Autobiography of Frank G. Allen, Minister of the Gospel Part 10

The idea is fast pa.s.sing away, and it can not pa.s.s too rapidly, that the ma.s.s of the people need no other culture than that which fits them for their various vocations. The world is beginning to learn that culture is due to our _nature_, not to our _calling_. It is not the calling nor the place of residence that makes the man. It is what a man _is_, not what he does, that makes him great. True greatness is in the man, not in circ.u.mstances. True greatness and worldly fame are two widely different things. The greatest men of earth may be but little known. As force of thought measures intellectual, so force of principle measures moral, greatness. There is more true greatness in the huts of poverty than in the palaces of kings, only it is undeveloped. Here, therefore, is where we need true Christian culture. I can not better express my appreciation of obscure greatness, which culture should develop, than by repeating the words of Dr. Channing: "The greatest man," says he, "is he who chooses the right with invincible resolution, who resists the sorest temptation from within and without, who bears the heaviest burdens cheerfully, who is calmest in storms and most fearless under menace and frowns, whose reliance on truth, on virtue, on G.o.d, is most unfaltering; and is this a greatness which is apt to make a show, or which is most likely to abound in conspicuous stations?

The solemn conflicts of reason with pa.s.sion; the victories of moral and religious principles over urgent and almost irresistible solicitations to self-indulgence; the hardest sacrifices of duty, those of deep-seated affection and of the heart's fondest hopes; the consolations, hopes, joys, and peace, of disappointed, persecuted, scorned, deserted virtue; these are of course unseen, so that the true greatness of human life is almost wholly out of sight. Perhaps in our presence the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifices made, and we do not suspect it. I believe this greatness to be most common among the mult.i.tude, whose names are never heard." Most beautifully has the poet expressed the same fine thought:

"Full many a gem of purest ray serene, The dark, unfathomed caves of ocean bear; Full many a flower is born to blush unseen, And waste its sweetness on the desert air."

These pure gems need to be discovered and polished, and these sweet flowers cultivated and utilized by Christian culture. It is idle to talk of developing these hidden resources of intellectual and moral wealth but by true culture, and this can never exist apart from Christianity. Christianity is the spiritual power that vitalizes the culture of our age. So evident is this that even a Fichte was compelled to confess that, "We and our whole age are rooted in the soil of Christianity, and have sprung from it; it has exercised its influence in the most manifold ways on the whole of our culture, and we should be absolutely nothing of all that we are, if this mighty principle had not preceded us." Culture and Christianity can not now be divorced. Those who would array culture against Christianity are themselves under the influence of that which they oppose. The very imagined imperfections of Christianity must be discovered by the light of Christianity, "just as he who seeks to discover spots in the sun, must for this purpose borrow the light of the sun itself." Culture and Christianity are so interwoven that we may never expect either, separate from the other, as a blessing to the world. The very fact that the Protestant nations of the earth, where G.o.d is honored by a free Bible, are the chief exponents of true culture, attests this connection. So vital is this relation that, "United they stand; divided they fall."

Another important end to be attained in the culture of the ma.s.ses is independence of thought. We need to cast off the yoke of human opinion and cultivate the individual judgment. We are too much the slaves of fas.h.i.+on. We are disposed to dress our minds as well as our bodies, after the fas.h.i.+on of the times. This destroys originality and independence of thought, and renders our lives tame and insipid. We need connection with other minds to excite our own, not to enslave them. We want the thoughts of others that we may think; and without correct modes of thinking, all efforts at education and culture are failures.

But it may be argued, the ma.s.ses are denied the privilege of a.s.sociation with the cultivated. This is not true. They may deprive themselves, but they are not denied. This is peculiarly an age of printing. The best of literature may now find its way into the most humble homes. There is not a roof in the land under which the prophets and apostles of G.o.d will not enter with the glad message containing the promise of the life that is and that which is to come; not one under which the poets will not come to sing to us of that far-off land; not one too holy for the habitation of the great minds of earth which inspire us

"With thoughts that breathe, And words that burn."

With these for our companions, we may have the best society that this world affords, and, by such a.s.sociation, fit ourselves for the companions.h.i.+p of the cultivated.

