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The Princeton Seminary Bulletin

Published Quarterly by the Trustees of the Theological Seminary of the Presbyterian Church.

Entered as second class matter, May 1, 1907, at the post office at Princeton, N. J., under the Act of Congress of July 16, 189/,.

Vol. I

PRINCETON, N. J., NOVEMBER, 1907 No. 3

In May the first issue of the Bulle- tin was sent out and met with general approval from the students, the alumni and the friends of the institution. At that time 2500 copies were issued and the distribution was made as thorough and general as possible. A similar number of the present issue will be sent out, and it is the desire of the Regis- trar to see that copies are sent to all college libraries and to those men who are contemplating a Seminary course. The alumni can aid by sending ad- dresses of such men to Rev. Paul Mar- tin, Princeton, N. J.

* * *

All of the rooms in the three dormi- tory halls have been improved during the summer and the rooms in Alexan- der and Brown Halls were furnished anew throughout, while the Hodge Hall rooms, already well furnished, were supplied with new carpets. The students can show their appreciation of this effort on the part of the authori- ties for their comfort by giving thoughtful care to maintain the pleas- ant appearance of the rooms and by avoiding unnecessary mutilation or wilful destruction of the new furnish- ings.

* * *

The Princeton Theological Review for October, which has just been is- sued, contains the following articles :

“Augustine’s Doctrine of Knowl-

edge and Authority”, by Dr. Warfield, a continuation of an article begun in the July number.

“The Priesthood of Christ in the Epistle to the Hebrews”, by Dr. Vos, a continuation of an article begun in the July number.

“Deuteronomy and the Argument from Style”, by Harold M. Wiener, A.M., LL.B., a continuation of an arti- cle in the April number.

“Sheol and Pit in the Old Testa- ment”, by Sidney Zandstra, A.M., B.D.

In addition to these there are the usual number of able reviews of recent theological literature.

* * *

Through the generosity of Mr. John Converse, the Seminary Extension Work in Philadelphia has been begun. The usual arrangement is for ten stu- dents to visit the city from Saturday until Monday, and to investigate and participate in various lines of Christian work.

As far as possible, each student is under the personal supervision of some pastor, who directs his movements and suggests different fields for observa- tion and service. It is expected that each member of the Middle Class will pass at least six Sundays in Philadel- phia during the present Seminary year. On their return to Princeton the men discuss with Prof. Erdman their expe- rience and impressions in a special class

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for the study of “Methods of Christian Work”.

* * *

At the meeting of the Board of Trustees, on Tuesday, Nov. 12th, it was determined to erect for the Semi- nary a central heating and lighting plant. In the near future, therefore, all rooms and buildings will be heated by steam and lighted by electricity.

* * *

The Christmas Holidays will begin at noon on Dec. 21, 1907, and work will be resumed according to schedule on Monday, Jan. 6, 1908.

* * *

A reception was given to the stu- dents by the Faculty in Lennox Library on Thursday evening, Oct. 31.

Personal Preparation for the Christian Ministry

An address by Professor Charles R. Erd- rnan, delivered in Miller Chapel, at the open- ing of the ninety-sixth year of the Theological Seminary, Princeton, on Friday, Sept. 20, 1907.

It is a great privilege to extend to the students of this Seminary, in the name of the Faculty, a most cordial welcome, at the beginning of another year. You are to be heartily congratu- lated upon the fact that you are candi- dates for the Gospel ministry. No other calling is more full of privilege and opportunity ; no other sphere of service more sacred or exalted. And it is in view of the very nature of this office, and the difficult character of its duties, that a preparation is demanded peculiarly careful, thorough, and com- plete. It is in a sense true that the experiences in earlier life, and the in- tellectual discipline which precedes the theological course, are a partial prepa-

ration for the ministry; it is also true that the whole life of the minister should be one of development, and en- larging capacity for work ; yet, accord- ing to the wise provision of our Church, three years of very special preparation are expected of all who are to exercise this high office; and' it is to these three years of privilege and op- portunity that special reference is made in speaking to you for a time, this morning, on the subject of Personal Preparation for the Christian Ministry.

The preparation required is, obvi- ously, not within the gift of any semi- nary; nor is it the inevitable result of a continued residence at any institution of learning; it is the outcome of con- scious effort, of persistent self-discip- line, of patient individual endeavor. The theological curriculum and its ac- cessories are not a machine for making ministers, they are but instruments which may be used in fitting oneself for the highest of all spheres of ser- vice ; and it is to encourage you to the wisest and most diligent employment of all your present opportunities that particular stress is laid at this time upon the personal, the essential, phase of preparation for your appointed work.

