As SATIS RL ae ree st ne pe atten See ee Doren tu Tm tein FRAC ERE Ee tr rr eee ees A, 30 Ste LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON. N. J. PRESENTED BY The Publishers if ¥ aru. ee ae. DEVOTIONAL LEADERSHIP ead ty a PvE ee fy wt Devotional Leadership Private Preparation for Public Worship | By GERRIT VERKUYL, Ph. D., D.D. Field Representative, Presbyterian Board of Christian Education dibkor of “Scripture Memory Work (Graded), sf and “Children’s Devotions.” New York CHICAGO Fleming H. Revell Company LONDON AND EDINBURGH Copyright, 1925, by FLEMING H. REVELL COMPANY; Printed in the United States of America New York: 158 Fifth Avenue Chicago: 17 North Wabash Ave. London: 21 Paternoster Square Edinburgh: 75 Princes Street TO MY WIFE Whose Devotion finds expression in Devotedness 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 per- mitted 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 Mission- ary 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 ele- ments 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- Z 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 enrich- ment 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 Con- ferences, and in Schools of Methods. To facilitate the teaching of these chapters we have added to them outlines, subjects for discussion, sugges- tions 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. | seve Oak Park, Ill. Contents . THE Nature oF DEVOTIONS . . REQUISITES OF DEVOTIONS . PrivATE DEVOTIONS . . Joint DEVOTIONS . Alps To JoInt DEVOTIONS . BurypInc A DEVOTIONAL PROGRAM . WorsHIP IN SONG . DEVOTIONAL GIVING . . CULTURE IN PRAYER . . Brsuicat, DEVOTIONS . APPENDIX 11 22 34 51 68 — 82 99 aD bs. » 129 . 142 Bas Bele: " i Wry Ki ( y ee" Aa I THE NATURE OF DEVOTIONS 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 expres- sion 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 11 12 DEVOTIONAL LEADERSHIP 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 un- kempt, 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, in- vested 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 ex- ception. ‘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. THE NATURE OF DEVOTIONS 13 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. Be- cause 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 Wash- ington; 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 ut- terly impersonal in his efforts. The entrance of the per- sonal element might induce bias. The less he allows the personal factor to control his investigations, we are in- clined 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 per- 14 DEVOTIONAL LEADERSHIP sonal 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 reli- gions of today are named after the persons in whom their devotees center their hopes. The Buddhists bow to Gau- tama; the Chinese look to Confucius; the Moslem world pronounces the name of Mohammed; Christianity is cen- tered 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 move- ment 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 Millen- nial Dawnism; Dowie, the founder of the Zion Church, are but so many illustrations of the principle that devoted- ness 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 with- out such response he continues his attentions, depends THE NATURE OF DEVOTIONS 15 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 em- ployer appreciative, grows stronger in his loyalty. Should appreciation lack utterly, the smoking embers of his loy- alty are sure to die. (1) Our devotedness to God expects devotedness from God. And we must go still a step further. Our devoted- ness to God has its origin in God’s devotedness to us. “We love him, because he first loved us.” If in the uni- verse 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 cir- cuit. 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. 16 DEVOTIONAL LEADERSHIP (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 devo- tion 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 ele- ments that are also contained in the earth. The earth is as truly attracted to the apple; but the small apple pos- sesses 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 NATURE OF DEVOTIONS 17 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 cur- rents and weaker currents; intense feeling and compara- 18 DEVOTIONAL LEADERSHIP tive 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 expres- sion. Enjoining us to “ pray without ceasing,” He never- theless 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 recre- ation. The women who do their own house-work week- day 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 dis- appointments 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 THE NATURE OF DEVOTIONS 19 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 ap- preciative words; for us are His agreeable activities. In a supremely magnified and perfect way God’s devotedness to us corresponds to our devotions. 20 DEVOTIONAL LEADERSHIP 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. THE NATURE OF DEVOTIONS 21 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. SUBJECTS FoR DISCUSSION . 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 SUGGESTIONS FoR RESEARCH 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. For READING 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 di- vine and a human being. Without the true God there can- not 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 testi- monies of nature. In themselves they are rendering praise unconsciously. They are not aware of any obligations toward God; they have no hearts overflowing with grati- tude. 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 con- trast 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 REQUISITES OF DEVOTIONS 23 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 devo- tions 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 knowl- edge 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 devo- tees 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 set- ting 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 24 DEVOTIONAL LEADERSHIP 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 crea- tures, 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 in- REQUISITES OF DEVOTIONS 25 finite 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 dis- cover the wants of his lady-love is quite baffled when he would please her. The Christian who would live a conse- crated 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. Inter- preted 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.” 26 DEVOTIONAL LEADERSHIP 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 devoted- ness 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, Him- self, 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 inaugu- rated this program, and during the three years of His REQUISITES OF DEVOTIONS 27 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 experi- mentally is to love Christ. (1) This knowledge must not be purely theoretical ; it must grip the heart. We must be fully in sympathy with the gracious plan of God. It would not have been our plan. The law of God comes much nearer to our human understanding than the grace of God, both for ourselves and for others. Most of us would rather earn our salva- tion than to have it given to us,—at least we fancy so. How little we know ourselves in the matter is evidenced from the countless lives that have received the gift of grace, but are not even willing to express their devoted- ness in loving service. The plan of God, for the recon- ciling of the world to Himself, must become our plan. It must become our own plan intellectually. We must think things through,—the revealed purpose of God, the ways and means He uses to bring about His purpose, and the part we may take in fulfilling that purpose. It must become our plan emotionally. Our feelings need to be touched by the love of God, else His plan will not appeal tous. “ For the love of Christ constraineth us,” says Paul (II Cor. 5:14). Our wills must be identified with the will of God for the carrying out of His program; else, how shall we cooperate with Him? “Our wills are ours, we know not why; Our wills are ours to make them thine.” (2) All of which means that the true worshiper knows God as his Friend. “He walked with God,” the Bible puts it. This must still be true. As Enoch and Noah and Abraham walked with God; as Moses talked with Him 28 DEVOTIONAL LEADERSHIP face to face; as the disciples walked with Jesus—so are we to walk with God each day, intimate friends with Him. Devotedness means friendship. IV. The Motive of Christian Devotion is Gratitude. Without a deep-felt acknowledgment of our indebted- ness to God, our devotional life is doomed to shallowness and our devotions will reflect that feeling. The wor- shiper needs to be aware of his own unworthiness ; of the wonderful grace of God toward him, and of his own pos- sibilities by virtue of Divine grace. (1) Our unworthiness is not simply a matter of weak- ness or shortcoming, but also of sin against God. The first tidings which Jesus brought from heaven were, “Repent ye.” No matter now how it has come about, the fact is, that a knowledge of ourselves in the presence of God reveals sin within us. Isaiah felt it; Peter felt it; Bunyan felt it; every devoted follower of Christ has felt it. We have literally “done what we ought not to have done and have left undone what we ought to have done and there is no health in us.” ‘These words from the Anglican Liturgy were first uttered in prayer by John Calvin. They express the contrition of a penitent heart of whatever land or creed. Among the greatest hind- rances to modern devotions is this lack of repentance. There is unwillingness to confess oneself a sinner even privately ; much less publicly. Hence, also, the note of joy that comes from the experience of salvation is lacking ; the echo of the joy in God’s heart over one sinner that repenteth. How shall we be grateful for salvation when we can get along without it? Jesus came not to bring the righteous, but sinners to repentance. “ Woe is me for I am a man of unclean lips!” “ Depart from me for I ama sinful man! ”—these prayers of humility will come to the REQUISITES OF DEVOTIONS 29 lips of every human being who has learned to know him- self by the light of the life and death of Christ. (2) With the knowledge of salvation comes the recog- nition of God’s unsearchable grace, “ But for the grace of God in Christ what would I be!” is the exclamation of the Christian worshiper. That a pure God should reach down to us and lift us up and make us His friends, His children, His heirs, goes beyond our human understand- ing. Philosophy has no place for this in any of its sys- tems. Psychology does not reveal it. It does not seem natural to us humans; for we avoid contagion. But Jesus touches the leper to heal him. God stoops to raise us up. He saves to the uttermost. His greatest miracles are we. Appreciation of God’s saving grace is an essential of our devotions. Without this our worship is empty. It may be beautiful, artistic and ingenious; but the kernel is out of it; devotedness is lacking. Count Zinzendorf, a young man of moral habits, was kneeling by his bedside at a hotel one evening when he happened to see a picture of Jesus on the Cross with the words underneath, “I did this for thee; what doest thou for Me?” The motto gripped him and changed him from an ordinary, com- placent member of the church to a leader of men burning with the passion of devotion. Paul put the idea in some- what similar form when he pleaded, “I beseech you, therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice.” (3) We must know our worth through the help of Christ. Jesus never leaves people on their level if they will take His hand. Virtue goes out from Him. We are the branches; He is the vine. “As the Father sent me into the world; so also send I you into the world,’ He assured His disciples. One day He exclaimed, “I am the light of the world,’ and it sounded rather strong for a 30 DEVOTIONAL LEADERSHIP soul in flesh and blood to utter; but before He was through He added, “ Ye are the light of the world.” Paul had realized this transmission of power when he testified, “Through the grace of Christ I am what I am,” and again, “I can do all things through Christ, which strengtheneth me.” ‘To go through the forms of devotions in some religious service; then to go out leaving the prof- fered power of God unclaimed, is little less than mockery. We honor the giver by the use of the gift. It is God’s plan that we be “ kings and priests in the earth.” Because we follow the mind of God, therefore the offices of gov- ernment, the teaching of children and youth, the planning of local, state, national and world-programs should be in our hands. In agreement with the program of Jesus we are to exert influence, first, in our immediate environment. ‘The mind of the Master must be revealed in our conversation. But it may not stop there. Our devotedness will lead us to the municipal council chamber, to have power with men there. Our citizenship is in heaven; it is also on earth; hence we must unite the heavenly with the earthly in our citizen- ship. Not alone, but with Christ dwelling in us, are we God’s power in the world. We are His body. The King- dom of God on earth is the goal toward which we strive and which, we know, shall some day be reached. Thus shall our whole being be a song of devotional praise to our Savior. (4) Our gratitude to God can find expression to a large degree in our relationships among men. ‘To love our neighbor as ourselves is called like to the first command of love toward God. The devoted Christian is devoted to God supremely; he is also devoted to God’s children. “First be reconciled to thy brother and then come and offer thy gift” (Matt. 5:24). For how shall we extend REQUISITES OF DEVOTIONS 31 the Gospel of divine reconciliation, if first we do not reconcile ourselves with others! ‘“ We know that we have passed from death unto life, because we love the breth- ren,” witnesses the beloved disciple—(I John 3:14). Appreciation of other Christians is a prerequisite of devo- tions without which the sweet, spiritual tone of our wor- ship loses its richness, and prayer becomes vain. V. Reverence. The “open sesame” to the throne-room is reverence. The first petition in The Lord’s Prayer is “ Hallowed be thy name.” Unless we did hallow His name, the granting of our petitions would bring no blessing. ‘The deaths of Nadab and Abihu, the sons of Aaron, who carried unhal- lowed fire before the Lord, and of Uzzah, who put his hand to the Ark, are symbolic of the results of irrever- ence. Jesus had infinite patience; but when He found irreverence in God’s house He drove out the offenders with a whip of cords. The leading factors in reverence are, (1) A sense of dependence on God. The scavenger dog depends on none and reveres none. He snarls and bites and is altogether independent of any one’s goodwill. But that same dog, cared for by his master, learns to rev- erence that master as his friend. There are many human scavengers, who feel no dependence upon the Lord of all the earth. They have no motive of thanks ; they acknowl- edge no Giver of every good and perfect gift; they cannot revere God, and they cannot worship Him. (2) A sense of wonder at the majesty of God. Nature and grace together make their mighty appeal to the wor- shiper. The power, the beauty and the righteous laws of nature are so imposing; they point to a Creator who is 32 DEVOTIONAL LEADERSHIP infinitely greater than we, to whom we bow in worship. When divine grace and love and forgiveness are added to these attributes we are lost in the depths and the heights and the lengths and the breadths of His riches. (3) A sense of God’s holiness. There is within us something we cannot forever deny, however greatly it may be marred by sin. We are made in the likeness of God. Because of this remnant of our likeness to God we stand in awe of His holiness and it attracts us. The best that is in us wants to meet with this divine attribute. Unholy as we are, we worship Him for His holiness. (4) Love for God as our personal ideal. At our best, we want to be like Him. At times we despair of our growth toward God as our ideal, but God’s children never give up hope. If not on this side of eternity, then on yonder side we hope to bear a strong resemblance to Him. And we believe that in the sacred moment of worship he imparts to us a measure of that likeness for which we long. (5) A suitable attitude of the body. Soul and body interact on each other very intimately and constantly. The Pharisee stood up straight; the publican bowed himself. Their feelings toward God were different; hence their differing positions. It helps the soul in worship to assume a reverent position. OUTLINE OF CHAPTER IT Introduction: Worshiper and worshiped; Worship in nature. I. Need of Knowing God: That He exists; What He does; What He is; Our relation to Him. REQUISITES OF DEVOTIONS 33 II. Need of Knowing God’s Will: Answered in the Bible; Summarized in Decalogue; Shown in Christ’s life and death. III. Need of Knowing God’s Plan: Mastered by it; Making it our own; Friendly planning with God. IV. Gratitude the Motive of Worship: A sense of sin; Belief in divine grace; Hope in Christ; Expressed in daily living. V. Reverence the Basis of Worship: A sense of dependence on God; Wondering at God’s majesty; In awe before His holiness; In love with God, our ideal; A reverent bodily attitude. SUBJECTS FoR DISCUSSION . What worship of God is there in nature? . How may we know God? . What good can a knowledge of God do us? What plan has God made known to us? What should God’s program mean to us? Show difference between a working child and a servant. What do we own and what do we owe? . Consider the motive of childlike worship. . Show the relation of sin and grace to worship. . Man in his own strength and man in Christ’s strength. . Reverence and its factors. mt SOON DAUR WH pend rom SUGGESTIONS FOR RESEARCH What people are most reverent? What is the difference between reverence and superstition? When do you feel most reverent? What is your motive in prayer? Is God’s plan known well enough to be carried out? Efforts to pray that were unsuccessful. When prayer was easy. For R&ADING The Still Hour, Austin Phelps. The Night Watches, J. R. McDuff. With Christ in the School of Prayer, Andrew Murray. Training the Devotional Life, Ch. 1, Weigle-T weedy. Keeping in Touch with God, Robert P. Anderson. III PRIVATE DEVOTIONS 7 H-: who would master the sacred art of leading others in devotions must regularly, frequently and earnestly observe his own private devotions. There is small hope of our guiding others on a road which we have not personally traveled. If the blind lead the blind both are in danger of falling into the ditch. Only by way of our own inner chamber can we gain entrance to the temple where the many would worship God, led by our hand. Nothing enables us to gain that confidence in the Divine Presence and that sense of divine response that is essential in leading souls in the close companionship of God, but our own devotional life and practice. Private devotions form the basis of all joint devotions. It is requisite, therefore, that we first study the art of private devotions. The factors that enter most dominantly into our private devotions may be presented under five general heads— Concentration, Contemplation, Conversation, Communica- tion, and Consecration. These will suggest our study for this chapter. I, Concentration. As the word indicates, concentration means the center- ing of attention; the making of one thing, or idea, or per- son the heart of our thinking, the center of our interest. Such centering on a particular always involves the ex- 34 PRIVATE DEVOTIONS 35 clusion of numerous things. It is impossible to make many matters the objects of our thoughts and at the same time to think strongly and steadfastly on one single matter. ~We must choose between extensive and intensive thinking> Including a center always means excluding a circumfer- ence. The use of the telephone offers a clear and common illustration. The person who has quite recently arrived in a busy city, where street cars shriek and traffic roars, puts the receiver to his ear but fails to catch the message. He asks that the words may be repeated, wishes that the people about him might be quiet, shuts a door or window; but, at best, a conversation over the wires is a bugbear to him. He almost despairs of success in the city because of so serious a shortcoming on his part. But next day he tries again and the day after until, within a fortnight, he is able to hear distinctly. What has happened? He has learned to concentrate. At first every sensation drew his attention ; he tendered a reception, however ungraciously, to every sound that came along. He wanted to exclude troublesome guests but did not know how. They found entrance. Continuous practice brought him to the place where every sound not carried to his ears through the receiver remained unattended. He mastered the art of centering on the sounds that came over the wires. The worshiper may pass through similar experiences. Unless he is extremely careful, he may set apart a period for worship, with a laudable enough purpose; but only to find that he is spending the time in wool-gathering. Every conceivable idea is likely to enter his mind; but not one idea that draws him nearer to God. The worshiper must learn to concentrate on God. Some things hinder; others help. (1) If there is in our life, back of all our religious exterior, underlying the general trend of our dealings with 36 DEVOTIONAL LEADERSHIP men, and permeating our secret hopes, anything that fos- ters an, evil purpose, whether it be the gratification of pride, or the gain of selfish power, or the enjoyment of sensual pleasures, in short, anything that is not pure and lovely and of good report, we cannot concentrate our minds on the Holy One. “ Your sins have hid his face from you,” says Isaiah (59:2). Our divine Teacher pre- sents the positive phase of the same truth when He says, “Blessed are the pure in heart for they shall see God.” ie (2) If any interest of life seems to us of more concern pen God’s friendship, we cannot concentrate on God. Paul strove ever toward the mark of his high calling in Christ Jesus; hence his saying, “This one thing I do.” Jesus pointed out the supreme interest of every normal life when He announced, “ Seek ye first the kingdom of God.” He boldly demanded that we forsake all,—houses, lands, father, mother, every pleasing prospect, to love God above all and to follow Him. (3) The only sure way of overcoming defects in con- centration is the identification of our interests with those of God. We naturally care greatly for what belongs to us. We did so as little children; we do so now. We shall retain this trait so long as our minds are alert. It is natural for us to concentrate on things that we call our own. We have interest in them. When the truth dawns on us that what is ours is our Father’s and what is our Father’s is ours, then our interests, too, merge with God’s interests. ‘To encourage this vital feeling Jesus taught us Divine Fatherhood and human brotherhood. He spoke of His own oneness with the Father and portrayed the possi- bility of our oneness with Him and with the Father. Paul tells us we are heirs of God and joint-heirs with Christ Jesus ;.co-workers together with Him. His concern, then, is OUr Concern as Our concern is His concern. PRIVATE DEVOTIONS 37 (4) Because God is concerned with everything in the universe, there is nothing good that needs to be avoided in our moments of concentration, so long as we consider it in its relation to God. Every problem that faces us, every question that arises, every purpose of the heart, every piece of intelligence that demands consideration, is in place where we bow the knee to the Father, if only we view it with God in the center of vision. To concentrate in our devotions means to gather the rays of the sun in the re- flector ; to let God’s light shine on our interests; to let all other interests be subordinate and to let the pleasure of God rule supreme. II. Contemplation Naturally Follows Concentration. Near the most imposing temples of Rome in days of heathen worship there was a space left open from which admirers could gaze on the building with its many domes and towers in one broad sweep. They obtained from that particular standpoint a complete view of the temple; they con-templ-ated. ‘The sacred singer suggests similar prac- tices among the Hebrews, “ Walk about Zion: tell the towers thereof. Mark ye well her bulwarks, consider her palaces, that ye may tell it to the generations following ” (Ps. 48:12, 13). Contemplation, then, is seeing things from many angles ~” at once and seeing them whole. Contemplation in reli- gious devotions is taking a square, straight look at life, ourselves included, as part of a whole world in which God our Father rules, Whose law is love. We gather up the things we have seen and heard, the things we have tasted and felt, the things we hope and for which we strive, all that we are and want to be; all that we want others to be and do, and we look at them, so far as in us lies, through eyes the light of which is God. 38 DEVOTIONAL LEADERSHIP (1) The material for contemplation most ready to hand is the visible world. To the men and women whose devo- tional utterances we find in the Bible, nature was a won- derful book. They saw God’s name written there. They heard the heavens talk about God. They looked on the morning sky and knew that God was “ covering himself with light as with a garment.” The trees clapped their hands. The clouds were God’s chariots. The beams of His chambers were laid in the waters. Everywhere about them they saw the finger of God. And from the visible world they turned to the law of God. Those people were not pretenders; they were sincere. They actually con- templated the works of God in nature and felt that God is immanent; that in Him “ we live and miove and have our being.” For us who have heard Jesus predicated as the Word by whom all things were made (John 1:3); who have read Paul’s ascription of the making of the world, to Christ (Col. 1:16) ; and who are familiar with the open- ing words of Hebrews (1:2), “by whom also he made the worlds,” the glories of creation should make an even deeper impression. We know Who is meant when the psalmist sings, “ When I consider the heavens, the work of thy fingers.” We are aware Whose glory the heavens - declare by day and by night. Our Redeemer and Lord is the Author of the visible world. Him, for whom Plato of the Greeks was searching as the Demiourge, the “ di- vine Workman ”—Him we worship as the Son of God. We can look upon the beauty of nature and think of our supreme Friend. And the more marvels we detect about us the greater is our admiration at the wonderful work- ings of Christ. “The earth is full of his glory.” (2) There is great stimulus to devotion also in contem- plating the works of God in history. Every American PRIVATE DEVOTIONS 39 should master the history of his own country with God in view. Unfortunately, our public schools are almost forced to teach the story of our nation with God left out. But we know well enough that our fathers did not leave God out, and we know further that God cannot honestly be left out of any history. To see the leading hand of Providence from the day when America was discovered through the centuries that followed, when neither Spaniard nor Frenchman, but children of the Reformation were given this goodly land; to trace the processes from crude begin- nings to modern civilization, is to invite devotion of heart. In similar way the story of other nations may be followed, their beginnings, their growth, their prosperity ; their lux- uries and excesses leading to their decline; one nation never learning, seemingly, from another nation; but like children wanting new experiehces whether good or evil. « This is a study almost infinite in its ramifications, Then there are the great movements we may contem- | plate,—the rise of Christianity in spite of imperial oppo-| sition and deadly persecutions ; the temptations that came to the Church when it had grown strong; the Dark Ages with their ignorance and superstitions; the monasteries with their benevolent and their deplorable influences; the Renaissance and the Reformation; the Counter-Reforma-. tion under the leadership of the Jesuits; the aze of Deism and Rationalism; the revolutions in America and in France; the beginnings of modern Missions; the popular- izing of education; the separation of State and Church; the introduction of commercialized amusements ; revivals, and religious education; till, today, we are challenged to take a stronger grip on the training of the