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and saved every soul and body in it if she could, beats on her ninetieth birthday as strong as ever with that yearning and passionate compassion which receives its example and its impulse from the cross of Christ. Uchimura, the Japanese, tells us that characters like this are among the evidences of Christianity, because paganism does not produce such. As a rule, "heathens go into decay early," lose interest and spirit and enterprise; but Christians, as a rule, "know no decay whatever." "Octogenarians, still planning for future as if they were still in twenties, are objects of almost miraculous wonders with us heathens. We count men above forty among the old in age, while in Christendom no man below fifty is considered to be fit for a position of any great responsibility. Judson, a missionary, after hardships of his life-time, exclaims he wants to live and work more." "Faith, Hope, and Charity, the three life-angels that defy Death and his angels, have worked upon Christendom for the past nineteen hundred years, and made it as we have it now."

An old age, with expectation and desire still full of eagerness and onwardness, with sympathies still flowing, affections still fresh and warm, intellect still enterprising, ready for new tasks or persisting earnestly in old ones-this, a born pagan tells us, is a distinctively Christian phenomenon. And he asks: "Is not Christianity worth having, if but for this power alone?" Who was it came in order that men might have more abundant life, spirit-life, heart-life powerful enough to push on superbly past eighty and ninety, and then exult in the prospect of entering on mightier employments in the heavens ? Whoever He was, His mission seems not to have failed. By Him, today, is fresh life, imperishable and bountiful life, breathed into human hearts for their perpetual renewing, as undeniably as in the beginning, by creative Power, was breathed into man's nostrils the breath of original life. Of this "My Parish" was an evidence. She took up the study of German after she was seventy and mastered it, so that she could then read her Bible in four languages-English, French, Spanish, and German. Her faithful fingers failed fast as they worked at their final self-imposed task; but she was happy in using her last strength to finish the annual batch of wristlets, in pure Christian love, for men she had never seen, and whose names she knew not. The life-savers on watch along the coast wore them after she was gone. The small part of "My Parish" that was mortal her children and grandchildren laid to rest at Honesdale, in the hollow of Pennsylvania hills, which lie in the hollow of God's hand.

THE ARENA

SYSTEMATIC PULPIT TEACHING

Is our present pulpit work systematic? Let the average preacher examine the record of his sermons for some successive weeks and will he not find his texts to have been somewhat as follows: Two from the Psalms, one from Revelation, one from Genesis, one from First Corinthians, one from Nehemiah, one from Matthew, and so on, as if they had been kicked out in a game of hop-scotch? Is this in harmony with systematic pulpit teaching? Possibly; but probably not. If the preacher has had in mind some definite order for the presentation of the truth, and has found these texts, scattered as they are, best suited for foundation statements of the truth to be presented, then he has been giving systematic pulpit teaching. But is it uncharitable to judge that these texts, seemingly chosen at haphazard, indicate haphazard preaching, as far as the relation of one sermon to another is concerned?

But is it really desirable that the sermons preached from week to week should stand in any definite relation to each other? Ought not a minister of the gospel to hold himself free to present such teaching on any particular Sunday as he has been impressed during the week preceding will be adapted to that day? Would not a different course grieve the Holy Spirit, who is to teach us what we shall speak? Judging from the course we have commonly followed in the past, and probably will follow in the future, one would suppose this to be our conviction. Yet certain considerations are not out of order. Indeed, the object of this paper is that we may examine and see whether the general practice in this matter is wisest and best. First, Is it not quite possible for us to mistake a natural impulse to speak on a certain subject at a certain time for the voice of the Spirit directing us so to do? Have we not each probably made such a mistake a time or two since we entered the ministry? Have not some ministers thus been led to continue to speak on one subject or one class of subjects until the church has really suffered by their action? Furthermore, the sudden flashing of light upon a portion of Scripture that we may come upon in our reading and study, can hardly be taken as evidence that we should at once preach a sermon on that particular passage. For, if so, we should have to preach a half dozen sermons on one Sunday, and, perhaps, on another Sunday have no sermon at all. Then, too, if God is pleased to give the leading of the Spirit in our choice of text or subject for a certain Sabbath, may he not, seeing the end from the beginning, direct us in the choice of themes for a month, or a quarter, or a year in advance? The harmony of the universe proclaims his farreaching plans and his love of order. Is it not supposable that he would have his ministers give an orderly presentation of the truth of revelation throughout the year?