I. Physical health has well been called “a prime requisite for success in the Christian ministry.” While we remember illustrious examples of men, who have accomplished great service in spite of bodily infirmity, and have found the strength of Christ “made perfect in weakness,” it is evident that strength of body is the usual condition of the largest and most efficient Chris- tian work. We have gone to-day a long distance from the view of St. Francis, who called his body his “fra-

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ter asinus”, and fortunately we stand with St. Paul, and believe that our bodies are “temples of the Holy Ghost and we regard it as a Christian duty to keep the temple in the best pos- sible repair. It is therefore incumbent on us, in preparing for the ministry, to acquaint ourselves with the laws of hy- giene, and to acquire those habits which make for bodily health.

Lowell reminds us that when Cardi- nal Wolsey built the College of Christ Church at Oxford, “his first care was the kitchen” ; and one who is planning to be a minister in Christ’s Church to- day need not think it beneath his dig- nity to begin his preparation by learn- ing what, for him, should be the imper- ative rules of diet. Many a sermon which has cost a week of labor is ren- dered worthless by a Sunday morning breakfast. Indiscretion, haste, ignor- ance, and indulgence are chosen instru- ments of the Enemy for incapacitating the servants of the Lord.

Rest and work are both included in the Fourth Commandment, but lazi- ness, the besetting sin of the ministry, often becomes a habit while one is in the Seminary; and here, on the other hand, some become possessed by the fatal delusion that the best work can be accomplished after ten o’clock at night.

Recreation , especially in the form of physical exercise, is a familiar condi- tion of health. A candidate for the ministry needs to learn what forms of exercise are best adapted to his needs — and sometimes to discover that the most violent exertion is not necessarily the most healthful, that open air is the best tonic, and that a minister should seek to enlarge the capacity of his chest rather than the muscles of his arms.

The expansion of the lungs and the cul- utre of the voice should, in fact, engage his most serious attention. The Gospel is not receiving a hearing in some churches to-day, because it is not being preached so that it can be heard. What advantage is our learning and our piety if the occupants of the pews cannot discern what we are trying to say? It seems commonly to be supposed that a good voice is a special gift of God, and that we can envy, but not acquire, “power in utterance”. A voice is in- deed a rich talent, yet no physical ca- pacity yields such large returns for pa- tient training and careful exercise as does the voice. Let us not excuse our- selves, but in seeking to strengthen and protect the vocal organs, and in en- deavoring to preserve all the laws of health, let us seek to make the body a fit instrument of the Holy Ghost.

“Let us not always say,

‘Spite of this flesh to-day I strove, made head, gained ground upon the whole.’

As the bird wings and sings Let us cry, ‘All good things Are ours, nor soul helps flesh more, now, than flesh helps soul.’ ”

II. The Intellectual equipment which a minister is supposed to secure is pe- culiarly broad and comprehensive. He is expected to be acquainted with his- tory, with literature, with science, with philosophy, with art. He is to-day con- fronted with grave social and industrial problems. He is required to know the world in which he lives and the age to which he speaks. Our own Church has ever been rigid in its requirements, and unfailing in its insistence upon “an educated ministry”. It has never con- sidered piety and learning as debatable alternatives, but as complementary ne- cessities. We have attempted to shun

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the Scylla of an “arid intellectualism” no more than the Charybdis of an “irrational emotionalism”. We have agreed with the Englishman who so- berly affirmed that “a minister must know something”.

However, the very breadth of the field to be traversed suggests that, dur- ing the three years of special prepara- tion for the ministry, there should be a careful concentration of mind upon those subjects which are specially ger- mane to the ministry.

