Texas Christian Advocate (Dallas, Tex.), Vol. 54, No. 33, Ed. 1 Thursday, April 2, 1908 Page: 1 of 16
sixteen pages : ill. ; page 18 x 14 in. Scanned from physical pages.View a full description of this newspaper.
Extracted Text
The following text was automatically extracted from the image on this page using optical character recognition software:
)
(EX-AS
1;
2,
{GA,
2 —
@Dm
E/E
74,K40C
as
Entered at the Postoffice at Dallas, Texas, as F
G. C. RANKIN, D. D., EDITOR.
BLAYLOCK PUB. CO., PUBLISHERS.
No. 33
Vol, LIV,
{
1.—Office of Publicatlon: 143 South Ervay Street.
Editorial.
Le e
thing in the world to see faults in other peo- ter, as well as make them happier. Let us
{?
EL-
FAULT-FINDING AS A HABIT.
Fault-finding does not grow so much out
of a disposition to make one’s self disagree-
able or to inflict injury on others, as it does
out of a habit, gradually and often uncon-
sciously acquired, of seeing the objectionable
qualities, instead of the good, in those with
whom we are associated. It is the easiest
Christ is a puzzle to the carnal mind. It
can not properly perceive or understand
him. But when we repent of sin and are
made partakers of the divine nature, he is
no longer a puzzle. Like Thomas of old, we
cry out: "My Lord and my God!”
then, divest ourselves of this brutal habit of
saying mean things about each other and of
pointing out the faults and the weaknesses of
our fellow travelers along life’s devious path-
way. This sort of a course would not only
make us better and make our circle of ac-
quaintance happier; but it would make God
glad and bring his tenderest smiles within
reach of our vision. Why not cultivate the
better habit of finding the good that is in all
our lives and speaking the word that will in-
spire confidence, hope and good cheer among
our brethren and our neighbors according to
the flesh? God grant that we seek this bet-
ter way!
pie if we are looking for their faults. In fol-
lowing this course we are prone to overlook
a score of excellencies in our desire to find
some one trait to criticise and correct. Were
we to reverse the process, we should always see
the good and the true and the noble, rather
than the bad, the disagreeable and the objec-
tionable. In either case we drop into the habit
of estimating men and women; and in this
way we form a certain fixed habit of looking
at them and at their conduct. Habit is noth-
ing more than a sort of channel that we cut
by practice, and when we get to flowing in
and through it, we find it a difficult matter
to extricate ourselves from it. Fault-finding,
picking people and their way of living to
pieces, is a habit readily acquired and hurtful
to the one indulging it, and often hurtful to
those toward whom it is directed.
As a rule we are not malicious in this
habit. We do not intend to inflict suffering
or injury upon those whose faults we make a
subject of our criticism. Our trouble is that
we do not stop long enough to think of the
evil of the habit. It has control of us and wt
fall easy victims to its power and influence.
For years we will go along and give free ex-
ercise to it, point out the things in our breth-
ren and neighbors that we do not like, and
magnify their foibles until their failings al-
to the ministry, but to the laity as well. Es-
pecially is this applicable to them at the
present time. We are now in the midst of
excitement and personal strife because of
differences of opinions between men con-
cerning public questions. In all walks of
life men are profoundly agitated and their
zeal is getting control of their judgments and
their utterances. They are indulging in se-
most assume, in our eyes, very serious propor-
tions; but after a while we stand in the pres-
ence of the still form, the pulseless bosom
and the pale face of one of them, and then
we stop and reflect. Strange thoughts come
to us and peculiar sensations run over us.
Our brother or our neighbor is dead. We
begin to think, not of his faults, but of his
good traits. We then indulge in no carping
criticisms and we think no longer of his weak-
nesses. We dwell upon the excellencies of his
life and character. In other words, we say
nothing but good of the dead. Nobody speaks
harshly and hurtfully of the man who has
reached the end of his pilgrimage and is
silent in death, even though such a man was
neither esteemed nor appreciated while liv-
ing. Obituaries, funeral orations and epi-
taphs contain no criticisms. They dwell upon
the good and the noble attributes of the de-
parted.