Of course all does not depend on the pulpit. There are the Christian

home, the Sunday school, and the Bible study work of the Senior and the Junior Leagues. Yet, without detracting at all from the actual work done through these agencies, it must still be affirmed that the bulk of religious instruction has to be imparted from the pulpit; and this the more positively when we remember that many are brought into the church from year to year who have had little if any help from the sources named. Does not some sort of system therefore become necessary that we may fulfill satisfactorily our office as religious teachers?

Admitting the necessity, what plans shall we adopt? This must be for every man to decide for himself. Recognizing the obligation to present the full round of truth, let him look the whole field over, enter upon some order, keep track of himself, have a constant look ahead so as to steer his course aright, and the work will be accomplished. The old-fashioned way of preaching a regular course of doctrinal sermons, following the order used in works on Systematic Theology, might be employed to good advantage. And in this day the very novelty of such a proceeding might attract and interest the people to an unusual degree. With or without announcement to that effect, one might plan a course of Sunday morning sermons under the head of "A Year with Jesus," following in part such an order as is presented in Stalker's Imago Christi; of which some of the chapter headings are "Christ in the Home," "Christ in the State," "Christ in the Church," Christ as a Man of Prayer," "Christ as a Student of Scripture," "Christ as a Sufferer," "Christ as a Winner of Souls." The parables and miracles of our Lord would furnish many other themes in this course. A plan of this kind would help to put down the charge, perhaps too truthfully made, that we preach Paul more than we do Christ. The biographical method is now used extensively in teaching history. Why may it not be used as well in presenting the vital doctrines of Christianity? Have we not a hint of this method in 1 Cor. 10. 11, "Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come"? Certainly various Christian doctrines find concrete expression in the lives of Scripture characters, while modern heroes and heroines of the cross exemplify most inspiringly the teachings of the Book as to what constitutes real manhood and sainthood.

Bible geography may even furnish a foundation for the setting forth of Bible doctrine. The sacred mountains, Sinai, Nebo, Ebal and Gerizim, Carmel, Zion, Hermon and Olivet, the Sea of Galilee, the River Jordan all afford splendid opportunities for pressing home essential teachings.

Then what could be more helpful in the promotion of Scripture study-a matter so indispensable to the true knowledge of God and the development of Christian character-than a course of sermons on books of the Bible? The authorship, circumstances calling it forth, a brief analysis, and the chief message, of one of the epistles, for instance, would supply material for a sermon that might give a new view of what the Bible really is and impress important truth so as never to be forgotten. Or, devoting more time to a single book, here are a few themes from the Book of Daniel: "A Young Man's Purpose," chapter 1. 8; "The Eternal

Kingdom," 2. 44; "The Tested Three,” 3. 17; “The Great Deliverer," 3. 29; "The King's Experience," 4. 2; "The Faithful Counselor," 4. 27; "Weighed and Wanting," 5. 25-28. Or, for a course covering the development of God's purpose in the Scriptures, try the following: "The Patriarch," "The Lawgiver," "The Judge," "The King," "The Psalmist," "The Prophet," "The Herald," "The Messiah," "The Apostle."

These are only a few suggestions of lines of procedure in systematic pulpit teaching. The profit of following some plan is obvious. First, and mainly, as to the congregation, is it not clear that greater knowledge of the Scriptures will be gained thus, a better understanding of God's ways acquired, and a more symmetrical Christian character developed? And would it not seem that this orderly movement in teaching from Sabbath to Sabbath would promote more regular and constant attendance? Is it not probable also that the pulpit would come to be respected more highly by the community at large and the churchgoing habit become general? And, as more people come under the influence of the church and of gospel truth, will not more converts be secured? If these questions claim an affirmative answer, is not the duty of the preacher to follow such a method both plain and binding?