After some fourteen years of pri- mary, academic and university train- ing, a student may be supposed to pos- sess a certain breadth of view, a defi- nite foundation of intellectual attain- ment. That view should be broadened, and upon that foundation one should continue to build during all his minis- terial career. However, in the brief time allotted for definite theological study, a candidate for the ministry should throw himself with all enthusi- asm into the task of mastering the de- partments of the seminary7 curriculum. He finds here enough to engage his whole energy. He is supposed to tra- verse the wide field which is known by' the inclusive title of Christianity. He is to investigate its documents in their original languages, to trace its rise and progress, to investigate its profound problems, to define its great doctrines, to show its place in the history of the world. These and similar studies de- mand the most careful and consecutive thought and effort. Never until his seminary days, is one expected to dwell in this great sphere of truth, and never after his theological course is com- pleted may he find such opportunities for quiet and uninterrupted research. Many men do themselves the injustice

of slighting their theological course. Some grow impatient of its disciplines in their desire to begin the actual la- bors of the ministry, and others neglect its courses because of a fond dream of future days of leisure, which never come. There is place for an earnest plea for hearty devotion to the tasks which are immediately before you in your seminary classes. Or, to speak more definitely still, this is much the same as saying that one should, during his theological course, devote himself primarily to the study of the Bible. To this one book all the theological disciplines stand definitely related.

Christianity is a system of revealed truth, and this truth is comprehended in the Sacred Scriptures. He will never lack a message for his age who knows the will of God as set forth in the Word of God. Nor will he usually lack an audience. The tide has strong- ly set to-day in favor of simple, clear, consecutive, expository preaching. Other things being equal, he surely will secure the best intellectual preparation for the Christian ministry who makes the study of the Bible the supreme aim in his seminary course. For “all scrip- ture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in right- eousness; that the man of God may be perfect, thoroughly furnished unto all good works”.

III. Spiritual preparation is, how- ever, most of all necessary for the Christian ministry, and quite as obvi- ously it is that portion of one’s prepara- tion which must be in its prosecution peculiarly personal. The discipline it suggests is in a sphere known only to the individual soul and to God.- What this preparation is in its essence, may

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be illustrated in the experience by which Isaiah was prepared for his pro- phetic work, and may possibly be most briefly comprehended by his words, “I saw the Lord”. The Christian minis- ter is called to be a prophet. The real character of his calling is not that of performing religious functions as a priest, nor yet that of administering religious institutions, nor that of a moral teacher; his privilege is to speak to men for God; and to fit him for that service he must himself first catch a vision of the unseen. The minister of Christ must be conscious of the real- ity of Christ ; and during these days of special preparation no yearning should be so profound, no effort so continued, as that of coming to see more and more clearly the holiness and power of our Lord.

It may be given to us in some such way as to Isaiah. The suggestion is that he was worshipping in the temple when the beautiful structure seemed to dissolve and disappear while in its place there appeared the very court of heaven and the prophet saw the Lord seated upon a throne surrounded by the Seraphim who sang the responsive song- suggesting His holiness and might. It may be that the appointed hours for public worship, and the meetings for united prayer, and the occasion of spe- cial services will be used of our Lord to reveal Himself to us; — surely they will be if there, by conscious, personal ef- fort, we “seek Him with the whole heart”.

Another means of making Christ real to us is the seeking His aid in the performance of daily tasks, and for the victory over besetting sins. Such reli- ance upon Him in times of effort is a habit of mind which may be acquired

here, and, as a result, every faithful effort will be a summons to remember Him. Then as to our temptations, never will they be more real and yet more subtle than during these days of theological study. Among them are the familiar foes of laziness, pride, envy, doubt, selfishness, unkind and evil thoughts. Here is the place to secure the victory. Now is the time to learn how to conquer. We are often told that a seminary is the hardest place in the world to maintain a high degree of spiritual experience. Let one only en- deavor here to practice the virtues of Christ in the power of Christ, and he will catch anew the vision of the face of Christ.

Our companionships are specially de- signed to aid us in spiritual vision. During our seminary course are formed our strongest friendships for life. Here is enjoyed a peculiar intimacy of fellowship. Such was the avowed pur- pose of the founders of this institution. Let us appreciate this privilege, and not fail to improve the opportunity of talking with our closest friends on the most precious themes of Christian faith and Christian life. Nothing so quickly clarifies our vision as the sym- pathetic touch of a trusted friend, and nothing makes Christ so real as the effort to reveal Him to someone we love.

Of course the most familiar but the supreme method of making Christ real is the habit of secret prayer. It is a habit formed wth great difficulty, and maintained by constant effort, but it is the open secret of every true seer. Let me quote from the recently published letters of Forbes Robinson, late Fellow of Christ College, Cambridge: “We must dare to be alone and to think.

