Training to teach : a manual for ministers of the Word

Preface

My supreme desire in the preparation of this volume has been to provide something that shall be a real help to those who have been denied the advantages of special training-, but who have large opportunities for service. There are many such persons who are anxious to use their abilities in every place and in every way that will help to extend the kingdom of Christ.

My purpose is not to supply a crutch upon which the careless may lean while persuading themselves that they are unable "to run without weariness or to walk without fainting/' This book is not intended to be an oil-well from which to "supply oil for foolish virgins." Nor is it expected that students will take the treatises of the several subjects herein found as exhaustive.

Rather is it my expectation that this splendid series of articles shall provoke thought, stimulate research and exemplify the best plans of arrangement for public address.

The plan of the work is to offer an Outline and a Meditation on each subject treated. The Meditation is intended to furnish a somewhat comprehensive view of the subject and the Outline is intended to be a "row of pegs' ' upon which to hang such reflections, conclusions, illustrations and practical lessons as the student would publicly proclaim to others.

If this book shall enable any individual to become a better Christian, a better teacher, a better preacher, a better workman, better able "to teach others also," I shall regard myself amply compensated for the part I have had in preparing it. e. j. m.

Table of Contents

Subject and Author Pagb

Anger, Bruce Brown , . . 136

Anger — A Meditation, W. R. Walker 2

Introduction

We should be as devoted in our religion upon every other day of the week as we are on the Lord's Day. We are to consider the first day as the time when we give special attention to the study of God's movements in human history, and secure for ourselves inspiration to leave the impress of God's life in the whole week's service. On the other six days of the week we should be putting- in practice the principles we learned on the first day.

PASSING OF THE JEWISH SABBATH.

The first word we have relative to the passing of the Jewish system is the intimation from Jesus that "one jot or one tittle shall in no wise pass away until all be fulfilled." And again, "I have not come to destroy, but to fulfil." Then, later referring to this process of fulfilling, in his intercessory prayer, Jesus said, "I have finished the work thou hast given me to do" (John 17:4). Still later, on the cross, "It is finished" (John 19: 30). On the day of Pentecost Peter refers to Joel's prophecy of the last days as being fulfilled by the life, death and exaltation of Jesus (Acts 2: 17). In Col. 2: 8-17 Paul clearly states that Jewish institutions were no longer in force, but were "blotted out, taken away, and nailed to the cross." Other references: Heb. 8:13; 9 : I 5" I 7-

SABBATIC ANALOGY.

I. Purpose of the Sabbath. — To get anything like an accurate understanding of the Lord's Day, and its value in the life of the church, we must look into its historic setting, and study it in the light of the Jewish Sabbath. After the exodus of the Hebrews from Egypt, Moses brought from Mt. Sinai the Ten Commandments. The fourth of these statutes required absolute rest from all physical labor on the Sabbath. On this day they were to honor God, and perpetuate reverence for him through the life of the nation. The day was given as a memorial of the divine goodness which had delivered them from their oppressors (Deut. 5: 15). This makes clear that it was a national statute of memorial character, requiring their faithful recognition and obedience. By its consistent observance they were to declare their gratitude to the One who had delivered their race from physical bondage. We do not keep the Sabbath, because we were never in Egypt, and hence never emancipated from her slavish dominion.

2. Purpose of the Lord's Day. — On one occasion Jesus remarked to some of those who had only a superficial knowledge of the Sabbath, that "the sabbath was made for man, and not man for the sabbath" (Mark 2: 2j y 28). Jesus taught that the Sabbath, with its appointed exercises, was to be regarded as an agency for human good. Man was to make the day minister to his higher needs. Man is greater than the Sabbath, therefore the Sabbath must serve man. "For the Son of man is Lord also of the sabbath day." Through Christ God was to associate himself with the world's life, as he had done with the Jewish nation, and, owing to this enlarged area of his operations, the variety and character of conditions throughout the world's races, the provincial character of the Jewish system was inadequate, and one must be adopted to satisfy the universal need. All nations could not be delivered from Egyptian serfdom, because all nations were never subjected to Egyptian bonds. The universal need, therefore, was not emancipation from physical slavery, but deliverance from spiritual bondage — the bondage of sin and death. This is a world condition, and a world needs deliverance therefrom, and on the first day of the week, through the resurrection of Jesus, immortality was brought to light, the fear of death destroyed, and moral and spiritual emancipation made complete.