young in reli- gion. Who can think of these things without seeing the hand of God? (3) Biography, too, offers rich fields for devotional in- 40 DEVOTIONAL LEADERSHIP quiry. The stories of leaders in Israel stir our hearts ; for we sense their nearness to, and consciousness of God. They were so human and so childlike. We see their foibles and we admire their faith. Giants in their gener- ation, they made epochs and remain our teachers to this day. We like to read their biographies again and again and we live in hope that some day we may talk with them. But other men and women, also, of whom the Bible makes no mention, are worthy of our contemplation,—the poets and philosophers of Greece and Rome; Gautama of India ; Confucius of China; Zoroaster of Persia; those men who sought after God if haply they might find Him. Each succeeding century seems to bring to us the outstanding figure of some great soul, a leader among his people, a contributor to the world’s progress. The lives of famous churchmen we find interesting to study,— Clement and Origen of Alexandria, Chrysostom of Antioch, Augustine of Hippo, Patricius of Ireland, Boniface of the Nether- lands, the Venerable Bede, and all that great galaxy of men who lived to lift. We like to feel kin to them. We like to have them know that we are taking up their bur- dens and are carrying on; that they, prophets and seers and apostles, have not lived in vain. Supreme above them all for our contemplation is the - God-man Christ Jesus. His biography is endless, as He had no beginning or ending of days. ‘To contemplate Him thoroughly will require infinities of time, because He is infinite. We look at Him not simply as our goal; though He is that; but as Himself the way to the goal; else we should despair. | “Thou art the way! Hadst thou been nothing but the goal I cannot say That thou hadst ever reached my soul.” PRIVATE DEVOTIONS 41 (4) Ultimately our contemplation must bring us face to face with our own relation to God. He brought us into the world for a purpose. He has a world program, part of which we are to perform. It was His plan that our environment should fit us for our task; that our powers should match our opportunities and duties. He gave us parents, teachers and companions to work together with Him in preparing us for life’s service. Some of the agents which He appointed for our training did not fully understand their calling; others did not sufficiently care. At times, we were unwilling to walk in the way He had appointed us, and wandered where we wished. Sometimes we just forgot. But our Father never for- got us. He never was unwilling to sustain us. His care for us never ceased; His love for us never reached its limits. ‘“ Forgive us our debts,’ we prayed, and He forgave. ‘Then we went out and sinned again, and, by and by, we came back once more, saying, “ Forgive us our debts.” So it went day after day. Had not the all-wise God known our frame, remembering that we are dust, He must have thought that we were mock- ing Him. Then there are His leadings all the way, from the day of our birth to this present hour. There were clouds that threatened, but He lifted them and we found that they had softened our hearts. There were days of darkness, but at everitide He gave light. The waters came up to our lips, but then they receded. And even when calamity struck us, He helped us to feel the gentle touch of His hand. Dis- appointments led us back from wanderings into His path and brought us out in fields of joyful service. “ How gentle God’s commands!” How considerate; how far- seeing our Father is! And how very feebly we have shown our gratitude! Truly, such contemplation leads to 42 DEVOTIONAL LEADERSHIP humility of heart, and by the way of humility it leads to faith and hope and love. III. Conversation. Both concentration and contemplation are introductory to what is commonly called prayer. But they form vital parts of prayer itself. What clouds are to raindrops and what subterranean streams are to bubbling fountains, that are our silent thoughts in our devotions to the praises and petitions to which we give utterance. “ Be still and know that I am God,” comes first; then follows, “ Cast your burdens on the Lord.” An illustration, though by no means perfect, may be gained from the procedure in an audience with the United States’ President for the sake of presenting a spoken petition. No person in his right mind would rush into the presence of our Chief Executive with- out knowing what he wished to say and without consider- ing beforehand how he might best say it. Previous to the actual speaking he would concentrate and contemplate. But immediately on entering the reception room he would have his petition ready, so that the President might lose no time. The fluent words he utters are the fruitage of many hours of serious thinking. Similarly the child of God, having thought on his needs and plans in relation to the heavenly Father, is thereby prepared to unburden his heart before God. But he is far more certain of a listening ear and of a sympathetic re- sponse than is the American citizen who petitions the nation’s Chief Executive. The President lacks time to enter intimately into the affairs of a hundred million citizens. God knows the falling of the sparrow and He cares. He knows “ our down-sitting and our uprising; he understands our thoughts afar off.” We can converse with Him. Eternities are His; He lacks not in time. PRIVATE DEVOTIONS 43 The conversational part of our devotions contains in the main three features—the expressing of our thoughts to God ; the listening to God’s response, and the exchange of promises between us and God. (1) Expressing of our thoughts in the presence of God is necessary in order that there may be room for God’s message to us. It is difficult for us to listen to others before we have said what is on our minds. Apparently, this is a human trait; which means that God has wisely made us that way. The natural way, therefore, after care- fully contemplating, is to unburden ourselves to God; to let Him know what our thoughts and feelings and plans are. We may wish to confess sin, or to express a desire, or to render thanks for His goodness, or to request a favor, or just to tell Him that we love Him. By doing this we relieve our minds and prepare our hearts for the _ next feature in our conversation. (2) God was at our trysting place before we reached there. Our Father listened before we spoke, and an- swered before we called. When we were thinking His thoughts after Him, the Spirit of God was working in our hearts. Without the Holy Spirit we could neither con- centrate nor contemplate; we could not even utter our prayer as we ought (Rom. 8:26). Now that we have given expression to our thoughts Godward, it is best to listen to the divine response. This response may come to us in either or both of two ways. (a) God whispers to His children direct. He Who spoke at sundry times and in diverse manners to the fathers is not dumb today. If we, who are made in the likeness of God, long to express our thoughts, He Who made us longs for such expression with an infinitely greater longing. The listening heart, today, will find a God Who speaks. The Friends are right; there is an In- AA DEVOTIONAL LEADERSHIP ner Light, an illumination by the Spirit of God in the heart of His children. The fact can probably never be proved scientifically ; but those of us who have experienced it do know, and we know it more surely than we know the things we hear with our ears and see with our eyes. “Closer is he than breathing, nearer than hands and feet.” (b) God also speaks to us and answers us through His Word, which we call the Bible. That gracious will and that saving plan which He made known to His children long, long ago in the Scriptures, are still His will and plan. We need not grope in the dark. There are suggestions there so rich and deep that not the greatest thinkers of modern times are able to fathom them completely. Many teachings are so simple that fools need not err, and little children may find the way. To read the Bible prayerfully is to let God speak to us. It is the complement of conver- sation in which prayer forms the other part. There is a strange anomaly, however, in our religious devotions, due to the infinite grace of God and the un- graciousness of humanity. By no means is audience with God always sought by us; too frequently God seeks in vain for audience with us. “ Behold, I stand at the door and knock,” was not spoken regarding sinners preeminently. ‘The message was for one of his churches. Holman Hunt was right when he put neither keyhole nor key on the outside of the door by which Jesus stands, in his famous painting. The door needs to be opened from within. Before we can speak to God or God to us, there needs to be an opening of the heart for the presence of God. The soul must be reverent and expectant before Him. “ Hal- lowed be thy name” is the “open sesame” given us by PRIVATE DEVOTIONS 45 Jesus to begin our conversation with God. Without rev- erence our hearts would remain closed to Him. (3) A leading element in a helpful conversation with our heavenly Father is an exchange of promises. In many ways devotional exercises resemble courting. The Bible is full of love-scenes and love-talks between Jehovah and His people, who were by their vows spiritually husband and wife; while Jesus calls Himself the Bridegroom with His Church as the Bride. Just as in courting there is usually an interchange of promises, simply because love is urging such promises, so in our devotions the inter- change of promises is fitting and helpful. God’s promises to us we have in the Book. It is ours to claim them. There is not one of them which God is unable or unwilling to fulfil. He is greater than all His promises. Some are startling ; we hesitate in gripping them, But they are ours, presuming the conditions under which God gave them have been fulfilled. Some of them seem unconditional. All we have to do is to accept them. They are not given lightly. Lovers, not seldom, rue the lightness with which they made promises. God is glad to fulfil every promise He makes. But if we only claim promises from God and make no promises to Him we are not carrying on a conversation. It is our part to return in coin, If we are truly devoted to God, we will, of course, make promises. We will tell Him of our plans relative to His plans, and subordinate to them. We will map out in His presence a course of life that shall be agreeable in His sight, because it coordinates with His great world-plan. We shall even consider defi- nite tasks and details of our program to make sure that nothing shall contradict or oppose the gracious plan of our Father. This part of private devotions is among its sweetest moments. It makes our life part of the life of 46 ~ DEVOTIONAL LEADERSHIP God, because it renders us so fully conscious of living with Him and for Him. IV. Communicatton. This form of personal devotion, as the term implies, is not carried on in private; but it is still a personal affair. Another word of similar meaning is “ testimony.” Perhaps a still better phrase is “ witnessing.” They all mean the bringing of the thought of God personally to others because of our devotion to God. It is the office of the prophet, who “ speaks for ” God. (1) The simplest way in which this prophetic service may be rendered is by telling of God’s goodness. This may be done most effectively in ordinary conversation. Our sacred writers called upon others to listen that they might hear what God had done to their souls—how He had rescued them, had sustained them in trouble, had blessed them abundantly. Paul spoke of One “ whom he believed,” able and faithful. Many are the people who need guidance in their opinions regarding the goodness of God. They think Him heartless in His righteous ways. But an aged couple in the Duluth First Presbyterian Church, who lost three children during one year, came to see God’s goodness in their grief, They have richly equipped a room in the church building and have placed a tablet there with this inscription :“ In memory of God’s great goodness.” (2) Individual Christians can show their devotion by warning against sin and encouraging right doing. Occa- sions are not rare; they crowd in on us. Swearing in pub- lic places may be objected to. Foul stories should always be plainly resented. Boasting about dishonest dealings deserves rebuke. We are guilty if we allow men and women to go the way of death without prompt warning. PRIVATE DEVOTIONS AT Encouragement is just as needful. Politicians trying to do right are constantly in hot water ; they need the helping hand and the good cheer from many Christian people. Employers and employees who have a mind to apply the Golden Rule find themselves doubting what the end may be. A word from us will be appreciated. A helpful deed is often better still. (3) It is the appointed task of each child of God to tell of the Father’s will and plan and program. We are to talk of them when we are lying down and when we are rising up; when we sit in our house or walk by the way— Deut. 6:7. The program is our own program. It is to be sought first; for it stands for the Kingdom of God. We can afford to live for it; we can afford to die for it; for, whether we live or die, we are the Lord’s. V. Consecration. All friendship involves consecration; but friendship with God, supremely. Our thinking of what He is and does and wills, our sacred conversations with Him, our telling others about Him—these become empty and false when we let a chance go by without using it to work out His program in our own lives. Every form of hypocrisy has come about by knowing but not doing the will of God. Jesus said, “If ye know these things, happy are ye if ye do them ” (John 13:17). The man who hears His teach- ings and does them is likened to one who builds his house on a rock; those who hear and do not are building on sand. “ Not every one that sayeth, ‘ Lord, Lord.’” Jesus reiterates this lesson because He knows the subtle danger besetting religious devotees—to confuse worship with service. Paul expresses it impressively (Rom. 12:1), “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, accept- ’ 48 DEVOTIONAL LEADERSHIP able unto God, which is your reasonable service.” Not to earn heaven, but out of pure gratitude, out of a heart overflowing with devotedness, we consecrate our powers to God. ‘Then we can go back to Him for more promises, for more tasks and for more of His nature to contemplate. Our circle of devotions grows complete in service. VI. Devotions in the Family. The unit of a Christian people is not the individual, but the family. The family is almost as private as is the in- dividual. The surest basis of joint devotions is family devotions. (1) These devotions should be truly by the whole household, and not merely by father or mother. Children may take part very readily in asking the blessing at table, reading the portion from the Bible and joining in occa- sional song. Parents should not simply read the Scrip- tures that appeal to themselves, but rather those that appeal to their children. Difficult phrases need to be explained, and principles applied immediately to life. The natural leader in these devotions is the father. In case he feels forced to deny himself this privilege, the honor of it descends upon the mother. Day by day the children should be trained in participation of every phase of family worship, so that they may be ready to take their part in public devotions, and in future days continue the sacred custom of the family altar. (2) Bible reading and prayer do not suffice for family devotions; there must be family religion. Love is the bond of the family; where this is missing everything religious sounds hollow. It were better to have silent prayer for forgiveness than to have audible family wor- ship in the midst of strife. Best of all is joint confession of sin and weakness, both to each other and to God. Then PRIVATE DEVOTIONS 49 we can bear up each other in prayer to the Throne of Grace. “There is a place of quiet rest, Near to the heart of God; A place where sin cannot molest, Near to the heart of God. O, Jesus, blest Redeemer, Sent from the heart of God, Hold us who wait before Thee Near to the heart of God.” —C. B. McAfee. OUTLINE OF CHAPTER III Introduction : Private devotions basis of joint devotions. I. Concentration,—Centering on God: Abandon sin; Esteem God; Identify with God; See all in presence of God. II. Contemplation: Of things visible; Of history; Of human lives; Of self related to God. III. Conversation: Talking to God; Listening to God; Immediately ; Through the Bible; Exchanging promises. IV. Communication—Personal Witnessing: Telling of God’s goodness; Warning against evil; Encouraging the right; Proclaiming God’s program. V. Consecration: Working out God’s program. VI. Devotions in the Family: The whole family taking part; Religion lived in the home. 50 DEVOTIONAL LEADERSHIP SUBJECTS FOR Discussion . Basic need of private devotions. . Practical difficulties in consecration. Sin, turning from God, in theory and practice. Our comparative estimates. . Our controlling interests. The effect of relating everything to God. (Apply this.) . Kinds of contemplation; misuse of term. What have we to contemplate? . How do we prepare for worship in private? 10. The conversational side of worship. 11. What can we promise God? What can we claim? 12. What have we to witness of Him? LO OONTOV tnd to te SUGGESTIONS FOR RESEARCH When did we first pray privately? What was the occasion for it? Did we use our own words; or phrases we had learned? Did we expect an answer and did we get it? Is our private worship now more frequent with us than public worship? Does it help us more? Is it haphazard or part of our lives? Whom have we helped to pray privately? What have others witnessed of the meaning of private worship? What witness do biographies bring? For READING Daily Strength for Daily N Ane Mary W. Tileston. The Quiet Hour, Frank H. Alle Day by Day with the M aster, Raber Cluett. The Christian Year, John Keble. Yet Another Day, J. H. Jowett. How to Conduct amily Worship, H. M. Robinson. Religious Education in the Family, Henry F. Cope. IV JOINT DEVOTIONS tions suffice. To strengthen such a claim the teaching of Jesus is quoted in which He tells us when we pray to seclude ourselves so that we may pray in secret (Matt. 6:5, 6). But he is a superficial student of the ways and teachings of Jesus, who would set up one item of instruction uttered against the manners of the Pharisees to contradict the whole tenor of the Master’s teachings, His actual gathering with His disciples in prayer, and also every earlier and later teaching of the Bible. Joint worship has been customary from the begin- ning, because it is a necessity of human nature. 4 hae claim is occasionally made that private devo- I. Reasons for Joint Devotions. (1) It appears that in the days of Enos the children of God began to add united worship to their private worship (Gen. 4:26). Abraham made religion a household affair (Gen. 18:19). Under the leadership of Moses the Hebrews were constantly trained in joint worship. David, bringing the Tabernacle into Jerusalem, united the scat- tered tribes in their devotions. Their forsaking of the ‘Temple in the days of Rehoboam meant the dissolution of the nation. Ezra, after the return from captivity, united Israel at Jerusalem’s Temple once more. ‘The disciples came together after the Ascension “in the breaking of bread and in prayers.” Every church-group they founded 51 52 DEVOTIONAL LEADERSHIP stood for group-worship. Not to forsake this gathering was one of the admonitions (Heb. 10:25). During the persecutions under the Roman emperors many Christians could have saved their lives had they been content to wor- ship in private only; but they felt the need of joint wor- ship and rather faced danger and death than be deprived of that boon. In dens and caves and catacombs they gathered that they might lead others and hear others in worship. We have reason to believe that these all wor- shiped privately also; but the evidences are much stronger for their public worship. | (2) Jesus worshiped with His disciples. The prayer He taught them is a plural prayer that has others in mind who are joining in worship. Every invitation to praise and prayer in the two Testaments is directed to the group; rather than to the individual. (3) Joint devotions are a necessity of normal human nature. God has made us gregarious. Solitude is good by way of reaction from the influence of the crowd and is wholesome so long as it serves to compose oneself. In process of time, however, a sense of loneliness sets in. There is no more terrible punishment in life than solitary confinement. Except for the recluse who has succeeded in gradually killing in himself the tendency to be with others, every man desires company for the greater portion of his waking hours. Inasmuch as worship is the highest expression of man, it calls for the highest form of associ- ation. The religious man greatly needs religious fellow- ship, not simply with God, but with his fellowmen. He needs to hear a voice that turns toward God, similar to his own voice. He needs to witness reverence that reflects the feelings of his own heart. He longs to observe trustfulness on the part of others, cognate to his own. His social nature cries out for satisfaction in JOINT DEVOTIONS 53 a society that thinks and speaks and acts harmoniously with himself. The worshiper needs human fellowship in worship be- cause the needs of others are akin to his own. Things that have befallen him have in some form befallen others. Disappointments that came to him are not strange in the experiences of friends. Problems which he has vainly tried to solve are baffling his neighbors, too. Weaknesses that have suddenly caught him unprepared have made their attack upon a brother. But others have overcome in like manner with himself. Each and all have called upon God and their faces were not ashamed. ‘They passed through the waters and He was with them; through the rivers and they did not overflow them. They all needed God and God was sufficient for them all. This inspiration one would utterly miss should he forsake the worshiping of the group. (4) Worship is instructional. A number of people are likely to possess a greater sum of knowledge than is in possession of the few or of the one. A genuine service of worship has the qualities of a school in devotional leadership. We learn from each other and we learn by doing. If some of those present have care- fully thought out a religious principle; or the meaning of a certain incident, or a system of doctrine; or have had a deep-felt experience, they become for the moment the teachers of others present, and thereby they benefit them. Again, the occasion may arise when he who has listened to others is able to edify his fellow-worshipers in turn, —an exercise that always reacts wholesomely upon the participant. II, Effects of Joint Devotions. These are so numerous that the counting of them seems 54: DEVOTIONAL LEADERSHIP little short of presumptuous ; but in the main they may be summarized as follows: (1) Equalization before God. Every worshiper is on a par with every other worshiper. When a king dies, no extra angels are sent to welcome him to heaven no matter how well he has lived. A beggar whose hope was in Christ will have as good a standing as the king. Heaven equalizes the unequalities of earth. But heaven tends to equalize also on earth. The rich man is as greatly in need of forgiveness and help as is the poor man. According to Jesus it is likely that his sins are greater. No matter in what position, our Lord has enjoined upon every wor- shiper the use of The Lord’s Prayer, with its petition for daily bread. Ina true sense, every believer is a brother or sister of every other believer. There are no ranks or dis- tinctions among those who kneel at the Throne of Grace. The lowly are lifted and the haughty are put down. There is but one Lord, one faith, one baptism. (2) Uniting of hearts in the divine presence. From many occupations and from various influences we come to- gether. We look at life from different angles and through variously colored glasses. But in the center of our inter- ests there is One who unites us to each other. However far apart we are, the nearer we draw to God the nearer we approach one another. In worship “our hopes, our fears, our aims are one”; we seek first the Kingdom of God and in that search we unite. To know that others seek what we are seeking and that the answer to our com- mon search is the One, all-sufficient God has a wonderfully unitary effect. (3) The gathering of a family. In every home the acme of joy is reached when all the children can be gath- ered around the table or at least into the same room. ‘This is particularly true where, of necessity, some of the chil-. JOINT DEVOTIONS 55 dren are usually absent. They like to get home, and those always at home like to see them back. Separation is not altogether natural until they form their own households. What, then, of the children of God? They are members of one household, the children of one Father. The busi- ness of the week keeps them apart; they cannot often get together. Fortunately, the heavenly Father has set apart one day in seven in which He can meet with His children, and His children with each other, to rejoice in His pres- ence and to enjoy mutual fellowship. Each period of joint worship witnesses a family reunion for the strengthening of faith in God and for the enhancing of brotherly love. (4) A stimulus to outsiders. When the people of God meet in worship their purpose is not fulfilled within them- selves; they always have a mission beyond. The world- wide program of God is their great concern. They have no permission to rest, or to give God rest, until the last soul has been reached. But they are always to start “at Jerusalem,” which means right where they are. The wor- ship of the congregation may in itself be a spur to those who do not worship God. The comfort, warning, hope and purpose which one spiritual brother imparts to another is not always completely lost on those, also present, who have not yet found Christ. For this reason emphasis should be put on the bringing in to our places of worship many who cannot yet worship whole-heartedly with us. And where, by dint of custom, our efforts to draw in the unsaved are unavailing, there it is the Church’s task to go out into the open, on street corners, in parks, by lakesides, in the woods, on county-farms, in jails, in hospitals, every- where to unite in prayer and praise. III. The Need of Leadership. The problem of leadership does not enter in the study 56 DEVOTIONAL LEADERSHIP of private devotions ; but it immediately appears when two or more unite. The question then at once arises who should lead, how far his leadership should go, and how he may best conduct the joint devotions. This whole series of studies concerns itself with these questions. For the present we shall consider only the reasons for single leadership. (1) To avoid confusion. If two heads are better than one it must refer to the matter of preparation and not to the execution of it. Two kings cannot congenially sit on one throne; two Presidents cannot govern the same com- monwealth. ‘There is call for single leadership in many situations of life. Joint worship usually requires the lead- ership by one man or woman; not by many. There have been meetings without any head; but if composed of live people they have invariably ended in confusion ; sometimes in orgies and riotings. Many may wish to speak simul- taneously ; or some might desire to sing while others feel urged to exhort. Many minds will naturally have many plans, and these plans are almost certain to clash. Even a boxing contest requires a referee so that order may be retained. In the matter of worship, order is particularly enjoined. A unitary program demands unitary activity and unitary activity on the part of many is impossible unless these many are willing to unite under one leader. (2) To allow the leadership of the Spirit. The first concern of the leader is to be the instrument of the Holy Spirit in the leading of the devotions. Any leader lacking this purpose puts himself as an obstacle in the way of the worshiper and hinders the free exercise of God’s grace. A leader must be a ladder; not a fence. ‘Therefore, the leader must, himself, be led by the Spirit. His private devotions must be intense and wholesome. All that we have mentioned in previous chapters by way of prepara- JOINT DEVOTIONS 57 tion applies to the leader of worship; for it is among the greatest tasks God has permitted any creature to perform. “ Yet not I, but Christ working in me,” must be the sincere conviction of the pastor, the Sunday School Superintend- ent, the Young People’s