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Definite habits of real devotion, these we must make and keep to and renew and increase.” “Now is the time to learn, to force yourself to learn, to pray — to pray not for a few minutes at a time, but to pray for an hour at a time — to get alone with yourself — to get alone with your Maker.” “You must make ‘quiet time’ at all costs. Give up work if need be. Your influ- ence depends finally upon your own first-hand knowledge of the unseen world, and on your experience of prayer. Love and sympathy and tact and insight are born of prayer.”

By these methods and by others which may come to mind, Christ does become increasingly real ; but the re- sult is not the “beatific vision” of which the mystics speak; it is rather the con- demning vision of which Isaiah wrote ; it is not so much a delightful experi- ence of spiritual rapture, as an appal- ling revelation of self. “Woe is me for I am undone”, cries the prophet, “for I am a man of unclean lips.” As we see Christ more clearly day by day, we shall be the more conscious of our own unworthiness for the high calling of the Christian ministry; yet as we continue to gaze upon Him, and as we see Him revealed in His word, we shall know too the blessed reality of His sanctifying work. We may not see “a live coal from off the altar”, but we shall see Him “Who died for us and Who lives forevermore”. We shall know by experience His ability to save us from the guilt and power of sin. We shall hear more distinctly His call for messengers voiced in the miseries and distresses of a sinful world, and we shall yield ourselves to Him with whole-hearted dedication, saying with love and passion: “Here am I, send

<me”. By such experiences as these we fehall be truly prepared to become min- isters of Jesus Christ.

But, in view of our crowded days, someone is saying, How can we find (the time ; — and remembering past fail- ures some are saying, We have not the (strength. Take then these two con- cluding words: diligence, dependence. Let us seek only to wisely use all the hours of each day. Beneath the cu- rious old clock in the south transept (of Exter Cathedral these words are Written: “Pereunt et Imputantur

Neither physical, nor intellectual, nor spiritual progress will be as rapid as we may desire; but as we think of the swiftly passing hours let us be able to give a good account of each.

Yet let every effort be put forth in conscious dependence upon the Spirit of Christ who dwells within. As we remember that the body is His temple we shall find it more easy “whether we eat or drink or whatever we do,” to do “all for the glory of God”. As we seek to acquaint ourselves with the Bible, He will therein reveal Christ to us, for it is of the very essence of His work to “take of the things of Christ and to show them unto us.” And as we seek to prepare ourselves for a true spiritual service, let us be comforted by the belief that if we are truly dedi- cated to Christ He will give us the preparation we need for His work, as we “reflect His glory and are changed into His image even by the Spirit of our Lord”.

The Fall Conference

The Fall Conference was opened by an address by the Reverend Dr. Davies of Philadelphia, chairman, of the Com-

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mittee which had in charge the arrange- ment of the Conference. Dr. Davies dwelt upon certain elements that are essential to the success of the minister.

The evening address was delivered by the Reverend A. T. Pierson, D.D., on the subject of “Prayer”. Dr. Pier- son employed a chart, which presented in a vivid manner his message, which concerned the various levels of prayer, beginning with “Vain Asking”. It was suggested that this was due, first to Sin; or, second to Selfishness; third to Heartlessness ; fourth to Unbelief. The next level of prayer was characterized by four stages : first, as one desiring good; second, as a child of the Father; third, in the name of Jesus ; fourth, by the power of the Spirit. The highest level of prayer had also its four grada- tions : first, Immediate answer ; second Answer delayed and designed; third, Denial with compensation; fourth, No apparent answer. The address was searching and stimulating and abound- ed in scriptural illustrations.

The Tuesday morning session was opened by an address by the Reverend Russell Conwell, D.D., of Philadelphia. The address was on the subject of the “Institutional Church” and explained Ssome of the processes by which Dr. Conwell has accomplished his great work in connection with the Baptist Temple. The second address was by Dr. Woelfkin.

The afternoon session was opened by a most helpful and practical discus- sion of Sabbath School work. The speaker was Mr. Charles G. Trumbull, editor of The Sunday School Times. He took as his subject “What is the Sunday School”.

The second and third addresses were by Dr. Kittridge and Mr, Converse.

The substance of these addresses is given elsewhere.

The closing address of the series was given by Dr. Pierson on the subject of the “Minister and His Bible”. It sug- gested the need of patient perseverance in Bible study, and of true spiritual in- sight in order to comprehend the mes- sage 'of the inspired Word.

