to love or hate. If he grows to hate him then there will never come from his hands the choicest products of which he is capable. But if he finds reason to grow devoted to him, then he will apply himself supremely. “He will advance from the attitude akin to slavery to that of the friend, and for his friend he will do what he never could have done for his paymaster. The personal element of the situation appeals to him.

Devotion of a young man to a young woman is, of course, personal. The lad passed through a stage when he cared nothing about his appearance. His devotion, even to his parents, was at low ebb. His grades in school did not worry him; he felt no strong attachment to home or church; he slouched, went about unwashed and unkempt, a disgrace to his mother and sisters. ‘Then, most unexpectedly, he began to brush up. He cleaned his finger-nails, brushed his hair, wore a decent collar, invested in a new necktie, shined his shoes; and all because a seemingly attractive face appeared above his horizon. A — young lady had challenged his devotedness.

Apparently, the devotion of the patriot affords an exception. ‘The patriot is not devoted, it would seem, to any one person; or perhaps to no number of persons; he is devoted to his nation, or rather to the great principles for which his nation stands. His love of country impels him. Yet, the impersonal element is only apparent. He may sing heartily of “rocks and rills” and learn to love the ‘sight of them, but he is not supremely interested in them.

If the people for whom he is willing to live or to die were to be removed from their country in a body, he would go with them, leaving the hills and the valleys behind. Because he believes in the same principles in which his people believe. And these principles to which the loyal patriot adheres are not hanging somewhere in the air, nor are they embodied in material things; they are expressed in flesh and blood. Some person embodies them. ‘The patriot instinctively seeks out that person in whom the principles which he admires are most clearly manifest. When he finds that man or woman he is ready to pledge allegiance. This necessity of centralizing principles in a person came out emphatically in our boys during the World War. When the young men first went to the colors there was no particular man on whom they could centralize. Roosevelt could not go to France; Wilson was in Washington; there was no great leader with whom they could identify themselves. Then came Pershing. Our boys did not know Pershing. Except for a few news-items regarding his exploits in Mexico, he was a stranger to our people. But like bees looking for a queen-bee so our boys swarmed around Pershing. He became their hero. In Pershing they saw the embodiment of their own patriotism. The devotedness of their hearts, which must needs go out to a person rather than to a principle, went out to Pershing.

The scientist offers, seemingly, another exception. The student, who scrutinously analyzes chemicals, seems utterly impersonal in his efforts. The entrance of the personal element might induce bias. The less he allows the personal factor to control his investigations, we are inclined to say, the better for science. He should be devoted to science for science’ sake. But we are mistaken. The greatest chemists have been those who allowed the personal element to enter in and constrain them. They went into the laboratory, not for the sake of science as such, but for the sake of science as a handmaid of humanity. Their devotedness to science was a means to a greater end. Harvey, who discovered the laws of circulation of the blood; Koch, who found the ubiquitous bacilli; Pasteur, who learned to master them; Livingstone, who opened continents ; Burroughs, who showed us nature; James, the student of the mind, these all were lovers of men. ‘The devoted scientist puts the personal element in the center.

The personal element in religious devotion is too well known even to require presentation. The four great religions of today are named after the persons in whom their devotees center their hopes. The Buddhists bow to Gautama; the Chinese look to Confucius; the Moslem world pronounces the name of Mohammed; Christianity is centered in Christ. ‘These central persons are the life and motive of the religions that are named for them. ‘The same continues true where shoots spring off from the main stem; some person stands in the center of the movement to keep it alive. Joseph Smith, the prophet of the Mormons; Mrs. Mary Baker Eddy, the high-priestess of Christian Science; Pastor Russell, the apostle of Millennial Dawnism; Dowie, the founder of the Zion Church, are but so many illustrations of the principle that devotedness is to a person.

II, Devotions Are Reciprocal.

