Welsh Newspapers

Search 15 million Welsh newspaper articles

Hide Articles List

14 articles on this Page

ITHON AND IRVON CLERICAL SOCIETY.…

Detailed Lists, Results and Guides
Cite
Share

ITHON AND IRVON CLERICAL SOCIETY. l The following is a copy of a paper on Read- ing read before the members of the above Society, at a meeting recently held at Builth, by the Rev. A. Wentworth Powell, M.A., Rector of Disaerth In giving you the result of my thoughts on this subject, I wish to disclaim at onee the assumption of anything like a didactic tone. Towards my brethren, who are wiser and more learned than myself, it would be as unbecoming as it is unneces- sary and in what I have to say, I wish to bp understood as only aiming at an ideal of intellectual life, which no one is farther from attaining than the writer of these few remarks. 1 would call my subject Reading," using the word in the conven- tional sense with which our college days have made us all familiar. 1. We belong to one of what are stylel the learned professions"; and, especially in these days, when education, Higher and Intermediate, is everywhere in the air," there is great necessity that we, who enjoy a position of responsible free- dom, should not fall behind in the race, but should keep the fire of intellect alive with only less care than that with which we would foster the gentle flame of the spiritual life. Our reading will divide itself naturally into two branches—theological and secular, each dependent on the other for illustration and supplementation, and both required by the question in the ordering of priest?—" Will you be diligent in read- ing of the Holy Scriptures, and in snch studies as help to the knowledge of the same?" Of theological reading, then, the Bible stands first. And I may here say that in preaching we are apt to assume a greater knowledge of the Scriptures among our people than they possess, And I may also say that we, perhaps from the variety and multiplicity of our subsidiary studies in the Scriptures, as commentaries and the like, have not the same knowledge of the Bible as our fathers in the ministry. The result of the increased study of the Bible will be a great' r Scriptural tone in our sermons, and an increased power of illustra- tion from the Scriptures, of which Canon Liddon's Bampton Lectures furnish so great an example. We must read the Bible then as God's Word, as the guide of our Life, as the statute book from whence the Church takes its laws. And we must study it critically, bestowing upon it (surely) the same care as upoa an obscure passage in a Greek play, that we may find out the exact words of the truth, and we must study it as not only a divine, but also a human book. a book of the deepest human interest, reading it in the light of some such book as Stracbey's "Jewish History and Politics," learning from the way in which God guided and taught the Jewish people, the way in which He has guided and taught all the nations of the earth. I.-Theological Literature. After the Bible comes what is technically called theological literature. This is of many kinds. The old standard theologians must be read, both as an intellectual exercise and as showing the sohd foundation from which our modern theology has sprung; and, in a modern age, modern theology has its place. Its language, if not always so stately and dignified, fits in more with modern turns of thought, and it has the charm of adapting itself to present needs and modern phases of society, and while we read, we must try to learn something of all schools, even of those who follow not with us for they are all confluent streams of the great river of truth; and the subject of experimental theology, purely .Y spiritual writings, not commentaries and not sermons, such as the works of Jeremy Taylor, and such books as the Imitatio Christi" and Scupoli's Spiritual Combat," with all works that bring before our minds the awfulness of our calling and the solemnity of our functions—this subject hardly receives the study which it deserves and which we require. And I should not forget the study of the vital organization of the Church, its essence, its place in the history of the world-that apologetic literature which is so necessary for us in these times to meet those who oppose themselves. Of this kind, Canon Curteis' Bampton lectures on Church and Dissent" are a most valuable example; and I may mention a more modern book, which I have only real so far as to discern its excellence- Hammond's Church or Chapel." The omission of commentaries would be a very grave one; and while this generation is happy in possessing so many of these helps in convenient form and at a reasonable price, perhaps no commentator has so happily united the treasures of the past to the needs of the present as Prebendafy Sadler. II. SECULAR LITERATE R.E.-I now come to the study of what is commonly called "secular" literature, and which I take for granted we all feel bound to be more or less familiar with. 1. Ristoi-g.- -First, naturally, comea history the- ancient history of Rome and Greece, the exemplar of modern political government, and the pattern of modern art, and with them we should read their literature, their poetry, and especially their drama- tic poetry. And modern history must have its place, though in the light of the glories of the past it is apt to seem sordid and common place. But in a world of political change, whenever the word "fundamental" baa been questioned by a high authority, it is well to know something of the manner in which England has been built up to her present condition and something of this we shall learn from the works of Seeley, Green, md Lecky, while in treating of the moral side of history, Carlyle's "French Revolution" comes to us with almost the force of a revelation and a prophecy. 