The Conference was well attended and proved to be of great helpfulness and power.

Address of John H. Converse, Esq., at the Fall Conference

The subject upon which I am to speak is “What the Layman in the Pew Needs from the Minister in the Pul- pit”.

I assume that I am at liberty to dis- cuss this topic broadly, indicating vari- ous particulars of what the layman has a right to demand of the minister in all the various relations involved in the latter’s office.

First. Character. The minister should have the personal qualities and attributes which will compel the respect of the community. He should be an example of holy living. His personal character should be above reproach. He should be faithful in all the duties which become an ambassador of Christ — charitable so far as his means may permit; sympathetic, unselfish, patient, upright in the discharge of his business obligations, a loyal citizen, and an ex- emplary member of society. He should be in the world but not of the world. The days of wine-bibbing and fox- hunting parsons have passed, and a higher type of manhood is demanded of the minister to-day, so that he may be an example to his flock.

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It does not, however, follow that in the matter of proper and reasonable recreations, he should not do as other men do. He may indulge himself, for the sake of his physical well-being, in all healthful and invigorating sports. Tennis and golf, rowing and horse- back riding, and even base-ball, if he is so inclined, and can slide to a base, may be appropriate pastimes. I confess, however, that I draw the line at foot- ball. Moderation in all, nevertheless, is desirable. You will not, I am sure, emulate the Scotch minister who was so fond of golf that, in the choice be- tween that game and the ministry, he decided to give up the ministry.

Second. He should be a leader. His position inevitably places this responsi- bility upon him in his church. He should, however, carefully distinguish his duties of leadership. Preeminently, he should lead in the spiritual activities of his people, inspiring and instructing them in the service of the Master. He should endeavor, if possible, to find work for all. In business, he is a wise man who can train his subordinates to do his work. Much more is he a wise leader in spiritual affairs who can in- duce'his members to do their share of spiritual work. In the material affairs of the church it were better that he have as little concern as possible. He should leave such to the trustees, throwing all financial responsibility on them. He should avoid being forced into the position of a canvasser or money-raiser. His time can better be employed in ministering to the spiritual needs of his flock and in leading them in all good works done in the name of the Master, for first, and obviously, among the duties of the layman, is the attention to the material and business

interests of the church. This should go without saying; but, unfortunately, it does not. In our church organiza- tion, as a rule, the spiritual work is dis- tinct from the financial interests. But this distinction is too often disregard- ed. Trustees who are incompetent or unfaithful to their trusts are not un- common. If there is anything which is clearly the duty of the layman, it is the responsibility for material affairs. The pastor should be absolutely free from all care in this respect. Is there anything more saddening and disgrace- ful than to see, as is often the case, the pastor staggering under the burden of the church’s finances? The raising of money for interest on mortgages, for floating debt, for salaries and running expenses, is frequently all laid upon his unfortunate shoulders. Certainly this is not as it should be. Trustees, pru- dential committees, vestrymen, or whatever they may be called, can do no less than bear promptly and fully all the financial burden and responsibility. The pastor should be free to devote himself to the spiritual needs of his congregation and the extension of Christ’s Kingdom.

But right here we are in danger of running on the shoals. Church busi- ness is not vital piety. There are those who find in the finances, the care of property, the renting of the pews, the policing, ushering and canvassing, the sum of their Christian experience. We may credit them literally with the pref- erence only to be door-keepers in the house of the Lord. They have no higher spiritual ambition. Church pol- itics, questions of office holding, the affairs of the denomination in all the lesser and greater courts of the church, engage all the energies and enthusiasm

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of some, and they persuade themselves that these constitute vital religion.

Third. He should be a pastor. He should know every member of his flock as intimately as possible. He should cultivate their acquaintance socially, so that at the proper time he may ap- proach and influence them spiritually. If his people are too many to make this possible, he should have one or more assistants, and should, in addition, bring the elders into service in visiting, counseling and instructing.

In order that he may do effectually his pastoral work, he should not allow himself to be too much absorbed in church business and ecclesiastical poli- tics. Some duty of this kind, neces- sarily, devolves on every minister, but he should give the preaching and pas- toral work the chief place.

Fourth. But you will consider the most important division of my subject the question of the kind of sermon to be preached, and I venture first, to ex- press my conviction that every sermon should have a distinct evangelistic ob- ject, either guidance of the professing Christian, or the call to the uncon- verted.