Why is this true? Well, it is because our
fault-finding habit lies upon the surface of
our natures and not deep down in our minds
as a mean principle. Really, at heart, we
feel no unkindness, no malice toward those
whose faults we discuss and magnify. It is
simply an idle and a useless practice that we
indulge, with no real intent to injure or to
wound. If we would only think of these
things while our brethren and our neighbors
live, just like we think of them after they
die and get beyond our reach, what a happy
world this would become! And we ought to
follow this course, for when they are dead,
they are never privileged to read their epi-
taphs, the obituaries, and our funeral ora-
tions. But a little kindness while their
hearts are warm, and their shoulders are
tired of heavy burdens, would bring joy and
hope to many of those with whom we share
the toils of life. Yes, it would make us bet-
Sometimes men receive their just dues in
this life, but the most of them receive them
in the life which is to come. This fact
makes the Judgment and immortality a ne-
cessity. God keeps a strict record with us;
and no service will go unrewarded. Neither
will any unrepented sin go unpunished.
A PLEA FOB THE PASTOR.
The common soldier is the unit of the
army. The multiplication and training of
this unit make, military success possible.
Officers may be ever so numerous and well
equipped, but there will be no victory, nay,
no fighting, without the rank and file.
It is so, even so, in the army of the Lord.
Bishops, presiding elders, connectional men,
however “able” and “laborious,” can do noth-
ing without the “field hand”—the common
preacher—the pastor. He it is upon whom
the burden falls good and hard. And his
burden is heavy. And it is growing heavier
every year. His mind is distracted by a thou-
sand cares and his duties are increased at
every session of the General Conference.
Every four years some new wheel is added
to the machinery, and the pastor is expected
to put it in motion and keep it going. Now,
we do not say that there are too many
wheels. We do not believe that, as some ex-
press it, we are “over-organized,” but we wish
to call attention to some cold facts. These
facts help to explain some things. They help
to explain why many of our pastors have no
more time to read and to prepare for the pul-
pit. They explain why the man who faith-
fully carries out all the requirements of the
law of the Church—looking after all the
“boards,” “societies” and “collections,” is
hindered in his personal and congregational
preparation for revival work. The man who
is on the trot from morning until night
“serving tables” can not “give himself” as he
could, should, and, perhaps, would, “to the
,,"77/%
.ss Mall Matter Under Act of Congress March 3, 1879.
rious crimination. nd recriminations, and
the spirit of intolerance is asserting its su-
premacy. It has already gone to the extent
of disrupting their friendly relations, and
personal hostility, in many instances, is tak-
ing the place of the spirit of Christ. All of
this is to be greatly deplored. There is no
excuse for it in morals or in politics. It is
contrary to common sense and to the best
interests of the community. If men can
not differ in matters of judgment without
hating one another, then they had better
hold their peace and suffer in silence. There
is but one safe rule to follow and that is
found in the principle of toleration as taught
in the gospel of Christ and the epistles of
St. Paul. Love is better than hate, peace
is better than strife, friendship is preferable
to enmity, and brotherly kindness is more
desirable than hurtful animosity. There-
fore we repeat the injunction of St. Paul in
the ears of all these contending factions and
strife of tongues: “Let your moderation be
known unto all men.” Let us follow this
rule and when we have passed through this
excitement, we will be able to look back with-
out shame and regret.
of the pastor’s mind which prevents him from
giving attention to “reading, meditation and
doctrine.” When and how much does the
average pastor “meditate ?” There is hardly
an hour in the day when he is not called upon
to go somewhere, answer some question or
promise to “help out” some board, society or
meeting. All this, to say nothing of book
agents, calls at the door and over the tele-
phone about other people’s business! The
“overworked pastor” is a phrase that has
passed into speech throughout Christendom;
and it has a real meaning in Methodism
today.