THE NEW TESTAMENT LORD'S DAY.

Therefore, as the Hebrew observed the Sabbath in memory of their freedom from physical servitude, the

Christian people throughout the whole world regard the first day of the week as the Lord's Day, and observe it as a memorial of their spiritual emancipation.

APOSTOLIC EXAMPLE.

In Acts 20: 7 mention of the assembly of the disciples is made in such a manner as to indicate they were only following their usual apostolic practice. While we have no recorded command to observe the first day, yet we have reason to believe the apostles had the verbal command of our Lord, otherwise it would be difficult to account for their evident practice. The historian has recorded no command for the sacrifice of Cain and Abel, yet their recorded sacrifice is evidence of the existence of such a command. In the light of this assembly of the disciples on the first day of the week, and Paul's mention of their "laying by in store, upon the first day of the week," we have reason to regard the regular observance of the first day as an apostolic practice which was promoted by the verbal authority of our Lord. It is not to be observed as a day of rest, as was the old Jewish Sabbath, but as a day of worship, of inspiration, and great religious activity. M. B. Ainsworth.

Georgetown, Ky.

KINDNESS

In his ascending scale of Christian graces, the apostle Peter has placed brotherly kindness next to the top between godliness and love. It is the active expression of both. Out of the godly life and the loving heart kind words and deeds are born. Love not only suffereth long, but returns good for evil. Love is kind.

Kindness is the strong bond that holds the race in a universal brotherhood. The very meaning of the word implies kinship. There was a time when kind words and deeds were kin words and deeds. A man's neighbors were only those who lived next door, and his friends were only of his own family, tribe or nation. All others were barbarian dogs and enemies. Toward them his heart of compassion was closed. Kindness would have seemed weakness.

But by the parable of the good Samaritan, by the example of Him who heard every cry of the needy; by the word of Him who taught us to love our enemies and to do good to those who use us despitef ully ; by the universal gospel of love and life that declares that God has made of one blood all nations that dwell upon the earth — we have learned a new definition for neighbor, and have gotten a new conception of brotherhood. Slowly but certainly the heavenly sun of kindness is melting earth's frosts of hate, and golden harvests of friendships are growing in the once barren fields.

In the olden days only the strongest survived, but in these days Christian kindness makes the weak strong. In the ancient time none who wore a sackcloth could enter the king's gate. In the new time all are kings and priests unto God, and privileged to come boldly to the throne of grace. Under the old regime the outcast lepers cried, "Unclean, unclean;" the blind sat by the wayside calling, "Blind, blind; remember the blind," and the impotent man was crowded from Bethesda's healing waters. In the better days of the kindly Christ the lepers are healed, the blind wash at Siloam and receive their sight, and the man who is crowded out gets the sympathetic word and the healing touch of the great Physician. How the world has changed since Christ has been teaching it the law of kindness!

There is a legend that in the days when the Word was flesh and dwelt among men a dead dog lay in the streets of Jerusalem. As they passed, men kicked it and cursed it, and spat upon it and called attention to its ugliness. But at last one came who tenderly lifted the bruised body to the side of the street, and said, as he stroked its glossy hair, "What a beautiful coat of fur he had !" And men stopped to wonder, and said as they passed on, "That must be Jesus."

O soul of mine, hardened by contact with a sinful world, ready to give blow for blow and to meet curse with curse, go to Him who was reviled and reviled not again, and learn of Him how to speak the gentle word and do the deeds of kindness that will mark thee as a citizen of his kingdom of love and peace. Learn that the great victories are not won by stoutly battling for thy rights, but by overcoming evil with good. Come thou to know the power of the soft answer, the shining face and the helping hand. Then shall men say as they touch thy ways upon life's journey, Christ must still be upon the earth.

