I. I will define the study upon which
we are about to enter.
II. Notice some requisite personal
qualifications for this study.
III. Some advantages to be derived from the
study of Systematic Theology.
IV. Some things to be avoided.
I. DEFINE THE STUDY UPON WHICH WE ARE ABOUT
TO ENTER.
1. Theology is the science of God and of
divine things. It teaches the existence, natural and moral
attributes, laws, government, and whatever may be known of God,
and of our relations, duties, and responsibilities to him and to
the universe. In its most comprehensive sense it embraces all
knowledge.
2. It may be, and generally is, divided
into natural and revealed theology. This distinction does not
imply that natural theology is not revealed, but that it is not
revealed by inspiration. Natural theology is that which derives
its evidence from the works of God, or from nature, as it is often
but erroneously expressed. Revealed theology is that which derives
its doctrines and evidence from the Bible.
3. Theology is again subdivided into
didactic, polemic, and pastoral. Didactic is the systematic
statement of theological doctrines with their evidences, both of
natural and revealed religion. Polemic is controversial, and
consists in the defence of the disputed doctrines of theology.
Pastoral relates to the relations, duties, and responsibilities of
pastors. It teaches the just application of the principles of the
government of God, to the pastoral relation and office, and covers
the whole ground of the relation of a pastor to his people and of
the people to their pastor; of his responsibility to them and to
God in the instruction he gives them, and their duties to him and
to God in respect to the manner in which they receive his
instruction as an ambassador of God.
II. SOME OF THE REQUISITE PERSONAL
QUALIFICATIONS FOR THIS STUDY.
1. We do not naturally understand the
language of one with whose state of mind we have no sympathy. A
selfish being will hardly understand the language of a benevolent
one, but would naturally interpret his language as intended to
express what he himself would mean by such language.
There is scarcely any of the language of
true benevolence which is not very naturally misunderstood by a
selfish mind. Therefore it is indispensable to a just
interpretation of the works and words of God that we should be in
sympathy with his state of mind. And it is quite natural for
persons in the same state of mind, devoted to the same end and
inclining to purpose[pursue] that end by the same means,
to understand each other's language. They naturally express
themselves alike and use very much the same forms of expression,
whether literal, metaphysical, or figurative, to express their
ideas. Hence the first and indispensable qualification for the
study of theology is sympathy with God, devoted to the same end to
which he is devoted, and a heart set upon promoting it by means of
holiness.
2. True candor and uprightness of mind, a
likeness to God in this respect, is an indispensable qualification
for the successful pursuit of this study. An unfair mind can never
understand theology. In this state of mind one cannot know God. It
is so utterly out of adjustment with God's state of mind as
naturally and inevitably to misapprehend him. But a mind that is
upright and candid, willing to do and consequently to know the
truth of God as it is, will come to this study prepared to enter
into it, to obey the truth, to be taught of God, and will
therefore easily apprehend all that is intelligible to minds of
our finite capacity.
3. An earnest desire to know God that we
may honor and obey him, that we may commune with him and be like
him, that we may rightly represent him to others and win them to
sympathy with him, is essential to a successful study of theology.
If this desire be strong it will make us diligent students, it
will naturally lead to the use of all the appropriate means of
obtaining this knowledge, it will beget an earnest struggle after
all that may be known of God, and a mind in this state will
naturally acquire theological truth with great
facility.
4. A right state of mind in regard to those
around us is indispensable to the study of theology. A state of
mind that is grieved and offended with their sins, yet having at
the same time such intense love and compassion for them as to
beget the most earnest desire to rescue them from their sins, to
save their souls and adjust them in the will of God.
This state of mind in regard to them will
lead us to study about God that we may instruct and enlighten
them, that we may reprove their sins and win them to Christ.
Without this abhorrence of their sins and love for their souls, we
cannot understand God's abhorrence of, and love and compassion for
them. To understand what God proposes respecting them and their
sins, we must be of his mind.
5. A willingness to make any personal
sacrifice to glorify God and save the souls of men is an important
qualification for the study of theology. If we make our own ease
and comfort practically superior to the cause of God and the worth
of souls, our faith must be very weak, and our hearts cannot be in
such a state as to appreciate the great things of theology. We
need to be in a state in which we count not our lives to be dear
unto us if called to lay them down for God, and to sympathize with
the apostle when he said, "I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord." I would not
advise any young man to study theology with the design of
preaching the gospel, or with the expectation of really
understanding it, unless he is prepared in heart to make any
personal sacrifice in favor of the cause of God.