2. Science.-Among our reading, science, in some of its branches, should have a place, both as a mental exercise and for practical results. The study of logic and of the laws of thought will have a clarifying effect on our doctrinal statements. On the subject of the study of science, Cunon Kingsley felt so strongly that he wished that some branch of natural science might be made a c,)mpulsory subject for candidates for ordination; and some knowledge of the laws of health (of which, in country parishes, we may be the only exponents), and even of the elements of the medicine and surgery, may be invaluable. Some acquaintance with the laws of political economy may be a valuable check upon our often crude though benevolent systems of charity; and, in any case, even the superficial study of such sciences as botany, geology, or astronomy, will open our eyea to the beauty of God's material kingdom, and quicken in us such feelings as caused Linnaeus to kneel down on the English turf and thank God for the beauty of the blossoming gorse. 3. Poetry.-To turn to a lighter subject, poetry should be an almost daily study with ui. [As one reason for this assertion, I may just point out that much of the Bible is poetical in form and style, and that St. Paul quoted heathen poetry.] Poetry is the music of the soul. In verse, man approaches most nearly to the speech of the immortals. Con- sidering how closely allied the best poetry is to the noblest action it must have a tendency to moral and spiritual elevation. In this dull age anything is worth study which stirs our blooil, quickens our sluggish spiritual pulses, and. as we truly say, takes us out of ourselves and carries us away." Goethe has said that one should daily play with a little child, hear a little good music, or read a little good poetry. The last is within the reach of as all, and the study of the best models of English poetry (alas! that I can say nothing of the Welsh ones) will improve our style and language. Kossutb, the Hungarian patriot, while in prison, learned the English language entirely from possessing a copy of Shakspeare. While it should be exercised but sparingly, and kept subservient to the use of the Word of God, for illustrations and quotations in our sermons, the best poets crive us an inex- haustible supply. For such a purpose, assuming a more or less intimate knowledge of the older classic poets, I would only name Tennyson, chaste in style and lofty in thought, because through his works the idea (so necessary in this land) of manly purity runs like a golden thread My strength is as the strength of ten, Because my heart is pure.Sir Galahad. Nor should we forget more modern or present-day poets, as Lowell and Wbittier in America, and "oar own poet," Lewis Morris, while perhaps the noblest poem of our own time is Sir Edwin Arnold's Light of Asia." 4. Biograpky.-To us. whose business is to make men better, the study of biography is almost imperative. Lives of great men all remind us We may make our lives sublime." Biography is perhaps the most striking feature of the literature of this century. Biographical read- ing will affect us both as priests and citizens. When the dust of recent controversy has blown away, Newman's "Apologia" will re- main a wcnlerful piece of autobiography, and the lives of such heroes of the Church as Hooke, Lowden, Wilberfore, Kingsley, and Bishop Patteson, place before us various types of minis- terial excellence; and, that we should not forget onr national heritage, we should read the lives of great statesmen, as Lord John Russell, governor* of our Empire, as Lord Lawrence, and men of letter*, as Scott, and—shall I be thought very old- letter*, as Scott, and—shall I be thought very old- fashioned if I commend the life of that wide, f cr grotesque, but single-hearted old man-Samuel Johnson ? And of autobiographies, there is none like the journal of that true soldier of the Cross, General' Gordon. Surely, the biography of our days, so rich and varied, has a gospel to preach to up. It shows us an increasing interest on the part of our countrymen in the Lord's Incarnation. This intense desire to know all about a man, what he did, said, thought; what his education was, what his aims were, what is it but a sign of something higher and deeper-a desire t8 know more of the Life of lives, like St. Thomas of old, to draw nearer to the Person of the Lord, to know more of Him, of whom our best and noblest are but faint shadows. "They are but broken lights of Thee, and Thou. O Lord, art more than they. 5. Politics.-As citizens, reading of a more or less political character will have its place with us, if only to teach us that righteousness exalteth a nation," and to lead us te pray for the peace of Jerusalem." And, however much national politics have become sordid and debased, it is well for us to remember that it was never meant to be so, and that it was not always so, that the word "politi- cian," which now too often stands for what is time- sewing and corrupt, once meant all that is single- minded and upright. The study of constitu- tional history, so necessary in these vacillating times, will teach us the true relations of the various parts of the Commonwealth; and reading the lives of past heroes of our country will bring before us again the noble ideal, perhaps almost banished, again the noble ideal, perhaps almost banished, When none were for a party, But all were for the state." 6. LVewspapers.