"Have you had a kindness shown?

Pass it on, pass it on. 'Twas not given for thee alone.

Pass it on, pass it on.

Let it travel down the years, Let it wipe another's tears, Till in heaven the deed appears.

Pass it on.

Live for self, you live in vain ; Live for Christ, you live again.

Live for him, with him you reign.

Pass it on, pass it on."

THE SPIRITUAL USE OF THE LORD'S

DAY

"I was in the Spirit on the Lord's Day." — Rev. 1 : 10.

INTRODUCTION.

John in his old age is in exile on the island of Patmos. His banishment was occasioned by the faithful testimony he bore to the "word of God and the testimony of Jesus." His solitude makes active service impossible, and leaves him to meditation and prayer.

INACTIVITY JUSTIFIED WHEN FOLLOWED BY REFLECTION.

We must have moments for reflection, time to estimate the value of what we have been doing, and the extent to which God has been using us. It is in such moments of devotion we find spiritual impulse and courage for action and service.

SOUL ILLUMINATION COMES ONLY BY' CONTEMPLATING THE SPIRITUAL MOVEMENTS OF HISTORY.

While John is excluded from the world activities, he had undisturbed time to think upon the events of his life as they related to God's purpose in the kingdom ; i. e., his call, the conversations and miracles of Jesus, His trial before Pilate, and His death. Then the resurrection with its joy, the forty days of fellowship and inspiration, the ascension, and Pentecost and its victory. Then the apostolic labors, the persecutions, the victories ; the death of all his companions, and his own exile. Yet neither persecution, nor death, nor exile, nor any other power, can triumph over righteousness. Out of the blood of martyrs, the hardships of saints, the kingdom of God unfolds in wondrous beauty. In all he sees the hand of God, and counts it joy to suffer for a cause that has such a glorious destiny. It was such reflections that made it possible for him to exclaim, "I was in the Spirit on the Lord's day." Is it any wonder that congregations are made up of listless hearers and indifferent members when the Saturday evening previous has been spent in visiting a whole row of five-cent theaters, and the Sunday morning in reading the Sunday paper until there troops through the imagination scenes of murder, the violence of mobs, the shouts and laughter in the fields of sport, and revelry and lust in the haunts of shame? How can any one expect to be in the Spirit on the Lord's Day, to find the house of God the place of supreme delight and spiritual rapture, if they never contemplate the great spiritual movements of history? I tell you if you will fill your minds with truth, your hearts with love, your imagination with beauty, and your hands with noble work; if you will take fresh drinks from the eternal fountain, and renew your strength by waiting upon God — every Lord's Day will be to you what it was to this ancient servant of the Lord, a crowning inspiration and an unutterable joy.

THE VISIONS OF GOD COME ONLY TO THOSE OF SPIRITUAL DISCERNMENT.

No unspiritual man ever has a vision of God as the chief factor in human progress. To make ourselves familiar with God's achievements in the past, is to attain certain knowledge of what God will do in the future. By thinking of God's past revelations, John is invoking spiritual capacity for future and greater disclosures. He is fitting himself for the vision of an open heaven, and a new earth wherein dwelleth righteousness. By looking at what God has done to the enemies of truth, he sees what God will do in the future, and assures his comrades that God will prevail, Jerusalem shall fall, and

Rome be judged. Then, if we would have a vision of God, let us be spiritual; if we would be spiritual, let us read all history in the light of God's presence and purpose in the world. M. B. Ainsworth.

Georgetown, Ky.

CHRISTIAN UNION

We are beginning the second century of a movement for the restoration of the Christianity of the New Testament and for the unity of the people of God on the basis of New Testament teaching. The ideal has not been reached. But the Christian world has been aroused to the importance of this movement.

It would be folly for us to claim that we have been entirely responsible for the interest taken in the matter of Christian union; but we can modestly claim to have had a small part. The heart of the Christian world is right on this question, but the head is wrong. But the indications are favorable for success. The time is coming when the universal longing of the best spirits of the church for the unity of God's people will be realized in actual organic fellowship.