Is it argued that the poor have not time for self-culture? This is one of the greatest mistakes of life. It is not _time_ that we want; it is _inclination_. Generally, those who have most time profit by it least.

An earnest purpose will either find time or make time. Nor is it necessary that much time should be taken. The spare moments, the mere fragments of time, often worse than wasted, will, if carefully improved, make both mind and heart a store-house of the most precious treasure. It is said that Spurgeon read the whole of Macaulay's History of England between the courses at dinner. I would not advise that these golden opportunities for social culture be devoted to reading; but the circ.u.mstance shows how much may be accomplished by gathering up the crumbs which fall from the table of time. When Martin Luther was asked how, amid all his other labors, he found time to translate the Holy Scriptures, he replied, "One verse a day." A small amount of daily reading, of the right kind, will furnish food for thought; and it is thought, after all, that enriches the soul.

A proper improvement of the most slender opportunities for self-culture creates new capacities for enjoyment, and saves the leisure moments from being dull and wearisome. More than this; it saves them from being devoted to ruinous indulgence. The soul-culture for which these fragments of time provide, lifts humanity above mere brutal enjoyments, and implants pleasures worthy of their race. Christian culture is essential to the subduing of sensuality, and the subduing of sensuality is essential to the permanent prosperity of both individuals and nations.

But, it may be said, any considerable degree of culture will lift the ma.s.ses above their vocations, and cause them to become dissatisfied with their lot; that the cultured mind despises drudgery. The very reverse of this is true. Culture dignifies labor and destroys drudgery.

The man determines the dignity of the calling; not the calling the dignity of the man. Let men of culture carry their culture into their vocations, and their vocations will become honorable. Let cultured men plow and reap, and plowing and reaping will become as dignified as the "learned professions." Because a man can not wear as fine a garb at the forge as he can at the desk, it does not follow that his thoughts may not be as fine. A man may wear a polished intellect and a cultivated soul under a coa.r.s.e garb as well as under a fine one; and he should be respected the more, if circ.u.mstances have compelled him to develop his intellectual and moral forces; if at all, under a rough exterior.

While in these thoughts I have spoken of men, I have used the term generically. The principles apply with equal force to the women of this country. One of the great evils of our land is, that among the ladies, domestic labor is not sufficiently dignified. The number of mothers in the ordinary walks of life, silly enough to think that ignorance of domestic duties is an accomplishment for their daughters, is by no means small. This results from a want of true culture and common sense.

There is no just reason why a young lady should not knead her dough and conjugate a Greek verb at the same time with equal skill. True culture will dignify domestic labor among women of all cla.s.ses, and this will result in more domestic prosperity, and more domestic happiness. The rich and the poor will be brought into closer sympathy, unnecessary distinctions will be broken down, and the people will become one in the essential elements of good government and pure religion.

Young ladies, you above all others should appreciate the blending of culture and Christianity. One glance at the history of the world must convince you that the highest culture, unsanctified by Christianity, has never elevated your s.e.x above disgraceful servitude. Certainly you can not entertain the thought, that the culture which does not elevate woman can ever bless the world. Only Christianity has exalted the gentler s.e.x to that position in the esteem and affections of men that G.o.d designed she should occupy. Hence, of all the friends of ancient Christianity, woman should be the truest and most lasting; and of all the enemies of modern Rationalism, she should be the most bitter and unrelenting.

In conclusion, allow me to repeat the thought of the beginning, that it is the nature of man to _look upward_, and he who does not look upward is untrue to his nature. But in the flesh, we can only begin to ascend the heights of G.o.d. Here we are weighed down with infirmity, with our frail, decaying bodies; but our souls long for the power of incessant, never-wearying, glorious activity, awaiting us in the upper world. One of my highest conceptions of Heaven; one that thrills me to contemplate, is a life of no more prostration from labor; no more weariness of over-wrought brain; no aching head nor pain-racked body; but incessant labor, uninc.u.mbered by frail mortality; growth, development, expanding visions of G.o.d, among pure intelligences, and amid the celestial splendor of eternal worlds. But in the flesh, I can not bathe in those fountains of celestial light. Then let me leave this frail tenement of clay, as one steps out of the vehicle that can take him no farther, and leaving it behind, ascends the lofty mountain to gaze upon the unfolding wonders of G.o.d. Let my liberated spirit not only look upward, but mount upward, as on eagles' wings, till rising above the Pleiades, and leaving the Milky-way to fade out in the receding distance, it walks with G.o.d on the ever-ascending plain, reached only by culture and Christianity.