Now, we believe that these things ought not
so to be. These burdens ought to be distrib-
uted. Their various and varied interests need
not be reduced in number, but their practical
exercise and success should not be loaded on
one man. The pastor who does his duty
will have his head, heart and hands full if he
visits his flock, studies his Bible, preach as
twice a week, and attends the several social
and business meetings of the Church. All
money matters ought to be left to others.
This is the practice in some places. Some of
our official boards omnibus all the claims,
both current and connectional, thus relieving
the pastor of public and private collections
except for some special purpose. 'This, we
say, is being done in some of our charges.
Why not in all?
ministry of the word.” As matters now
stand, the last quarter of the conference year
is given almost entirely to “rounding up for
conference” — “clearing decks” — getting
ready to report “a good year, Bishop; all the
collections are in full.”
But the time given to these matters is not
the chief consideration. It is the distraction
MODERATION IN ALL THINGS.
Hurtful extremes, whether in speech or
conduct, are not conducive to edification in
any sphere of life. It is an easy matter for .
people to grow intolerant in religion, in pol-
itics, or in any other matter in which they
become deeply interested; and when in this
condition of mind they say and do things
not in keeping with the rules of fairness and
impartiality. They are led, under the ex-
citement of controversy and impulse to in-
dulge in harsh speech and in acrimonious
statements; and out of these grow ill will,
strife and personal animosity. All of this
is inimical to the peace and order of the
community and very contrary to the spirit
of Christ. It is better to follow the wise
advice of St. Paul: “Let your moderation
be known unto all men.”' He did not mean
by this that men should have lax views and
indulge in ambiguous statements concern-
ing any question; but he did mean that un-
wise extremes are to be avoided.
When the brain is under intense Hrent and
the passions are deeply stirred, the reason-
ing faculty is at a disadvantage and the judg-
ment becomes untrustworthy. No wise con-
clusion can be reached in this condition of
mind and heart. It takes a clear mind and
a composed heart to enable a man to prop-
erly apprehend the truth and to speak it
fearlessly and righteously. When modera-
tion is the rule of action, mistakes are avoid-
ed and foolish speech is eschewed. When
the head is thus controlled, the mouth speaks
advisedly and the mind thinks accurately.
St. Paul is a model in matters of this char-
acter. His epistles and his discourses show
him to have been a man of consummate wis-
dom and commendable prudence. And when
he addressed an audience, or when he in-
dicted an epistle, he always received a dis-
passionate hearing. The minister can not
do better than to follow the example of this
great apostle. Whether in the pulpit, in
the private circle, or upon the platform, the
minister ought to be moderate and discreet
in his acts and utterances. In matters pure-
ly religious he needs to be tolerant of the
views of others; but in matters outside of
religion his toleration needs to be known
to all men. He must so demean himself
as to be offensive to no one. Particularly
in times of excitement when (lie public mind
is stirred to the point of white heat, the
minister must be cautious and prudent. He
is entitled to his convictions as a citizen, but
in the expression of these convictions he ought
to be as wise as the serpent and as harmless
as the dove. •
This exhortation is not only applicable
--------------- • ---------------------------------------
OFFICIAL ORGAN OF ALL THF C AND NEW MEXICO CONFERENCES OF THE METHODIST EPISCOPAL CHURCH, SOUTH.
----g, 8----------------—.—-----
a Dallas, Texas, Thursday, April 2, 1908.
---------------
4)
7 A
NN
Upcoming Pages
Here’s what’s next.
Search Inside
This issue can be searched. Note: Results may vary based on the legibility of text within the document.
Tools / Downloads
Get a copy of this page or view the extracted text.
Citing and Sharing
Basic information for referencing this web page. We also provide extended guidance on usage rights, references, copying or embedding.
Reference the current page of this Newspaper.
Rankin, George C. Texas Christian Advocate (Dallas, Tex.), Vol. 54, No. 33, Ed. 1 Thursday, April 2, 1908, newspaper, April 2, 1908; Dallas, Texas. (https://texashistory.unt.edu/ark:/67531/metapth1586270/m1/1/: accessed July 12, 2024), University of North Texas Libraries, The Portal to Texas History, https://texashistory.unt.edu.; crediting Texas State Library and Archives Commission.