In the discussion of this theme, we wish to call attention to two things: First: The problem stated. Second: The problem solved.

THE PROBLEM STATED.

Paul states the problem in this manner: "Giving diligence to keep the unity of the Spirit in the bond of peace."

There are four good reasons for stating the problem : The church must be united.

1. Our Lord established but one church.

2. He provided for the perpetuity of his church.

3. He prayed for the unity of his church.

4. The disciples condemned divisions in the early church and exhorted to unity.

The sum total of New Testament teaching on the necessity for Christian union may be presented in these great words of Paul: "Now, I beseech you, brethren, through the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and the same judgment" (1 Cor. 1: 10).

THE PROBLEM SOLVED.

After giving expression to the necessity for "the unity of the Spirit in the bond of peace," Paul enumerates seven gospel unities : "There is one body, and one Spirit, even as also ye were called in one hope of your calling ; one Lord, one faith, one baptism ; one God and Father of all, who is over all, and through all, and in all."

The teaching of Paul is this. If the church has the unity of the Spirit in the bond of peace, it can keep it by the maintenance of these gospel unities. If the church has lost the unity of the Spirit in the bond of peace, it can be regained by the acceptance of them. The unities meet the necessities of pure worship and successful Christian service.

1. There must be unity in worship because there is one God.

2. There must be unity in authority because there is one Lord.

3. There must be unity in message because there is one faith.

4. There must be unity in organization because there is one body.

5. There must be unity in practice because there is one baptism.

6. There must be unity in life because there is one Spirit.

7. There must be unity in desire and expectation because there is one hope.

When the Christian world bows humbly at the altar of "one God," recognizes the authority of "one Lord," preaches the "one faith," practices the "one baptism," makes supreme the "one body," is animated by the "one Spirit," and inspired by the "one hope," then, and not till then, will the question of Christian union be settled in theory and in practice. H. H. Peters.

Eureka, 111.

ANGER

Text : Eph. 4 : 26.

I. Definition. (See Webster.) Strong word, tense, pregnant with meaning. Note etymology.

II. Not necessarily sin.

2. Jesus became angry. (Mark 3:5.)

III. Righteous anger considered.

1. The emotion rising from an outraged sense of justice. Common causes: discourtesy, oppression, falsehood (Prov. 15:1), fraud, dishonesty, insubordination.

2. "I never saw him angry" a doubtful compliment.

3. Righteous anger slow to develop. God "slow to anger." (See also Tit. 1:7.)

4. Anger and "temper" not synonyms. Temper (irascibility, petulance, etc.) always sin. Temper advertises lack of self-control. Anger and self-control entirely compatible. Deliberately planned and determinedly executed campaigns against sin illustrate how anger, as a motive passion, works when duly controlled; e. g., Luther's Reformation, etc.

IV. Warning concerning anger.

1. A fire near powder-house. Explosion prevented only by an asbestos wall of self-control.

2. Uncontrolled, anger a raging, death-carrying torrent. Controlled, a cleansing, purifying stream.

3. Great peril connected with it. Danger of degenerating into hate, the blighted fruit of anger. Therefore, in Eph. 4:31 and Col. 3:8, anger classed among forbidden emotions. In Eccl. 7 : 9, the preacher counsels slowness to anger, and intimates it should be short-lived. Should incubate slowly, die early. (Prov. 15:18.) It abides only in the heart of the fool. It is a perilous companion, and any man exposing himself to peril needlessly is a fool.

V. Close.

1. An essential characteristic of man to help him fight sin.

2. Not to be confused with temper.

3. Dangerous, but controllable.

4. Must be directed against evil, not harbored against persons. Can you hate sin and love the sinner?

W. R. Walker.

GODLINESS

Godliness is Godlikeness. It is a large word for good, just as righteousness is a large word for right. Godliness in man identifies him as a relative of God : it is his closest imitation of the Father in heaven. Whoever possesses godliness has surely walked with God. In the list of the Christian virtues, Peter gives godliness the sixth place. Perhaps this is because it is so close to the superlative in character-building. In godliness, humanity and divinity find their real trysting-place on earth. Without godliness, no man shall know God.