II.--SELF CULTURE.

[An Address Delivered Before Columbia Christian College, June 7, 1878.]

_Ladies and Gentlemen:_--I am happy in the privilege of again addressing you in the interests of the great work in which you are so n.o.bly engaged. To-day many of you go out from under the fostering care of this inst.i.tution, to engage in the ceaseless battle of life. That you have been well panoplied for the conflict is not questioned. And, if I can second, in some degree, the efforts of your faithful and worthy Faculty in directing and encouraging you to that success that should crown their efforts and yours, I shall feel that I have labored to no trifling purpose. The theme selected for your consideration is

"_Self-Culture_."

Man, though fallen, is in his ruins grand. His powers of development are little less than infinite. They begin with the cradle, but do not end with the grave. No other being begins so low and ascends so high.

In his beginning, he is "crushed before the moth;" in the fullness of his power he shall "judge angels." In this world he scarcely begins to live. This life is too short and this world too small for the development of his G.o.d-given faculties. Here he scarcely learns the alphabet preparatory to G.o.d's grand university from which he is never to graduate. He simply begins the study of an unending book. He but gathers a few pebbles on the sh.o.r.es of the river of time, then sinks beneath its wave.

But while in this world we scarcely make a beginning, yet everything depends on the character of that beginning. As is the beginning, so will be the conclusion. In the direction taken in time will we progress in eternity. We may repent of our mistakes here and correct them, but there is no repentance beyond the grave. There are no mistakes corrected in eternity. Hence the necessity of a proper use of time.

I have selected the word culture to express the idea which I wish to convey, and yet I must confess that it does not express it as happily as I should desire. Where the Greeks had their _paideia_, the Romans their _humanitas_, we have the more elastic and accommodating word culture. I use it in this address in the sense of drawing out and developing the n.o.bler powers that are potentially in fallen humanity.

It is not so much the development of all the faculties in man to their highest extent, as the directing and training of the better ones to their true end. We are dealing here with beginnings, not endings. The perfection of man in all his capacities is not a thing of time. In time, the character must receive its mold; in eternity, its highest polish.

By self-culture I mean, of course, the power that one has, and ought to use, of cultivating himself. "To cultivate anything," says Dr.

Channing, "be it a plant, an animal, a mind, is to make grow. Growth, expansion is the end. Nothing admits culture but that which has a principle of life, capable of being expanded. He, therefore, who does what he can to unfold all his powers and capacities, especially his n.o.bler ones, so as to become a well proportioned, vigorous, happy being, practices self-culture." This may apply to those who have not the advantages of schools and colleges, and to the after education of those who have.

We hear much in this age about a "finished education at college." There is, alas! too much truth in the expression. Generally, the more superficial our collegiate education, the more completely is it "finished" on the day of graduation. How few young ladies and gentlemen meet the expectations raised by their educational advantages! How few years sadden loving hearts with disappointed hopes! How many stars s.h.i.+ne brilliantly within college walls, then go out to be seen no more!

And all this the result of a "finished education!"

Most of these failures are the result of wrong views of education. Our school days are but a beginning of our earthly education, as this is but the beginning of that which is to come. It is not what we learn in school, but what we learn after leaving it, that determines our success or failure. These advantages are but for the purpose of laying the foundation; the building is the work of after years. And he who does not build, does not even preserve the foundation. Alas! how many well-laid foundations have moldered into ruin! No sooner does the plant cease to grow than it begins to decay. Therefore, he who would live must grow, and he who would grow must be active. There is no success to him who stands with his hands in his pockets. This is an age of intense activity. Compet.i.tion in every calling is sharp; the professions are crowded, and there is room only at the top. Therefore, the path to success is not strewed with flowers and tinted with the rainbow's hue.

