During the period 1910-1930 the status of the evangelist/preacher/minister within Churches of Christ gradually increased. This section, which registers this development, will be concerned with the demise of the practice of mutual edification, with preachers and preaching and with the development of a greater concern for the economic security of preachers. This latter section includes consideration of salary increases, the provision of manses and the development of a Provident Fund.

1. Mutual Edification
2. Preachers and Preaching
3. Salaries and Manses
4. The Preachers' Provident Fund

1. MUTUAL EDIFICATION

A. R. Main, A.C., 1918, p. 228.

      A resolution carried by a unanimous vote at the recent Victorian Conference recalls the once familiar words "mutual edification," and furnishes the occasion for a few observations which, we trust, may not prove unhelpful. Following is the resolution referred to:--

      "That this Conference of Churches of Christ, believing that mutual edification is a scriptural principle, strongly recommends churches to preserve this characteristic of primitive Christianity; and also urges church officers and preachers both to encourage young men in preparation for service, and to provide facilities for the training of such."

      For ourselves, we can give a most hearty assent to the words of the resolution and their implication, for we believe that they set before us both a scriptural ideal and a great modern need.

      It may be well to point out some things not implied in the Conference resolution. No right-thinking brother has any wish to make a plea for incapacity, ignorance or conceit. Scarcely any consideration which could possibly be advanced would make its view with equanimity a return to much that was of frequent occurrence in our worship meetings twenty or twenty-five years ago. Some atrocities were perpetrated, which at no time and under no system should have been tolerated. Again, we do not apprehend that it is either sensible or scriptural for every man, as man, to believe he has an inalienable right to teach or exhort. Power to edify--which implies both character and ability--is the indispensable condition. One proviso has ever to be borne in mind. It is the church, and not the brother who speaks, who must be allowed to have the right to judge whether the speech is to edification or not.

      It will be noted that the resolution carried by Conference seeks to avoid two unscriptural extremes. Our ordinary practice is tending to go from one extreme to another. We plead neither for a "one-man ministry" nor for an all-man ministry.

      We believe in "mutual edification," then, because it is scriptural; our plea for a return to the faith and practice of the New Testament implies it; common sense justifies it; the holding of the men of the church seems to demand it, and the strength of the church depends upon it.

A.C., 1918, p. 201.

      In place of the motion standing in his name, Bro. R. Campbell Edwards accepted the following, which was carried unanimously; "That this Conference of Churches of Christ, believing that mutual edification is a scriptural principle, strongly recommends churches to preserve this characteristic of primitive christianity; and also urges church officers and preachers both to encourage young men in preparation for service, and to provide facilities for the training of such."

2. PREACHERS AND PREACHING

A. R. Main, A.C., 1917, pp. 50-51.

      If we were to say that one good way to secure a greater number of preachers would be to offer greater inducements to brethren willing to devote their lives to the work of the gospel, such a remark might be misunderstood by a few. To such we would say that in our judgment one of the greatest calamities which could befall the Restoration movement would be that it should have attached to it a clerical, professional, or any parasitical class of men, who, misnamed "ministers," would seek to be "magisters." We want none of such; but there is tremendous need for men of true heart, pure life, keen intellect, and valiant endeavor; and if there be such a need, then it is desirable that all legitimate encouragement be given to men with these qualifications to take up the greatest work in the world.

      It is a joy to us to see the increasing appreciation of the work of our preachers. They are held in greater estimation than they were even a decade or two ago. Our churches as a whole are prepared to give a higher remuneration, and are less exacting, than formerly. Nothing will be more likely to increase the number of preachers than will an advance in the direction on the part of the churches.

      May we before closing touch on another matter which it has long been in our mind to write about, something more personal, yet not unimportant? Preachers are invariably expected to do much work outside the province of the church with which they are specially called to labor. Numerous invitations to speak pour in upon them. Now, every preacher worthy of the name counts it an honor to help thus. He is more than glad to do it. But, from a fairly long personal experience, we can say that the average preacher wishes that, when such outside requests are made, the church making them would at least in a little degree recognise that it is not the applicant who confers a favor. We think it is well within the limits of truth to say that of scores upon scores of invitations to speak which we receive in the course of a year, half of them are so worded as to give no indication that it would be doing a kindness or giving any pleasure if we complied with the request. Many of them, indeed, give the impression that the secretary knows of our amiable weakness in longing to talk to or at unoffending audiences, and that the church at such and such a place is prepared to endure the infliction on a specified date.

