at a disadvantage in dealing with such problems in his parish. There is a second situation of which Christian leaders should be aware. It has become the fashion in some circles to think of Christian conversion as a sort of autogenous and indigenous psycho logical experience. Perusal of many of the psychologies of religious experiences would lead one to feel that the moral and spiritual problems of the race could best be left to experts in psychology. I think every young minister should take a course in the psychology of Christian ex perience. If it were properly presented to him, it would forever disillusion him as to the possibility of man’s ever being converted in the terms of his own psy chological resources or of those of any other human being. In the third chapter of John, which is the charter chapter of the new birth, we are told that except a man be born from above, he cannot even see the Kingdom of God. Unless the power of God through the Holy Spirit becomes the seed planted in the human heart, the soil may be good but there is nothing there to grow. All argument about whether volition, or emotion, or ideation, or feeling are the sources of the new birth, is time wasted. Whether a man has an emotional experience when he is saved depends upon his nature.If under other circumstances which are of tremendous importance to him, he be comes emotional, he is very likely to be emotional when he is born again. If he is self-contained under such circum stances, then that may be the outward pattern of his conversion. On the other hand, the very reverse may be true. The joy of a man who has a profound sense of his own guilt released by the power of God may cause him to transcend all former patterns of his behaviour. Let us be certain of this one thing: if conver sion could be produced psychologically, liberalism would have converted the world by this time, and man would be close to the golden age. If psychology tries to discover in conversion, a reduc tion of inner conflict, a new ideological pattern, a profound emotional experience or dependence upon anything except Christ; if it expects to find in these things the answer to regeneration, it will look in vain. A third use that Christians may find for psychology is in the rearing of their children. We can only touch upon this. Emotionally, intellectually and volition- ally, the child is at the mercy of the wis dom or the unwisdom of the parents. While love is certainly the means of bringing out all of the intelligence that there is in the parent-child relationship, unfortunately it does not always furnish the “ know-how.” Should a Christian have basic under standing of psychology and psychological principles? Our answer would be that for his own effectiveness in his personal life, in his dealing with mankind in gen eral, in his service of the church, and in coping with his own children, it would be most profitable indeed, if it were sound psychology.
If we make an application of what modern psychology can offer the Chris tian in his problem of dealing with human nature, there are various fields to consider where it may be of great as sistance. It should first lead him to ex amine himself, his motives, and his men tal efficiency with a keener scrutiny than the average man who takes himself and his weakness for granted. For instance, the Christian who would grow spiritually must be brutally frank with himself with reference to his motives. We like to talk about the love of Christ and the love of the brethren. The truth of the matter is that there is often an enormous disparity between what a man says and feels than what he does. It is very rare that no element of self-interest and desire for reward or publicity enters into our dealings with each other. Another angle that troubles us is temptation. We assume that temptations are peculiar to us, that our natures are more depraved than others, and we al most lose our self-respect because we do not remember that the temptations which have overtaken us are common to all men. Every pastor is familiar with the problem of those who confuse their spir itual difficulties with those which are actually mental. There are many neu rotic people in the world. The majority of these are not Christians, but some among them are. Of course, a Christian with a neurosis is an anomaly. It is the privilege of the child of God to walk by faith, to have definite and consistent Christian goals, to have his heart filled with love and not to be obsessed with bitterness. He should be the healthiest- minded person in the world. But, sad to say, many Christians have not entered into their heritage and there is a lot of unfinished business in their lives that calls for moral and spiritual house cleaning. Such individuals are not only unhappy and unsatisfied themselves, but are most troublesome in a church. There are those whose feelings are being hurt constantly—instinct of pride; there are those who are busybodies in other peo ple’s affairs—abnormal curiosity; there are those desirious of running everything —motives of dominance. There are even pathological liars. A knowledge of true psychology will hold up to a person a reflection of his own nature. If he does not like what he sees there, he can find psychological as well as spiritual help. Among first-class psychologists there is now a recognition of the fact that many of the psychoneuroses and psy choses have their bases at moral and spiritual levels. It is just as reasonable to speak of enjoying a sound mind and sane viewpoint when certain bodily con ditions are abnormal (such as glandular defect, toxemia, fever, etc.) as it is to talk of one’s having a sound mind when spiritual and moral conditions are ab normal. Spiritual and moral anarchy are not conducive to sane and normal think ing. The pastor who does not recognize these factors and their relationships is
FAITH GIVING By Oran Smith Chairman of the Department of Missions BIOLA Bible College M UCH emphasis these days is placed upon the subject of living by faith, trusting God for necessary pro vision in carrying out the God-given task of spreading the gospel. The time has come when more should be said about faith giving, lest we become un balanced in our Christian economy. Faith works two ways; it motivates young lives to devote themselves to sacrificial service in some remote corner of the Lord’s vineyard, but it also com pels individuals to give of the material substance entrusted to them. Presumption, which is “the act of venturing beyond due bounds,” is fre quently substituted by our youth for true faith, which is a gift of God, and which is anchored in the Scriptures. The numerous reports of “ Missionary casualties” would indicate that some have cut the moorings on the strength of an inspiration or a challenge. But the missionary volunteer is not the only one who is at fault in this matter. Is it not presumptuous when a man contributes to a work or to an individual worker simply because a strong appeal has been made? Should not the steward prayer fully, and carefully consider his invest ment and secure the favor of God upon his act of generosity? It is commonly known that a mission ary with an outstanding personality can usually get a larger offering than the one who is reserved and lacks platform poise, yet the latter may be far more useful on the mission field. It is contended that if we practiced faith giving, there would be more faith living, and fewer schemes devised to coax people to contribute. Whenever there has been an indication of God’s leading in the matter of sup porting a cause or an individual, it has brought encouragement and blessing to both parties, and surely the Lord has been honored. On the other hand, when the money has gone out on the strength of a mere inspiration, a strong human appeal, or a winsome personality, the benefits are greatly in question. The suggestion is offered, therefore, that candidates for what we sometimes call “ full-time Christian service,” make sure of their calling, launching forth by faith in the promise of God’s provision, and that God’s stewards who are called upon to give, be just as diligent and prayerful in the investigation of their objectives for the glory of Christ and for the furtherance of the gospel.
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