As faith often includes the whole of the Christian system, so godliness is the aggregate of all Christian graces. In godliness, the Christian inherits the right to partake of every precious promise in the word of God; nothing is denied him, because he holds in his hand the very key to the treasure-house of heaven. Virtue, knowledge, temperance, patience, brotherly kindness, faith, hope, charity, peace, meekness, gentleness, happiness — all belong to the possessor of godliness. The absence of any of these holy, heavenly attributes is an indication that we are that much short of true godliness.

Christ is the foundation of the temple of trust ; godliness is the beautiful and magnificent superstructure. Our fellow-creatures, looking upon that temple with its sure foundation, its symmetrical appointments, its rich furnishings, its gorgeous columns and glittering domes reflecting the glory of the eternal world, are constrained to praise the Father in heaven for bringing righteousness upon the earth. Godliness is to the life what beauty is to the lily, fragrance to the rose, and love to the heart. Christianity has its greatest asset in the godliness of the Christian; no doubter can escape its convincing power.

We take time for business, pleasure, society, recreation ; should we not also take time for godliness ? In every walk of business and social life, we find ourselves taking precautions against failure. Behold how much more important is godliness ! Failing in this, our failure is complete and eternal. Better a standing in godliness with God than a position in society and large bank account. Other things are temporary, but godliness is for all eternity. Godliness is its own compensation, to say nothing of a life beyond the grave. In death, no man shall regret a life whose outstanding characteristic has been godliness.

"Take time to be holy, Speak oft with the Lord; Abide with him ever, And feed on his word."

Eeal E. Violett.

COVETOUSNESS

There is no wrong in a thought about what others own. There is no harm .in a simple wish to possess what belongs to another. But when thought and wish combine in inordinate desire to secure for self belongings of others, covetousness is begotten. Covetousness is a vice opposing the virtues of liberality, generosity and unselfishness. It belongs in a class with parsimony, avarice, miserliness, niggardliness, the greedy and penurious. God said, "Thou shalt not covet," and commanded Moses to engrave that command on tables of stone. The Psalmist sang, "The wicked praiseth the covetous, whom the Lord abhorreth." Solomon, the wisest man, said, "He that hateth covetousness shall prolong his days." Covetousness is associated by New Testament writers with theft, wickedness, fornication, evil concupiscence, idolatry and drunkenness. The companionship of covetousness should condemn it, for words, like people, are known by the company they keep.

The effects of covetousness are the drowning of sympathy for others, hardening of the heart, and the quenching of spiritual life. Love of God is cast out of the soul, and love of worldly goods takes its place.

Covetousness is subtle in its approach upon the soul. No man ever becomes suddenly covetous ; but as he obtains possessions, desire for more grows stronger, until he is under its domination. Like a leech, it is never full. It is a vampire to spiritual life. Jay Gould was asked, "When is a rich man satisfied?" His reply was, "When he gets a little more."

Warning against this common, world-wide vice should be given to all who prize spiritual things above material. A red lantern should be hung over its pitfalls to prevent the unwary from falling to destruction. Our age exemplifies the spirit of greed, and unholy yearning for possessions, to hold them for selfish ends. Earthly treasures perish with their using. Riches take wings and fly away. Our Lord's admonition is the embodiment of wisdom: "Lay up for yourself treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal ; for where your treasure is, there will your heart be also."

Cincinnati, O. I. N. McCash.

THE CHURCH

INTRODUCTION.

Of the most divinely omnipotent and beneficent institution on earth and in heaven I speak — the church of God.

PERSONNEL.

Its name, "the ecclesia" "the called," suggests the personnel of the church to consist of the Father, Son, Holy Spirit, the angels attending them in glory, and all those spirits and persons now in heaven or yet on earth who, having heard the Father's summons, are trying, wherever they are, in his appointed way, to realize his righteousness.

NATURE.

It is a kingdom of two provinces. The celestial church began with the resplendent radiation of the first angels from the bosom of infinite love.