It is equally true that devotedness is from a person; or, to say the same thing, devotedness seeks for personal reciprocity. It goes out to a person from whom it expects devotedness in return. The youth, who grows devoted to a young lady, seeks response on her part. Whether without such response he continues his attentions, depends somewhat on his innate tenacity of purpose. But sooner or later he relinquishes, if there is no hope of response. It is the secret hope that response may be created in the heart of the maiden, that puts his flickering longings into flame. In similar way the employee, who finds his employer appreciative, grows stronger in his loyalty. Should appreciation lack utterly, the smoking embers of his loyalty are sure to die.

(1) Our devotedness to God expects devotedness from God. And we must go still a step further. Our devotedness to God has its origin in God’s devotedness to us. “We love him, because he first loved us.” If in the universe there were nothing but some impersonal “ power working for righteousness” we could not be devoted Christians. ‘We need a Person. Or, should there be a Person who did not care for us, we could not be devoted to him. Weneeda loving Person. Devotion does not run in a single track; it needs a double track. It needs a circuit. The circuit has its beginning in the loving heart of God. Out of that heart it touches us and from our hearts, if we respond, the outflowings are in devotedness to God who loves us.

“For every, ‘O, my Father!’

There is a ‘ Here, my child!’ ”

The electric light by which we read at night is supplied by means of a double current. No single current could convey light or heat or power. ‘The fact that in our hearts there is any spark of devotion to God is an incipient sign that there is a God who receives our devotions. The fact that our devotion to God grows stronger as the days go by, is added proof that God is nourishing the weak flicker, is blowing it with His breath. God is devoted to us.

(2) It is the genius of Christianity, therefore, that the spirit of devotion be conveyed from one person to another person. From the earliest times it was so. Naomi’s devotion to Jehovah touched the heart of Ruth. She was devoted to Naomi first, and through Naomi she grew fond of God. It was the same between Paul and Timothy. The young man’s heart went out in loyalty to Paul, and Paul taught him Jesus. Naomi and Paul became “the way ” for their disciples, the connecting rods by which the currents from God to the human heart and from the human heart to God could meet. Jesus calls Himself “The Way.” His unconditional devotion to the Father drew the hearts of the disciples to Himself and on to God. It is this feature that makes it safe for Christian workers to win others to themselves on behalf of Christ. Loyalty to a Christian can readily be transferred into loyalty to Christ.

III. Devotions Imply Kinship.

(1) The elements which in any person make devotion to another person possible are those of similar nature to each other within the two persons. ‘The apple, loosened from its stem, falls to the earth because it contains elements that are also contained in the earth. The earth is as truly attracted to the apple; but the small apple possesses less drawing power than does the big earth. Our devotion to God is due to our kinship with Him. The infinite devotion of our heavenly Father to us is possible only because He made us in His likeness. All devotion, from the free communion with God of our first parents who had not yet sinned, to the fellowship of believers with Christ today, is based on this wonderful kinship.

(2) Belief in such kinship forms the basis of devotion on the part of idolaters, fetich worshipers, and animists.

The man who bows to sticks and stones believes that powers similar to his own reside in those visible forms. » He has a notion bordering on conviction and as strong, that the thing he sees can think and will and feel like himself, is in all respects endowed like a human being. He worships that which he regards as his kin. He believes that, in some form, response is coming or will come from the thing he worships. The measure of his devotion is determined by the fulness of response he seems to secure. ‘The day may come when he will throw away his object of worship because there was obvious lack of reciprocity.

(3) The worshiper who kneels before an answering God grows stronger in his devotion. From intermittent periods of worship he advances into a life of devotion in which his whole being tends to love and serve God. He becomes a friend of God, eating and drinking to the glory of God. This growth in devotion is accompanied by a growth in likeness. The Christian who is true to Christ grows in likeness to Christ. He discovers ever more keenly what factors in his make-up are not in keeping with loyalty of spirit, and also how he may please his Savior most. ‘The adverse tendencies he subdues, or guides into currents that flow Christward. What the New Testament calls “the old man” diminishes in controlling power. The new man in Christ Jesus becomes master ; spirit glories over flesh. “ We shall be like him.”