6. Another qualification of great
importance is a sense of our ignorance, the natural darkness of
our minds, and dependence upon divine teaching. We need to
understand in the outset that spiritual things need to be
spiritually revealed to us. Sin has greatly darkened our minds,
and although without special divine illumination we know enough
through reason and conscience to bring us under condemnation for
disobedience, yet without the supernatural illumination of the
Holy Spirit we shall never so understand or know God as to win our
hearts to him, or to enable us to win the hearts of
others.
It is not enough that we should read the
Bible and understand it historically as we would other matters of
history. It is not enough that we should be able to state
catechetically or didactically its doctrines. We need a spiritual
apprehension of them; we need to be taught inwardly as really as
the inspired writers; and as a condition of understanding theology
in any influential sense, we need divine inspiration. I do not
mean that we need to be taught truths that are not declared in the
Word or published in the works of God, but that we need that these
things should be shown to us inwardly and spiritually -- that the
works of God may be spiritually apprehended and the Word of God
spiritually interpreted and applied. Or, as I said before, we need
to be inspired by the same Spirit with which the writers
themselves were inspired, to have them shown inwardly to us as
they were to them.
7. Another condition of successful study of
theology is a willingness to practice as fast as we learn. If we
do not yield our minds up to practice the truth we shall soon fail
to understand it. The Spirit will be grieved, we shall fall into
confusion and darkness, and nothing can give us a clear
apprehension of the truth if we persist in refusing to obey
it.
8. A fixed purpose to know and to do the
whole truth is another condition of the successful pursuit of this
study. If there are some points on which we are committed and
opinionated, if we have some theory to maintain, some preconceived
opinion or prejudice to indulge, we shall almost certainly be
deceived. I have sometimes met with young men who came to the
study of theology, assuming that on certain points they were
settled. It would be seen that a want of candor pervaded their
whole mind and course of study. But I have yet to see the first
instance in which such a mind has made thorough progress in
theological study. There is that want of candor that fills the
mind with darkness, rendering it impossible to obtain the true
knowledge of God and of divine things.
9. A state of mind that so deeply
appreciates the value and infinite importance of divine truth,
that it will not be diverted and practically lay an undue stress
upon other things and upon the knowledge of other truths. A young
man who comes to the study of theology needs to have a mind
absorbed with the surpassing greatness and value of his theme. If
he can willing turn aside and be diverted by pleasure or business,
by gossip or light reading, if he is disposed to attend to a
multitude of other things at the same time, he can never
thoroughly comprehend the great questions of theology. He must
truly and practically value them above all price. A young man who
is in a state of mind to spend much time in light reading, in
keeping himself informed of all the newspaper gossip of the day,
who can lightly make journies[sic.] of pleasure and turn
aside from the great inquiry after God, who fills his mind and
hands with trifling subjects, is in no state of mind to be taught
of God.
10. Another important qualification for
this study is such humility as shall make you willing to expose
your ignorance. In commencing this study it is to be assumed by
you and by others that you are not informed, that you are not a
theologian, but that you need teaching. You take the attitude of
students. Of course, your need of teaching is presupposed. Be not
then afraid of exposing your ignorance; do not assume to know what
you do not know; do not suppose that you may be expected to know
beforehand the subjects that are given you for study; come out
freely, ask questions, and give yourselves up to study, assuming
that you have everything to learn upon the subject.
11. The love of study, and the love of this
study in particular, is an indispensable condition to your
understanding theology. If this study is a task to you, you had
better let it alone. If you do not love God well enough to have an
intense desire to know all that can be known about him, you are in
no state of mind to study theology. You need to be so interested
in him as to hunger and thirst intensely for more and more
knowledge of him. If this be not your state of mind, if you are
disposed to go no farther than the rules of the seminary require,
if there is not that within you that prompts you to study from
love to God, and of the knowledge of God, you will never make
theologians. If you can lightly come in without having studied
your lesson, can suffer some trifling thing to divert your mind
and cause you to fail in recitation, you are in no state of mind
to pursue a study like this. On the contrary you need to be in the
state of mind expressed in the second chapter of Proverbs, "My son
if thou wilt receive my words, and hide my commandments with thee;
so that thou incline thine ear to wisdom, and apply thine heart to
understanding; yea, if thou criest after knowledge, and liftest up
thy voice for understanding; if thou seekest her as silver and
searchest for her as for hid treasures; then shalt thou understand
the fear of the Lord and find the knowledge of God. For the Lord
giveth wisdom; out of his mouth cometh knowledge and
understanding. He layeth up sound wisdom for the righteous; he is
a buckler to them that walk uprightly. He keepeth the paths of
judgment, and preserveth the way of his saints. Then shalt thou
understand righteousness, and judgment, and equity; yea, every
good path" (Prov. 2:1-9).