The terrestrial province was constituted with the creation of Adam and Eve.

It has had various constitutions and ascriptions.

In the church of the patriarchs Enoch walked with God, and did not die. Abraham also became the friend of God, and saw a better country.

In the church of Moses splendid trophies were won by men redeemed from sin — the righteousness crowning Ezra and Nehemiah as with halos; Elijah's chariot of fire ; Jehovah's encomium on David ; Isaiah's visions ; John's commerce with Jesus.

For two thousand years now these churches have yielded place to the church of Christ.

The Son of God established this church. He loved it and gave his life for it. He calls upon men everywhere to enter this church as into a fold of safety. He reserves the prerogative of stipulating the conditions on which men may secure and maintain the rights of citizenship. He declares those holding aloof are beyond the pale of God's power to save.

TERRITORY.

The boundaries of the church are not geometric, but spiritual. The kingdom is within you.

The farthest orbit of the most distant sun does not sweep beyond its jurisdiction, nor should it anywhere be more potent than where you stand.

Everywhere is sacred ground and a place of access for the humblest unto his King.

ADMINISTRATION.

There is one great Lawgiver whose Vicegerent is Christ, and the Holy Spirit his Interpreter. Neither province has a legislature. In heaven angels, and on earth men, are servants and almoners, but for either to attempt lawmaking is sacrilege and deadly treason.

PURPOSE.

• Its mission is the re-establishment of right relations between man and man, and between man and God, that earth may be a "paradise regained," and heaven peopled with the tenantry of earth.

PECULIAR BLESSINGS.

Oh, secure citizenship herein, for in the church alone can you enjoy

1. The forgiveness of your sins.

2. The comfort of the indwelling Spirit.

3. The consciousness of divine Fatherhood.

4. The right of inheritance to a home in the everlasting habitations, "where every hour is rich with love and every moment jeweled with a joy."

Lewistown, 111. Geo. L. Snively.

THE GOSPEL

The word "gospel" means "good news or glad tidings, especially the announcement of the salvation of men through the atoning death of Jesus Christ." (See 1 Cor. 15: 1-4.) The meaning of the word forbids the idea of Calvinism, for it would not be good news to tell any man that he was lost and could not help it; that it was so decreed before the foundation of the world.

We are lost without Christ, like wrecked sailors on a shoreless sea or lost travelers in a boundless desert. Jesus is sent from heaven to save (Luke 19: 10). As Milton says :

"He forsook the courts of lasting day, And took with us a darksome house of mortal clay."

Jesus is the central figure of the gospel.

I. The facts of the gospel. God knows man, and reveals himself to the race through words plain and unequivocal. These facts are to be believed. (See John 20: 30, 31.) The faith that saves is the faith that moves to action; it comes of hearing (Rom. 10:17). Faith has long been shrouded in mystery, and men have been told that vital vitalizing power must be given from heaven that the preaching may be effective, but the New Testament teaching is very plain (Acts 18:8). This simple, plain way brought thousands to the feet of Jesus during the first years of Christianity, and a like procedure will win multitudes to-day.

II. The commands of the gospel. Jesus gave certain commands for men to obey. (See Mark 16: 15, 16 and Heb. 5:8, 9.) Obedience to these commands brings life and shows that we acknowledge Him as King of kings and Lord of lords. As obedience in the natural world brings blessing, so in the realm of grace. Almost the last word of the Bible is a blessing* upon those who obey. The commands of the gospel are faith, repentance and baptism. Faithful observance of these bring us out of darkness into the marvelous light.

III. The promises of the gospel. These are remission of sins, the gift of the Holy Spirit and eternal life. These are the inalienable privileges of the child of God.

God, who can not lie, has given us many rich and precious promises. He vouchsafes to us life eternal through his blessed Son (John 17: 3). There is life to be found in no other (Acts 4: 11, 12). Our sins are forgiven through him (1 John 2:2). In life, in death; in joy, in sorrow ; in prosperity, in adversity — in all the shifting scenes of life — we have the precious promise that he is with us and will be until faith is lost in sight and hope in reality. Jas. T. McKissick.