works to Bible Societies. Every one in want or need found with him a sympathizing heart and liberal hand. We have still a very lively remembrance of his interest for a young man who was blind. Earnestly thirsting after religious knowledge, the youth had attended several of his lectures in 1840-41 on church history and exegesis, and spoke afterwards with grateful satisfaction of the spiritual benefit they had afforded him. When Neander heard of his poverty, he showed great emotion, inquired with staring eyes and nervous agitation into all the details, and then hurried away to his sister to procure him help. I happened to be in his study at the time, and the scene struck me the more deeply, as Neander, by reason of his total lack of practical tact, had himself the air of one perfectly helpless; and with his eager readiness to assist want, was still in a quandary as to how it should be done, till his sister or amanuensis came to his relief. And how much good did he do which never came to light: for he was the man precisely to abhor all show, and not let the right hand know what was done by the left.

Of conjugal love he knew nothing; and yet how highly he conceived of the dignity and worth of woman! How beautifully he has portrayed influence of pious mothers upon the character of Gregory Nazianzen, Chrysostom, and Augustin! How tenderly devoted was he towards his sisters! especially to that one who gave herself up to the care of his earthly wants, that his rich mind might be consecrated to the undisturbed service of religion.

HIS LOVE FOR STUDENTS.

Sons and daughters were denied him, but his privation was made up to him in his students, for whom he had the feelings of a father. Never, perhaps, was the love of a professor towards theological youth so deep and strong. No wonder that they were enthusiastically devoted to him in return. As often as his birthday came round they brought him some suitable present and a serenade, to which was added not unfrequently a grand torchlight procession: not only his own immediate pupils, but hundreds of other students also, from the other faculties, joining with lively interest in the occasion.

And as he was ready to serve every German youth, so had he a warm welcome also for every foreigner who visited him as a theologian or as a friend of the kingdom of God. In Switzerland, France, England, Scotland, and America, there are many worthy ministers who have experienced his kindness and hospitality, and hold them still in thankful remembrance. Through such visits, where his familiarity with the French and English languages did him excellent service, he has scattered noble seed into distant lands, which has since sprung up in quiet stillness and is now yielding fruit a hundred fold.

For Americans he had a certain partiality, as the freedom of the church and religious life, undisturbed by political influence fell in

specially with his taste; but he often expressed his abhorrence of the institution of slavery, and was at a loss to understand how it could be tolerated and even defended in a free country in this nineteenth century. Nor did he approve of the divisions and distractions of the Church in this country; for he was emphatically a man for union, and sought the one in the manifold no less than the manifold in the one.

HIS HUMILITY.

This rare character, full of childlike simplicity, tender conscientiousness, unwearied professional fidelity and warm, self-sacrificing love this life wholly consecrated to the advancement of truth and piety-was rooted and secured throughout in the grace of humility. Neander knew the deep corruption of human nature, the absolute necessity of its redemption in Christ; placed himself cheerfully in the great concern of life by the side of the least; with all his uncommon learning preferred the simple unadorned preaching of the Gospel for poor sinners to the most brilliant displays of rhetoric; listened on Sunday, with touching attention and devotion, to the message of the foolishness of the cross, which yet puts to shame all the wisdom of this world: and with all his immense popularity, and his fame spread over the theological world, never allowed himself to be blinded by vanity and pride. He remained, to the last breath, as humble as a child, and would be nothing in himself, but all only in and through Christ. One of his favorite mottoes, which he wrote in my album, was, "Theologia crucis, non gloriæ," and according to this motto he lived, spoke, and wrote till life's frail tenement gave way, and his spirit passed into the full vision of the crucified One in glory.

IV. SYMPOSIUM ON MINISTERIAL EDUCATION. ARE THE PRESENT METHODS FOR THE EDUCATION OF MINISTERS SATISFACTORY? IF NOT, HOW MAY THEY BE IMPROVED?

NO. III.

BY JOSEPH T. DURYEA, D.D., BOSTON.

Ir has been assumed that in the phrase "Methods for the Education of Ministers," reference is made to the modes of instruction and training adopted in Theological Seminaries. The methods of preparation followed by those who do not take a course of tuition in any of these institutions are various. Most of them, probably, have exhibited aptness to teach and exhort in Sunday-schools, Assemblies for Prayer and Conference, and especially in Revival Services and the Inquiry-Meetings connected with them; and by the discovery of their gifts to themselves and others, they have been moved and urged to go on in the use of them, until, finally, they have been called by the voice of the people and ordained by Bishop or Presbyter to the work of the evangelist or the pastor. Meanwhile they have usually applied themselves, more or less diligently, to the study of the Scriptures as translated into their own tongue, with such help from books as may have been available, possibly under the advice and oversight of some educated pastor, and have acquired facility of utterance simply by practice and wisdom and tact in dealing with men by experience. If any man, in this manner, without thrusting himself forward, has been pressed onward by the urgency of those who have experienced and witnessed his usefulness, he evidently has a plain call and gives the best evidence of his adaptation to the ministry. So far I Dr. Curry in the opening article of this Symposium.