The time has passed when the min- ister in the pulpit is the oracle on ordi- nary topics. In the early years of our history, such was undoubtedly the case. The great majority of men educated in colleges were those who were trained for the ministry. Both Harvard Uni- versity, founded in 1636, and Yale, founded in 1718, had as their chief objects the education of men for the Christian ministry. It was not surpris- ing, therefore, that the minister in those days occupied the position of a leader of thought. It was natural that his hearers should expect from him

discourses on important topics of the time ; on themes connected with civic conditions, or even on scientific sub- jects. This is no longer the case.

Many of the occupants of the pews are to-day as thoroughly educated as the minister in the pulpit. It would be a work of supererogation for the latter to attempt to instruct them in science, in civics or in history. He has his own field in which he is supreme, and that is the Gospel Message.

As to the character of sermons, I have, personally, a very definite opin- ion. All sermons, in my judgment, should have, for their chief object, the saving of sinners and guidance in the Christian life. I would put every- thing touching these two topics under the general heading of Evangelistic. This need not in any way interfere with expository preaching or occa- sional doctrinal sermons, or other dis- courses on miscellaneous subjects. All should, however, have the one object, and, obviously, expository sermons fail in their object if they do not apply the Word of God to an evangelistic pur- pose.

In the same way, doctrinal sermons, very occasionally, may be used for a similar purpose. There are those who find a great obstacle to their accept- ance of Christ in some of the doctrines of the church, and, therefore, some explanation should occasionally be made.

I think if I were a pastor, I would preach a course of doctrinal sermons occasionally, or else give a series of talks on doctrines at the mid-week meeting.

I have no desire, however, to give you only my own personal opinion. I have considered the subject to be of

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such great importance that I have written to over one hundred Presby- terian laymen, asking their votes as to the kind of sermon which they prefer. For convenience, I divided sermons into six classes, as follows : Doctrinal ; Expository; Critical; Current Topics; Guidance in Christian Life; Evangel- istic— the call to the unconverted. The result of the vote is most interesting. It is as follows : Guidance, etc., 93 ; Evangelistic, 63; Expository, 51 ; Doc- trinal, 22; Current Topics, 16; Crit- ical, 5. Thus it is obvious that the consensus of opinion is decidedly in favor of evangelistic sermons; placing under this head, as I suggested previ- ously, both guidance and a call to the unconverted.

Guidance in the Christian life is all- inclusive. It is not only the applica- tion of the Sermon on the Mount, but it is the adaptation of Christian princi- ple to the every-day duties and obliga- tions of the professed follower of Christ.

Under this heading may appropri- ately come instruction by the pastor to his people as to their obligation in giv- ing for Christian work. There are many good men and women who have never been trained to give and who do not realize that this is one of their ob- ligations. The duty of stewardship should be inculcated. The great work of the church can only be accomplished by an outlay of money. The payment of the pew rents or the envelope con- tribution for the support of the church is not sufficient. The 100 millions of heathen to whom it is estimated the Presbyterian Church is responsible for sending the Gospel Message, cannot be reached by the agencies available from the ordinary church collection. A sys-

tematic plan to this end is necessary, and it is a part of the pastor’s duty to instruct his people in this obligation and privilege.

Another important feature in the matter of guidance is to impress upon the average Christian his duty of per- sonal work. The occupant of the pew usually considers that this is part of the professional business of the min- ister. It is not realized that the obliga- tion rests as well upon him or her as upon the man in the pulpit. The min- ister can render the most important service by training his people to do their duty in this respect.

I think it is safe to say that a timely word by a layman to a friend or rela- tive, or business associate, will be sometimes more effective than even the word from the minister, for the latter will be considered more or less profes- sional.

In the evangelistic movement in our church of late years, it may be said that this subject of personal work — of “Individual Work for Individuals”, as Dr. Trumbull put it in his admirable book, has been brought to the front with renewed emphasis. More atten- tion has been paid to this kind of evan- gelistic work within the last few years than for a long time before. The min- ister who will not only do this work himself, in his pastoral visitation, but train his people in such service for Christ, is fulfilling his highest duty.

Address of Dr. Kittridge at the Fall Conference

In his opening remarks Dr. Kitt- ridge stated that he should speak of the prayer meeting, in the old-fashioned meaning of those words, as a meeting

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more social and informal than the Sab- bath services, where the pastor is sim- ply the presiding member, where all are free to pray or speak, and whose one purpose is the quickening of the spirit- ual life. He thought it unfortunate that a weekly lecture by the pastor should be substituted for the prayer meeting, whose value to the church cannot be overestimated.