As Carlyle truly says: "The race of life has become intense; the runners are treading upon each other's heels, woe be to him who stops to tie his shoestrings."

Many a young man fails because he thinks himself a genius, and therefore does not need to study. The sooner you get rid of the idea that you are a genius the better. The old idea of a genius that never has to study is the pet of laziness and the ruin of manliness. Sidney Smith truly says: "There is but one method of attaining to excellence, and that is hard labor; and a man who will not pay that price for distinction had better at once dedicate himself to the pursuit of the fox, or sport with the tangles of Neaera's hair, or talk of bullocks and glory in the goad! There are many modes of being frivolous, and not a few of being useful; there is but one mode of being intellectually great."

It is common for those who have not the wealth to afford them a luxurious college course to bemoan their misfortune and content themselves with being nothing. If culture were attained by complaining of misfortune, many would soon reach perfection. To some, extreme poverty is doubtless a misfortune, but to many others it is a blessing.

The world's grandest heroes and benefactors have struggled with poverty; and, but for this, they would have died unwept and unhonored.

The great men and women of earth were not dandled in the lap of luxury.

Lord Thurlow, Chancellor of England, when asked by a wealthy friend what course his son should pursue to secure success at the bar, is said to have thus replied: "Let your son spend his fortune, marry and spend his wife's, and then go to the bar; there will be little fear of his failure." The Chancellor well knew that, with his wealth, the young man would not do the work that success demanded. How many men, and women, too, were never anything till they lost their fortune! Then the world felt their power. What a fortune, then, to have no fortune to lose!

True, poverty brings difficulties, but difficulties develop men. They show the material out of which one is composed. While they dishearten the irresolute, they stimulate the brave. The wind that extinguishes the taper only intensifies the heat of the stronger flame. Gnats are blown with the wind, but kites rise only against it.

All culture is, in a large degree, self-culture. Our teachers are only helps. They can teach us, but they can not learn us. We must do our own learning. Wealth can not buy it, nor luxurious surroundings impart it; it must be made ours by personal application.

I am not contending that all may or should be scholars in the proper sense of that word. There is a difference between culture and scholars.h.i.+p. A man of culture may or may not be a scholar. I plead more especially for the training of the mind, for the development of the n.o.bler faculties of our nature, that we may fulfill the true end of our being.

I do not mean that all should be great, in the popular acceptation of that term. This is neither desirable nor possible. If all were great, then none were great. But G.o.d has designed us all for positions of usefulness and happiness; some in one direction, some in another. These positions we should seek and fill to the full extent of our ability.

And it is with reference to this ability that I am making the plea for self-culture. It is not simply preparation for a position, but development in it, for which I plead. There is much said in this age about education for a position, and this education is all right; the more thorough the better. But the trouble is, too many seem to think that this is all. Here is the ruinous mistake. There is a world of difference between being educated _for_ a calling, and being educated _in_ it. That may be obtained in schools and colleges; this is a work of subsequent life. That is important; this is indispensable.

Without that, this may be a grand success; without this, that is next to worthless. Many men are highly educated in their calling who were never educated for it. This is self-culture in its true sense.

Nor is the culture for which I plead derived simply from books. These we need, but we need them simply as helps. We should make them our servants, not our masters. A "bookworm" is sometimes a very inferior kind of a worm. Some men that the schools call highly educated rely so much on books that they are nothing in themselves. They have no mind of their own. They deal altogether in second-hand goods. We need to lay aside our books, and study men and things--commence with G.o.d and nature. We must learn to _think_. To think much. To think accurately.

To do our own thinking, not have it done for us. Without this, we shall make but little of our advantages; with it, we rise superior to advantages.

Neither am I contending that we should all strive for the "learned professions." It is just the reverse. We want to elevate and enn.o.ble the _un_learned professions. The American people, at least, should learn that the calling does not make the man. We need to dignify all the honest and legitimate vocations by intellectual and moral culture.

We not only need to dignify labor by culture, but, by so doing, we need to dignify the ma.s.s of our common humanity. Personal worth consists not in what one does, but in what one is. Better be a good barber than a poor doctor, a good shoemaker than a poor lawyer.