or Missionary leader, in short of every one who would guide others in the immediate pres- ence of God. Only he who leans wholly on the Spirit’s power and guidance can truly lead others in worship. This is so true that weak and sinful men, who somehow during the period of their leadership in worship were able to cast themselves upon God, have led their fellow- worshipers into sacred communion with the Father better than have stronger Christian men who, for the moment, forgot their utter dependence on God and who tried to lead by their own ingenuity. (3) To center the thoughts of all on God. That the minds of the worshipers are not to be centered on the leader goes without saying. Whenever people leave a place of worship exclaiming about the wonderful methods of the leader there is something loose somewhere. They had not gathered to meditate on a man or to praise him. There may be a suitable time for that; but the hour of worship certainly is not the time. The leader has lost out when the minds of the worshipers are not united upon one Being,—the Lord Whom they came to worship. For the uniting of their hopes and praises on God they came to- gether. Alone in their inner room they could have wor- shiped God without disturbance; but they could not so well have “ united their hearts to the fear of His Name.” To bring this about is the task of the leader. He is needed for little else. In his preparation of the program, there- fore, his chief thought must be in what way this may best be brought about. He needs to know to some extent the experiences of his people—their weaknesses, their strug- 58 DEVOTIONAL LEADERSHIP gles, their obstacles and their triumphs. He needs to know the songs that may buoy them up; the Scripture promises that will appeal to them; the ways in which God has led them heretofore. Supremely, he must know God in relation to man. (4) To open avenues of expression. Because worship, whether alone or jointly, consists of conversation, the leader’s task is not complete until he brings to the wor- shipers on the one hand, God’s thoughts toward them, and on the other hand leads their thoughts consciously toward God. He must be prophet and priest to them. As prophet he brings God’s message to their hearts and stimulates fellow-worshipers to bring their messages, too. As priest he yearns to open the hearts and lips of the people in devotional expression toward God. Nor is he the choicest leader who can pray best, though this is much; for the true leader in prayer brings the petitions of other hearts as well as his own. But he is the choicest leader who is most successful in helping others to express their feel- ings Godward, whether by way ,of song, or of prayer, or of Scripture, or in the telling of a personal experi- ence. If he succeed in this, he may presently step back to let another take the leadership; he is making himself dispensable. In defining a leader in devotions we may turn again to our opening definition of devotion itself. Applying that definition, we have: A leader in devotions is one who helps the hearts of others to go out with his own in devotedness to God and to sense God’s devotedness to them. IV. Leading the Devotions. The elements of joint devotions are essentially those of private devotions, but their more public nature demands JOINT DEVOTIONS 59 different methods. It is more difficult in a group to con- centrate, unless a tactful leader immediately directs the mind Godward. This is the leader’s first concern. (1) Centralization. The central aim of the devotional service must at once be made to grip every worshiper. Whether it be through a prayer, or Scripture passage, or song, or a brief, clear talk, each one present needs immedi- ate contact with God, lest sensational attractions or mental wool-gathering block the way. The central thought thus presented should, of course, have its own center and cir- cumference in God. (2) Contemplation. In this study we mean by contem- plation nothing more or less than the full use of all the mental and spiritual faculties, the turning of our “ loving thoughts ” upon God as He is revealed in nature and in grace. Our minds, instead of being busily engaged with the cares and pleasures that constantly challenge the senses, are in meditation and in all that goes with it busily engaged with the pleasures that grow from acquaintance with God, and with the plans in the mind of God which he wishes us to know. The same mind that was but recently mapping out a business program of work, or an artistic program of play is now in this process of contem- plation addressing itself to the things of the kingdom of God, as seriously and as joyously. (a) Clear the atmosphere. We may just as well acknowledge that the change of thought-currents from the earthly to the divine is not likely to be accomplished with- out some break. It were well for every worshiper to make preparation of heart before coming together for worship; but actually very few people do so. The man’s proverbial collar-button tricks, and the woman’s elusive laces and ribbons, that had to be endured just previous to the meeting, have scarcely served to put them in a reverent 60 DEVOTIONAL LEADERSHIP frame of mind. Most people are not contemplative the moment they enter the place of meeting ; they need skilled leadership to bring them where they ought to be. Nega- tive and positive measures are called for. Negatively, distraction must be removed as far as pos- sible. If there is need of fresh air, the windows had bet- ter not be opened at the moment when a leader is working to induce quiet. Some one should be assigned to the bringing in or the keeping back of late-comers. The leader must have his program so well in hand that fussing or hustling for appropriate hymns or passages is unnecessary. If there are children, then maturer people should sit among them. In case the children have received papers or other attractive matter just before entering, the use or non-use of these must be under the control of the leader. Usually it is best to have a separate room in which children too young to follow the leader of maturer folks may enjoy leadership more suited to their capacities. Positively, there is nothing more helpful to most people in preparing them for worship than sweet, quiet music. ‘The leader who can secure a musician who understands the requirements of human souls that would be calm before God, has discovered a helper indeed. That a wind instrument, except flute and organ, fails to produce the desired effect is the unanimous verdict of religious leaders. This quiet preparation may issue into a song, the volume of which should usually correspond to the number of peo- ple present. For a group in a Young People’s or Mission- ary Society the subdued song usually has the most whole- some effect; while in a large Sunday School department or in the church congregation a strongly sung hymn often serves best. But the purpose must ever be kept in mind, JOINT DEVOTIONS 61 which is the subduing of the mind into channels of con- templation. Only where the loud song seems necessary for the giving vent to pent-up feelings that demand an outlet can it serve the purpose well. The results of this preparation depend largely on the hearty cooperation of the worshipers. Some seem deter- mined to remain mutely immune. One by one their num- ber diminishes, but a few refuse participation. They do not help the meeting ; neither are they helped greatly by the meeting. The greater their number, the harder the lead- er’s task. Without purposely disturbing others, their fail- ure to enter into the program makes it hard for them not to neutralize the leader’s efforts. It is the leader’s task, therefore, to use every means in his power to draw the un- interested into the activities of the group. Of course, every follower of Christ is in duty bound to sustain the leader in every way. (b) Suggest subjects for contemplation. In almost every meeting for worship countless moments are being wasted because the worshipers do not know how to make use of available time, and the leader fails to help them. “Let us have silent prayer,” the inexperienced leader says, and forthwith there is silence. But is there also prayer? Of an old Auntie who could neither see to read, nor hear to enjoy a conversation, and whose fingers also had become stiff with age, this story is told: “ Auntie, what do you do all day?” asked an interested neighbor. “Well, sometimes I sit and think,” she replied, ‘“ and sometimes I just sit.” The majority of those present when the invitation is given for silent prayer, “‘ just sit.” The leader needs to suggest the lines of thought he wishes to have followed and to hint in his presentation the phases that may interest, whether new or old. On the other hand there must be time to think. If a 62 DEVOTIONAL LEADERSHIP procession of subjects is presented so rapidly that none can be considered with thoroughness, there is little chance for meditation. Or if subjects bear no relation to each other, they confuse. We need to build up within the soul of the worshipers a content of knowledge, or a basis for their faith, or an ideal to be attained, or a purpose to be fulfilled, or the thought of a service to be rendered; or we must hold up before them an attribute of God to be adored, an act of grace to call forth gratitude, a promise that gives hope, a love that can be felt. Time is needed for gripping these conceptions. We must let them sink in. There is some teaching in the most devotional part of any service. (3) Audible prayer. The choicest instruments stand most in danger of abuse in the hands of the unskilled. Prayer is the most sacred function of any created being; it is most in danger of misapplication. In the days of Jesus, some folks prayed to be heard of men and to re- ceive their praise. Occasionally, we still meet such char- acters. Others pray as if they were supplying God with useful information. Still others make use of prayer to inform their fellow-men. There are those who attempt to impress warnings or instructions upon others by means of prayer. The best we can say of such prayers is that they may be well meant; but they are woefully misplaced. The leader who indulges in these mistaken aims will find him- self going alone; others will not follow. May we suggest these helps toward leadership in prayer : (a) Inquire from those present in what matters they are deeply interested. This is not necessary where the leader already knows. But where a number have come together from various environments it is necessary. An accident may have happened of which many are thinking ; a joy or a sorrow may have touched the neighborhood but JOINT DEVOTIONS 63 recently. The leader needs to know these things, shall he lead others in earnest worship. (b) Inform those present of things that will interest them and for which joint prayer should be made. Talk it over together before together talking it over with God. Else, instead of praying with you, they will be guessing after you. (c) Furnish words and phrases from the Bible, from a Book of Worship, or from your own heart, that can be used prayerfully together and whereby the worshipers may express themselves audibly or silently to God. (d) Break into a song, while talking or praying, in which those present can readily join. The whole song or the refrain may be softly repeated with eyes closed and heads bowed. (4) Testimony by speech. The leader of a meeting should make the object of the meeting and the subject of this session’s consideration clear to every one present, close to the opening of the meeting. When the meeting is not for the purpose of hearing an address, but for inter- change of thought between the worshipers, it is helpful after due preliminaries that the leader relate a religious experience of his own. Others have more confidence in his leadership when they feel convinced that he knows whereof he speaks. To this may be added testimony of others elsewhere, whose books have been read by the leader or whose words were heard. Biblical material will usually have a place here; for the Bible records the ex- periences of God’s people more perfectly than any other book. The leader does wise not to bring out so much that his fellow-worshipers feel there is nothing more to add; or that presently when the inevitable lull occurs he himself has nothing more in store. The testimony of others should be solicited. By stating some acknowledged prin- 64 DEVOTIONAL LEADERSHIP ciple of divine faithfulness, or by quoting some promise of God, some one present may recall an event that verifies the promise, or illustrates the principle, if a chance is given to speak. Younger people will rarely be able to speak of their own experience; they should be directed in the reading of much Christian biography, particularly the lives of great missionaries. (a) Acareful leader coaches. Previous to the meeting he will impart to others some ideas he might have kept for himself; but he prefers to have them presented by his friends. He may ask some to be ready with prayer; others to speak; others again to start a song at the oppor- tune moment. On some of these he may call; others will volunteer without urging. It furnishes a feeling of spon- taneity which is not fabricated. The preparation of leader and helpers makes it natural. (b) The leader needs to insist on brevity and rele- vancy. If sentence prayers have been called for, then the person who prays two or more sentences breaks the rule; he goes contrary to the plan of the leader, and he needs to be set right. Probably, it would not be wise to adjust matters during the meeting; it may better be done afterward. ‘There are times, however, when the plan is so flagrantly neglected, that in the midst of a series of prayers the leader may helpfully suggest that participants confine themselves in their prayers to a single sentence. Of course, not all prayers need be sentence-prayers. (c) Verbal testimony is frequently enhanced by the assigning of definite topics to various members of the group, with suggestions for mastering these topics. This effort for codperation demands the leader’s sympathetic watchiulness; because some make promises which they are loth to fulfil, Reminders and help are constantly in JOINT DEVOTIONS 65 order. Encouragement, both during preparations and after the task has been completed, works wonders. (5) ‘Testimony by song. The great hymns of the Church are wonderful vehicles of expression. Poets and musicians sang when God lifted burdens and made His light shine on a dark pathway ; when mourning was turned into laughter and fighting issued into victory. A subse- quent chapter will be devoted to the study of sacred song in devotional leadership. (6) Consecration. The full consecration of life may have its inception when one is alone with God. More often it takes place when other worshipers are present; because of the social quality of devotion. Ultimately, the expression of one’s devotions must be rendered out in the world. Songs, testimonies and prayers of devotions are like so many promissory notes; they mean nothing with- out their actual fulfilment. ‘‘ Faith without works is dead.” (a) The giving of money is one form of devotional consecration. A chapter will be devoted to its study. (b) The rendering of service to God and man, es- pecially by carrying out the program of Jesus for the healing of wounds, the breaking of bonds and the bringing of good tidings, forms the truest kind of consecration. Those who conduct “ Consecration Services ” should ever remember this. He is the most helpful leader of such a service, who shows the worshiper the world’s need and the Christian’s task; then guides and encourages that same worshiper to transform purpose into action and hope into victory. Without this the consecration service is deceptive, causing participants to fancy that song and prayer and verbal testimony suffice. “ Not every one who saith ‘Lord, Lord,’ shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven” (Matt. 7:21). 66 DEVOTIONAL LEADERSHIP “Rigid I lay in my winding sheet, which my own hands did weave, And my narrow cell was myself; myself, whose walls I could not cleave. And yet in the dawn of early morn a clear voice seemed to say, ‘I am the Lord of the final word; you cannot say me, Nay! ** Unwind your hands that your brother’s needs may henceforth find them free. Unbind your feet from their winding-sheet ; hence- forth you walk with Me!’ And, lo; I can hear; I am blind no more; I am no longer dumb; Out of the doom of my self-wrought tomb pulsate with life I come.” OUTLINE OF CHAPTER IV Introduction: Objections to joint devotions; Scripture for it. I. Reasons for Joint Devotions: Customary and needful; Jesus observed and enjoined it; Human nature demands it. II. Effects of Joint Devotions: It makes people equal; It unites human hearts; It gives the family feeling; It may stimulate others. III. The Need of Leadership: To avoid confusion; To let the Spirit lead; To help centering on God; To allow expression. IV. Leading the Devotions: Centralization ; Contemplation ; Clear the atmosphere; Suggest subjects. JOINT DEVOTIONS 67 Audible prayer: Inquire after interests; Inform regarding interests; Furnish suitable phrases ; Guide in singing. Testimony by speech: Leader states purpose of meeting; Has participants prepared ; Insists on brevity and relevancy. Testimony by song. Consecration : In the meeting; In giving; In the world. SuBJECTS FoR Discussion . State objections to public worship; its dangers. . Mention help received from joint worship. . Consider the light of Scripture. Why do people now group for worship? What social elements are there in joint worship? How may non-christians be helped by our joint worship? Why is a leader needed and what is his work? . How may God’s Spirit be the supreme leader? . Consider the parts in the worship program. ONIN WN ps SUGGESTIONS FOR RESEARCH Number of people that may helpfully worship together. Helps and hindrances in joint worship. Contributions in song, prayer and speech for joint devotions. The representative office of the leader. Good and doubtful ways of fostering a devotional spirit. Experiences and observations. For READING Manual for Training in Worship, Hugh Hartshorne. Prayer Meeting Methods, Amos R. Wells. How to Conduct the Sunday School, Marion Lawrance. How to Read the Bible, W. F. Adeney. V AIDS TO JOINT DEVOTIONS can be perfectly enjoyed or conducted is the sense of unity between those who are gathered for wor- ship; “The unity of the Spirit in the bonds of peace.” But this sense of unity can never come to pass unless there be a genuine feeling of identity with each other and with the whole meeting on the part of all attendants. So long as any of those present consider themselves mere visitors and not really members of the group, so long will these find themselves unable to unite in worship. They must learn to think of themselves, not apart from the worship- ers but a part of them. The meeting must be their own concern, with which they are truly identified. The secret of unity is the sense of identification. To secure this sense in the conduct of joint devotions there are available certain helpful factors which may be considered under three heads according to their purpose. 1. The securing of loyalty on the part of every worshiper. 2. The adaptation of the worship to the age, intelligence and experience of those who should participate. 3. The contribution of the physical environment to the right spirit of worship. fies one condition, without which no joint devotions I. The Securing of Loyalty. For complete success in a devotional meeting it is essen- tial that every worshiper shall sense his own need of the 68 AIDS TO JOINT DEVOTIONS 69 religious fellowship of the others. But this does not suf- fice. The tie that binds the group together must be so strong that each worshiper also feels convinced that the enjoyment and blessing of the gathering would be lessened for others without his own presence and participation. It would be extremely difficult, perhaps impossible, to intro- duce this feeling among a mixture of Christians and non- Christians ; but where every one present is a humble fol- lower of Christ this fellow-feeling can readily be brought about. ‘Their central hope in the one Savior; their unity of faith and love, and the similarity of their experiences serve effectively to bind them into one bond under the right leadership. When Christians meet with groups of disciples in a strange country—say native Chinese—they are aware of a finer fellowship with them than when they happen to fall in with their own countrymen whose habits are away from God. But whether the leader is dealing with willing disciples, or with strangers to Christ, or with a mixture of these, or with such as grade devotionally in between them, the suggestions we offer in this chapter should be of service. (1) Initiation into membership of whatever organiza- tion may be concerned, is the first step toward identifica- tion and therewith to loyalty. There are organizations under the auspices of the Church the chief purpose of which is the bringing in of those who have not yet ac- cepted Christ. Perhaps the least confessedly religious of these are the Ladies’ Aid and the Men’s Club. It is defi- nitely understood that membership in such groups does not betoken church membership or Christian discipleship. But the organization forms a portal to the Church. Within it are members who are also members of the Church and deeply concerned with it. The Scouts and Campfire groups that are conducted by church members 70 DEVOTIONAL LEADERSHIP are akin to the same purpose. Through Christian leader- ship the idea of Christ is gradually conveyed. But for the majority of members in these organizations devotions are unfamiliar ; they do not feel as if they had a vital part in them. To a degree this is true also of many Sunday School members. They are not members of the Church; they have not accepted Christ; but they have joined be- cause of other interests. In the case of all so situated there is need of a definite step which they can honestly take and whereby they shall be more directly identified with their particular organization. ‘The initiation service composes that step. (a) The service should be simple and in keeping with the nature of the group into which the candidate enters. In clubs, societies, or classes whose immediate aim is neither religious instruction nor worship, the name of the candidate should be formally presented to the group and the question regarding faithful purpose on the part of the newcomer, put by the leader, should be answered in the affirmative. The assistance of the group may then be invited to make it easier for the new member to remain faithful. Usually, it is wise to receive new members only at intervals and in groups. (b) Inthe Missionary Society there should be a prayer added to the simple introduction just described, with pos- sibly a Scripture verse to serve as a constant motto, such as, “Be ye doers of the Word and not hearers only”; “Ye shall be witnesses unto me”; “ In honor preferring one another.” In the Young People’s Society it still proves helpful to have a pledge signed by new members. The pledge may be selected from among a number, or pre- pared by the local leaders; but some informal pledge ap- peals to young people and helps them to sense the fact that they are taking a serious step. They, too, do well to accept AIDS TO JOINT DEVOTIONS yal mottoes. “The joy of the Lord be your strength”; “Daniel purposed in his heart that he would not defile himself ”; “ Follow Me”; “ Whatsoever thy hand findeth to do, do it with thy might ”’; “ Lord, what wilt thou have me to do?” (c) The reasons for uniting with the Sunday School usually differ in purpose from the reasons why people join a Missionary Society or a Young People’s group. Children may be sent by their parents; or they come with a friend; or they just like a crowd. The woman who joins a Missionary Society is probably already somewhat interested in missions. The young people who come to Endeavor or Epworth League meetings are likely to have religious inclinations. But these motives are rather un- likely on the part of new Sunday School members. Hence the great difficulty which their devotional leaders encoun- ter and the corresponding need of an impressive initiation service. Without some clinching process they will go as readily as they came. They need a gate through which to enter, a gate that can be opened and shut. In the ordinary Sunday School the Initiation Service may be held once a Quarter, the entire school gathering in the church auditorium, Pastor and superintendent will have charge of the devotional session of which the initi- ation forms part, the superintendent taking the lead. The purpose of the school may be stated and the factors that make it a success. The candidates are asked to step for- ward. ‘The ways are pointed out to them in which they may help the school in the reaching of its aim, such as regular and punctual attendance, reverent participation in worship, preparation during the week and effort to bring in others. After an affirmative answer has been given to the request for help in these aims and efforts of the school, the entire body may rise to pledge support to the new 72 DEVOTIONAL LEADERSHIP members. At this time a motto may be given either from the Bible or expressing its spirit. One helpful motto is, “Every member present every Sunday on time with his own Bible, a liberal offering, a studied lesson and a mind to learn.” Another, “Iam only one, but Iam one. I can- not do everything, but I can do something. What I can do I ought to do, and with the grace of Christ I will do.” A third, “ Good, better, best, and let us take no rest until our good is better and our better is the best.” A prayer and a consecration song, such as, “ Blest be the tie that binds,” concludes the service. The principle underlying such a service is similar to that underlying the naturalization process of foreigners. The taking out of their intention papers upon foreswearing their native government, and the receiving of their natural- ization papers upon a second oath of loyalty to the United States, impart to immigrants a sense of identification with our government and people. They feel that a great step has been taken, away from one position into another. This sense of new identification or unity with our nation is essential to loyalty. Ina degree not less lofty this sense of identification leading to loyalty is necessary on the part of candidates for membership in organizations under the auspices of the Church. (2) The installation of officers and teachers exerts a similar influence. Among groups of maturer people the service is largely a devotional beginning of a new term, in which the entire group confesses the need of and pleads for divine assistance. In a proper way also the honor that has been conferred upon the leaders and the new re- sponsibilities that are laid upon them are held up in their relation to God. The office is being baptized, and the officer set apart to be more than ever devoted to God. Where younger disciples are concerned there must be AIDS TO JOINT DEVOTIONS 73 added to this the vesting of authority in those who must exercise it. Our boys and girls are disciples in the literal sense of the word; they need discipline. It is difficult for any one, of whose authority they are unaware, to disci- pline or direct them. Unless they see before them the actual vesting of this authority, they may fancy that no such relationship exists. Why should a lad carry out the wishes of a person to whom he seems unrelated and whose position he has every reason to question? The installation of officers and teachers makes it easier for our leaders to direct, and for our young people to follow. (3) This does not imply that our religious groups form autocracies. The Kingdom of God and all that it em- braces is democratic; for we all belong to one family. In our organizations the members should participate in the government. Of the members, by the members, and for the members, is a slogan toward which we must strive. The leaders need to retain their leadership. In the making of rules and the drawing of plans they should always remain leaders. But the members must have their share in the same work. In Societies the opportunity should be made clear repeatedly for suggestions in the matter of subjects for study and devotion. In clubs the annual pro- gram can be mapped out in the main by the entire group and in detail by a committee. In the Sunday School the pupil’s twelfth year of age should mark complete class organization, with officers and committees appointed and at work. Younger children may have class-names, mot- toes, pennants, songs and texts. All members of all or- ganizations from the Juniors up, ought to have a chance at least once a year to write on paper