12. A sound education is another important
condition of understanding theology. By sound education I do not
mean that it is indispensable that you understand the original
languages in which the Scriptures are written, though this is
important and of great value when those languages can be
thoroughly known as to enable the student to criticise and
thoroughly comprehend the original. Yet without this critical
knowledge you may obtain a good theological education. There are
now so many helps to an understanding of the original Scriptures,
so many criticising and marginal readings, so many commentaries
and helps to interpretation so far as the theology and literature
of the Bible is concerned, that great classical learning is not
indispensable. If you have time and opportunity you will surely
avail yourselves of a knowledge of the original languages if you
truly [value?] the Bible. But if you have no such time or
opportunity, you may still so well understand your Bible as to be
able to give sound instruction to the multitudes that may wait
upon your ministry.
But by sound education is intended so much
knowledge of mental, natural, and moral philosophy as will place
you in a position to understand the laws and government of God, to
appreciate in some measure his works; so much knowledge of
history, of geography, and of learning in general that your
hearers shall perceive that you are an intelligent man; so that
when you speak of government, they shall see that you understand
something of the science of its different departments and
functions, that you do not confound in your illustrations the
judgment of the court with the verdict of the jury, the summings
up of evidence with the pleadings that make up the issues. You
need to understand something of the laws of evidence to be able to
define what evidence is, what kinds of evidence are essential to
prove certain truths, and what degree of evidence constitutes
proof. You need to understand so much of psychology as to
distinguish between the rational and understanding conceptions, to
know what truths are first truths, what truths are merely
self-evident, what truths need proof, and when they are proven. In
short, to come to the study of theology you need so much previous
education that you may understand the grammatical construction of
language, the force and meaning of words, how to state a
proposition, how to state a syllogism, how to frame and how to
appreciate an argument. In a word, you need to be generally
intelligent and instructed in the learning to be obtained in
schools, or from books. It is of great importance that what
learning you have should be sound; that your views in mental
philosophy should be really true; that you should not come to this
study committed to the doctrine of the necessity of the will's
actions, ignoring the great truths, the admission and knowledge of
which are essential to an understanding of the principal terms to
be used in the pursuit of this study.
13. Industrious habits are of the last
importance. Mental indolence will be a thorough preventative of
your ever being theologians. Your state of mind must lead you to
be industrious, and render it natural for you to fill up your time
and to lay yourself out in securing information upon this subject.
An indolent ministry can never be an instructive ministry; an
indolent student will not be taught of the Spirit of God; an
indolent spirit may expect to remain in darkness.
14. Patience and perseverance in
investigation are essential. Many of the questions to be examined
require to be persistently investigated. We do not arrive at the
mastery of them at once. They involve difficulties; they are
questions deep and high, and of difficult comprehension to minds
in our circumstances. They were designed of God to create a
necessity of earnest effort, for patient and industrious
investigation. We need it for our own development and discipline;
and the development we obtain from patient and persevering
investigation is often as valuable to us as the truth which at
last we obtain. We gain intellectual vigor, and moral vigor, by
exercise. God does not condescend to give us the truth without our
study; but he aids and stimulates our efforts, meaning to give us
truth only as we reach for it as for hid treasures. By this means
we grow intellectually and spiritually.