At the same time, for the preacher's own good, is it not evident that systematic pulpit teaching will necessitate his being more studious and making more diligent and careful pulpit preparation? And will not this in return make him an abler minister of the gospel of Christ?

If all this be true, the case is a strong one, and the words of Scripture apply with special force: "If ye know these things, happy are ye if ye do them."

Warren, Indiana.

J. W. CAIN.

GOLDWIN SMITH AND "RATIONAL CHRISTIANITY”

UNDER the above caption the Literary Digest some time ago discussed Goldwin Smith's attitude toward the Christian religion as revealed in his recent letters to the press. He describes his attitude as "that of one who has heard the words of the Founder of Christianity on a hillside in Galilee. No miracle was needed to confirm belief in his words, nor was any performed by him on that occasion. Of dogma nothing fell from his lips." He further says: "As to dogma, the whole structure apparently rests on the Mosaic account of Creation and of the Fall of Man. Without the Fall there could have been no room for the Incarnation and the Atonement. But who, in the face of the discoveries of science can continue to believe in the Mosaic account of Creation and the Fall of Man?" A correspondent of the New York Sun said of Smith: "He accepts the Sermon on the Mount; the crux of Christ's law (not Paul's theology, nor Dean Farrar's apologetics, but the law of kindness, patience, justice, mercy, and self-sacrifice-hence Christianity)."

Now, in Goldwin Smith's apparently monumental faith in the so-called discoveries of science which negative the Mosaic account of Creation and the Fall of Man, the undersigned has no particular interest, but at the

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easy way in which he accepts the Sermon on the Mount and at the same time rejects the Incarnation and the Atonement, surprise and wonder are confessed. The doctrinal implications of the Sermon on the Mount are as pronounced as its ethics and are not to be lightly passed by. In this sermon Jesus represents himself as in future the Judge of mankind. Witness: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name and then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Now, what sort of being must he be who has the wisdom to see through all the infinite ramifications of human conduct and pronounce an accurate and just judgment, as Jesus assumes that he will do? If we were to assent that any being short of Deity could do this we would have to insist that none as low as man would be capable of it. We have, then, in the Sermon on the Mount a human being and a supernatural one, and they are the same Person-this constitutes an incarnation. But we do not so assent; instead, we insist that nothing short of Deity would be capable of rendering just judgment upon the deeds of a sinning world. Hence we say that in the Sermon on the Mount we have not only an incarnation, but the Incarnation. And this is not far from the theology of Paul, who says that Jesus thought it not robbery to be equal with God, and also declares that we must all stand before the judgment seat of Christ. Furthermore, Jesus says of himself in that sermon that he came to fulfill the law and the prophets. Concerning this statement Alexander Maclaren says: "He asserted that he, standing there in the midst, the son of a carpenter in a little village, was the goal toward which the whole solemn march of progressive revelation through the centuries had been tending, and that in him all the purposes and premonitions of that earlier revelation centered and were fulfilled; that he was the realized ideal of humanity as God had willed it to be, that he was the pivot on which the world's history turned, the center to which all the rays of the earlier revelation converged and who dared to put his 'I say unto you' side by side with Moses's 'Jehovah hath said.'" On the basis of Jesus's plain statements in the Sermon on the Mount it is difficult to avoid constructing a Christology that involves Deity and the Incarnation, not to say also the Atonement. And this is the essence of Paul's theology. The ethics and the theology of that sermon stand together, and to gushingly accept the former and have disdain for the latter is no credit to the acumen of any man. The fact is, the somewhat fashionable cry against dogma is very largely what the English would call "twaddle."

Centralia, Kansas.

WANTED, A VISION

W. A. KEVE.

WANTED, a vision! Not of the former days, which were no better than these, but of our own times, and of the years that are yet to come; a vision of civic and political righteousness, of national, state, and municipal

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