IV. Devotion Needs Emphases.

There is a law of emphases or accentuations running through all the affairs of men; it seems also to touch all elements and factors in the universe. Nothing moves continuously on a level; heights and depths; strong currents and weaker currents; intense feeling and comparative indifference, these are our experiences on every hand. In agreement with this law it has pleased God to suggest emphases also in our devotional experience and expression. Enjoining us to “ pray without ceasing,” He nevertheless set apart particular times and seasons for us in which we shall exercise our devotions supremely. They are not to be the only moments or seasons of devotion; but rather they are to serve just as the mountains serve the hills in lifting them up with them. The person who counts every day alike and all parts of the day alike, in his devotions, is likely to lower his entire devotional life. We stand in need of emphases. |

(1) God asked His people to appear before Him thrice a year, if possible, and each time for a whole week. Every faithful Hebrew went up to the sanctuary at least once a year, to hear the singing of the psalms and to join in praises to Jehovah; to listen to the great teachers of Israel ; to meet with friends and relatives for untrammeled fellowship, and to enjoy physical recreation. What God offered His people in the Old Dispensation He would not hold back from them in the New. Every Christian still stands in need of at least one annual week at some lakeside or other retreat for spiritual, social and physical recreation. The women who do their own house-work weekday and Sunday should have the Hebrew allotment of three weeks.

(2) God gave His people one day in seven for similar recreation. He wanted to keep them away from complete absorption in the making of a living and the greed of gain. He knew that the mind needs rest from worries and disappointments such as daily labors always involve. He wished them to enjoy the conscious presence of Himself on the Sabbath day, that His people might enter the week’s work invigorated in body and in spirit, on a level nearer that of Himself. He gave us the Sabbath for devotional emphasis.

_ (3) It is obvious that from the beginning God planned for every child of His some moments of each day defi- “ nitely with Him. In its own wonderful way the first Book of the Bible tells of our first parents walking with God in the cool of evening. We know that Abraham and Isaac observed their daily devotions; that Daniel prayed thrice a day; that Jesus sought the intimate touch with God after, or before, a day of strenuous service. Paul, too, relates of his daily habit of prayer, remembering all the churches. To this day we need the secret, sacred moments, day by day, whereby we shall be able to spend the whole day with all its complications happily in the presence of God.

(4) May we not think that inasmuch as God has laid this law of emphases in His universe and asks us to obey it, that He also works in agreement with this law? God Himself, we have every reason to believe, draws nearer to us with His Spirit at these appointed seasons than on the common day. He is already awaiting us at our trysting place when we are ready to meet with Him. Hence the uncommon blessings of which they testify who truly seek Him daily, and weekly, and in fellowship with others of His children at annual occasions.

The nature and the elements of devotion, too, are true of God, and in Him are raised to infinity. God is devoted to persons far more than to things. One soul means more to Him than all the material riches of the universe, and He does more to save one man than to save a solar system. Toward us He has loving thoughts; to us He speaks appreciative words; for us are His agreeable activities. In a supremely magnified and perfect way God’s devotedness to us corresponds to our devotions.

WHEN Is THE TIME FOR PRAYER?

“ When is the time for prayer?

With the first beams that light the eastern sky, As for the toils of day thou dost prepare, Lift up thine heart on high; Commit thy loved ones to His tender care. Morn is the time for prayer.

“ And in the noonday hour When, worn by toils and by hard labors pressed, Thou unto Him thy spirit’s burdens pour,— And He will give thee rest,— Thy soul may find thy Helper anywhere. © Noon is the time for prayer.

* And when the sun has set, While yet its colors deck the western skies, When loved ones home again thou’st met, Then let thy prayers arise With those who in thy joys and sorrows share. Eve is the time for prayer.

“Then, when the stars shine bright ; When to the waiting heart great thoughts are given And the deep stillness. of the night Gives birth to purposes for earth and heaven, Kneel before God; ask strength to do and dare. Night is the time for prayer.”

OUTLINE OF CHAPTER I

Introduction: Devotion as Devotedness.

I. Personal Nature of Devotions:

Illustrated by Wage earner; Lovers; Patriots; Scientists; Worshipers.

