The Eliminator; or, Skeleton Keys to Sacerdotal Secrets. Westbrook Richard Brodhead
priests have laid down creeds containing certain affirmations and denials which are called “Articles of Religion,” to which all students of divinity and candidates for holy orders must subscribe before they can be initiated into the sacred arcana.
The professor in the theological seminary, who perhaps was selected for the chair quite as much for his conservatism as for his learning, has taken a pledge, if not an oath, that he will teach the young aspirant for ecclesiastical honors nothing at variance with the standards of his denomination; which covenant he is very sure to keep (having other professors and aspirants for professorships to watch him) in full view of the penalty of dismission from his chair and consequent ecclesiastical degradation. The very last place on this earth where one might expect original research, thorough investigation, and fearless proclamation of the whole truth is in a theological school. A horse in a bark-mill becomes blind in consequence of going round and round in the same circular path; and the theological professor in his treadmill cannot fail to become purblind as regards all new truth.
What can be expected from the graduates of such seminaries?
The theological novitiate sits with trembling reverence at the feet of the venerable theological Gamaliel. From his sanctified lips he is to learn all wisdom. Without his approbation he cannot receive the coveted diploma. Without his recommendation he will not be likely to receive an early call to a desirable parish.
The student is obliged to find in the Bible just what his Church requires, and nothing more and nothing less. In order to be admitted into the clerical caste and have holy hands laid upon his youthful head he must believe or profess to believe, ipsissima verba, just what the “Confession” and “Catechism” contain. The Rev. Dr. Samuel Miller once said in a sort of confidential undertone, “What is the use of examining candidates for the ministry at all as to what they believe? The fact that they apply for admission shows that they intend to answer all questions as we expect them to answer; else, they very well know, we would not admit them.”
The ecclesiastical system is emphatically an iron-bedstead system. If a candidate is too long, it cuts him shorter; and if too short, it stretches him. He must be made to fit. Then, after “ordination” or “consecration,” the new-fledged theologian enters upon his public work so pressed by the cares of his charge and the social and professional demands upon his time that he finds it impossible to prepare a lecture and two original sermons a week; so he falls back upon the “notes” he took from the lips of his “old professor” in the divinity school, or upon some of those numerous “skeletons” and “sketches” of sermons expressly published for the “aid” of busy young ministers; and he gives to “his people” a dish of theological hash, if not of re-hash, instead of pouring out his own living words that should breathe and thoughts that should burn.
Hence it is easy to see why one scarcely ever gets a fresh, living truth from the pulpit. It is almost always the same old, old story of commonplace fossils that the wide-awake world has outgrown long ago, and that modern science has fearlessly consigned to the “bats and the moles” of the Dark Ages. No wonder the pulpit platitudes fail to attract the masses of earnest men, especially in our great cities.
Then if a clergyman should discover, after years of thought and study, that he has been in error in some matters, and that a pure rational interpretation of the Bible is possible, and he really feels that the creeds, as well as the Scriptures, need revising, what can he do? If he lets his new light shine, he will share the fate of Colenso, Robertson Smith, Augustus Blauvelt, Professor Woodrow, and scores of others. He knows that heresy-hunters are on the scent of his track. The mad-dog cry of Heretic would be as fatal as a sharp shot from the ecclesiastical rifle. Proscription, degradation, ostracism, stare him in the face. Few men who have the esprit de corps of ecclesiasticism and a reasonable regard for personal comfort and preferment are heroic enough to face the social exclusion, financial ruin, and beggary for themselves and families which are almost sure to follow a trial and condemnation for heresy. If the newly-enlightened minister escapes the inquisition of a heresy trial by declaring himself independent, he has a gauntlet to run in which many poisoned arrows will be sure to pierce his quivering spirit. It is true that some sects have no written creed and no trials for heresy; but even among them there is an implied standard of what is “regular,” and more than one grand soul knows by a sorrowful experience, what it is to belong to the “left wing” of the Liberal army, and to follow the “spirit of truth” outside of the implied creed.
Another reason why the whole truth cannot be expected from the regular clergy is, the influence of their pecuniary dependence upon those to whom they minister. The Jews have always been great borrowers and imitators. It was quite natural that they should adopt the “price-current list” of the ancient Phœnicians, whose priests not only exacted the tribute of “first-fruits,” but a fee in kind of each sacrifice. Then the judicial functions exercised by Jewish priests became a fruitful source of revenue, as the fines for certain offences were paid to the priests (2 Kings 12: 16; Hosea 4: 8; Amos 2: 8). According to 2 Sam. 8: 18 and 2 Bangs 10: 11, also 12: 2, the priests of the royal sanctuaries became the grandees of the realm, while the petty priests were generally poor enough—just as is well known to be the case among the Christian clergy of to-day, some receiving a salary of twenty-five thousand dollars and more per annum, while many of the “inferior clergy” hardly average two hundred and fifty dollars a year.
That the Christian clerical profession was borrowed from the Jews, just as the latter copied it from the heathen, is evident from the fact that Paul, while refusing for himself pecuniary support, preferring to “work with his own hands” (weaving tent-cloth), “living in his own hired house,” nevertheless defended the principle of ministerial support, mainly on the ground of the Mosaic law (Deut. 25: 4), “Thou shalt not muzzle the ox when he treadeth out the corn” (1 Cor. 9: 9; 1 Tim. 5: 18). It is a striking illustration of the inconsistency of the modern clergy that they quote, in reference to a salaried ministry, the words ascribed to Jesus (Matt. 10: 10), “The workman is worthy of his meat,” or, as it is rendered in Luke 10: 7, “The laborer is worthy of his hire,” very conveniently forgetting to quote the connecting words requiring them to “provide neither gold nor silver nor brass in their purse, nor scrip for their journey, neither two coats, neither shoes, nor yet staves,” but to enter unceremoniously into any house, accepting any proffered hospitality, “eating such things as might be set before them.” The fact is, the first disciples of Jesus, according to our Gospels, were mendicant monks, leading lives of asceticism and poverty. There is no evidence that one of them ever received a salary; they made themselves entirely dependent on public charity and hospitality. The idea of a “church living” or “beneficed clergy” or a salaried ministry never entered into the mind of Him of whom it is said he “had not where to lay his head.”
It is enough for the present argument to emphasize the point that, in the very nature of things, it is not reasonable to expect the whole truth from a salaried ministry. Those who have a large salary naturally desire to retain it; those who have small and insufficient salaries naturally desire to have them increased.
This can only be done by carefully preserving a good orthodox standing according to the sectarian shibboleth, and in pleasing the people who rent the pews or who dole out their penurious subscriptions for “the support of the gospel.” High-salaried ministers are most likely to be proud, arrogant, bigoted, sectarian. Starveling ministers become broken in spirit, fawning, and crouching, and they generally have an unconscious expression of appeal for help, of importunity and expectancy, stamped upon their faces. The millstone of pecuniary dependence hangs so heavily about their necks that they seldom hold up their heads like men, and they can never utter a new truth or a startling sentiment without pausing to consider what effect it may have on the bread and butter of a dependent and generally numerous family. Ministers with high salaries are almost sure to be spoiled, and those with low ones are sure to be stultified and dwarfed intellectually and morally; so that we cannot depend upon either class for the highest and latest truths. Those who have a “living,” provided in a State Church, and those who depend upon voluntary contributions from the people, are alike manacled and handicapped. We must look elsewhere than to the modern pulpit for that truth which alone can give freedom and true manliness. Perfect indifference as to ecclesiastical standing, backed by pecuniary