without their signa- ture, though with indication of age and sex, suggestions for the improvement of their organization, whether in ways of working or in equipment. Smaller groups in 74: DEVOTIONAL LEADERSHIP which discipline is lax, should be allowed to draw up their own rules of behavior. Almost invariably these rules need toning down; because they are made too rigid to live up to. In Sunday School the occasional conducting of the wor- ship by one class exerts a wholesome effect; for it helps that group to see the need of general participation to make the session a success. II, Adaptation of the Worship. It is obvious that if devotion is to be a genuine outgoing of the heart in devotedness, the expression of it must be in agreement with the needs and capacities, the conditions and experiences in which the heart finds itself. Because of the innumerable differences of situation and ability on the part of the various worshipers that may be found in a meeting, the bringing about of perfect unanimity of ex- pression would seem a hopeless task; but we should never- theless address ourselves to the purpose of perfection. As far as in us lies we must in leading the devotions of a group lead out every heart in devout worship to God. To do so we cannot afford to neglect the age, intelligence, con- dition and experience of each worshiper; for we must represent every one of them. (1) Grading the devotions according to ages. While most children are nearly on a par mentally according to their ages, because of their schooling and their natural development of mental powers, they are even more nearly alike at the same age in their physical capacities. These physical powers, and particularly the instincts, exert a tremendous influence upon the hearts of growing worship- ers. We must as far as possible, therefore, group devo- tions according to age. (a) Little children, meager in knowledge and limited in experience, have an outlook on life radically different AIDS TO JOINT DEVOTIONS 75 from ours. They entertain likes and dislikes without ap- parent reason, are interested in matters which adults know to be trivial, and fail to fall over themselves with curiosity about things that are vital to us. Even that which arrests their attention is but for the moment. Obviously, their prayers should be brief and simple. Lacking in language as they are, they should be provided with words through which to express themselves. En- dowed with rhythmic tendencies far beyond adults, they can give vent to their feelings through song better than we can. Frank to make known their thoughts and emotions, they can contribute to the composition of the prayers. Under adequate direction their devotions are pleasing to us and infinitely more pleasing to God. But, lacking the right leader there is scarcely anything more pitiful than the sight of little children in the devotional periods—so many lambs without a shepherd. For in this child-heart are laid the seeds that shall grow into reverence and love; or the seeds that bring neglect of God and hardness of heart. (b) Juniors require separate devotions not only for the sake of true expression in prayer; but also for the songs and Bible passages they should thoroughly master for further use. They have more words now to relate their religious feeling than younger children have, and their vocabulary for worship is constantly increasing. Not all their devotional work can be spontaneous, and for the deepest utterance of devotions they may never do without the medium of written prayer; but they should learn to express themselves also extemporaneously. It is wise sometimes to let a group of Juniors compose one prayer in unison, each member of the group contributing one sentence of it. Of course, this cannot be done so well when an interested and somewhat doubtful group of elders is about; they are freest among their own. 76 DEVOTIONAL LEADERSHIP The day is drawing near for them when the great de- cision should be made. Against that day both teachers in classes and leaders of devotions should prepare as against no other crisis in life. If little folks follow their leader out of pure obedience, Juniors follow because they have faith in him and admire his ways. The interests of Juniors are widening beyond those of children who are not yet attending school. They have a wider range of knowledge and a larger group of acquaint- ances. Home means still much to them; but not every- thing as it once did. This shifting of interest should have its effect on the devotions of Juniors, particularly on their prayer. To lead them in worship means to think with them of the circumstances that touch them most keenly— their home, their playmates and their school. To help them think of these experiences in relation to the heavenly Father is the supreme task of their leader. (c) The feelings of adolescents run deeper than those of Juniors; their minds are keener, and the development of their physical organs brings about new instincts which hitherto were almost unthought of. These lads and las- sies in their ’teens are wistful, eager, observant and crit- ical. They may show no desire for maturer leadership and they resent the imposition of it in any form; but in their hearts they know they stand in need of a true friend who knows. They are at the parting of the ways, unable to read the signposts. Christ is knocking at the door of their hearts and they wonder whether it can be His voice. In company with others of their age they may readily be turned to evil. With equal readiness they will bow to Christ. They need devotion in their own group, un- noticed by older people, untrammeled by younger folks ; but under the general direction of an older Christian whom they trust. Young people of this age differ widely AIDS TO JOINT DEVOTIONS 77 from each other in experience because of different con- ditions under which they labor. (2) Suiting the worship to weekday activities. Ado- lescents either attend school or work for wages. ‘The life of the student differs radically from the life of the wage- earner ; the two are living in different worlds. ‘Their use of money and of their evenings sets them far apart. They have different leadership in their daily life and different ideals are held up to them. The wage-earner is naturally more independent than the student, and is likely to con- sider himself abler. But there are features in which the two have identical attitudes. The physical forces within them, such as the mating in- stinct and the athletic powers, are not held down by school attendance ; neither by most modern forms of labor; they claim a major portion of young people’s interests. There is the hope of advancement, too, both in studies and in employment, which greatly concerns the individual. The student wonders what he ought to be; the young wage- earner is anxious to find the most suitable employment and to earn a maximum pay-check. If it is not feasible to conduct separate devotions for students and wage-earners, —and we believe that usually this would not be advisable, —then their widely varied interests must be forever in the mind of the leader. Again there is the difference of sex which cannot safely be ignored. ‘The question of appearance looms big in the minds of girls. The impressions which others receive of them cause them much anxiety. Their friendships are more intense and less general than those of boys. Girl students make their lessons a more vital part of them- selves than boy students do. They look forward to differ- ent professions; or to home-making. Because of these divergencies the separation of sexes in devotions seems 78 DEVOTIONAL LEADERSHIP advisable, providing there are enough of each sex to sup- ply volume to the singing and to give the inspiration of fellowship that grows in the well-sized group. For group devotions twenty are none too many, and thirty or forty are better. For intimate purposes for which a sort of inner circle is required and where singing may be entirely absent, the number may be only two or three, while eight or ten are almost a crowd. But in semi- public devotions numbers exert a wholesome influence. At times all departments of a Sunday school should be thrown together for worship, and at least once a year, probably on Rally Day, all the organizations of the church. (3) Proper seating has more to do with the success or failure of joint devotions than is usually supposed. ‘The unity of the spirit is enhanced by physical propinquity. Scattering always hurts because it imparts an idea of separation. Back-seaters are more or less of back- sliders. Galleries render joint worship impossible, at least on the part of children and young people. Mass- ing for devotions and classing for instruction; as close together as possible for the first and as far apart as possible for the second purpose, should be the aim of every devotional leader. The old custom of dividing sexes at religious services had much in its favor. Not only are boys kept from much temptation when their fingers cannot reach any golden locks in front of them; but male and female voices blend more harmoniously in groups. At meetings where girls and women wear hats, the boys and the men should sit in front; making allowance, however, for the smaller chil- dren who would be deprived of satisfaction to their curi- osity and tempted to neglect attention if not seated in the foremost seats. AIDS TO JOINT DEVOTIONS 79 III, Physical Environment. Architecture and equipment exert an unconscious in- fluence on the soul. “O, worship the Lord in the beauty of holiness,’ enjoined the Psalmist, and again, “ Strength and beauty are in his sanctuary.” Jesus, fully aware that men may worship the Father everywhere, did love the lofty glory of the mountain for His vigils, and the serene grandeur of the olive-yard. We must help those whom we would lead in worship, by providing the best possible surroundings. (1) The place ought to be homelike, with the attractive- ness of the home, but sublimer; with suitable pictures on the walls; the floor protected against the noise of moving chairs; the chairs and tables of color and size to meet physical needs. Scenes from the Bible, and portraits of missionaries, relics and views also from mission countries and from Palestine are helpful. For children, red should be avoided and green favored. It is God’s favored color. Rooms should be small enough to foster the homey feeling, and big enough for efficient work. (2) The instruments of music are of great importance. Not in vain did the Psalmist mention them often. A band is of doubtful virtue for all but large companies of people. Horns seem too strong for the accompaniment of small groups. Piano, flute and violin are more helpful. Song books are not needed till adolescence. (4) Everything that hinders devotions must be avoided. The work of the secretary is chiefly before the Sunday School hour; it must not be during the lesson period; except to collate items already obtained. Late comers must be tactfully held back during any one part of the program. (5) Gothic architecture 1s more suggestive of worship than the old Roman style. The Roman arch starts from 80 DEVOTIONAL LEADERSHIP below, goes up, and comes down again. It is from the earth, earthy. The Gothic arch starts from below, too, but it points heavenward. It is merely a symbol; but he who observes notes the difference. But in seeking aids for worship, sight of the essentials should never be lost. No form is of any avail without the living spirit within. Our own bodies are temples of the Holy Spirit. The Spirit of God, praying within us, is the greatest aid whereby the human soul may go out in prayer to God. “ Spirit of God, descend upon my heart; Wean it from earth; through all its pulses move. Stoop to my weakness, mighty as Thou art, And make me love Thee as I ought to love. “Task no dream, no prophet-ecstacies ; No sudden rending of the veil of clay; No angel-visitant, no opening skies ; But take the dimness of my soul away. “Teach me to feel that Thou art always nigh; Teach me the struggles of the soul to bear, To check the rising doubt, the rebel sigh; Teach me the patience of unanswered prayer. “Teach me to love Thee as Thine angels love, One holy passion filling all my frame; The baptism of the heaven-descended dove, My heart an altar, and Thy love the flame.” OUTLINE OF CHAPTER V Introduction : Feeling of unity; Mutual identity. I. Secure Loyalty: Initiate members; Install officers ; Democratize relationships. AIDS TO JOINT DEVOTIONS 81 II. Adapt Worship to Worshipers: Grade devotions according to ages; Suit worship to weekday activities; Keep in mind difference of sex; Seat suitably. III. Make Physical Environment Serve: A homelike spot; Agreeable instruments ; Unofficious officers ; Inspiring architecture. SuBJECTS FoR Discussion . Why did you first take part in a meeting? . Why do you now take part? . If it is easier now, how did that happen? . Talk over experiences when worshiping with strangers. Describe worship with those with whom we do not feel one. . What is the virtue of initiations? . Criticize initiations you have witnessed and. suggest im- provements. . Give impressions of installations witnessed. . Discuss installation of officers in your own group. 10. Why is democracy essential in religion? 11. Compare methods in devotional leading at various ages. 12. What instruments do you favor in devotions? Why? 13. Picture your idea! place for worship. Ooo NQWRwWhe SUGGESTIONS FoR RESEARCH Make a list of the parts that entered into a recent meeting. Note how much is given to each part; how much time the leader took; how many others took part and how; whether those who led in worship presented their own desires only; if so, whether those desires were common, or peculiar to them. If this cannot now be recalled, apply these suggestions to your next meeting. Observe in how far devotions are being adapted to age, experience and dispositions of worshipers. For READING The Pupil, Luther A. Weigle. The Church School, Walter S. Athearn. Public Worship for Non-Liturgical Churches, A. S. Hoyt. Planning Church Buildings, H. E. Tralle. VI BUILDING A DEVOTIONAL PROGRAM A YHE program of worship is to every leader of devo- tions what the church service on Sunday morning is to the pastor. A minister may labor diligently all week to secure a large attendance on Sunday; but if he fails to bring a strong message on that day and to conduct the worship helpfully, some of those who came at his in- vitation will not return. The Sundays are his days of crisis. “ The hungry sheep looked up and were not fed.” It is the devotional leader’s one business to help wor- shipers feel that they are in the presence of God. To bring this about is no trivial task ; it calls for all the talent, experience, forethought and grace any Christian may pos- sess or secure. One evening a week is not too much time spent in thinking out the program. Unprepared leader- ship is as uncalled for as the running of Moses with shod feet to see the burning bush. May we emphasize the un- derlying principle with the help of a parable, the bare sug- gestion for which was furnished by Henry van Dyke’s “The Mansion ”? Once there lived a good-natured Christian of consider- able attainment, to whom the charge of devotional sessions was frequently committed. Occasionally he would remon- strate, saying, “ You know, I can’t lead devotions”; but each time he ended in consenting until people counted on him altogether. It was really so easy for him to lead a meeting. He never thought out its purpose; did not worry 82 BUILDING A DEVOTIONAL PROGRAM _ 83 about the constituency of his group; made no attempt to suit the program to the needs or capacities of those who were gathered for worship. He just “led”; or thought he led. The selection of hymns and Scripture passages; or the subjects and wording of the prayer, never entered his mind until a few minutes before the meeting should start; sometimes not even then. He always got started somehow ; ran the parts in succession somehow and closed somehow. Of the true meaning of his task in charge of hungry and wandering and wistful souls he had not the slightest conception. A leader he was, but only in name; for those whom he was supposed to lead did not follow him. A goodly num- ber sang with him the songs which he or the organist selected; but rarely did those songs express the feelings of their hearts. Few, if any, prayed with him the prayer he was speaking aloud. The message, which God intended through his Word, this leader could not convey; because he had failed to assimilate its teachings for himself. He failed to lead his group; not for any fault of theirs but through his own negligence. His lack of purpose dis- qualified him for leadership. Naturally, he soon drifted into a groove from which he never extricated himself ; running the program the same old way because for him that was the easiest way. The day arrived when our good-natured Christian was lifted out of the groove and then lowered into the grave. The minister spoke feelingly of a good and faithful ser- vant whose mansion, of course, had been prepared for him. It was the first inkling of the word “ prepared ” in the career of this man and he was not there either to say, gainsay, or hear it. Far from flowers and epitaphs he was entering on different experiences. When he entered the Eternal City, to his astonishment, 84 DEVOTIONAL LEADERSHIP there was not a single angel to greet him. Up and down the golden streets he wandered in solitude, wondering what this might mean. At last a little lad who had been in attendance at one of his meetings came rapidly running his way and grasped his hand with feeling. “I heard you were coming,” said the lad, “but I cannot tell you where you are to’live. There seems to be nothing in preparation for you within the City limits. Perhaps an angel friend of mine can give you better information.” With this the lad scurried off, soon to return accompanied by an angel. The angel must have been reading the good-natured Chris- tian’s record; he seemed to know everything about him,— his business, his willingness to lead devotions, and also his unpreparedness. This last item seemed to loom rather large in the angel’s mind; he asked some searching ques- tions on the subject. ‘“ What was your purpose in taking charge of human souls at the period of worship? What have you achieved with them and for them? How did you get in readiness your own heart before so great a task?” These and other queries came from the angel’s lips in such rapid succession that our good-natured Christian could not begin to answer them and stood quite confounded. While the angel was still speaking there came running through the man’s mind a line which he had frequently quoted on earth, but had never applied to himself, “ For fools rush in where angels fear to tread.” The verse assumed a personal meaning now. | At the close of the interview the angel led him to the outskirts of the City where a lot had been staked off that very day. “ Your place,” remarked the heavenly mes- senger, pointing out the vacant lot, “they started on this since your arrival.” Our good-natured Christian could only stand and gasp. But the angel divined his thoughts. “The Lord of the City has not forgotten you, my friend,” BUILDING A DEVOTIONAL PROGRAM _ 85 he assured the bewildered new-comer. ‘“ Heaven is ex- ceeding gracious. The plans for your mansion are now under way. This, we know from your ways on earth, is most in agreement with your nature.” “The Lord is righteous,—and very gracious,” answered our good-natured Christian, and went back with the angel to the heart of the Celestial City, to bow before the Lord of all for His wonderful goodness to him. I, Planning. A devotional program is a building, a structure. It re- quires planning; it demands architectural unity; it calls for variety in its unity ; for emphases in proper places ; for suitable foundation and finish. But a building cannot be thrown together like a heap. There must be a definite aim in the mind of the architect ; an outline to be followed; an achievement to be reached. A devotional program is worthy of its name only when it has a purpose. This purpose should not be arbi- trary; but should be in accord with the needs of the worshipers. It is obviously necessary, then, for the leader to know the needs of those he is to lead and also to map out ways and means whereby these needs may be most suitably met. (1) The leader’s individuality. God has a different message to convey to the world through each person; this is one reason why He sent so many different persons into the world. No leader, therefore, should attempt to act as some other person might act. We should be natural. Else there is danger of hindering God’s message which He would send through us. God wants us to be ourselves at our best and to allow Him possession of our particular powers; so that His nearness may be felt through us. This is true also of our aims in devotional leading. We 86 DEVOTIONAL LEADERSHIP have a right to make our own plans in view of the needs we see, the tasks that appeal to us, and the light we are enjoying. Our individuality as leaders must never be gainsaid, (2) The group’s individuality. We are dealing with others ; we are not alone. These others must be seriously considered,—their needs and their capacities; their knowl- edge and their hopes. Our devotional program cannot be determined alone by what we are and wish to do; we are to lead a group whose representative we are to be. Fre- quently a Society or Sunday School is spoken of as dif- ferent from any others. “ We are peculiar,” some say. They speak more truly than they know. Each group has its own peculiar traits; its own talents and its own tasks. It is essential to the life of each group that its devotional expression be in agreement with its characteristics. (3) It is obvious that ready-made programs are impos- sible for use; for they might presumably fit any group; therefore they fit no group. A second-hand suit in a pawnshop is a paragon of gracefulness in comparison with a printed “ Exercise ” to be slavishly followed by a leader of devotions. It is inconceivable that a real expert should presume to prepare such a hand-me-down; except for the purpose of showing principles of program building. The chief use of a “ Devotional Exercise” is to give a leader of devotions some idea of the elements that enter into pra- gram building, and possibly also certain material that may be used by the prospective leader in the building of his own program. Whatever goes beyond this in the printed program is imposition. It would presuppose a uniformity of mind on the part of various leaders and would result in a uniformity of programs on the part of various groups altogether contrary to the variegated minds and groups as the divine mind has made them. BUILDING A DEVOTIONAL PROGRAM = 87 (4) The leader must determine upon a central theme around which the songs, the prayers, the Scriptures and the testimonies converge. This theme may be praise, or petition, or hope; it may be missions, or education, or service, or any one of the many reasons for which we worship God. But it must be clear in the leader’s mind, and should become clear to those who worship with him. The central theme gives unity, variety, progress and pur- pose to the program. Without a definite theme the exer- cises are as a body without a rational soul. IT, Unity. There is a vast difference between uniformity and unity. There is uniformity in mechanism; there is unity in or- ganism. ‘The one is dead and is driven; the other is vital and moves. The devotional program demands unity. Each part of it needs to be related to every other part in the same program, and each program should have its place in the series of single programs to make a seasonal, annual, or periodic program. Just as an individual acquires char- acter through the forming and settling of good habits, so does the devotional group grow in strength and beauty, and so does it develop character through adherence to well-planned ways. Lapses from good customs are not less dangerous to groups than lapses from good habits are to persons. Only when in full agreement with the plan of leader or group may deviations be permitted. Certainly, no outsiders are permitted by an architect to alter his pro- gram of building. Certainly, no outsiders may turn the devotional leader from his program to further the plans of some individual or organization that has no vital inter- est in the progress of his group. Only when the aims of others coincide with that of the leader, so that he can in- corporate them in his own, is it feasible to entertain them. 88 DEVOTIONAL LEADERSHIP There are aids in the hands of most leaders that will greatly serve them in their purpose of building each single program in unison and also of making each program a definite and constructive part of a larger whole. (1) Topics. Many devotional groups have topics for each meeting. The modern group of young people is rare in which such a topic suffices for the entire session; but almost invariably the topic proves helpful for the devo- tional part of the session. Even the group that devotes part of the period of its meeting to the study of some text- book does well to center its devotions around the topic. The topics themselves should be progressive, so that at the end of a set period advance has been made in devo- tional life. (2) Subjects. A number of devotional groups, such as missionary societies, have subjects for study. ‘These sub- jects, whether historic or biographical; whether taken from the Bible or from letters received from fields, form the natural centers of devotions. It will be necessary for the leaders to be thoroughly acquainted with the subject and to make the group somewhat acquainted with it, so that devotions may be intelligent as well as emotional. In the days of the Uniform Lessons in the Sunday School the lessons formed similar centers for the devotional period. By no means every superintendent availed himself of the opportunity. But to this day, leaders who so desire may helpfully make the weekly lessons the guide-posts for their devotions ; remembering the needs of the group on the one hand and the whole periodic program on the other. (3) The Church Calendar. The great days of the year, such as Christmas, Easter, Children’s Day, Rally Day, Thanksgiving and New Year, offer wonderful opportuni- ties for the unifying of successive programs. To them may be added the national days, such as Washington’s or BUILDING A DEVOTIONAL PROGRAM _ 89 Lincoln’s Birthday; Independence Day, Labor Day, and Armistice Day. To many leaders these outstanding days have seemed so many obstructions in their hurdle race. These days have made them fear and sweat. When they were passed they took a long breath, thankful to be still alive; but dreading the next ordeal. They wanted to for- get its struggles. But those seeming obstructions can be made mountain tops from which leader and group may look backward and forward. Constructive work should lead up to them and the preparations ought to be retained, —the Scripture passages and songs that were mastered; the information that was gained on the way to the climax. Neither the leader nor any members of the group should spend time on material not valuable enough to keep and use again. (4) The ultimate purpose. The highest type of unity can never be reached until the leader catches the vision of a goal. What is the purpose of the devotions he is lead- ing? Are there church members who ought to be soul- savers and are not? Are there members who should be zealous for missions; but are still indifferent? Is giving liberally for the Lord’s work a common grace? Is there in the group a soul that needs the light to the heart of Jesus? Should brotherly love -be specially fostered? Are there young lives not yet surrendered; or professing Christians, not yet fully dedicated? May some of the group become life-recruits? These and many other ques- tions may labor in the mind of the leader. Out of them, by the light of the Word and the whisperings of the Spirit, he will lay hold on a purpose worthy of a Christian’s whole-hearted devotion. But until a constructive purpose has been formed no leader dare rest. He will keep others from blessings they might enjoy and he will forfeit the blessing God has in store for him. His ultimate purpose 90 DEVOTIONAL LEADERSHIP can be no other than the glory of God and the full salva- tion of men. This purpose every part of every program ought to serve. III. Variety. Unity is in constant danger of deteriorating into uni- formity. Within the unitary plan there needs to be va- riety. Mature people need it; young people need it more. Two or three songs to start off ; a prayer; responsive read- ing; another song or two; then the topic, the subject, or the lesson; this spells not merely uniformity, it spells monotony. The