II. Reciprocity in Devotions:

God devoted to us; Devotion conveyed through persons.

III. Kinship Implied:

Attraction of similar elements; Kinship supposed in idolatry ; From kinship to friendship,

IV. Emphases Needful:

Annually; weekly; daily; Divine observance.

Conclusion: God’s devotedness infinite.

. Why take these studies?

. Synonyms for “ Devotions.”

. Are devotions really personal?

Mention cases of impersonal devotedness and look for source. What suggestion of God in devotions?

The personal in transmission of devotion.

Does devotion show kinship?

. Emphases in devotions,—why?

. The devotedness of God.

ODONIDV on to

Let members of a class tell of their own experiences in leading devotions,—how they “got by” without preparation; got caught unexpectedly; enjoyed leading when prepared; their destructive and constructive criticism of the leading of others.

Prayer, Its Nature and Scope, H. C. Trumbull.

To Be Near Unto God, Abraham Kuyper.

The Practice of the Presence of God, Brother Lawrence. The Meaning of Prayer, Harry Emerson Fosdick.

Psalm 139.

I REQUISITES OF DEVOTIONS

\ N [ E observed in the previous chapter that for the exercise of religious devotion there must be one who is worshiped and one who worships,—a divine and a human being. Without the true God there cannot be true devotion; neither can there be true devotion as a subject of study except for a human spirit akin to God. There are in nature suggestions of worship on the part of God’s creatures. ‘The song of the skylark rises to heaven in praise of the God who made him. Scripture speaks of trees that clap their hands together before their Creator. Again, it testifies that “deep calleth unto deep at the noise of thy water-spouts.” All of which is true as long as there are children of God to observe these testimonies of nature. In themselves they are rendering praise unconsciously. They are not aware of any obligations toward God; they have no hearts overflowing with gratitude. They are not devoted to God nor have they desire to worship Him, None but those whom God has made in His likeness are capable of engaging in devotions. Though worship is a human trait, not every human being renders God his devotions. The reasons for this serious lack are many. But they may be set out by contrast in a number of requisites without which no worship can be rendered.

I. The First Requistte is a Knowledge of God. I cannot love anyone whom I do not know, and I am 22 able to love only in the measure in which I do know. Those who are ignorant of God, whether they live in Africa or in America, are thereby debarred from devotions to God. The high-priestly prayer of Jesus teaches us (John 17: 3): “ And this is life eternal that they might know thee, the only true God, and Jesus Christ whom thou hast sent.”

(1) The lowest degree in the progress of this knowledge is the mere belief that there is a God; yet this first step is necessary. “ He that cometh to God must believe that he is” (Heb. 11:6). Such a belief, simple as it is, yet carries with it some inkling of divine qualities. Belief in God involves ascription of superiority ; of power. But it may not involve even the semblance of love, or of trust, or of expectancy of any favor. It may, instead, induce great fear. “Thou believest that there is one God,” says James (2:19), “thou doest well. The devils also believe and tremble.” It is the actual experience of millions, who believe in a god as some personal power mightier than themselves, to be in perpetual dread of him. ‘To be lovingly devoted to such a god is out of the question.

(2) Considerable advance has been made when devotees acquire some knowledge of the works of God as related to Him. Usually these works are revealed most plainly in nature. When seed-time and harvest, summer and winter are ascribed to Him; when the rising and setting sun, the waxing and waning moon, rains, droughts, hails, lightning, sickness, health, birth and death are traced to one Almighty God, then there is great likelihood that a human soul will be stirred to worship.

He, who has eyes to see and ears to hear, will discern both power and wisdom, perhaps righteousness, too, in the works of nature. But the worshiper of God needs a knowledge of Him that goes further than these! A God of infinite power and wisdom might show Himself but a more monstrous Napoleon than was the Corsican; he might be another Zeus indulging his passions in casting thunderbolts. If righteousness were added to His might and cunning, He might rule the world by law alone, controlling the machinery like an infinite engineer, with us His creatures but so many cogs in the humming wheels.