In teaching theology, it is no part of my
design merely to lecture to you, and help you to truth without
your own efforts. This would do you little good, nay, it might
greatly injure you. I would merely help you to study, help you
when you endeavor to help yourselves; suggest to stimulate and
guide your efforts rather than dispense with them. I have no
sympathy with, or confidence in, that mode of theological
instruction that merely reads lectures to young men. They may as
well find their theology in books --and better -- and remain at
home and study. When you come here to study, we design to give you
the question to be investigated, and as far as possible to throw
you upon your own resources, upon your reading and reflection and
study to find out the truth; to make you lead off and give us your
views, and then to make such suggestions as to stimulate and guide
your investigations to a right result, not lecturing you at all,
until you have surveyed the subject and as far as possible settled
your own convictions. Then after suggesting and helping you to
study for yourselves, we sum up and try to state the whole
question, and if possible throw additional light upon it. Thus we
endeavor to make you theologians by aiding your efforts, instead
of dispensing with them. We do not mean that you should merely
hear and remember, but that you should investigate and make up
your minds whether right or wrong; that you should have the full
value of all that we can say to guide you, said in the proper
place and suggested in a manner that shall give the fullest scope
to your own investigations and lay as much of the burden of
finding out these truths upon you as is consistent with your
coming to a thorough knowledge of them. It is for your sakes that
we do this. To have you come here and listen to our lectures, take
notes, and go away and live upon our thoughts instead of thinking
for yourselves -- why this will be your ruin!
You need to make yourselves acquainted with
the laws of evidence so as to understand upon whom the burden of
proof lies in the settlement of all these questions, that you may
not assume that which needs to be proved, nor take the burden of
proof when the onus (or burden of proof) truly lies upon your
antagonist. You need also to be able to give correct definitions,
and to define your terms with perspicuity, and have so much
knowledge and good sense as to state your propositions clearly,
and then proceed to prove what you have stated, and not to state
one proposition and then prove another, nor rest your cause till
you have made out your case.
15. You need a correct knowledge of the
laws of Biblical interpretation. Without this knowledge you will
misunderstand your Bible, and mislead your hearers, unless in fact
they are more able to teach you than you are to teach them. Many
of the multitude of opinions which claim to be supported by the
Bible would vanish from the world if men agreed in respect to the
correct rules of Biblical interpretation.
16. Lastly, it is of great importance that
you understand the limits of human research and investigation. If
you forget that you are finite, if you suppose yourselves able to
grapple with and comprehend all truth, you will probably fall into
the disbelief of all truth. If you insist that you will not
believe what you cannot comprehend, if you stand upon the
proposition that your line can be stretched out and measure
infinity and eternity, that you can sit in judgment upon God and
the high policy of his government, and bring all these great
questions within the mold of your own understanding and your own
logic, you will find yourself baffled, confounded, and unable to
proceed with any comfort in your investigations. Know therefore in
the outset that there are limits to all human investigation and
comprehension; that we can affirm that many things are without
being able to state how and why they are, or even to conceive how
they can be possible. (Numbers added to above -- Gordon
Olson).
LECTURE II -- INTRODUCTORY
III. SOME OF THE ADVANTAGES TO BE DERIVED
FROM THE STUDY OF SYSTEMATIC THEOLOGY.
1. A constantly increasing sense of our own
ignorance. Before we commence this study we are not aware of the
vast field before us, and how little we know of what is to be
known. The more we survey the field the more it amplifies and
extends on every side. The more we attempt to solve its problems
the more we are astonished at the extent of our natural ignorance
and darkness. As we pursue the subject we perceive that there is
ample room for an eternity of study, and that our utmost
attainment here can only be as the A B C of what may be known and
is finally to be known of God. Nevertheless, we may satisfy
ourselves on many fundamental questions, and obtain all the
knowledge that is essential to our highest usefulness and
happiness in this world. It is no matter of discouragement to us
as we pursue this study that it is so vast and indeed illimitable,
but rather a matter of encouragement that so delightful a theme is
expanded to infinity, and that we shall have enough to learn to
occupy our attention and powers as long as we exist. But an
increasing sense of the fact that we are in the A B C of our
theological knowledge, while it does not tend to discourage, does
greatly tend to humble us and make us modest.
2. Another advantage to be desired from the
study of systematic theology is growth in personal holiness. The
study of theology is most highly calculated to produce this
result.
3. It also tends to beget the habit of
rapid, correct, and consecutive thinking. To systematize our
thoughts on this subject is of the greatest importance to us. God
has created us in a position and places us in relations that make
it indispensable for us to think closely, correctly,
consecutively, and often to review our positions, and thus in the
highest degree to cultivate our intellectual powers. A thorough
course of theological study will render subsequent preparations
for the pulpit naturally and relatively easy and safe.
4. It tends to beget system in thinking and
in communicating thought. Ministers who have not made theology a
study, find it difficult to communicate thought in that systematic
and logical order that is easily intelligible to any congregation.
Their propositions are disconnected, often inconsistent with each
other, and hence embarrassing to a congregation. But a thorough
study of theology tends to rid one of unintelligible manner of
stating truth.