persons who compose our group are changing; their ways of expressing themselves devotion- ally should change accordingly. Older folks change less than do boys and girls; their programs call accordingly for less change. But let us look at the reasons for a varied program more closely. (1) Mental and religious growth. A person’s suit is given that particular name because presumably it suits him. As he grows he stands in need of another suit that suits him. ‘This is no less true in devotional experience. A program that fitted a growing group last year cannot fit the same group so well this year. They are in the process of growing out of it. The only excuse for still putting on last year’s program rests in the newcomers who may greatly need it. We dare not neglect the advance our group has been making in mind and soul; if they have enjoyed right leadership. (2) New interests. In any neighborhood, also in state and nation, new phases of life and activity appear that demand new interest on the part of Christian people. What seemed extremely important a few months ago may prove trivial now. When enemies that threatened have been overcome, new dangers are looming up, new causes BUILDING A DEVOTIONAL PROGRAM 91 also for thanksgiving. Children and young people are studying different subjects in public school and in the Sunday School. Some may have different occupations. All temporal things ‘‘ wax old as doth a garment.” There is sufficient cloth for a new suit. Why, then, continue wearing the old garment? (3) Seasons. The climatic changes during a year sug- gest changes also in the devotional program. ‘“ Sowing in the morning ” does not ring quite so true in July as it does in April; while Psalm one hundred and four seems such a thorough summer song. Parts of the eighth and the nine- teenth Psalm tell of God’s glory at night and in the morn- ing. Just as we take off storm-windows and put on screens when summer comes, so we adjust our devotional program to circumstances which God brings us. (4) Incidents. Incidents occur in our immediate en- virons that call for a certain choice of Scripture reading, a particular hymn, a special mention in prayer; because those whom we would lead in their worship are thinking along these lines. If they are to be brought in God’s pres- ence, they will be brought with these cares on their hearts. It is our aim to have them cast their burdens on the Lord, whatever the burdens may be. Or there may be gladness in the hearts of some that should be expressed by all, at least representatively. It sometimes happens that a small circle within our group has reached the place where they can lead the rest in worship better than the leader alone can do it; because of desires and experiences that are working upon their souls. The spiritual barometer of our group must be watched with exceeding care. Variety in a devotional program may be brought about in at least two ways; by transposition of parts and by changing the rendering of the parts themselves. (a) There is a simple law relative to the placing of 92 DEVOTIONAL LEADERSHIP parts in different positions from previous custom. If there were only three parts in a program then there would be six possible transpositions. In case there are four parts, each in itself different from the rest, as, singing, prayer, Bible reading, devotional talk, then there are twenty-four different relative positions of these parts pos- sible. With five parts, perhaps adding the offering to the four already suggested, there are 120 variations at the leader’s disposal. The law is: Multiply one number in the series by all other numbers in the series of parts. With five parts this is, one time two times three times four times five, that is a hundred and twenty. To illustrate: On one occasion the leader may begin with a song; at the next meeting with Scripture reading; on a later occasion with a prayer. Or he might start with a quotation from the Bible; or he might make devotional remarks. Carry this change through consistently and most meetings need not be conducted in exactly the same way for two years. (6) Those who object to the changing of position in the series of parts may join those who favor it in the second form of alteration. For the most part they have already joined them. During the morning service of the church there are certain parts of worship in which no change is tolerated. The Doxology, The Lord’s Prayer, The Apos- tle’s Creed, The Apostolic Benediction, these are items in many churches in the use of which no change will be per- mitted. There is good reason for this ritual. It serves the spirit of unity, stability and dignity. But variety enters with different hymns each Sunday; different Scripture readings; different sermons, and in most churches dif- ferent prayers. With informal groups, including such larger gatherings as the evening service, the same part may helpfully be rendered in different ways. Softer and stronger singing; BUILDING A DEVOTIONAL PROGRAM 98 longer and briefer responses; participation by varying groups; leadership in the hands of different persons; the use of various instruments to accompany song, these are but a few of the numerous ways in which variety may rescue parts of the program—and thereby the entire pro- gram—from monotony. IV. Devotional Qualities. The qualities that make for devotional timbre in a pro- gram require special stress on the part of the leader. Without these qualities the program is flat; everyone grows aware that something radical is lacking. But with them the devotions lift and inspire. The qualities on which the leader must ever put emphasis are: (1) Joyousness. The Bible is full of this emphasis. “ Rejoice; praise; give thanks; sing; bless; alleluia ;”— these words are constantly recurring. It would not seem right to enter the home of a friend with a grouch. A visit should bring happiness. This is supremely true in wor- ship. ‘“ The joy of the Lord is our strength.” (2) Worship. This observation may seem superfluous. Unfortunately, it is still necessary to remind leaders of it. Loud singing and good-fellowship are frequently mistaken for deep-felt devotions. They may be as far from wor- ship as the East is from the West. Songs that contain neither prayer nor praise to God; that neither testify to’ His divine attributes, nor plead His grace, can scarcely be vehicles of devotion. Recitations, that breathe no spirit of gratitude, nor suggest affiliation between Creator and creature, have no place in a program of worship. The leader who introduces such items, or permits them, abuses his sacred calling. He is missing the mark and causes others with him to seek a blessing in vain. (3) Promptness. The leader makes or breaks the de- 94 DEVOTIONAL LEADERSHIP votional spirit more than any member of the group. He is a constant example to others. Reverence is caught far more than taught. He must be at his post ahead of time; have his helpers with him ahead of time, and labor inces- santly to secure prompt presence of the whole group slightly ahead of time. To start late is nothing less than stealing, and it involves the leader into lying. ‘To close late may be equally serious because of the day’s whole program for members of the group. Prompt action is demanded from the leader also in cases that call for dis- cipline. This will not happen very frequently among ma- ture people; though occasionally it happens anywhere. There may be time for laughter in a devotional meeting ; but it must not be prolonged. Little bickerings threaten that must be nipped in the bud. Devotional participation by the whole group is the only guarantee. V. Suitable Foundation and Finish. Start and finish should both vary from time to time in most meetings, and need most careful planning. It is only to present principles and ideas for program building that we offer the subsequent suggestions. (1) The first item on the program, after a flute or a stringed instrument has softly announced the approaching moment of opening, may sometimes be Scripture, either read or spoken. ‘The Bible is full of selections similar to these: (a) Leader: Bless the Lord, O my soul; Group: And all that is within me, bless his holy name. Leader: Bless the Lord, O my soul, Group: And forget not all his benefits. All: Who forgiveth all thine iniquities, etc. (Ps. 103: 3-5). or: BUILDING A DEVOTIONAL PROGRAM 95 (b) Leader: Praise waiteth for thee, O Lord, in Zion, and unto thee shall the vow be performed. Group: O, thou that hearest prayer, unto thee shall all flesh come. again: (c) Leader: O, worship the Lord in the beauty of holiness. Boys: Fear before him, all the earth. Leader: The Lord is good unto them that wait for him. Girls: To the soul that seeketh him, (2) At the closing of a devotional service, responsive Bible work is no less appropriate. That young folks should arise for the closing hymn is more a matter of habit than of sober thought. The natural tendency of folks, young or old, when invited to stand up as the end of a service approaches, is to prepare for a speedy exodus. The rising itself seems to suggest leaving. When every- one remains seated this difficulty is avoided. If the song is followed by a closing prayer, all should remain seated and keep silent for a few seconds after the prayer, when the pianist gives the signal of departure by touching the keys. The following portions from the Bible are among the many that prove helpful as closing prayers or benedictions. (a) Leader: They that wait upon the Lord shall renew their strength. Officers: They shall mount up with wings as eagles. Members: They shall run and not be weary; they shall walk and not faint. (b) Men and boys: Thy word have I hid in my heart that I might not sin against thee. Women and girls: Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee. (c) At times just one of the group, previously secured, 96 DEVOTIONAL LEADERSHIP may pray: Search me, O God, and know my heart; try me and know my thoughts; and see if there be any wicked way in me and lead me in the way everlasting. (d) A beautiful concerted prayer, especially if some- one of the group is about to leave the community, is: The Lord shall preserve thee from all evil; he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore. (e) A rather familiar joint-prayer for closing is: Let the words of my mouth and the meditations of my heart be acceptable in thy sight, O Lord, my strength and my redeemer. VI. Study Devotional Programs. (he person who expects some time or other to lead devotions should study the meaning of his task and dis- cover best ways and means. Leaders are born and made ; they do not, Topsy-like, “ just grow.” ‘There are in the main three ways of acquiring the art of devotional leadership. (1) Study literature on the subject. Watch for printed programs as they appear in devotional magazines, at meet- ings, or even in the newspapers. Read devotional books in which the subject is treated. Write your own pro- grams, whether you have meetings to lead or not; but set a purpose before you, select a theme for your meeting, and picture a particular type of group you are supposed to lead. Correct your first draft and rewrite till it seems satisfactory. Discuss the matter with others. (2) Watch others leading devotions. You will notice flaws and you will observe helpful hints in almost every meeting. Frankly examine every feature of it. When you discover a real leader, stay with him. Pay close BUILDING A DEVOTIONAL PROGRAM 97 attention to him from start to finish. It may prove neces- sary even to take notes. If you hear of a great religious leader, go miles to see him at work. But beware of the critical or psychological spirit. lf you watch a leader after the manner of a surgical student who watches the head-surgeon operating on a body, you will never find the soul of devotional leadership. Allow yourself to be led; then may the art become your own. Get hold of the prin- ciples, and let minor matters sink to the secondary place in which they belong, (3) Lead others in devotions. Work out your program in theory; then apply it; then look back over causes and results and prepare for your next attempt. Remember that we fall to rise. The amateur is bound to make mis- takes; so is the expert. It is rather a matter of gradually diminishing the number of errors and of failures. The greatest secret is the divine factor. The Spirit of God must ever remain the Leader of our devotions, leading the leader and leading the group. OUTLINE oF CHAPTER VI Introduction : The leader’s criterion is his program; It takes time to prepare. I. Planning: The leader’s individuality is rightly expressed; The group’s individuality deserves consideration; The program expressive of both; A central theme. II. Unity, Organic, Not Mechanical: Topics help to conserve unity; Subjects widen the scope of unity; The Church Calendar offers mountain-tops; Devotions should serve a purpose. III. Variety Within the Unitary Plan, Because: Mental and religious growth; New interests; Varying seasons; Local occurrences, 98 DEVOTIONAL LEADERSHIP Changing positions of parts; the parts themselves; the use of parts. IV. Devotional Qualities: Joyousness in the Lord; A worshipful spirit; Promptness. V. Suitable Opening and Closing: Suggestions for opening; for closing. VI. The Need of Studying Devotional Programs: Literature on the subject; Watch others who can lead well; Practice prayerfully. SUBJECTS FoR DiscussION . Tell of the most helpful program you have witnessed. . Bring out qualities that made it outstanding. Show weak spots in recent programs. Discuss time to be given to program preparation. Prepare three different programs for the same meeting. Read an unfamiliar Bible passage. Study it and read it again. Mention causes that worked against a poor meeting. Mention causes that helped on a good meeting. . Suggest programs for any two Calendar Days. . Mention helps at the disposal of leaders. SOON UB ON) pod SUGGESTIONS FOR RESEARCH Examine ready-made programs to find parts that apply to the local situation; and parts through which participants can truly express themselves, and parts that fail to touch the life of the worshipers. Build out of this a program for local use. Map out a series of programs that will run from Rally Day to Christmas, or from New Year to July Fourth, indicating only the purpose that should run through them from one Calendar Day to another. Then prepare one Calendar Day program. For READING Responsive Scriptures, Robert Cluett. Outstanding Days, Cheesman A. Herrick. The Book of Worship, Hugh Hartshorne. Primary Programs, Marion Thomas. Scripture Memory Work (graded), Gerrit Verkuyl, VII WORSHIP IN SONG F the many activities in which we habitually en- () gage, there are few that carry as little conscious purpose as does our singing. This lies in the nature of song; for at its best it arises spontaneously. As well ask the skylark and the nightingale for the rea- son of their singing; they feel like it, and that is enough. In their spontaneous way they worship and praise God. For the same reason Jesus could quote: “ Out of the mouths of babes and sucklings thou hast ordained thee praise,” I, The Purpose of Sacred Song. When it comes to the united singing by a religious gathering the question of purpose is more in place. Why is it so invariable a custom that a service of worship or of Bible study is opened with a song? (1) Not for filling in. One reason in the minds of leaders, but not always expressed, is that thereby more time may be afforded late comers; less noise can be no- ticed, and no part of the session may be lost that should be devoted to address or lesson. No other arrangement seems to many leaders quite so satisfactory. It would not do to pray during confusion; to read the Bible might appear irreverent, and it could certainly not be expected of any one that he should start to speak while only a fraction of the gathering has arrived. Hence, the natural choice of 99 100 DEVOTIONAL LEADERSHIP a song for the first and probably also for the second number. That few religious songs, if any, were ever written for such a purpose goes without saying. It is scarcely fair to the author of a sacred song so to abuse his production. Neither does it seem fair to the sacredness of the song. Sacred hymns for filling in time are applied no more properly than are Bibles for filling a road-hole. (2) Arresting and transforming. There are more ex- cellent reasons, however, for starting a religious service with song. Almost without exception we arrive at the place of worship “in a worldly frame of mind.” Our thoughts have been centered everywhere except on things spiritual. Our mind attitude is not in the right condition for the reception of grace and truth. Our thoughts need to be arrested and transformed. There is an interesting episode in the life of King Saul to illustrate this principle. Saul was worldly in every sense of the word. Samuel, the greatest religious leader of his day, dwelt but a few miles from his birthplace, yet he had never taken the trouble to walk across the country to hear or see him. As the Lord’s prophet cast eyes on the big-limbed man, so good to look upon, but so far removed from his ideal of Hebrew royalty, his heart must have ached. Before he sent him away, he told the worldling that at the foot of yonder hill a company of young men would meet him, prophesying; or as the Hebrew language has it, praising God. Saul was to join the group of sing- ing prophets, and would then be changed into another kind of man. And this happened: Saul joined the company of young men in their songs to God, and his heart was changed. The conversion of Billy Sunday came about in a similar fashion. ‘Two-thirds, also, of the Japanese converts are WORSHIP IN SONG 101 saved through the influence of song. Our modern evan- gelists are well aware of the power which sacred song exerts in causing men to stand still and consider, so that they may more readily be led in the desired direction. For this arresting purpose the opening song in a reli- gious service is without a par. Its strains make an im- pression on the mind not easily shaken off. The opening hymns should, therefore, be of a large and solemn nature. Whatever songs may follow, the notes that waft along to meet arrivals must grip and cause to pause. (3) Uniting power. Another virtue of song, which renders it so important at the very start of a meeting, is its power to unite various minds. People have come from many different conditions and with widely divergent ideals. A religious gathering is necessarily a polyglot. But spiritual blessings are contingent upon unity. Such unity is most easily and naturally brought about by united song. While a person is speaking, the listener has every opportunity to argue in his own mind; he may see reasons to agree or to disagree. Among the number of listeners there is almost certain to be division. But song tends the other way, if those present actually join in. The words that proceed from the many lips are identical. The tune is harmonious ; either in the same melody or in its suitable parts. Everything works together toward the feeling of fellowship and agreement. This power of song has made national hymns such an asset to respective countries. The influence of “ The Star- Spangled Banner ” upon the Colonial States in the second decade of the nineteenth century, for drawing them more closely together, was incalculable. “God Save the King ” has done the same for Great Britain. Or we may turn to Israel, where conditions existed similar to ours. David found a conglomeration of tribes; he left a united king- 102 DEVOTIONAL LEADERSHIP dom. Whatever other forces served in the welding to- gether of the Hebrews, the Psalms which he taught his people were among the strongest ties to bring the tribes into one nation. (4) Motive power. While one kind of song genders thought, there is another that stirs to action. During the days of the Vikings, the Norse rulers, in case they wanted war, would invite their vassals to their strongholds and would banquet them. Wine was freely drunk; but it was not solely relied on. At some point during the banquet, musicians were introduced, who played martial airs. By- and-by they sang the Norse war songs, in which the Vik- ings joined. Before the evening was over, every vassal of the king had lifted his sword in token of his readiness to follow his leader into battle. Of the advance of Prot- estantism in Europe during the sixteenth century, the Roman historian, Floreimond De Raimond, writes: “ The Psalms, set to music, sweet and insinuating, were the cords that drew away thousands of souls from Rome.” That whole, great movement was tremendously pushed on by song. The Troubadours began it, the Hussites and the Waldenses took it up, singing the new message into the people’s hearts. The Lollards, too, made constant use of songs. Luther was a singer and taught the Protestants his hymns. It was a repetition of the days of Samuel and David, whose sacred songs were so much mightier in their appeal than the ditties sung at the idol-worship, that they drew the people back to God. What this may mean in our work appears from a testi- mony of Professor Tomlins, a Chicago leader in matters of music and song: “ Deep down beyond the far-reaching influences of the schools, deeper than what he does or thinks, at the very heart and soul of the boy are latent tendencies for good and evil of which even he himself is WORSHIP IN SONG 103 ignorant. These music alone can reach... . But the song must go deep down into the singer’s nature, until the throbbing beats of the music awaken corresponding heart impulses.” The songs we sing in our religious meetings are able to cause strong suggestions that stir the minds of those participating and these suggestions will tend to be worked out. Hence the immense importance of the right choice of songs. (5) Immortality. Songs that have once made a strong appeal are not easily forgotten. It happens at times that their persistence bothers us, so constantly do they come to the mind’s surface. In this characteristic lies an unusual chance for us. What songs we teach now to boys and girls will remain with them through life; no matter what kind of life they will yet lead. Scripture they may forget; instructions they may cast to the winds; every influence for good they may shake off; but these sacred songs, in which we drill them, will recur and recur again to their memories, their only monitors except the conscience, and probably more definite. Miss Helen Keller lost the senses of sight and hearing when only nineteen months old. In later years, after she had learned to give intelligent expression to her thoughts and feelings, she developed musical talent with surprising rapidity. Dr. Waldstein, her physician, suspected that some suggestions of her earlier life might still be lingering in her memory. ‘To make sure, he had copies of two songs, which her father used to play, executed on the piano. She laughed, clapped her hands and communi- cated: “ Father carrying baby up and down, swinging her on his knee. Black Crow.” “ Black Crow” was a third song, which had been brought back to her memory by the recital of the other two. Three thousand years ago a famous king prepared ma- 104 DEVOTIONAL LEADERSHIP terials for a glorious temple; he also composed a number of sacred songs. The temple was built and after some five hundred years it was destroyed. Another temple was reared upon its ruins, and then another, still more wonder- ful. But not a stone of these has been left upon another. Meanwhile, the songs which David wrote are still as fresh and vigorous as they were three millenniums back. Again the searching question rises: What are we putting into the hearts of our boys and girls to be companions with them throughout life? (6) Natural and spiritual. Nature and man are built on the plan of rhythm. The sun in its rising and setting; the moon as it waxes and wanes; the stars in their regular orbits, all march to the beat of God’s drum. In the same way the throbbing of the pulse, the heaving of the bosom, the pendulations of arms and legs, these follow the laws of rhythm. Our little children swing their bodies to and fro before they have learned to talk. Soon they coo. Oriental women, as they turn the, millstones, are accus- tomed to sing at their work, because the rhythmic swing- ing suggests it. Singing is natural. It gives glow to the body and fibre to the soul—if it is the right kind. Song is also spiritual. A statue carved out of granite embodies an idea, but it is thought brought back into matter. Painting is more nearly spiritual ; but it still deals with the visible. Music and song are invisible; therefore they form a universal language, which all can understand and which all may speak. The sacred song on the human tongue means yet more; it is the audible expression of God’s world through man. All nature would speak in articulate tongues if it could. The birds are able to express themselves; but plants and foliage cannot do so. Man must do it for them. If we keep silent the very walls must cry out (Luke 19:40). WORSHIP IN SONG 105 Some day the praises of creation will find adequate ex- pression from the lips of mankind. II, Places for Training in Song. Heaven is the earliest home of sacred song; it is still filled with praise. But on earth the family should be the cradle of song. (1) Home. Among the Welsh, the Dutch, the Italians, the Bohemians, and many other nations, home is the first training school in song. The American home is not in- variably so fortunate. To hear a family sing together is a tare treat, indeed. In this we are losing out pitifully. Every possible pressure should be brought to bear upon our homes to cooperate in our efforts to raise a generation of singers. All the principles we have noted are just as true concerning Christian songs in the home. Unity, which means peace, and right purpose would be particu- larly fostered. (2) The public school. Part of the work in the public school is instruction in singing. But in a number of dis- tricts, especially in the country, the last thought of school- directors relates to the teacher’s musical abilities. The effect is readily observed. One reason why our rural Sunday Schools are customarily less blessed in their sing- ing than those in the city is largely due to those school teachers—and school boards—who pay no attention to culture in song. It is within our province to insist on thorough training of our children in song, every day of the week. (3) The church. Anthems and solos may edify ; but Protestantism has from its earliest days stood for congre- gational singing. The worshiper, who remains silent while those about him are singing, separates himself from his brethren and cripples the helpfulness of the session to that 106 DEVOTIONAL LEADERSHIP degree. He has a right, however, to true leadership in song. If funds are spent for quartet or choir, a certain sum ought to be set apart for the training of the congre- gation in the use of song. It is not likely that grown-ups will avail themselves in large numbers of the opportunity ; but the younger generation may, and we should offer them the chance. (4) The Junior Choir. This brings us to the training school on which we must chiefly rely. If our children are to enjoy singing during their later years, we must teach them now in the church school. Every normal child from eight to fourteen enjoys singing and wants to learn it; hence the popularity and the success of the Junior Choir. The wide-awake church will spend at least as much money for an instructor of these children in hymnody as for a soloist in the church. But not every church is wide- awake. There is need of much agitation before these con- summations shall have been achieved. For the present we must use the means we have now at hand, and make the best of them. III, Essentials of Worship in Song. (1) Single leadership. Not every good devotional leader is a singer; nor is every good singer a devotional leader. The organist or pianist cannot lead the singing; she literally “has her hands full.” A chorus cannot lead the singing of individuals or groups in the department. There is need of one person, whose eye is on the entire company and who secures cooperation. General exhorta- tions are futile; the leader of song must get to particulars. In case certain boys do not sing, the responsibility of parts of a song may be put on them particularly. The class that joins feebly may be given a line by itself. (2) Antiphonies. There is something still to learn WORSHIP IN SONG 107 from ancient Hebrew practices. Such a Psalm, for in- stance, as the twenty-fourth was always sung responsively. Questions were put by one side and answers given by the other side. According to tradition, this Psalm was com- posed at the occasion of the entrance of the Ark of the Covenant into Jerusalem. Singers stood upon the walls near the gate, and singers