I would not be understood as claiming that men and women in all the vocations in life should be cultured in all directions. In this age of short and intense life this is not practicable. It might have done before the flood, when men lived a thousand years, but it is not adapted to the nineteenth century. Remember I am speaking with reference to the ma.s.ses. Men can not know everything, neither can they do everything, and do it well. All knowledge may be made useful, and I would urge the obtaining of all possible; but it is a mistake to try to do too much, and do nothing. A few things well understood are of more value than a smattering of much. By all means avoid being "Jack-of-all-trades." Decide what you want to do and do it. I would urge the training of mind and heart and hand as a specialty in that which you select as a life work, embellished and perfected by all the general knowledge that a life of intense application will enable you to possess. Difference in occupation demands a difference in special culture, but not in general. This is culture, not of the schools, simply, but of life.

But the difficulties and the means of self-culture need now to be considered. In doing this, the first essential element to success to which your attention is called, is

SELF-RELIANCE.

No man ever amounted to much who did not rely on G.o.d and himself. The young man who whines around, waiting for some one to help him, instead of helping himself, ought to be sent back to the nursery, clothed in enlarged baby-gowns, and fed with a spoon. Men of independence are the men that move the world. The living rarely walk well in the shoes of the dead, and he who waits for them ought to go barefooted all his life. G.o.d helps those who help themselves. Self-reliance toughens our sinews and develops our manhood. "It is not in the sheltered garden or the hothouse, but on the rugged Alpine cliffs where the storm bursts most violently, that the toughest plants are reared." The man who does not rely on self, soon ceases to have any self. He becomes a zoological parasite, instead of a man. He is a lobster that waits for the sea to come to him, instead of going to it, though its waves may be das.h.i.+ng at his feet. Should the sea accommodate him in time, well enough; otherwise he dies. These men make the subjunctive heroes of the world.

They always "might," "could," "would" or "should" do some great thing; but they never get into the imperative mood to do it. They have never learned self-reliance; and, the result is, they never learned anything worth knowing. They can never appreciate this saying of the immortal Burke: "I was not rocked and swaddled and dandled into a legislator.

_Nitor in adversum_ is the motto for a man like me."

Those who are afraid to move without the arms of a rich ancestry around them, will never learn to walk erect. They will never have a firm, elastic step, nor make the world feel the weight of their tread. The man who thus shrinks from difficulties and responsibilities, refuses to be a pupil of the best teacher the world affords. They should learn that repeated failure, if wisely used, is but a means to grand success.

As Dr. Mathews truly says: "Great statesmen in all countries have owed their sagacity, tact and foresight more to their failures than to their successes. The diplomatist becomes master of his art by being baffled, thwarted, defeated, quite as much as by winning his points. Every time he is checkmated he acquires a profounder knowledge of the political game, and makes his next combination with increased skill and increased chances of success." Ease and luxury may make the b.u.t.terflies of society, but difficulties make men and women. That was a wise saying of Pythagoras, that, "ability and necessity dwell near each other." It is astonis.h.i.+ng how difficulties will yield to one who will not yield to them. They tip their plumed caps to his dominant will, and politely bow themselves out of sight. They not only clear the way for self-reliance, but give him the encouragement of their parting salute.

"Every person," says Gibbon, "has two educations--one which he receives from others, and one, more important, which he gives himself."

Archimedes said, "Give me a standing-place and I will move the world."

But Goethe more happily says, "Make good thy standing-place and move the world." Circ.u.mstances may afford a standing-place, but self-reliance alone can give the leverage power. We must learn that character and worth consists in doing, not in possessing. Not resting, not having, not being simply, but growing and becoming, is the true character of self-culture. This thought is most beautifully expressed by Rogers--

"Our reward Is in the race we run, not in the prize, Those few, to whom is given what they ne'er earned, Having by favor or inheritance The dangerous gifts placed in their hands, Know not, nor ever can, the generous pride That glows in him who on himself relies, Entering the lists of life. He speeds beyond Them all, and foremost in the race succeeds.