5. The study of theology leads us to
perceive the necessity of exactness in the statement of our
positions, and the doctrines of Christianity. To a theologian the
manner in which a preacher defines his positions and states the
doctrine which he proposes to inculcate, will reveal at once his
attainments as a theologian. It will be seen whether he has
thought accurately, extensively, and is really acquainted with the
system of doctrines peculiarly Christian.
6. The study of theology is essential to
facility on the part of the preacher in proving the doctrines of
Christianity.
7. This study tends to prevent those
inconsistencies of statement that so often embarrass a
congregation. It is not uncommon to hear preachers make statements
that are seen by thinkers in the congregation to be totally
inconsistent with each other. The students in his congregation can
easily perceive that he is himself no student; and in the very
outset they come to have little confidence in what he has to say.
He does not understand himself. He has not thought enough to
perceive that his various positions and statements are
inconsistent with each other. A thorough study of theology is
therefore of the greatest importance to the one who would attempt
to state and establish and proclaim the doctrines of
Christianity.
8. This study tends to a settled state of
mind in regard to religious truth. When these questions are not
settled by discussion and thought, and scientifically digested in
the mind, we are constantly liable to be unsettled, to be thrown
into perplexity and doubt in regard to them. Satan is ever busy to
unsettle us, and will be sure to make those suggestions that will
embarrass us, unless we so familiarize ourselves with the subject
as to know what answers to make to any suggestions with which he
may assail us.
9. The study of theology gives us that
ability to teach without which the minister in the active duties
of his calling will either neglect study, or will be obliged to
study so hard as soon to break himself down. If he is prepared to
enter the ministry by having digested and systematized the truths
of Christianity, he can in sermonizing apply these doctrines
consistently and with an ease that will not require of him that
amount of mental labor that is unendurable.
IV. SOME THINGS TO BE AVOIDED.
1. We should by all means avoid tempting
God by demanding an impossible or unreasonable kind of evidence.
Some students have approached this subject and determined in the
beginning to take absolutely nothing for granted. They have not
considered what kind of evidence is within our reach, what kind or
degree of evidence is reasonable to expect; they have therefore
demanded that every truth shall be demonstrated, or seen with
intuitive certainty. In settling some questions, we first enquire
what proof of its truth, considering the nature of the question
and our circumstances, we may expect to find, what kind and degree
of evidence ought to be satisfactory; and if such kind and degree
of evidence is found to be within our reach, we should rest
satisfied, and not tempt God by refusing to receive a truth upon a
reasonable kind and degree of testimony.
2. A caviling state of mind should by all
means be avoided. It is this state of mind that leads to the
rejection of reasonable evidence, and in a state of probation it
is not reasonable to expect that every truth which we need to
receive will be established by irresistible evidence. If it be
established by evidence that will convince a fair mind and produce
conviction where there is candor, it is all that we have a right
to expect.
To force conviction upon a moral agent in a
state of probation may not be wise or even consistent with such a
state. The truths of theology may plainly be expected to be
revealed with such a degree of evidence that a mind in search
after truth can find out all that it needs to know; but still many
things will be left in such a position that a perverse mind will
find itself able to resist and avoid conviction.
Many of the truths of theology, as we shall
see, are first truths, truths which everybody assumes and knows to
be true. Others are merely self-evident in such a sense as that
their truth is readily seen when they are once stated in
intelligible language. Others are truths of demonstration; others
still are truths of experience; others still are truths of
history. We shall find that the system is based on a solid
foundation, and that at every step there is a kind and degree of
evidence that ought to satisfy a rational mind, and that will
satisfy an honest inquirer. Nevertheless, a cavilling, perverse
state of mind can resist it all; and even the first truths of
reason may be and often have been denied; and the foundation thus
falling away, through this denial a universal skepticism has been
the result.
3. Another thing to be avoided is, in the
course of our discussions the defending of erroneous positions
merely for the sake of argument. It is sometimes seen that this
results in the ultimate belief of all that which was at first
asserted and defended with a knowledge that it was false; and
merely for the sake of argument. The feelings became enlisted,
pride stimulated, and in the heat of debate the judgment became
warped, and ultimately the defender of error comes to believe his
own lie.
4. Beware of committing yourself to an
opinion. We are very liable to do this without being aware of it.