accompanied the ark. Between them the responses were chanted until, after the last ques- tion from the wall: “ Who is this King of glory?” the triumphant answer came: “The Lord of hosts, he is the King of glory.” Then the gates were lifted and the Ark went in. In many ways this principle may be applied. Two facts we must face: 1. Discontinuance of song means discontinuance of attendance on worship sooner or later. Innocent by-sitters are not deeply interested in oracular performances; they must be induced to partici- pate. 2. Our boys enjoy singing and they can sing. Our business is to lead them into these natural and spiritual avenues of expression. It will require tact and patience; but it is being done, and can be done in your group. Every company of people includes some one who has a little more ability in singing than the rest. Such a one should be ap- pointed to leadership. Very unassuming persons have been mightily used of God to transform languid listeners into joyful singers. (3) Sincerity. Religious utterance should be as sincere in our songs as in our speech and prayers. To sing what is not in agreement with our thoughts and practices in- volves us in hypocrisy, and to inveigle others into such singing invites hypocrisy. It is true that our songs may and should express ideals, many of which we have not yet reached ; but nothing in them, not even their symbols, should disagree with our inner desires. Our hymns and songs are given us that we may utter through them the 108 DEVOTIONAL LEADERSHIP harmonies of the heart. One reason why singing may not reach the loftier heights lies in the thoughtless use of such songs as by their nature must fail frequently to serve as vehicles of the inner thoughts. The song, for instance, “Tf ever I loved thee, my Jesus, ’tis now,” cannot at all times be shared sincerely by many worshipers. Nor are revival song books naturally suitable for boys and girls of Junior age. Yet, almost every church is laboring with song books of that type, not simply for the adults; but also for children and youth. Youngsters are expected to voice the sentiments of aged folk, whose longings are for the home on the other side; and in sentences, written to tunes, they are induced to make confessions, which once came from the lips of converts whose lives had been blackened with sin. That songs of this type do not strongly appeal to younger people should cause no great surprise. (4) Grading. It follows that our curriculum of songs must be graded according to the age and experience of the singer. This does not invariably mean the use of different songs for old and young. Songs of protection have an appeal for everybody. ‘The very youngest, to whom the thought of God’s care is pleasing; also the mature, who have been touched by sorrow, may sincerely sing: “ He leadeth me”; “The Lord is My Shepherd ”; “Rock of Ages.” But there are thoughts which may be expressed at different ages in different ways. “ O, Love, that wilt not let me go” has in it the same idea as “ Jesus loves me, this I know ”; but each is appropriate to its age. “Jesus wants me for a sunbeam” is very similar to “ Somebody did a golden deed,” and each meets the needs for which it is designed. Our Junior and Intermediate boys and girls, so full of life, enjoy such stirring songs as: “Fling out the ban- WORSHIP IN SONG 109 ner ”; “ Stand like Caleb”; “ We’ve a story to tell to the nations.” But their hearts grow softer, too, so that at times they may best express their Godward feelings through such songs as: “O, little town of Bethlehem ”; “I was a wandering sheep,” and, because of misunder- standings and disappointments, in words even as seem- ingly inappropriate at that age as: “ Safe in the arms of Jesus.” Remember, “The thoughts of youth are long, long thoughts.” It may be a revelation to some that out of four hundred and seventy-four children of the ages from nine to twelve, the choice of four hundred and seven, or eighty-six per cent., was for “ Onward, Christian sol- diers ”; “ Nearer, my God, to Thee”; “I love to tell the story ”; “Abide with me”; “Stand up, stand up for Jesus ”; “ Holy, holy, holy ”; “ Jesus, Lover of my soul”; “Rock of Ages”; “ Lead kindly Light”; “ America”; “IT was a wandering sheep”; “OO, little town of Bethle- hem ”; “Fling out the banner”; “ How firm a founda- tion”; “ What a friend we have ia Jesus.” The pre- ponderance of choice was given by them in the order here indicated. (5) Times and seasons. Cold and heat, sunshine and rain, springtime and harvest, all these do their share in working on the minds of joint worshipers. For this rea- son, “ Whiter than the snow ” means most when the snow has but freshly fallen. It is less suitable after travel has made it dirty. On the other hand, there are days in mid- summer, when “ Let a little sunshine in” does in nowise fit. Hymns that celebrate God’s glory in the beauties of nature are most in place during spring; and few of them surpass in this the ancient psalms. There are songs of harvest, too, and many symbols drawn from the harvest season, such as “ The Call for Reapers,” and “ Work, for the night is coming.” 110 DEVOTIONAL LEADERSHIP (6) Unity. Where Uniform lessons are used in the Sunday School, the central thought of the program may naturally concern the lesson of the day. Sometimes the Golden Text suggests a number of songs. Such a text might still serve these days to guide the leader in his choice of hymns, even where no Uniform lessons are followed by the entire Department. In a Young People’s Society the topic supplies a center. In every instance we should strive toward unity in the program of song, centralizing on the chosen theme. To illustrate how this may be accom- plished, may we cite an instance? It was the Sunday just following Lincoln’s birthday anniversary. Without a printed program, but as a result of careful preparation, the leader announced for the first song: “ How firm a foundation.” He briefly called attention to the fact that the principles of true living are found in the Word of God. The next song was: “‘ Somebody did a golden deed,” and a story was told of Lincoln’s life, showing how that some- body was he. Later in the program came the song: “ Joy to the world,’ because benevolence and service among men are due to God’s goodwill toward men, as manifest in Jesus Christ. Finally, the incident was related of a poor crippled news-boy, whose one ambition was to have a per- sonal interview with Lincoln. He longed to be face to face with the great statesman, and a senator took him in. The song book commonly used did not contain “ Face to face with Christ our Savior ”; but another song book did, so that it could be sung. Here was a unity of the program of song, such as should be aimed and which to some degree may be ob- tained in every devotional session. In order to accomplish this we may keep in mind also the special days of the year, and make them a vital part of the program. We should fall in line with the church’s calendar, Each meeting WORSHIP IN SONG 111 should mean a unit, which is itself a part of the season, or of the year. (7) Variety. Unity must not mean monotony ; it leaves ample room for variety. Our pupils knew not a single song when they were born, and only a few when they first came to any devotional meetings. They should acquire a new hymn every six weeks, at least in the Junior Depart- ment and over. The same songs become very stale when sung repeatedly ; no matter how strong in themselves. But unless we set ourselves definitely to the task of imparting new songs, we are likely to get into ruts. Even thus we must remain constantly on our guard; lest we merely re- peat and repeat. Since song forms such a leading part of our worship, it is needful to make our selections with great care, keeping in view the age, the present day and the season. IV. Choosing the Best Songs. (1) Avoid small songs usually. One reason for poor singing lies in the littleness of the songs. ‘They are too particular, and fit too few of the singers. Unfortunately, the least prepared leaders usually attack the hardest prob- lems. The amateur tailor, who is set at cutting cloth, is much safer in handling a fur-coat than in trying his hand at a close-fitting Sunday suit. The same fur-coat can be worn by a small man or by one considerably larger; but the Sunday suit must be exactly so. (2) Select big hymns mostly. The big hymns fit every- body. A desperate sinner can sit down in a meeting and sing sincerely the Doxology. He could not sing “ At the Cross,” with sincerity; for it is a song of experience. For this reason the great old hymns are so safe in pro- miscuous gatherings; they express not merely what we personally have felt in distinction from others less fa- 112 DEVOTIONAL LEADERSHIP vored; but they give voice to universal adoration. “ All hail, the power of Jesus’ Name”; “Lord of all being, throned afar ” ; “ God moves in a mysterious way ”; “ The spacious firmament on high,” in these mighty hymns every one from ten years to a hundred can unite, and sinner and saint may enjoy them. Even the little children might learn a few of these; for it is not wise to teach our pupils those songs only which fit them exactly at present. We must provide them with some material that will remain with them throughout life; we must lay up a fund for them, to which they may constantly add. (3) Compile. Every Sunday School, or Society, or Club is an individual. What fits others to perfection will not fit you. No single song book is likely to contain all the songs your service of worship needs in order that it may express the spiritual life of its participants. It is doubtful whether any number of song books does. Most of us must content ourselves, however, with the produc- tions of others. Our chance lies, therefore, in compiling. From every possible source we must collect material. Whenever we hear a song that appeals, we should secure copy of it even if this means the purchasing of the book. Whatever song in a special program has gripped, we need to retain and use again. Always and ever must we remain on the lookout for suitable material; so that we shall gain possession of a treasury of sacred hymnody, suitable to our united needs. Meanwhile, we are to use to its full value what we already have. (4) Master songs. It goes without saying that chil- dren who cannot read, have to memorize the words of their songs. But it is helpful at all times and with all people to work for the mastering of songs and hymns. Primary and Junior children are better off without song © books; so that they can sing at home and on the street. WORSHIP IN SONG 113 Those older should still be led to memorize one or two stanzas of each song or hymn; so that its suggestions will stay with them at school or at work, and they may be able to start a song spontaneously at a devotional meeting. To impress the meaning of a song, a story of its origin may be told, and of its effectiveness in the lives of others. When a sacred song has gripped a heart, it is among the mightiest forces for filling that heart with good and keep- ing out from it evil. Christmas Evans pictured the wan- derings of an evil spirit that sought a new abode. Ap- proaching a youth on a wagon, he heard him sing, “ All hail, the power of Jesus’ Name,” and knew that he could have no power there. Then he found a beautiful maiden whom he liked to give vain imaginings; but she sang, “ Jesus, Lover of my soul.” At last he came to an aged man, and hoped through him to influence children’s chil- dren. But the wrinkled face looked confident as the old man sang, “’The Lord’s my shepherd, I’ll not want.” In every case sacred song was barricading the heart against the entrance of the evil spirit. For where the songs of God are enjoying cordial welcome, there remains no room for sin. OUTLINE oF CHAPTER VII Introduction: Song is spontaneous, I. The Purpose of Sacred Song: Not for filling in time; For arresting and transforming; For its uniting force; For its motive power ; For its immortality; For its naturalness and spirituality. II. Places for Training in Sacred Song: Home; Public School; Church. / é 114 DEVOTIONAL LEADERSHIP IIT. Essentials of Worship in Song: - Single leadership; Antiphonies and participation ; Sincerity ; Grading; Considering times and seasons; Unity and variety. IV. Choosing the Best Songs: Avoid small songs usually; Select great hymns frequently; Compile the best songs; Master best songs. SUBJECTS FoR DIscUSSION 1. On what occasions is singing most in place? 2. How can song be suitable in time of grief? SE or what reasons are songs missing from most homes? 4. Why is it usually well to start devotions with songs? 5. What songs have influenced you most? 6. How many hymns can you sing without song book? 7. Name your fav rorites and give reasons. 8. Suggest ways of improving the singing of our children and youths. 9. Master a prayer song and use it. 10. Suggest ways by which in your church sacred song may be taught. SUGGESTIONS FoR RESEARCH Select from a cheap song book five songs that could be sung only after some definite experience. Then select from a choice hymnal five hymns which saint or sinner might enjoy. On the basis that through song we should express our souls, which would you suggest for a group of young people? Which for church- members? Choose a subject and select three songs that suit it. Also choose a hymn and find a Bible subject of similar nature. For READING Hymns Historically Famous, Nicholas Smith. The Story of the American Hymn, Edward S$. Ninde. Training the Devotional Life, Ch. IV, Weigle-Tweedy. Biography of Gospel Song and Hymn Writers, John H. Hall, Vill DEVOTIONAL GIVING HE bringing of an offering has always formed part of religious devotions. Not only such cultured peoples as Egyptians, Chaldeans, Greeks and Romans observed the practice of dedicating their gifts to the deities they revered; but barbarians also, and even savages have customarily brought their votive offerings. In Israel, too, the worshiper of Jehovah appeared not before the Lord without a gift. This was enjoined upon him (Ex. 23:15; 34:20; Deut. 16:16). It is God’s plan that giving should form a vital part in the devotional life of His people. Hence, he who would lead devotions help- fully must know the part which the offering plays in our devotions and should appreciate the accent that is to be put on devotional giving. A gift is an expression; it is a kind of language. But language, or any other form of expression, is either true, or false, or is without meaning. Presumably, the person who gives, expresses through his gift the willingness on his part that his life be used on behalf of the person or cause for which he gives. The measure of his gifts rela- tive to his possessions may justly be considered an index to the measure of his devotion. I. The Hebrew Offering. Say the Hebrews of the Old Dispensation the offer- ing to God was an expression of attitude toward God. 115 \ 116 DEVOTIONAL LEADERSHIP The sincere and intelligent worshiper, approaching the altar, said in deeds that spoke louder than words, “ My life, O Lord, does not belong to myself; it belongs to Thee, my Maker. All that I possess I have received from Thy gracious hand. Thou hast made me a steward of it. I can give Thee nothing but myself. Here I rededicate myself to Thee and this my humble gift is the token of my unconditional self-surrender.” This principle must forever abide in our giving. ) (1) False offerings. Not every Hebrew worshiper felt this heart attitude. In process of time dead form came to take the place of true devotion on the part of many a son of Abraham. ‘The less religion throve within the soul, the more were people inclined to let their offer- ings serve as outward substitutes for themselves. While they laid their gifts upon the altar they held themselves back from God. ‘They surrendered their offerings well enough; but not their lives. Their offerings, therefore, became utterly false. ‘They tried to have devotions with- out devotedness. They tried to bribe God by means of money. So customary and so general did these subvertive prac- tices grow in Israel that prophet after prophet arose to denounce them. “Bring me no more vain oblations,” warned Isaiah in the name of God, “ I am full of the burnt offerings of rams and the fat of fed beasts” (Isa. 1:11). Micah (6:7) cried out with equal vehemence, ‘“ Will the Lord be pleased with thousands of rams or with ten thou- sands of rivers of oil?” The repentant singer in Israel gave even more constructive witness when he penned the immortal saying, “The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, thou wilt not despise” (Ps. 51:17). : (2) Christian giving. The principle that underlies all DEVOTIONAL GIVING 117 devotional giving, and which is particularly the basis and motive of Christian giving, is the acknowledgment of God’s ownership of ourselves and of our substance. Far from setting aside this basic principle, the coming of Christ intensified it; for both His life and His death were an offering for us of Himself, a pouring out of Himself in devotion to us. With a great price He bought us. When we of this most modern age bring our offering before the Lord it must needs mean the outgoing of our hearts saying in visible language, “I am thine, O Lord, and all that I have is Thine. I am withholding nothing from Thee. This offering is my heart’s token that I gladly offer Thee my life.” II. Modern Handicaps. (1) Until recently, but little stress has been laid on training in devotional giving. The apostolic church re- vived and enhanced the spirit of the Hebrew offering, permeating it with the sacrificial principles of Jesus Christ. But during the Middle Ages this lofty spirit passed away from the hearts of most Christian worship- ers; or became greatly dimmed. In the Roman Church the notion of purchasing Divine Grace with money was fostered by the priesthood, rendering the offering per- functory. This deadening doctrine was successfully repulsed by the Protestant movement; but since the Reformation the idea of free grace seems to have in- fluenced Protestant worshipers unduly to the detriment of voluntary giving. The renting of pews for the support of the Church did not provide a wholesome substitute for the Roman Church custom of buying heaven’s favors. Add to this the almost total absence in the Protestant churches, for three centuries following the Reformation, of mission enterprises and the benevolent contributions 118 DEVOTIONAL LEADERSHIP which such enterprises require, and it will readily be seen how completely the true principles of Christian giving might be forgotten. (2) The peculiar way in which Sunday School work had its origin has played a determining part in the pecuni- ary habits of the church members whose religious training was for the most part received in that organization. Robert Raikes’ “ Ragged Regiment” was a benevolent enterprise. There was not the remotest idea in the minds of Raikes and his associates that the pupils of his schools should share in the financial support of the undertaking. With the introduction of volunteer teaching, which en- tered during the life of Raikes himself, the missionary and charity phases of the work became even more pro- nounced. With teachers and officers who served without remuneration, and pupils who were taught without the payment of tuition, there was little room for offerings. Quite naturally, therefore, to this day the offering in the Sunday School is not usually considered part of the devo- tional session; except in the youngest department and under the choicest leadership. The consequences of pauperizing our Sunday School pupils are incalculably harmful. Both literally and in spirit we have been penny-wise. As late as the ’sixties of last century the children under training of the Church were taught to sing at the time of the offering: “The mites have the blessing ; The millions have naught. Our faith thus confessing, This offering we’ve brought. Had we followed love’s prompting It might have been such As to forfeit the blessing By giving too much.” DEVOTIONAL GIVING 119 The more modern song in which certain Children’s Departments still indulge, “ Hear the pennies dropping,” breathes the same depraving spirit. (3) Handicaps are being removed. Nothing but radical measures can eradicate this deep-rooted evil. But radical measures have been brought to bear upon the train- ing of modern Christians in devotional giving. Pew-rents are practically unknown away from the Atlantic Coast; they evidently did not measure up with the spirit of the West. The abandonment of pew-rents has marked the beginning of a more voluntary mode of giving. Far sur- passing this is the modern missionary spirit; which has boldly demanded funds from all confessors of Christ. Only during the last century has the claim of Christless peoples on the Church again been acknowledged, and it has required contributions. The third great impetus has come through the world-war when people parted with their money till it hurt. The war has put giving on a new basis which without the war it would have taken decades to reach, At the same time we have been able to per- petuate the giving of lives in Christian service by count- less trainers of children and youth in our churches,—a hearty and genuine response of the people of God in the home-land to the last and great command of Jesus. III.” Training in Devotional Giving. The child is father of the man. Inadequate funds for the complete prosecution of the Master’s work at home and abroad are the logical results of inadequate training of the young in the art of Christian giving. Money- making sales, suppers and socials for the financial support of “the King’s business” represent the natural children of pauperizing methods in school and church. How hard is it for them that were reared on a copper basis to rise to 120 DEVOTIONAL LEADERSHIP the golden level; for penny children to become dollar con- tributors! And nothing but training in worshipful giving can serve to achieve the desired aim. This training must begin in childhood. The attempt to train adults in the sacred grace of giving while leaving boys and girls to their own devices is like building a gymnasium for grown-ups and barring youths from its use. Devotional giving builds character. Sporadic giving is not constructive. There must be purpose behind a gift to render it intelligent, truly volitional, and cordial. The habit of intelligent, voluntary and hearty giving becomes part of one’s being, and thus generosity will be an inerad- icable element in his character. For the accomplishment of this high purpose we offer these suggestions. The leader of devotions should help those whom he leads to understand the purpose of their giving. If that purpose is nothing but the purchasing of literature it will not seem high; but in all fairness it ought to be told. The purpose should normally go beyond this, however. Each organization within a church is a vital part of that church and is related to every other part of it. Each individual in the evangelical church is presumably a member of Christ’s great Kingdom. The program of the local church and the program of the denomination are the legitimate heritage of all the members, small and great. (1) The benevolences of the church are the concern of every organization within the church. A radical separat- ing of benevolent interests in parts of the same loca! church is like tearing a human body limb from limb. No class or society has the right to carry on its own benevo- lent projects without a thought of the needs and plans and capacities of other classes and societies. We cannot safely live unto ourselves. The educational work within the church, the evangelistic work by the church, the mission DEVOTIONAL GIVING 121 work through, but perhaps outside, the church, all these are to be comprised in the purpose of the whole local church including all its parts and members. Devotional giving reaches its highest meaning when it forms part of the complete system of benevolences in the larger body to which it belongs. The budget of each organization needs to be subsidiary to the budget of the church and of the denomination. The establishment of such a unity offers great advantages. (2) No member of any church organization can do his purchasing any longer with his offerings. Giving and buy- ing cannot be done in the same act; though the attempt is still made in numerous religious organizations. In bar- gaining it is an established policy to pay out as little as possible and to receive in exchange as much as possible. The idea of an offering and the idea of purchasing are mutually contradictory. Devotional giving is eliminated in the buying process. But under the budget plan the possibility of hearty giving is restored. (3) When giving has become real giving the purpose of the offering can be clearly presented, and liberality strongly urged. Definite facts for information may be cited regarding missions, or charity, or the support of local work, to stimulate benevolence and to afford joy to the giver through the sense of participation in a Christian task. (4) The informed giver learns to identify himself with the cause toward which he contributes. He is a share- holder in the enterprise; wishes to be informed further regarding the use of his gifts, and rejoices in good results. (5) The regularity of giving, which the budget plan induces and fosters, greatly strengthens the benevolent life-attitude of the giver. The sum-total of each one’s gifts is greater than it was by the old sporadic fashion. Greater results accrue from greater gifts and with them : 122 DEVOTIONAL LEADERSHIP the wholesome reactions of richer pleasure and keener stimulus to further interest and giving. IV. The Gift Related to God. The highest relation we have is not to a cause, nor yet to any human being, but to God. It is not enough for a giver to be acquainted with the purpose of his gifts; he should know that purpose in its relation to God. The fact that giving means more than the handing over of money ; that it means the giving of self, should be made sun-clear to every participant in the offering. His gift is to God Himself because he belongs to God with everything he calls his own. God is not, beggar-like, after his money. What God wants is his heart, his whole being. The worth of the gift is therefore commensurate with the attitude of the giver. “The gift without the giver is bare.” For establishing the right attitude we suggest the following helps: , (1) Let the offering be earned. There is in actual life an interchange of self and’money; which always takes place in the earning of wages for work. So much life energy has been spent; so much money is paid in return. | This fact should vitalize the offering ; for it serves to make the gift part of the giver, his very life-blood. With this in mind it grows obvious that a dime that has been conveyed from father’s purse into the palm of a child and thence into the envelope or basket, cannot measure up with even a penny given out of ten pennies that were earned by a child. That one penny is a tithe; it is the beginning of the tithing habit; it comes out of the life of the child. (2) In religious work with children the leader needs to acquaint parents with the budget system and to suggest the virtue of their children’s earning something. While it is true that children are dependent on their elders for every- DEVOTIONAL GIVING 123 thing they receive, and really earn nothing beyond their keeps when they help in or about the home; is it not equally true of us that we are dependent, and possess only what we have received? The child, that assists his par- ents, takes part in the work of maintaining life. Re- munerations for such services are honorable recognitions. (3) Contests between groups for biggest offerings are of doubtful virtue. They are unjust because one group is more able than another group. They hurt because they put giving in a false light. But there may be a healthy stimulus created to increase the number of givers within a group; then to increase the number of tithers from their earnings. In this we need omit none on account of pov- erty. The children of the poor do habitually spend much more for ice cream, candy and movies than for religious purposes. Children of comfortable circumstances spend in known instances as much for luxuries and pleasures as their com- munities spend for their education. All can give; but few have mastered the art of giving devotionally. Few oppor- tunities today surpass that of training in giving to God. V. Worship in Giving. The offering is an act of worship. To treat it otherwise is playing false. The sliding of coins into class-envelopes or society baskets, completing the process as hurriedly as possible, is a travesty on giving. “Take time to be holy.” Worship will not be rushed. Adequate time is demanded for the outgoing of the heart in devotion toward God through the offering. The offering must be made a vital part of the devotional period in every religious gathering in which an offering is presented. In most church- services the offering is solemnly dedicated to God. In many Children’s Departments of the Sunday School the é 124 DEVOTIONAL LEADERSHIP same impressive custom is observed. But in too many societies and Sunday School departments the offering has no religious meaning. It comes to stand for the abstract- ing of coin from the purses of innocent victims. (1) For smaller children we need suggest but little ; for usually their leaders have grasped the leading principles we have been urging. The customary march with songs of dedication or with prayer following is quite befitting. If the notorious “ Penny Song ” is used, its most offensive factor may be eliminated by substituting the word “ offer- ing ” for the word “ pennies.” Another prayer or song is here suggested, which may be sung to the tune, “ Father, hear thy children call.” Father, bless us all today; Be in what we do and say; Be in every song we sing; Bless, O bless our offering. In our worship may we see Something beautiful of Thee. (2) For the Juniors some of the Scripture responses given below will be found helpful. A combination of Scripture passages forms this prayer of dedication, “‘ The earth is thine, O Lord, and its fulness. We have come in thy presence with these gifts which first we have received from thy hand. In thy grace wilt thou bless them, we pray, that they may be a blessing. Through Jesus our Savior. Amen.” After a mission story, or with the mission offering, the Juniors may pray: Lord, in the midst of Thine abundant graces We do not pray for self and home alone; But we remember dark and needy places Where heroes of the sacred cross have gone. DEVOTIONAL GIVING 125 O Father, bless Thy Word wherever spoken ; Bring wandering hearts from darkness into light. Grant to Thy willing messengers this token, Lives changing through Thy wondrous love and might.