(3) But God has other attributes, one of which alone balances all the rest—God is love. He cares. Like as a shepherd cares for his sheep; like as a father cares for his children, so God cares for us. He cares for all His creatures, the little sparrow not excepted. For us He cares with a love that is infinite. But we must know of His love or we cannot from the heart return it. To worship Him in spirit and in truth we need to grow ever more intimately acquainted with Him. This greatest attribute of God is not predominantly revealed by nature. “ Red in tooth and claw,” there is apparent in nature only a slight trace of love. Because nature is not God’s:greatest work it does not lend itself to God’s greatest manifestation of Himself. In His relation to man, “the paragon of animals,” “the noblest work of God,” the highest and deepest of God’s nature is most truly known. We must know man to know God.

(4) This means that we must know ourselves and others in our true relation to God. But this relationship is most clearly and fully revealed in the Bible. Through the ages God has been seeking man and has been finding him. God and men have communed and men have told of it. ‘Their testimony of their fellowship with God, His care for them, His patience with them, His willingness to forgive, His presence to afford ever new strength, His infinite grief when they sinned, and His yearning for their return to Him—all these experiences have been recorded in epitome within the pages of that greatest of all books we call the Bible. It is the Word of God, not on account of any dictating on the part of God; but rather because of the experiences of man with God,—the conversations, the instructions and the leadings in which God is always the Alpha and the Omega, the beginning and the end. We must, therefore, know the Bible to know God. We must know the Bible shall we enjoy helpful devotions.

IT. We Should Learn the Will of God.

The child that is uncertain of his father’s wishes cannot fully dedicate his talents to the carrying out of those wishes. ‘The workman who has not been instructed in the ways of his master is at a loss to know how he shall serve him. The young man who finds himself unable to discover the wants of his lady-love is quite baffled when he would please her. The Christian who would live a consecrated life needs to know what God wants him to do.

(1) The entire Bible serves to teach us the will of God; but for the clearer understanding of it, there has been given us a brief presentation of it in the Decalogue. The principles inherent in the Ten Commandments are as binding today as they were in the days of Moses. Interpreted by Jesus they cover every action and motive in our lives, reaching down into the heart.

(2) Jesus also modernized for us the sum of the Ten Commandments in the positive law He gave us, that we should love God above all, and our neighbor as ourselves.

(3) The supreme expression of God’s will is the life and death of Jesus Christ. He was truly “The Word made flesh,” “ God manifest in the flesh,” “‘ God with us.”

In Him law and love, righteousness and grace, retribution and forgiveness are combined. We can know the will of God to the measure and only to the measure in which we know Jesus. Accordingly, the measure of our devotedness to God is narrowed or broadened according to our acquaintance with Jesus. God may have

“ other Words for other worlds, But for this world, the Word of God is Christ.”

ITI. It Is Not Enough to Know the Will of God; We Must Also Know the Plan of God.

These two are, of course, in full agreement; but they are not identical. So far as man is concerned, the will of God determines what He wants us to do personally in the way of worshiping Him, serving Him and treating our fellow-men. ‘The plan of God determines what He, Himself, wants to do with, and through us. The one concerns our daily program of living; the other concerns His eternal program for the world, ourselves included. “ For I doubt not, through the ages one eternal purpose runs.” E.xpressed most briefly, that program is—‘ Reconciling the world unto himself” (II Cor. 5:19). This program began as soon as wayward man stood in need of salvation. A great step toward its accomplishment was taken with the call of Abraham. Its culmination was reached in the life and death of Jesus, “to heal the brokenhearted; to preach deliverance to the captives, recovering of sight to the blind; to preach the acceptable year of the Lord.” The further carrying out of the program was suggested by our Lord when He said, “ Ye shall be witnesses unto me both in Jerusalem, and in all Judzea, and in Samaria, and unto the uttermost part of the earth.” Jesus inaugurated this program, and during the three years of His ministry He left out not a single part of it, in His appeal to men, His living with men, His attracting and cleansing men, His living and dying for men. To know this experimentally is to love Christ.