There is a natural pride of consistency in many minds, that
exposes them much in this direction. With some, once a thing is
asserted it must be maintained; once having advanced an opinion
they seem to be blind to every argument and fact that would
disprove it. It is amazing to see how difficult it is to convince
some minds on any subject upon which they have committed
themselves to an opinion. Some young men have been here who seemed
to be unable to yield an opinion. No argument or even
demonstration could shake them. They seemed not to know what it
meant to yield a point to which they were committed. The will has
much more influence in forming our opinions than we are aware of
-- and in sustaining them when they are formed. The will commands
the attention; it allows the attention to perceive and weigh
arguments; it in a great measure controls the judgment; it selects
and arranges those considerations that can support an opinion, and
refuses the consideration of those that would overthrow it. Hence
it is of the last importance that we should be on our guard
against committing ourselves to an opinion until we have given it
a thorough consideration. Especially is this true in respect to
questions upon which it is plain that good and great men have
differed. Some truths are too plain to admit of doubt. To them we
may commit ourselves -- and indeed we cannot avoid committing
ourselves to them so far as opinion is concerned. But where there
are two sides to a question, when there is room for doubt and
debate and argument, then this should be our motto, "Hear both
sides and then judge."
5. Avoid calling in question first truths.
These truths can in no way be proven, as we shall see, except by
the perfection of their chronological antecedenty. If we attempt
to prove them by logic we shall often find it impossible. Who by
logic can prove that time or space exists? Who by logic can prove
that every event must have a cause? These truths cannot be proved
for the reason that they are too evident to need any proof. There
is nothing more simple and evident that can be laid down as
premises from which they are to be deduced. They lie at the
foundation of all reasoning, and are in themselves the major
premises upon which we construct our syllogisms.
If these truths are called in question, if
proof is demanded of them, if you attempt to prove them and fail,
as you most certainly will, it may lead you into universal doubt.
Suppose you call in question your own existence and demand proof
of it -- you cannot prove it; and if as a condition of your
believing it you must be able to prove it by any logical process,
you must disbelieve it and settle down into universal
skepticism.
6. Avoid impatience at the ignorance or
stupidity of your classmates. Regard yourselves as a band of
brothers and as soldiers of Jesus Christ; consider yourselves as
all interested to make the most of each other that can be made for
the cause of God; be interested to develop and instruct each other
that everyone may be the best soldier possible. Be not selfish,
and willing to rush on and leave any one behind. Remember, if you
go to the charge you need the whole strength of the army; and if
you refuse to bear with patience the drill necessary to instruct
and fit for service those that apprehend truth more slowly than
you do, you will weaken the course which you are committed to
support. Bear one another's burdens, therefore, and so fulfill the
law of Christ. Endeavor with calmness and patience and
perseverance to secure in every member of the class a thorough
understanding of every position that is taken.
7. Avoid an ambition to excel them in study
and argument. An ambitious student is detestable. I mean one who
manifests a selfish ambition; manifests a disposition to be a
leader, to overshadow his class, and a pride when he thinks he
rises above them and excels them as a student. Some students will
even pride themselves in getting into a controversy with their
teacher, and manifest a most unchristian deportment not to be
instructed, but to overcome their teacher in argument. With some
this seems to be a point, to get the reputation of teaching their
teacher. If your teacher is in error, there is an unambitious
method of leading him to see it, and striving, not for mastery,
but with a manifest searching for the truth.
You are not requested to rest satisfied
without thorough investigation, and where you have not reason to
be satisfied. And it is generally easy to see whether
dissatisfaction is owing to the absence of sufficient evidence or
to an ambition to excel in controversy.
8. Avoid therefore a disputatious spirit.
This will ruin your piety, darken you mind, and make you a fool
while you esteem yourself to be wise. Discussion is indispensable;
and after many years experience I am fully satisfied that
theological teachers and students need thorough discussion in
settling the great questions of theology. Discussion should be
thorough, and not cut short till reasonable time has been given
for a thorough examination of all the questions to be settled. The
utmost liberty should be given for the expression of opinion, the
asking of questions, the statement of objections, and the array of
arguments pro and con, till the positions are probed and searched
to their foundations. This is our habit. This we regard as
indispensable. This after many years of experience I am satisfied
is the only method of settling theological truth. But it exposes
to temptation in this direction, there is danger of getting into a
disputatious spirit and of becoming proud of our powers of
argument and discrimination, and of getting into a state in which
we cannot hear an opinion expressed, even in common conversation,
without immediately calling it in question, and manifesting a
disposition to battle every one with whom we come in contact. This
is an unhappy and a most disgusting state of mind.