* (3) For groups and departments above the Juniors, the Bible abounds in material for responses and prayers that may be used when the offering has been brought forward. Time may well be taken during the platform period for the mastering of such passages, so that they can be en- joyed without the interference of books. Those here pre- sented are typical of a rich variety: Leader: With a free-will offering will I sacrifice unto thee. Group: I will give thanks unto thy name, O God, for it is good. Or,— Leader: It is written, I desire goodness and not sacrifice; and the knowledge of God more than burnt-offerings. Group: The sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise. Or,— One section of the group: The earth is the Lord’s and the fulness thereof ; the world and they that dwell therein. Other section: The gold and the silver are thine, O Lord, and the herds upon a thousand hills are thine. Or,— Leader: Honor the Lord with thy substance One section: And with the first-fruits of all thine increase. Leader: So shall thy barns be filled with plenty All: And thy presses shall burst out with new wine. * The prayers and songs are quoted from “Children’s Devo- tions,” by the author. 126 DEVOTIONAL LEADERSHIP Or,— Leader: Every good gift and every perfect gift is from above Group: And cometh down from the Father of light All: With whom is no variableness nor shadow cast by turning. Or,— One member of the group: Lay not up for yourselves treasures upon earth, where moth and rust doth cor- rupt and where thieves break through and steal; Another member of the group: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt and where thieves do not break through nor steal. Or,— Leader: On the first day of the week One of the group: Every one of you All: As the Lord has prospered him Leader: So let him give. Not infrequently the use of a song may enhance the spirit of worship in the offering. To this end, “ Savior, thy dying love”; “I gave my life for thee”; “ Take my life and let it be”; and “ When I survey the wondrous cross,” are among the choicest. To sing one of these songs softly, while the offering is being brought forward, helps greatly to impress the devotional nature of the giving. VI. Giving in Response to God’s Love. The most beautiful observances are like sounding brass and a tinkling cymbal if love is not in them. No ritual or ceremony has ever blest a soul or honored God unless it DEVOTIONAL GIVING 127 served that soul to let his adoration and devotion go out toward God more fully. The ritual should at least express the ideals of the human heart at its best. Never dare we cease inculcate the principle, which God has first taught us, that our gifts are the responses of our whole being to God’s love for us. When this has been observed and is fully understood and felt, then these expressions we have already suggested do aid the impression. A worshipful conduct of the devotions in connection with the offering leads to a more hearty offering. On the part of older people thoughts usually precede actions. But with younger folks actions help greatly to create thoughts. A carefully prepared program, that in- cludes the offering as a vital factor in it, makes true devo- tional giving far more certain than does the customary dropping of coins in casual receptacles. Our giving to God is a visible prayer of thanksgiving for His marvelous grace to us, a grace which we can only attempt to repay in small part. But like all true devotion it is an outgoing of the heart to God. OUTLINE OF CHAPTER VIII Introduction: Offerings part of all worship; Should express the worshiper’s love. I. The Hebrew Offering to Be Such Expression: Falsified by later worshipers ; Rectified in Christian living. II. Modern Handicaps: Giving in poor repute with Reformers; Sunday school a benevolent institution; Radical changes needed and applied. III. Training in Devotional Giving: It builds character ; The purpose must be understood ; Ali church organizations one in purpose; 128 DEVOTIONAL LEADERSHIP No purchasing of materials but giving; Facts cited to stimulate giving; The giver identified with the cause; Regularity increases gifts and interests. IV. The Gift Related to God: The offering should have been earned; Leaders ought to cooperate with parents; No contests for much but for many. V. Worship in Giving,—the Offering Dedicated: Children’s offering songs and prayers; Juniors’ Scripture responses and prayers; Young people’s responses. VI. Giving in Response to God’s Love: The offering an outgoing of the heart; The act creates the thought in young folks; Our gifts a prayer of thanksgiving. SUBJECTS FOR DIscussION . Customs regarding offerings that fell within your observation. Changes in ideas about giving We our life-time. Giving in our Sunday school, Society and church discussed. The later Hebrew and the Roman Catholic ways of giving. The untrained child’s idea of giving'and how to correct it. Ways of earning on the part of children. Personal ideas on giving exchanged freely. The offering as a collection or as an act of worship. What about those who receive? Their feeling; their blessing? . The idea of reciprocation in giving. SOON ON bw — SUGGESTIONS FOR RESEARCH Find appropriate verses and sentences from sacred and secular literature that may be used as they are, or may be adapted for prayers and responses with the offering. Find suitable songs. Write prayers for the offering, one for little folks, another for Juniors, a third for young people, a fourth for adults. Make an investigation in your own church regarding the capacity to give and the actual giving; also regarding the earning of the offering on the part of non-wage-earners. For READING You and Yours, Guy L. Morrill. Property, Its Rights and Duties, Bishop Gore, Religion and Business, Roger Babson. The Gospel of Wealth, Andrew Carnegie. IX CULTURE IN PRAYER prayer-meeting, or teaching in the Sunday School, the devotional program usually consists, in the main, of four parts, in which every one present is expected to participate: singing, prayer, some reading or recitation from the Word, and the offering. These parts are not accidental; they are to form vital and abiding factors in the normal Christian’s life. Without a song of praise upon his lips, a prayer welling up from his heart, a word divine among the treasures of his mind, and a love-gift in his hand, the Christian is crippled, to say the least. This devotional program, therefore, is preparatory for the Christian’s living. If God is the greatest fact in the universe, then the greatest of these factors of preparation is prayer. A prayerless life is a godless life. We hope above all things to see our boys and girls grow into men and women who sincerely pray; for prayer must lie at the basis of worthy living. But we are scarcely justified in looking for such a prayer-filled maturity unless we train our boys and girls in prayer. Today, they must learn what both today and tomorrow they are to practice. The art of prayer has not been generally mastered, even among the more faithful Christian people. Our prayer meetings give some evidence of this. The personal, daily habits of many good folks show it even more. The 129 Baie preaching in church, or testimony in the 130 DEVOTIONAL LEADERSHIP grown-ups of today were not taught to pray when they were little ; hence, they “ know not how to pray.” It is as true in this respect as in any other that, “ Whatsoever a man soweth, that shall he also reap. He that soweth spar- ingly, shall reap also sparingly.” That the art of prayer can be taught is evidenced from our Master’s work with His disciples. He came among a people whose religious leaders prayed loudly and long, standing in public places to be heard of men. They did not know how to pray. After three years of fellowship with Him those followers of His had grown sufficiently versed in the practice and spirit of worship to remain for ten days together “in the breaking of bread and in prayers,’ and this before the Holy Spirit had yet in power come upon them. This teaching of worship on the part of Jesus meant more than the imparting of words. While the longing which urges prayer must come from the heart itself, suggestions are needed for helpful ways of praying, and these the Master gave at various occasions. Culture in prayer involves these three factors: (1) A growing sense of God, who is not only almighty; but also all-wise and all-good. (2) A deepening confidence that between God and self there is a close relation, so that God knows everything, cares for, and willingly listens to His creatures; as nothing is too insignificant for Him. (3) The suggesting of causes, ways, and words through which the worshiper may express his thoughts and feelings most truly and completely in the presence of God. Our greatest teacher in this subject is Jesus Himself, who taught His disciples with such marvelous success. His teachings of the subject are sevenfold. I. Example. Had Jesus never once told His disciples that they ought CULTURE IN PRAYER 131 to pray, they should nevertheless have caught a lesson from His example. He drew apart to pray. Many a night He communed with the Father. During the day, also, in the face of some great task, He looked up to heaven and prayed. At the breaking of bread He always gave thanks. So forcefully was this example felt by the disciples that once after our Lord had quietly prayed, they came to Him with the request to teach them how to pray. In the same way our own prayer-life can be the most effective stimulus to make others want to pray. We need not tell them to watch us pray. Jesus never suggested such a thing. On the contrary, He warned against exhi- bition in prayer. But when He came out of His season of communion there was a power within Him and about Him, an effluence that could be felt. If we practice the presence of God and divine fellowship in prayer, our dis- ciples will sense it. Something of this principle the Savior intimated when He said: “ And the Father which heareth in secret shall reward thee openly.” II. Intercessory Prayer. Jesus prayed on behalf of His disciples. In the upper room they heard it. Sometimes He told them of it: “Simon, Simon,” He said, when Peter was about to be tempted, “ Satan has asked to have you, that he might sift you as wheat; but I have prayed for thee.” He made the promise also that in the presence of the Father, when He should have gone from them in the body, He would still make intercession for them. Today we still think of Him as the great High Priest, who “ ever liveth to make inter- cession for us ” (Heb. 7:25) ; in whose Name we come to the Father, and trusting whom we close our prayers with the words, “In Jesus’ Name,” or “ For Jesus’ sake.” The religious leader must ever be his disciple’s interces- 182 DEVOTIONAL LEADERSHIP sor. In accepting the call of teacher or officer in a reli- gious organization we assume spiritual parenthood; we make each member of the group a member of our spiritual household. Usually, we pray for others in our own secret chamber; but is there any conclusive reason why we should not do so also in their presence? If some misfor- tune has befallen the family, or some blessing has come upon them, the opportunity for intercessory prayer should not be neglected. In no case, however, should we pray at anyone. Resentment to such a course on the part of the “innocent victim ”’ is inevitable. No spiritual leader must abuse the sacred moments of prayer by trying to point out wrongs. Preaching is not praying. II. Fellowship Prayer. There were times when Jesus prayed together with His disciples. No mention is made of it during the earlier days of His ministry. Perhaps His companions were not yet ready to unite with Him; possibly the mention of it has merely been omitted. It is known, however, that on the Mount of Transfiguration He prayed with the three disciples, and in the Garden He asked them to pray with Him. In the Upper Room (John 17) they prayed to- gether, just ready to enter the Garden. (1) Sympathetic. Jesus was able to unite with them in prayer because He united with them in their lives. He knew their hopes and fears, their weaknesses and their power. We cannot enter into the holiest thoughts of others and lead them on in prayer, unless we learn in some measure their experiences, their ambitions, their disap- pointments. Jesus, Himself, told His companions of His own anguish when His heart was greatly troubled; so closely had He intertwined their lives with His own. In the lives of our fellow-worshipers, whether younger or CULTURE IN PRAYER 133 older, the time will come when they are under a cloud. Misunderstandings arise ; disappointments are sorely felt ; sometimes there is great joy. To lead the thoughts of their hearts upward to the heavenly Father, whose infinite heart throbs with the feelings of us all, is the supreme achievement of the Christian leader. ‘They must become aware of their close relation to God. | (2) Intimate. Occasionally, it may be wise to mention the name of one in the group in such an intimate prayer. In too many cases the names of Abraham and of Moses sound more familiar to people in the act of worship than their own names. To find themselves immediately related to God, may be a revelation to many. It is helpful, also, to watch for the time when this one and that one can express his own thoughts in prayer. Self-expression is his right, from which he may not be deprived longer than necessary. Ten words from his own heart through his own lips, are of more value to a disciple than many hundred words by a leader, whom, perchance, he is not following. IV. Reminders. Jesus definitely enjoined upon His disciples that they ought to pray. The parable of the unjust judge and the importunate widow was taught for the distinct purpose of showing “how men ought always to pray and not to faint,’ (Luke 18:1). Such further admonitions as, “ Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you,” (Matt. 7:7), and again: “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven,” (Matt. 18:19) leave little room for questioning. ‘They were stimulating reminders, which Jesus gave His disciples, and reminders are helpful in their place. 134 DEVOTIONAL LEADERSHIP In the experience of those whom we lead as well as in our own the humdrum of life tends to obliterate prayer. We must diligently point out to our group the need of prayer, and suggest the most promising seasons each day for observing private devotions. It is well that we con- sider with them their best possible moments of the day for that purpose, and to agree upon definite periods. A count- ing of the day’s occupied hours and open periods often proves revealing. Occasionally, we may inquire in how far the good plan has been carried out; their purposes may need strengthening. Jesus told a story to enforce the need of constant prayer. Similarly we can present incidents from the lives of praying men, such as Luther, Washing- ton, Lincoln, Livingstone, and Chinese Gordon to show the meaning of prayer in the lives of those noted characters. V. Suggesting Right Ways. Our Savior warned against ‘wrong ways of praying. The Pharisees prayed foolishly and should not be heard for their loud speaking; nor might the heathen expect answers for their vain repetitions. Nor should men wor- ship haughtily, as did the Pharisee in the temple. Man should feel humble before the Lord his Maker; reverent in his approach to God, and ever in sympathetic touch with his fellow-worshipers. ‘The inner, secret prayer, un- heard of man, is more likely to be heard of God than the public prayer that is uttered with self-gratification. In the prayer itself we must remain mindful that God is wiser than man, infinitely more gracious, and that His will is best. Never has Jesus given us any reason to believe that we may impose our plans upon God and may try to compel Him into agreement with our wishes. All this is so sweep- ing in its principles, that we may transfer these principles themselves, to which Jesus adhered, bodily to our own “CULTURE IN PRAYER 135 ways of teaching to pray. Nothing has changed in the matter since Jesus trained His followers. VI. Suggesting Subjects. Thus has Jesus in various ways suggested the need and the nature of prayer ; but He went further still. He made it clear to them for what they ought to pray. They might pray for physical comfort; for He said that in the face of the impending doom of Jerusalem, they should pray that their flight be not in winter (Matt. 24:20). They should pray for others, even for them that despitefully used them. Against the wiles of the devil and for the coming of the Spirit they should pray. But no lesson in prayer sur- passes that one which He imparted after He had looked with deep compassion on the multitude, so faint and weary, as sheep without a shepherd. Those people needed Him. He wanted the young men about Him to feel the pity of it. He pictured to them the wants of the people and concluded: “ Pray ye therefore the Lord of the har- vest that He will send forth laborers into the harvest ” (Matt. 9:38). In these ways He suggested subjects for prayer. (1) The minds of our sons and daughters should very early be directed to the great mission-fields which are even now ripe for the harvest; while laborers still are few. Through similar direction many of our noblest mission- aries have been drawn into the service. But we must tell them of the people for whom they are asked to pray. Many objects for prayer may be found also in our home- land and in our own vicinity. Sickness and sorrow are all about us, too, and to whom shall our expectations turn, but to the Great Physician who is the same yesterday, to- day and forever! (2) To foster the practice of prayer for causes, con- 136 DEVOTIONAL LEADERSHIP ditions and personal needs, suggestions for prayer should be given by the leader. A circumstance may be related that will occasion the thought of prayer for divine com- fort or help. Information concerning situations that call for prayer may be gathered during the devotional exer- cises, from the worshipers themselves. Such informa- tion usually needs restatement by the leader, so that all the members may become acquainted with the causes for prayer. (3) The prayer itself may, after these suggestions, at times be silent, to be followed by an audible prayer; or it may be spoken by the leader and followed audibly by the members, clause by clause. For instance: “ Our gracious Father, we pray Thee . . . to remember in love Roy Miller’s brother. . . . Wilt Thou comfort him in his suffering. . . . Help him to know that Thou art still with him. . . . Tenderly keep his loved ones. . . . Grant mercifully of Thy wisdom and strength to those who take care of him. .. . And if it be Thy will, O Lord, may he be restored to a life of service for Thee. . . . We come to Thee in the name of our Savior. Amen.” At occasions of thanksgiving some such prayer as this might be followed audibly after the leader: ‘“ Our kind and loving Redeemer. . . . Thou hast brought gladness into the home of Ethel Murray. . . . For which we give Thee thanks. . . . We rejoice with them and pray Thee still to bless them. . . . Help every one of us, O Lord, to express our thankfulness through our lives. . . . In Jesus Christ. Amen.” In providing suggestions of this kind, we are greatly aiding the worshipers to unite in prayer. Most public prayers are uttered by a single person and followed by nearly none. It is not easy for the best of us to follow in the prayer of another ; it is next to impossible for the rest CULTURE IN PRAYER 137 of us. Even the Pastoral Prayer in church in which mature people bow down in worship together, is usually followed by only a few. For five or six sentences the majority may follow; then they go mentally off on a tangent. Discovering their failure, they jerk themselves back with good purpose, only to find themselves wander- ing afar once more. If this be true when grown-ups pray together, what of our younger generation, led as they are by some one whose aims, affairs and ideas through the week have been so completely different from theirs! It is true that even by suggesting subjects for worship or by inducing them to utter the words after us, we may still not be able to secure heartfelt devotions; but we are more surely on the way. | What can be done in Departments of the Sunday School and in Societies, can with equal fruitfulness be carried out in groups, in classes and in the home. After some prac- tice in the use of a prayer together, certain pupils may be asked to offer the same prayer audibly alone, the rest re- maining silent. Again, each member of a group can com- pose a prayer and use it as the basis of an audible prayer for leading others. For this the subject may be suggested by the group-leader. Thus may each member gain free- dom of self expression, and master the art of leading others. VII. Verbal Prayers. Jesus taught us, “The Lord’s Prayer,” word for word. It was a precedent which some ritualistic churches have followed to excess; nevertheless, it was ideal in itself as an example for us. We need to teach our younger dis- ciples verbal prayers. Their supply is distressingly scant. “Our Father,” and “ Now I lay me” covers the entire prayer-range of most children. At church they unite in 138 DEVOTIONAL LEADERSHIP the Lord’s Prayer; again at Sunday School and in the Young People’s Society, and if theirs is a Christian home, they are likely to use it there. —Thus becomes that match- less prayer but another of the “ vain repetitions ” against which our Master warns. Yet, most children have no other prayer to relieve the monotony. In many homes, presumably Christian, no thanks are expressed at meal times. Most of our children must be instructed from the ground up, else they will follow the heathenish ways of their fathers. In fact, the ancient heathens did pour out libations to their gods before they ate. Nota few children of foreign parentage in our coun- try are taught prayers; but in a foreign language. They must live American lives. Prayers in a foreign tongue may serve to separate religion from life; which is the es- sence of Pharisaism. It behooves us, therefore, in every instance, to teach the younger pupils verbal prayers which they shall use at home. Some of our Lesson Courses are introducing appropri- ate prayers, which should be inculcated for daily use. But our children need additions from time to time, which leaders must seek to secure from every available source. For the teaching of verbal prayers may we offer these further suggestions. (1) See that the prayer is simple enough to form part of the worshiper’s experience. A fitting story, or some- times a Biblical picture, may help to assure this. The prayer must not be imposed on the young disciple; yet should be big and high enough to draw the child onward and upward. (2) Neither frivolity nor the mechanical may safely be tolerated. Use cannot be permitted to those who make abuse. As soon as the customary prayer grows stale, another should be introduced. Occasionally, for general CULTURE IN PRAYER 139 use, a prayer renews its freshness through being chanted. (3) For special occasions special prayers are suitable.~ If none can be discovered, or composed by yourself, honor your pastor with a request for something of his own making. He is likely to give you a happy surprise. (4) Permit alteration of words in the personal use of verbal prayers, so long as they express the worshiper’s thoughts. The more words are their own, the better; for we wish them to acquire the art of praying their own prayers. But make sure that no meaning is thwarted by wrong words. Children are very likely to misunderstand our words, and even when they rightfully understand them, they easily slur successive words, so that the origi- nal meaning is completely lost. For this reason it is safe to have the prayers, also, that are used at home, occasion- ally recited child by child, and even handed in on paper. (5) Make it a custom now and then to repeat a state- ment in prayer-form. For instance: should you be speak- ing of the unselfishness of Jonathan in his dealings with David, the identical words of the teaching might be re- peated in the prayer, offered at the close or in the midst of a lesson, “O, our Savior, help us to be as unselfish as was Jonathan.” In this way our pupils more easily sense the fact that prayer belongs to every moment of life; that worship is practical. (6) Greatly encourage the members of your group to lead in devotions. At first their prayers may be the same as have been verbally taught. By and by the time is ripe for individuals to pray their own words audibly. We do well in this training process to consult with other Chris- tian leaders in our local church who have the same chil- dren under their care. The child that prays in the Junior Society may just as well pray in the Sunday School De- partment or class. 