-And this will involve our reading at least something of the great mass of journalistic literature of the day. "Quicquid agunt homines cannot be without interest for us, so the daily newspaper must form part of our reading, and it may be well that it should be national rather than local, and when any matter of burning importance is being discussed, which may even affect the foundations of our Faith, it is well for us to find opportunity of seeing it discussed (from both sides) in some first-class review; and it will be worth our while (though it is not a pleasant experience) to make ourselves acquainted with some popular Dissenting newspaper, partly to see what common ground they have with us, and partly, and I think most necessarily, to see h.)w ignorant the writers are of the true nature and duties of our Church, and (crede experto) to see how their columns are filled. week after week, with mis-statements about, and slanders against the Church, which are seldom controverted, widely read, and always believed. 7. Fiction;-My treatment of the lighter side of our secular reading will naturally reach its vanish- ing point in Fiction, and here I may make bold to say that fiction forms a part, greater or less of the reading of most of us. Assuming then that my brethrer sometimes read novels (and unblush- ingly confessing that I do) T think we may read them for three reasons As a recreation, and I believe the best form of mental relaxation is to be found in mental exercise of a lighter kind as an intellectual practice-to note the difference between the subtle soul—analysis of George Eliot, the hreezy chivalry of Kingsley, the light philosophy of Thackeray, and the often unexpected pathos of Dickens; and we may read them, not without profit, for their moral and spiritual lessons. It i9 almost superfluous for me to say that, considering the innocent recreation which he affords, the charm of his style, the noble company into which he trans- ports, the aim of singleness, purity and patriotism which runs through his works, which we may read till we know them by heart, and always find fresh, there is no one who serves all these purposes like that truest writer of romance—Walter Scott. Mr Beecher Stowe'd father was a stern Calvinistic divine. He came one day into a room where all his large family were assembled, with "Ivanhoe" in his hand, saying I did say that no child of mine should ever read a novel; but-you must all read this." III. How TO BEAD.—Two obvious objections may be made to the foregoing remarks. I may seem to have laid too much stress on purely secular read- ing, less importance apparently being given to studies of a more directly religious nature. But much of the latter would be more fittingly dealt with under the head of devotional exercises, pre- paration of sermons, &c., and my object has been to turn my brethren's thoughts into other channels, and to try and show how profit as well as pleasure may be found there. It may also be said, This subject, with its various divisions, is more or less important, but not so much so as habits of devo- tion, pastoral visitation, and other more distinctly ministerial works, for which all this 'reading' would leave little time." That is most true, and I feel that I am treating of perhaps the least impor- tant side of the ministerial character. But still, the mere fact of our examination for Holy Orders shows that our intellect is not to be neglected; and, in dealing with this subject, I feel bound to do as fully all, and to give it all the prominence that, I can. Having then sketched, very roughly and iro- perfectly, the matter of onr study, what we are to read, it only remains to consider its manner-liow we are to read. Early-early in life, while the mind is fresh and unwearied, while the student. habit (so soon and so easily lost) is still upon us, and our school days are not left so far behind; and here I may say, and my brethren will agree with me, that it is little short of scandal that, while those who would qualify for any other pro- fession must acquire a considerable amount of special knowledge, there is so little special training for us who have to serve the altar; and our active ministry begins at a time when, to use a detestable expression, our education is completed." And in youth our mind is unbiassed; it has not yet run into a party grove. Wisdom with us is capable of being justified of all her children. Old age is certainly the time of leisure. But it is long to wait for it; and it may never come. Cato, we are told, learned Greek at 80, while J. S. Mill acquired the same language at 3! It is a question which philosopher is more to be pitied. Perhaps the best time to begin an independent course of serious reading is early manhood, when our intelligence has full play, and when we may gather fruit which our later years and more discerning judgment will ripen. And early life is, more or less, the time of leisure for reading—leisure which decreases as life goes on, when the complex charge of a parish, with its sewing of tables," which will come to us as incumbents, and, sometimes, domestic cares, all unite to make us join in the sad chorus. I have no time." And though this is more easily preached than practised, we should read as much as possible early in the day. Then the mind is fresh and active, with a natural activity very different from the feverish restlessness that belongs to midnight study. Eaily in the day, too, we enjoy a quiet and freedom fiom domestic strife which the later hours will probably deny to us. I may say, too, that most of the intellectual workers of the Church, as Hook and Kingsley, have been early risers. IV. MANNER.