But to make this circle of commu- nion warm and uplifting requires ear- nest thought on the part of the pastor and the hearty cooperation of his peo- ple.

How then can we make the prayer meeting interesting and a spiritual power in the church?

The three divisions of the meeting are remarks, singing, and prayer. On the first, Dr. Kittridge made the fol- lowing suggestions :

I. The pastor should not speak at the beginning of the hour, and for these reasons :

1. It is not his meeting, but that of the church. His opportunity is the two sermons on the Sabbath.

2. He is liable to speak too long.

3. There will be a reluctance to fol- low him, for the people will believe that he has exhausted the subject.

4. At the close of the meeting he can gather up the truths which have been uttered and press home the practical lessons.

The chapter to be read should be announced to the congregation either by cards embracing a number of meet- ings, or in the weekly calendar, or from the pulpit.

It is a good plan to request two or three gentlemen to be ready to speak and one of them to follow the pastor when the meeting is thrown open.

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Choose your speakers from the dif- ferent ages, for while you want those of a deep experience, there is an at- tractiveness in the enthusiasm of youth.

Do not urge persons to speak who cannot do so, owing to a constitutional diffidence. But most persons can say a word for Christ in the meeting, and this is all that you should want. Long addresses kill the meeting.

“Should women speak in the prayer meeting?” In all probability, they will not wish to speak. But if one is truly gifted, and has a spiritual message, do not prevent her speaking.

“What shall I do with cranks ?” Re- press them firmly but kindly, and they will not trouble you again.

II. Singing.

1. Have as little formalism as pos- sible. It is unwise to have the church .choir lead the singing, as it gives the appearance of a musical performance. If a piano is used, have only a chord struck before the hymn is sung. A better way is for the pastor to lead, and every pastor should know how to sing. There should be a chair in every seminary, for the training of the voice.

2. Never give out an entire hymn, except perhaps at the beginning of the meeting.

3. Have a great deal of singing, but only one or two verses at a time, and let them be appropriate to remarks just spoken or following prayers for special objects. Thus the impression is deep- ened, for a hymn is a sermon in itself. Paul fully realized the value of sing- ing in the meetings of Christians, for he wrote to the Colossian Church, “Let the word of Christ dwell in you richly, in all wisdom, teaching and admonish- ing one another in psalms and hymns

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THE PRINCETON SEMINARY BULLETIN

and spiritual songs, singing with grace in your hearts unto the Lord.”

III. Prayer.

This should be the chief feature of the hour, though often it is the least emphasized. We read that before the outpouring of the Holy Spirit on the Day of Penetcost, the “Apostles con- tinued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and His brethren”. Jacob may have been a fluent talker, and very likely had a rich voice for singing, but nothing is said of this, but only that he was an Israel in prayer, and would not let the angel depart until he had received the bless- ing. Have many prayers in each meet- ing, but insist upon short prayers, and urge the brethren to confine their peti- tions to one object and not to embrace all the interests of the church and so- ciety and the world. Voluntary pray- ers are the best, but rather than have a pause, call on some one to pray.

Dr. Kittridge closed by saying :

“I have made these suggestions, prompted by my own experience dur- ing many years. I believe that a suc- cessful prayer meeting is possible in all our churches. I believe that such a meeting will deepen the spiritual life of the church, will check the alarming tendency to worldliness among pro- fessed Christians, will strengthen those who are fighting the battle of life, but are often discouraged, and will cement in closer bonds the fellowship of God’s children. If the pastor is enriched in his own soul, if he has a burning desire to help and uplift his people, and asks earnestly the blessing from above, the fire kindled on the altar will draw, not only church members, but hearts that are hungry for the Bread of Life, that

long for the rest which only Jesus can give.”

Alexander Maitland

Mr. Alexander Maitland died sud- denly at Princeton on Friday evening, Oct. 25, from heart disease. Mr. Mait- land had been in excellent health and spirits during his short visit in Prince- ton, where he was completing arrange- ments for the building of a residence for himself.

Mr. Maitland had been a Trustee of the Seminary since 1892. For a num- ber of years he had been chairman of the Library Committee of the Board and later had become chairman of the Finance Committee, a position which he held