Study therefore to be modest in questioning
the opinions of others. Do not consider yourselves as under an
obligation to oppose every opinion with which you do not accord.
Be not disputatious in spirit or manner, but always take the
attitude of candor as a sincere inquirer after truth. The Socratic
method of inquiring, rather than affirming, is the safest and the
most influential way of debating any question.
9. Avoid the use of weak and inconclusive
arguments. A strong point is often rendered weak in the estimation
of the hearers by attempting to support it by weak and
inconclusive arguments. Let your strong points be strongly stated,
established by the best arguments which the nature of the case
admits; and when you have produced your strong and conclusive
arguments, introduce no weak and inconclusive ones, lest you
betray the very truths you intend to establish.
10. Avoid an involved method of stating
your propositions. Try to state them with the utmost perspicuity,
and as laconically (concisely) as possible; and leave no room for
query in regard to what you mean by your main
propositions.
11. Avoid stating more than you can prove.
State what you mean and what you intend to prove and then stop. If
you gratuitously state, or even attempt more than you are called
upon to prove, it will only embarrass you and your congregation.
Consider your positions, what is essential to your purpose; state
that, prove that, and there rest your cause. As preachers you will
need to avoid an error not unfrequently fallen into by young
advocates at the bar. They will sometimes call their witnesses,
produce their evidence, but fall short of really proving that
which in their pleadings they have affirmed. They do not legally
make out their case. This they do not perceive, and therefore
inform the court that they rest their case, supposing that they
have now thrown the burden of reply upon their opponent. But the
court and their antagonist will perceive that they have not made
out their case. The opposing counsel will move the court to
dismiss the case on this account -- that the party has not
produced legal evidence of the truth of his position. Hereupon the
court will dismiss the case. Who has not often listened to sermons
that amounted to precisely the same thing? When the preacher
rested his cause, it was open to a motion to dismiss the case for
want of sufficient proof. The congregation might adjourn with the
understanding that the question remained unsettled. Now avoid
leaving your propositions until they are fully supported by
evidence and argument. See that you carry the convictions of the
people. Place the subject in such a light that you know that they
must see that the evidence and argument are conclusive; then rest
your position and make such use of them in the application as are
required by the end you have in view.
REMARKS.
1. The study of theology demands much
prayer. "No man can say that Jesus is the Lord save by the Holy
Ghost," and the teaching of the Holy Spirit is promised in answer
to prayer. The soul needs to be kept in an anointed state, to walk
in the light of God's countenance. The study of theology demands
that we should become pupils of the Holy Ghost.
2. Remember the condition on which Christ
has promised to be our teacher: "Except a man forsake all that he
hath," says Christ, "he cannot be my disciple." To be a disciple
of Christ is to be his pupil; to be his pupil is of course to have
him as our teacher; and we can have him, as he informs us, only on
the condition that we renounce our selfishness. Self must be
abandoned, and our whole being devoted to his service and glory;
then we are in a state to be instructed by him, and then he has
wise reasons for instructing us.
3. Take care that you keep your hearts with
all diligence, and that your hearts keep pace with your
intellectual improvement. If you do not make a self-application of
the truth as fast as you learn it, if you do not obey it, it will
ultimately blind instead of enlighten you. You must live up to
your convictions, or the study of theology will greatly and
fatally harden you. Therefore be careful that you grieve not,
resist not, quench not the Holy Spirit. Study on your knees. Go to
God with every position that is established, and pray him to write
the truth in your heart; and rest not till it be adopted by you as
your own, as a truth to influence you, to have dominion over you;
and as these truths are developed in your intellect one after the
other, and established, let it be settled that in the midst of
them, and in conformity with them, you are to live and move and
have your being.
If you do this the study of theology will
make you a mellow, anointed, devoted, useful man of God; if you do
it not, you will become hardened and reprobate. And of all the
reprobate minds in existence, they seem to be the most hardened
who have studied theology and gone through the course of theology
without receiving the truth into their hearts. Every truth that
lodges in the head and does not take possession of the heart, is
to the student "the savor of death unto death." As you value your
own souls, therefore, as you value your influence, as you value
the cause of God, let it be settled that with much prayer and the
utmost honesty and effort you will make every truth of theology
your own, not only in the sense of mastering it with your
intellect, but of embracing and obeying it in your
heart.