agree with

re

A few men have passed through the curriculum of the Academy and the College: and have been trained in special schools for one or another of the professions, and then, deeming themselves to be called to the ministry, have turned their powers and attainments to new uses in preparation for the duties of the preacher and pastor. In most cases they have formed domestic and social relations involving sponsibilities and cares which prevented them from returning schools for further instruction and discipline. But the maturity of their mental powers, their general development and culture, their familiarity with the languages, and especially the Greek, their acquaintance with the methods and practice in the processes of investigation, have enabled them to dispense with these advantages without serious loss. They have been able to do for themselves, in a measure, what their teachers would have done for them had they sought their aid. Some, who have had that element of genius which we call ver

satility, have more than repaired their loss, and have become eminently useful as pastors and teachers. Those who have been trained to the law, and have entered upon the practice of it, have had special advantages for the attainment of readiness and precision in discourse, which have given naturalness, directness, fitness and force to their preaching. Those who have been trained for the practice of medicine have acquired knowledge of human nature in its various manifestations, and familiarity with the realities of human life under its various conditions, both public and private. Their experience has fitted them for many of the delicate duties of the pastor.

But experience has shown that we cannot expect that men will come into the ministry by these ways in sufficient numbers to meet the demands of the Church for service at home and abroad, in the parishes and in missions. And has not experience also shown that provision should be made for the systematic instruction and training of persons of the first class described, by men of learning and skill, adapted to their capacity, condition and circumstances? If not, what has been the warrant for the school founded by Mr. Spurgeon in England; and what reasons can be given for the effort of Mr. Moody to found a similar school in Chicago? The very men who are understood to be strenuous in their opposition to any kind of instruction and training which will "educate ministers away from the people," are seeking to furnish men with special teaching and discipline for the ministry.

The question will occur to many: Might not this work be done in the Theological Seminaries? They are already established, furnished and endowed, and they are accessible.* The Professors have all the intellectual, moral and spiritual qualifications for the service. They are men of ability, erudition, skill in the arts of teaching and training, piety, and devotion to the ends which are to be accomplished by the class of ministers for whom special provision is contemplated. If any one shall reply, That their culture and associations tend to suppress in them sympathy with the common people, desire for their spiritual welfare, and willingness to labor in this indirect manner for their benefit, he will only expose his ignorance of the character and spirit of the men.

The objection may seem to have some warrant, that the professors would be disposed to press their pupils upward to a high grade of culture and scholarship, and elevate them too far above the range of those for whom they are designed as teachers. But if they undertake a special work, there can be no doubt that they will regard its limitations. They have common sense, and they are honest, to say the least. And if they do not entirely overcome the tendency to urge toward cultivation and broad and thorough scholarship, they are likely to err in a safe direction, for the results will not be in excess. The teachers

*There are three in Chicago, where it has been proposed to found a special training school.

of the people ought to be in advance of them in intelligence and knowledge, and need not be out of their range in teaching, though they are not confined to their sphere in thinking. It is time the illusion were dispelled, that superior mental endowments and extensive learning unfit a wise man to be, not only a useful but the most useful teacher of simple folk.

Those who, for many reasons, desire to see an increase in the number of ministers who have abilities of the highest order, and have made large attainments, will apprehend a serious difficulty. The special course would have to be adapted to persons of ordinary capac ity, with little development and slender resources. It would be in sharp contrast with the breadth and thoroughness of the full course. Though it might prove to be difficult enough for those for whom it would be intended, it would be comparatively easy for college-bred men. Some of these might be tempted to choose it when they ought to aim higher, and bend their energies to severer tasks, and fit themselves for harder and relatively more important service in the Church. If this were to be the result there might be fear lest such a department would lower the tone of intellectual life, and quench enthu siasm for vigorous study and patient research throughout the institution. But it is quite as likely that the higher department would react healthfully on the lower, if we may keep our faith in the earnestness and devotion of our candidates for the ministry. And it might be an advantage to the Church if men of only moderate abilities, who have struggled through college without making much growth and gaining much power, and nevertheless give promise of usefulness by their sincerity, industry, piety and consecration, should drop from the higher to the lower department. If any should be disposed to descend through sheer indolence, it would certainly be an advantage if they would drop not only down, but out.

A sifting process of this sort would leave in the higher department a select body of capable and laborious men who would respond earnestly and heartily to the most urgent endeavor of their teachers to advance them, by an exacting discipline and severe study, toward the front rank among biblical and theological scholars. Not all of them would respond to the same degree and make the same advancement; but all of them would make progress in development and attainments. not otherwise possible. A few would manifest superior abilities and aptness for original investigation, and give evidence of fitness for constructive work in biblical and theological science. For these there should be provided a post-graduate course of instruction, with leisure and opportunities for research, discussion, practice in expression and criticism by the writing of essays and reviews.

It may be said that such a course would tend to determine the students for service in the schools, and fit them for it rather than for the ministry. No doubt some of them would ultimately be called to