140 DEVOTIONAL LEADERSHIP Is there still doubt concerning the teaching of verbal prayers? Remember that our Master used this means. Consider also that words are necessary to shape and ex- press thoughts. It will help our disciples to make their holiest aspirations more definite when we provide them with suitable expressions. It must occur to us that the ways in which Jesus taught His disciples to pray were eminently human. Having come from the Father there must have been open to Him avenues by which we can not approach the throne of God. We know that once or twice in His season of prayer He underwent a change in face and features. How often this took place while Jesus was on earth we do not know; for only very rarely did His disciples go with Him to His trysting place. But we know that in every reported in- stance Jesus used the same channels Godward that are open to us. We can follow Him. He is our way to the Father ; He is our way of worship. OUTLINE OF CHAPTER IX Introduction: The devotional program prepares for living; Prayer the greatest thing to be taught; Jesus taught His disciples to pray. I. Jesus Taught by Example: In public and in private; The influence was felt. II. Jesus the Intercessor: On earth and in heaven; We to intercede for those we lead. III. Jesus Prayed with His Disciples: Sympathetically and intimately. IV. Jesus Gave His Disciples Reminders: He used a story to enforce His teaching; We have biographies that show the need of prayer; We should help our disciples to observe prayer. CULTURE IN PRAYER 141 V. Jesus Suggested Right Ways of Praying: arning against pride; urging humility. VI. Jesus Suggested Subjects: For physical comforts; Against temptation; For kingdom extension; We may suggest subjects and phrases; We may gather suggestions from the worshipers. VII. Jesus Taught Prayer Word for Word: The disciples had scant supply; Our disciples need enrichment in prayer-material; We need to be cautious; Suit prayers to experience; Avoid the mechanical; Have special prayers for special occasions; Encourage alteration of words in private prayers; Make prayer natural as part of a conversation; Conclusion—suitable words express true thoughts. SUBJECTS FOR Discussion . Prayer as an actual help in living. Help received from the prayers of others. The power of prayer portrayed in literature. The meaning of Christ’s intercessory prayers. Our intercessory prayers. Times for prayer. Negative and positive prayers. . Prayers that apparently were not answered. . The dangers and the helps of verbal prayers. . Our silent participation or lack of it when others lead. . The use of prayer in the home, in class and group. mS OOON ind bot ps pd peed SUGGESTIONS FOR RESEARCH Write prayers for “Grace” at table; for morning; for evening; for Sunday; for the sick; for the traveler; for the tempted; for the thankful,—ranging in ages from childhood to maturity. Se- cure audible prayer from one accustomed to it. For READING Prayers, Ancient and Modern, Mrs. Mary W. Tileston. Training the Devotional Life, Weigle-Tweedy, Chs. II and III. Children’s Devotions, Gerrit Verkuyl. A Girls’ Book of Prayer, Margaret Slattery. X BIBLICAL DEVOTIONS MONG all devotional books the Bible stands easily A first. Other religions possess their sacred books, and by diligent search numerous expressions of prayer may be discovered in their pages. But there is an incredible amount of chaff in which few grains of wheat are contained. Even the choicest gems of other religious literature rarely equal and never do surpass the prayers recorded in the Old Testament. The prayers of Jesus are wholly beyond their range. It is most promising and most economical to study the prayers of the Bible. There are two ways in which our sacred Scriptures may aid us in our devotional leadership. We may note the devotional spirit of Bible characters and the language in which they expressed themselves, so that their manner of worship may teach us; and we may also master the ex- pressions themselves verbally, to be among the vehicles of our outgoings of the heart toward God. Both ways will in their turn be followed in this chapter. I, Old Testament Prayers Outside the Psalter. (1) The first prayer verbally quoted in the Bible (Gen. 18: 23-32) is intercessory. Abraham is greatly concerned about his nephew Lot, who chose the valley of Sodom and was captured and carried away with other dwellers of the valley by the Oriental kings; whom Abraham delivered from captivity together with the Sodomites, but who fool- 142 BIBLICAL DEVOTIONS 143 ishly returned to the doomed city. For him Abraham in- tercedes with God, and for his sake, the people of the valley are included in Abraham’s prayer. Striking feat- ures are: (a) The prayer forms part of the conversation between Abraham and God. They have been visiting to- gether under the oak tree, talking as friend with friend. In a natural way Abraham learns to look upon his visitor as One far above him, yet near him. (0b) Abraham ad- dresses his visitor as “The Judge of all the earth,” and has confidence in His perfect justice. (c) With this just God Abraham pleads for mercy on behalf of Lot. (d) Abraham confesses his own unworthiness, but is daring in his request, asking more with every granted petition; just like a child that gets the finger and insists on taking the whole hand. (e) Abraham offers nothing whatever in return for the granting of his request; not for deserts but for mercies he is looking. None but the children of God, ancient or modern, who have enjoyed unusual experience and who are practicing uncommon faith, are able to pray Abraham’s prayer. It marks him “the father of all them that believe.” (2) The next recorded prayer comes from the lips of Abraham’s servant; probably Eliezer (Gen. 24: 12-14). This prayer also is intercessory ; though not completely so. Eliezer prays that his journey for the purpose of finding a bride for Isaac may be divinely prospered. He ad- dresses Jehovah not as his own, but as his master’s God. He has learned from Abraham to have absolute confidence in the Lord. So deeply has this idea been ingrained in his training that he watches for God’s hand in the common affairs of life. The efficacy of his prayer is proved by the divine answering. Jacob’s vow scarcely deserves the name of prayer (Gen. 28: 20-22). Putting a condition to God, he pledges wor- 144 DEVOTIONAL LEADERSHIP ship and sacrifice,—the dedication of a tithe. At Peniel (Gen. 38:26), the demand for a blessing resembles prayer and suggests persistence with God. (3) At least two prayers are accorded to Moses, .of which the first (Ex. 31:31, 32) is intercessory. Moses pleads for his people. He confesses their sins, asks God’s forgiveness for Israel, and offers himself as the victim for punishment,—a prophecy of the Lamb of God that was to come. The second prayer ascribed to Moses (Ps. 90) is a meditation, like so many of the Psalms. God’s eternal faithfulness, and man’s utter weakness and dependence on God as the fountain of wisdom, mercy, joy and beauty, not for a day but for ever and ever, this double strain rings through the well-known prayer of Moses. During the centuries that link Moses with David, a few ejaculatory prayers have been preserved. Joshua’s appeal relative to sun and moon; Samson’s cry for strength to avenge himself on the Philistines; and the story of Han- nah’s unspoken prayer in the Tabernacle; also Deborah’s exultation—these are worthy of perusal. After David, more extensive petitions have been preserved. The prayer of Solomon with which the glorious Temple was dedi- cated (I Kings 8: 33-61), deserves a study by itself. Ex- pression of confidence in God’s faithfulness leads to the petition for continued blessings upon individual Hebrews and on the nation under every conceivable circumstance, —if hearts are turned to God. A magnificent bene- diction terminates the prayer. The prayer is essentially intercessory. (4) Another intercessory prayer for Israel comes to us from the lips of Nehemiah (ch. 1:1-5). With confidence in the faithfulness of God, the leader confesses Israel’s sin, pleading the promises of God on the basis of which BIBLICAL DEVOTIONS 145 he asks for help in the day of crisis. The prayer of Daniel is very similar (ch. 9:4-19). First he expresses absolute confidence in God the Faithful; then he con- fesses the treachery and rebellion of his people, so great that punishment has been deserved. In face of this he pleads that God’s wrath may be turned away and that divine mercy and love may be the portion of Israel. (5) Worship in the Book of Job presents a different phase of religious devotion. It is personal and relates chiefly to God’s understanding of each individual where man misunderstands him. There is not so much petition as declaration and exclamation; but every utterance of Job is in the conscious presence of God. Humility (ch. 7:17); confession of sin (7:20), recognition of Divine Omnipotence (12:16-21); absolute confidence (13:15, 19:25-27); comfort in divine ommniscience (23:10), these form the leading features of Job’s devotional ex- periences. We are looking into the heart of a man whose eating and drinking has customarily been to the glory of God. Gathering up the principles of devotional expression in the Old Testament, outside the Psalms, we have (1) Faith in God as the One who is forever faithful; who never goes back on His promises. (2) Acknowledgment of human weaknesses, backsliding and sin. (3) Plea for the exer- cise of divine grace which so far exceeds human worth- lessness as God exceeds man. And the motive of divine grace is known to be divine love. (4) In almost every instance prayer is intercessory. II, The Psalms. The great thesaurus of prayer is our Psalter. Consid- ering the many forms in which prayer may find expres- sion,—in praise, thanksgiving, adoration, conversation, 146 DEVOTIONAL LEADERSHIP petition, promise and reminders, the entire Book of Psalms | consists of prayers. It is possible to select for our help only a few outstanding prayers from the Psalter. (1) The Forty-second Psalm comes to us from a soul in trouble. It has the individual note; but representative of others in similar circumstances. Disappointments have been the worshiper’s portion; he has looked for blessings from above that, apparently, have not come. Enemies, who are also enemies of God, have noticed his distress and are twitting him about it. But though sorrow is the chief burden of the prayer, the conclusion is a shout of confi- dence and praise in God. (2) The Fifty-first Psalm is usually known as “ The Penitential Psalm.”’ David has brutally sinned and knows it. His heart is aching and breaking; he is contrite and begs for mercy. He promises personal service to bring in others to salvation. The Psalm concludes with a shout of joy. But whether in joy or in sorrow, the worshiper finds himself ever in the immediate presence of God. (3) A third personal prayer is the One Hundred and Sixteenth Psalm. It is a prayer of testimony to God’s goodness, and the worshiper’s responsive love. Nothing is asked of God; but much is promised Him; because out of a grateful heart the words of thanksgiving flow. It is the Old Testament version of Rom. 12:1. The One Hundred and Thirty-ninth Psalm is so much akin to it that we may mention it in the same paragraph. God’s presence could scarcely be told more clearly, Paul’s testimony, “In him we live and move and have our being” (Acts 17: 28), and the assurance of Jesus, “ Lo, I am with you alway, even unto the end of the world,” are germinally contained in the declarations of this Psalm, the thought of which, if not the words, should be mastered by every Jew and Christian. (4) But the greatest prayer of the Old Testament, as BIBLICAL DEVOTIONS 147 it appeals to us, is Psalm Sixty-seven. Except for a lack of the Father idea of God, which Jesus gives us in “ The Lord’s Prayer,” this Psalm is the equivalent of the one prayer taught us by Jesus. The construction differs, but the ideas are identical. Perhaps it is significant that the prayer opens with a petition for forgiveness. . Jesus does not teach us to start out with that; though theologically it ought to come first in every prayer. “ God, be merciful unto us,” forms the opening cry. A guilty soul is bowing before high heaven. Sins must be forgiven; debts must be cleared away. The worshiper has nothing to offer ; he can only plead mercy. But mercy will not suffice; it is too negative. “ And bless us,” adds the supplicant. It seems a daring plea; as when a convict secures pardon; then im- mediately asks for help to start out successfully. But this is precisely the spirit of divine forgiveness. Even this is not enough, however. “ And cause his face to shine upon us” is the third petition, all in one breath with the first two. This means nothing less than divine approval. The convict wants his judge to show pleasure in him. Of course, this intimates that the convict is doing his best to please the judge. But what is this all for? “ ‘That thy way may be known upon earth; thy salvation among all nations.” The wor- shiper does not stop with himself; he is concerned about others. His prayer grows intercessory. Strange to ob- serve in Old Testament days, this Hebrew has a mission- ary spirit. He wants God’s kingdom to come and His will to be done beyond the bounds of Palestine. And he wants everybody, the native and the stranger, to join with him in the song of thanksgiving. ‘‘ Let the people praise thee, O God! Let all the people praise thee.” The remainder of the prayer is chiefly a reiteration of the opening sentences. Almost everything that could in 148 DEVOTIONAL LEADERSHIP germ be expressed had been put in the first few phrases. Just as in the prayer which Jesus taught us there is a place for the wants of the body, so in this Psalm the need of the earth’s yielding of her increase is remembered be- fore God. No longer is God’s favor looked for, however, as an act of mercy merely; but as a measure of His fair- ness to His creatures,—His righteousness. “ ‘Thou shalt judge the people righteously and govern the nations upon earth.” Lacking the leaning on a Father there is necessarily missing also the request which Jesus puts on the lips of His disciples, to be kept out of temptation. Even so this prayer remains essentially expressive of the religious need and experience of all Christians of all times. III. Two Prayers of Jesus. (1) Supreme among all prayers for our use stands “The Lord’s Prayer.” Whether Jesus intended it for daily use; or whether He taught every word of it as we now customarily use it, is of minor importance. Our Master gave it as a standard prayer. Its form and spirit are our guide in learning how to pray. Even a brief study of it should aid us in our devotional leadership. The two words “ Our Father” serve a two-fold identi- fication on the part of the worshiper,—with God and with his fellow-worshipers. God was either unknown to peo- ples outside Israel; or was regarded a terrible being. Even to the Hebrews God was deemed far-off. Abraham was their father; Jehovah was their monarch. A father is our closest kin. His traits are ours; his goods will be our inheritance; we belong to him and he belongs to us. As children to a father we Christians come to God, led by the hand of Jesus. And we come together; for we are of one family. Our prayer must needs be intercessory be- BIBLICAL DEVOTIONS 149 cause others are coming with us to the same Throne of Grace. But though God is our Father we are far from being equal with Him. He is our heavenly Father. “In hea- ven ” does not denote place, but quality. Our Father is not far above us locally ; but in the holiness of, His nature. It is as if Jesus were following His assurance of the Fatherhood of God immediately with the challenge, “ Be ye therefore perfect even as your Father which is in heaven is perfect.” He sets the ideal before us in the Person of our heavenly Father. These words of address naturally lead to the worship- er’s adoration, “ Hallowed be thy name.” Without rev- erence we cannot get in touch with God. Our knocking at the gates of heaven is in vain, unless we hallow the name of God. Answer to our prayer could bring us no blessing were a sense of God’s holiness lacking in our hearts. We must worship the Lord in the beauty of holiness. Then follows the first petition, not for self but for the supreme government of God. Jesus never forgets that God is first; that we must cherish Him and His before all others ; that we must “ seek first the Kingdom of God and His righteousness.” “Thy Kingdom come.” And ex- pressing this prayer, the supplicant marks himself as a citizen of God’s Kingdom. We might denote this petition a:sign of his naturalization. With this petition, and an inseparable part of it, is its twin desire, “ Thy will be done on earth as it is in heaven.” It involves the merging of the petitioner’s will in the will of God. While it broadly in- cludes the whole circumference of humankind, it also narrows itself to him who prays. If the words are sin- cerely uttered, they stand for consecration. God is first and man is a little lower. His body is / \ 150 DEVOTIONAL LEADERSHIP mortal; but while it clothes his soul it needs daily care; for body should serve spirit well. The first real request is a frank confession of dependence upon God and an equally frank expression of desire to fare well physically. No promise on our part accompanies the request; but it is based on the previous words of naturalization and conse- cration. We are His and we confidently look for God’s taking care of His own. “Give us this day our daily bread’”’ is the genuine prayer of rich and poor, and it affiliates the rich with the poor in the matter of providing daily sustenance. Confession of need of divine help in matters physical leads to confession of a great spiritual need which is two- fold—forgiveness of sins already committed, and a plea for divine aid against threatening danger. The prayer for forgiveness carries a promise with it. No forgiving ap- pears possible on God’s part without corresponding for- giving on man’s part. Hence the double phrase, “ Forgive us our debts as we forgive our debtors.” It is an evidence of Jesus’ confidence in the infinite patience of God to whom every day the same sinning child may come asking to be forgiven; and also in the inexorable strictness of God who will grant no pardon to him who will not pardon his neighbor. It would also appear that Jesus’ confidence in human nature is not pronounced. He sees that the peti- tion for forgiveness will be daily necessary, and with it the condition of forgiveness to others without which man might fail to pardon his neighbor even when pardoned of God. The plea for being kept out of temptation is not natural for us. Our natural prayer would be, “ Stand by us in temptation.” Jesus puts it a different way because He knows what temptation means. He has been there. He sympathizes with the feelings of our infirmities. He BIBLICAL DEVOTIONS 151 knows that human nature as at present constituted is not temptation-proof. Should temptation come, and come again and again, who could hold out? Temptation to do evil strengthens no soul; it is like the battering on a wall; it weakens. Keep away from it. “Ask God to keep you out of it,” says Jesus. In one of the Gospels the prayer concludes with praise. It would be natural so to conclude a Hebrew prayer; it is more natural so to conclude a Christian prayer. Gathering up the leading factors in this great prayer, we have, Identification ; Idealization; Adoration; Naturaliza- tion and Consecration in the. opening portion, in which God is put first. In the personal petition, which forms the second part, we have a confession of weakness, physical and spiritual, with a plea for daily nurture; for forgive- ness of sins, and for guidance to keep out of sinful ways. The conclusion is a song of praise. To put it in different form we have the principles of oneness, reverence, trust, dependence and gratitude. ‘These are the leading princi- ples of every prayer. The emphases may differ; but es- sentially the elements are always present. It makes “The Lord’s Prayer” our surest guide, our truest standard in the art of praying. (2) But there is one prayer still greater than the prayer which Jesus taught His disciples. It is the prayer He prayed in the Upper Room in the presence of His dis- ciples, just before entering the Garden. It is found in the seventeenth chapter of John, and is called “The High- Priestly Prayer.” Jesus did not teach us that prayer. Perhaps we shall never in this life master the spirit of it for ourselves. The holy Son of God gave us an insight into His own soul and a promise of what we yet shall be when we shall awake in His likeness, when He lifted up His face and heart to God and prayed that divine prayer. 152 DEVOTIONAL LEADERSHIP He started it while talking with His disciples. ‘There was no break ; He simply continued speaking. But His eyes no longer rested on the disciples; He saw His Father. It is the prayer of our unity with God and of God with men; of men with men in God. It is the opening sentence of “The Lord’s Prayer” glorified. Jesus sees the whole family of the redeemed together at the feet of God, Him- self among them. They are His; He sanctified Himself for their sakes. And all are God’s. The High-Priestly prayer will forever remain our ideal prayer; which we shall begin to master in this life and toward which we shall continue to approach through the eternities. For we shall ever gain in the knowledge of God and of Jesus Christ, which is life eternal. IV. Suggested Scriptures. When experiences come to us similar to those of Bib- lical characters and our attitude also is similar to theirs in relation to God and the world, then it follows that their ways of giving vent to their religious feelings may serve us to express our own most loftiest thoughts. In making such use of the Bible we may employ the words exactly as they were previously uttered, or we may adapt them to our peculiar circumstances. Quite frequently we need to alter pronouns; or we may change divine warnings into prayers. 1. Psalter prayers,—3:5; 8; 19; 23; 24; 25, 42:1-5; 46; 65; 67; 84; 86: 1-7; 90; 100; 103; 104: 1-4; 1073. 1-85) 1163) 119'129-135)5 12131233 1a0 ssGa toy omitting 19-22 ; 150. Thorough acquaintance with these prayers will greatly enrich private worship and public leadership of devotions. 2. Testimonies and exhortations, frequently suitable at the time of closing devotions. Matt. 11: 28-30; 16: 24-26; Jno. 12:24; 14: 1-6; Acts 4:12; I Cor. 13; 15:58; Rom. BIBLICAL DEVOTIONS 153 12:1-2; 12: 9-21; 8: 38, 39; Phil. 4:8; 4:19; Col. 3:23; I Thess. 5: 15-23; II Cor. 3:18. 3. Missionary promises,—Josh. 1:3; Isa. 41:10; 43:2; 61:1; Acts 1:8; Matt. 28: 18-20; Isa. 40: 29-31. 4. Benedictions: Num. 6: 24-26; Deut. 33: part of 25 and of 27; Ps. 121:7, 8; Heb. 13:20, 21; I Peter 5: 10, 11; Jude 24, 24. | The written prayers that have been used through the ages afford many helpful suggestions for modern worship. Some of us cannot make verbal use of them, for fear of losing our own spontaneity; but all of us will be led by their perusal into a fuller sense of God’s nearness. They are permeated with Scriptural phrases and breathe a spirit of faith and fellowship such as we yearn to have. V. The Mastering of Scripture Prayers. If it were necessary for us to choose between an acqui- sition of the inner spirit of worship and the memorizing of Scripture prayers, then our choice would, of course, be in favor of the spirit rather than of the letter. But, fortu- nately, such a choice is not required. Both may be ours for the getting and our hold on the inner spirit of prayer may be enhanced by the verbal mastering of its Scriptural expression. ‘Those whose prayers have been recorded were in intimate touch with God. Their hearts went out in deep devotion toward Him. They felt deeply, saw far, heard clearly, and willed with a great, pure purpose. They were humble before God and they exulted in Him. They knew their utter need and they found their unshak- able strength in Him. To every experience in their lives that made clear their relation to God they gave devotional expression. Hence the immense help we receive from their utterances for the outgoing of our own hearts toward God. : 154 DEVOTIONAL LEADERSHIP For the mastering of these great sayings we suggest: (1) The memorizing of Scripture should start early in life and should never be discontinued till dotage. It is obvious that small children should be given brief and simple portions. Juniors are capable of memorizing an extraordinary amount. It becomes needful to slacken up with young people, but without letting go alto- gether. Very few adults can be induced to memorize unless they must give a speech or are preparing for an examination. (2) The meaning of each verse or passage should be made plain to the learners. A story that illustrates the lesson contained in a passage will prove helpful. Some- times it is well to paraphrase the unaccustomed words into the language of our day. (3) Drilling in the use of prayer is hurtful; it induces irreverence. The words to be mastered may be mimeo- graphed and taken home by individuals; while during the period of worship the Bible prayer about to be learned may frequently be read responsively or in concert. Before long the printed page can be discarded, if either the leader retains it, or has mastered the contents beyond all doubt. In a group, what one lacks the other is usually able to fill in. (4) In making use of prayers that have been verbally mastered there should not be the slightest hint at “ repeat- ing or reciting a prayer.” Such repetitions are invariably “vain.” ‘There is no place for them in our devotions. But there is much room for these deeply spiritual utterances whereby once human hearts went out toward God; if we pray through them; not just repeat them. The prayers of the Bible not merely serve to give ex- pression to the heart’s holiest feelings; they also reveal to us characteristics of God which we had not observed, and BIBLICAL DEVOTIONS 155 ways of grace to which we were still strangers. By read- ing over and over these prayers we find ever more wealth in them. Even without learning them by memory their spirit grips us and helps us to walk in a deeper conscious- ness of the wholesome presence of God. And what these prayers mean to us personally it is our privilege to help them mean to those whom we lead in worship. ‘This cannot be accomplished by wishing it so; it requires patient, steady, strong, and loving endeavor. The art of prayer is attained at the feet of God, and nowhere else. The grace of leading others in worship, and of training them to lead in their turn others in worship, is acquired in the school of Jesus and nowhere else. It cannot be purchased except by consecration and life-blood. It costs to prepare for a helpful meeting. It costs and it pays. Nothing is more strenuous and nothing is more satisfying. To lead others into the holy place where they grow aware of the nearness of the Father; to help their whole being to flow out in love to Him, to look expectantly to God in Jesus Christ and to join their wills with the will of our Divine Redeemer, this is the holiest task given to man. Without Him we cannot lead one step; but with Him we can go all the way. “ Break Thou the Bread of Life, Dear Lord, to me, As Thou didst break the loaves Beside the sea. “ Beyond the sacred page I seek Thee, Lord! My spirit pants for Thee, O living Word.” 156 DEVOTIONAL LEADERSHIP OUTLINE OF CHAPTER X Introduction: The Bible the greatest devotional book; Its spirit and letter may be mastered. I. Old Testament Prayers Outside the Psalter: Abraham’s—intercessory, natural, humble, trusting; Eliezer’s—intercessory, confident, colored by early train- ing; Moses’—intercessory, confident, self-surrendering ; Solomon’s—intercessory, confident, confessing weakness; Nehemiah’s and Daniel’s—intercessory, confessing sin, confident; Job’s—natural, humble, confessing sin, confident. II. The Psalms—Every Psalm a Prayer: Ps. 42—personal but representative, burdened, longing, trusting ; Ps. 51—penitential, consecrating, ending in joy and raise; Ps. 116 and 139—witnessing, thankful, promising, God near ; Ps. 67—intercessory, missionary, confessing sin, confident. III. Jesus’ Prayers—One for Us, One His Own: “The Lord’s Prayer—identifying, hallowing, missionary, humble, confessing, trusting, praising. The High-Priestly Prayer: Divine longing for divine-human oneness; An ideal prayer for time and eternity. IV. Suggested Scriptures. V. Mastering Bible Prayers: Start early and keep on; Secure the meaning of them; Avoid drili; don’t “say,” but pray. Conclusion—Bible prayers acquaint us with God. SUBJECTS FoR DiscussION 1. The recorded prayers are mostly intercessory. Give reasons. 2. How do humility and confidence fit together; how confession and petition? 3. In what sense are all psalms prayers? 4. How can a prayer be personal and representative? 5. Why could Jesus Himself never pray “The Lord’s Prayer”? 6. Discuss freely the temptation petition. 7. Paraphrase “The Lord’s Prayer.” BIBLICAL DEVOTIONS 157 8. What makes “The High-priestly Prayer” eternal? 9. Master your favorite prayer from the Bible. 10. Discuss best ways of memorizing prayers. SUGGESTIONS FOR RESEARCH Study the choicest prayers from non-Biblical sources, comparing them with those we love. Make a thorough comparison between Psalm 67 and “The Lord’s Prayer.” Find and study the prayers of Paul. After a thorough study of Bible prayers can we under- stand how a group of missionaries died of starvation? For READING A Book of Biblical Devotions, John Moffatt. The Prayers of the Bible, J. E. McFadyen. The Place of Prayer in the Christian Religion, Jas. M. Campbell. Scripture Memory Work, (graded), Gerrit Verkuyl. The Book of Job and The Book of Psalms. APPENDIX T’ypr oF DEVOTIONAL SERVICE AT BEGINNING OF YEAR THEME: “GOD WITH US.” R EMINISCEN T hymns, such as, “ There’s a land that is fairer than day,” “ There’s not a Friend like the lowly Jesus,” “ Jesus, Lover of my soul,” may be played on the piano, one running into the other. After these tunes have made themselves felt among the worshipers, the leader can safely start singing them, in full agreement with the pianist, but without song book; for most of those present will join in. A Call to Worship may be given after the singing, usually selected from the Psalms; for instance, “ Blessed be the name of the Lord from this time forth and for- evermore. From the rising of the sun unto the going down of the same the Lord’s name is to be praised.” (Ps. $13 32373.) It is so recently after Christmas that “Joy to the world ” should be in the minds of the worshipers, though for more than one stanza the song books may need to be used. 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