— A.s regards the manner of onr re iding, we must be able to answer the important question. "How are we to read?'' We must read systematically; we must rt ad always. Everyday our mind, as well as our body, must be fed; each day we must read something, if only for balf-an- hour; each year we must read so many books. And it i9 a good plan to keep a note-book, showing what books, with their subjects, we have read. It will show us what we have read that is valuable, and that what is not valuable. We must not read too long on one subject, or from one book, lest our mind should grow surfeited and dull; but we should vary our reading (though the variation should not be too manifold) and alternate, say, theology nith poetry, and history with biography; and we must read accurately and carefully. It is not necessary to have read a great number of books-multum, rather than multa, should be our rule. F. W. Robertson tells us that Auguste Comte habitually read very few boots. "Heading," says Bacon, maketh a full man and if each year sees us read and assimilate a few good books, we shall do well. But writing," says Bacon again, maketh an exact man." And if (though it is a toilsome work) we would cultivate the habit of making notes of our reading, we should find that one book digested,. connoted, with perhaps an abstract made of it, is worth a hundred merely read and perhaps soon forgotten. V. To WHAT END ?- And we must read for a defi- nite end, and I think the production of our sermons is a very legitimate end for which to read. When we preach we are giving systematic instruction to a greater or less number of people. It is, surely, only right that our reading should help to make that instruction full, accurate, interesting, varied, and edifying. Now, reading for sermons is a phrase often used, and sometimes carried into practice. This may be done in two ways-the wrong and the right way. The wrong way is when the preacher, in composing his sermon, reads, per- haps for the first time, all the commentators and other authorities within reach, and, somehow, worked them into his discourse. The result is a bald and uninteresting mfelange, in which the crisp, nervous English of the authors quoted contrasts oddly with the halting rhetoric of the preacher's original matter, and in which we can almost hear the inverted commas. The right way is to be always learning, always reading, always filling the mind; and then, when we come to prepare our sermons, we do so out of our fulness, bringing "things new and old'' from the treasure-house of our memory, and (though thought and toil will not be wanting) our subject-matter will only require arranging and systematizing before it is given to our people. One subject of reading may fitly be mentioned here—the sermons of great preachers. Few men are born great preachers; some may be made so; all may become useful preachers. And is it wrong that we should study the great works of the masters of our craft? The young painter or sculptor studies the art galleries of Europe; the orator studies the Burke and Demosthenes. Why should not the preacher do the like? So, for the purpose of useful preaching, we should read, as models and irrespective of theological It schools," the sermons of Newman, the present Bishop of Carlisle, Kingsley, Keble, Walsham How, Liddon, Archer Butler, learning from them such lessons as method, treatment, illustration, language, and style. VI. WHY SHOULD WE READ?-It only remains, as briefly as possible, for us to consider why promi- nence should be given to this view of the ministerial character—Why should we read? The answer is manifold. Our intellect is one talent with which God has entrusted us. It is our duty to practise and improve it. The more we read the better shall we be able, with the addition of the all-important factor of common sense, to instruct those under our charge. The poorest and most ignorant of our people need to have great truths put before them in a simple, intelligent, and convincing manner. No man explored more branches of human know- ledge than King3ley, and no sermons are easier to read. Frederick Maurice wandered all his life in the mazes of philosophy, yet it was said of his country sermons (many of which were preached at Clyro) that the common people heard him gladly." The more points of contact we find with our people the better; and the intellectual point of contact is daily, with the spread of education, becoming more important. We must acquaint ourselves, as far as possible, with all the products of thought, as they affect mankind. Homo sum; nil mihi humanum alienum puto, said the heathen dramatist, and this is above all applicable to the Christian priest, whose business it is to become all things to all men, that he may save some. And reading noble books of noble deeds, lives of noble men, will transfuse into us something of the moral and spiritual beauty of which we read, as Words- worth's maiden- And beauty, born of murmuring sound, Did pass into her face." The last and highest purpose of our realing-to read nothing but what will quicken our sympathies, increase our reverence for the past, enliven our interest in the present, and strengthen our hope for the future—nothing but what will make us keener in intellect, more useful in action, more uplifted in soul; nothing but what will add bright- ness to our Christian armour and temper to our spiritual weapons; nothing but what will lead us and those we have to teach, nearer to the Author and Giver of all wisdom. So shall we learn some- thing of that highest and best knowledge- "Which is strength To live four-square, careless of outward shows, And self-sufficing. It is clearer sight To know the rule of life, the Eternal scheme; And, knowing it, to do and not to err, And, doing, to be blest.Epic of Hades.

Advertising

PONTARDULAIS.

Advertising

LETTERS TO THE EDITOR.

CARMARTHEN AND ITS GAS.

To the Editor of THE JOURNAL.

.CONWIL CONCERT.

THE INCREASING ARMY OF "INCOMPETENTS"…

----TRADE REPORT.

NEW CO- URT.

LLANGELER;

[No title]

-----------THE C.E.T.S.