      We are often called upon to fill vacancies. During the past two years or so, we have supplied the platform on Lord's day evenings for seventeen churches, taking about fifty services. It is simple truth to say that from not more than three out of the seventeen churches have we received officially a word of thanks.

A. R. Main, A.C., 1931, p. 97.

      We are frankly amazed at the content of much modern preaching. In the blithest way some preachers express their disbelief of much of the Bible narrative. The apostolic writings, great parts of the Gospel story, the miracles, the bodily resurrection of our Lord, his teaching regarding his coming again--these and many other parts of revelation are lightly dismissed. In some cases there seems a wantonness in the preacher's method of destroying faith. In others, under guise of supreme reverence for the person and character of the Lord Jesus, the teaching of his apostles is depreciated. With many, however, it is not the denial of Bible truth which does the damage. There is no denial, but neither is there conviction or clear and positive affirmation. All seems to be left open; probabilities are balanced; the doubts of men are obtruded, the difficulties so emphasised, that faith is unsettled. There is very much preaching which tends to a lessened reverence for the word of God. There is much which would unsettle the faith of the little ones who believe in Jesus. As we read it we often think of the doom which the Master pronounced on him who would cause one of the little ones who believe on him to stumble.

      Our own preachers, fortunately, are in general agreement. They are persuaded that they must preach Christ as Son of God and only Saviour. They seek to instruct sinners as to the Lord's promise of pardon and the terms which he has laid down. They also set forth the commands and principles of Christ for the regulation of life and conduct. They recognise their two-fold task, the winning of men to initial discipleship, and the teaching of men to do all that Jesus has commanded.

A. R. Main, A.C., 1935, p. 97.

      The world needs great preachers. If we might hazard a suggestion, it would be that the clamant need of churches of Christ in Australia is a greater number of consecrated preachers possessing gifts sufficient for the task of being leaders of thought in the great centres of population and of making an adequate impact upon the life of the community. We need also strong evangelists in every State. Together with these will labor--faithful men who, with no special claims to great gifts, will by their word and life preach the gospel, win sinners to Christ and build up the church of God.

3. SALARIES AND MANSES

D. A. Ewers, A.C., 1913, p. 114.

      Australians have an idea that on an average preachers' salaries in America are higher than in this country, but according to the Census Bureau the average ministerial salary for the whole of the United States is only 133 pounds. And when we remember the high salaries paid to some, a considerable proportion of ministers must find it a struggle to live. According to Prof. A.W. Taylor, of the Bible College of Missouri, New York has recently called ten men to pulpits at an aggregate of salaries amounting to 22,600 pounds, and in all the large cities there are a number of highly salaried ministers. The Methodist Episcopal is the largest body in America, and according to its Year Book for 1911, the average salaries in 29 conferences outside of New York city is less than 100 pounds. "More than one-half of all the Methodist preachers work for less than 160 pounds, and one-fifth of them for less than 80 pounds." The same writer says in the Christian-Evangelist: "The average for all Disciple preachers is approximately 150 pounds, but two-thirds of them work for an average of 120 pounds. Impressions may be different, but facts are keen-edged, and the writer has investigated far and wide. The great majority of our churches are in villages and rural places, and it is in those churches that two-thirds of our ministry labor." The averages for the various occupations are given as follows:

      "Railroad conductors, per week, 3 pounds 13 shillings; Railroad engineers, 5 pounds 12 shillings; cloth cutters, 4 pounds 4 shillings; cigar makers, 3 pounds 8 shillings; painters, 3 pounds 11 shillings; bakers, 3 pounds; street cleaners, 2 pounds; ministers 2 pounds 7 shillings and 6 pence," and Bro. Taylor says, "It is manifest that if the pastors who receive 400 pounds and up were taken from the averaging, the level of the preacher's salary would be about the same as that of the street cleaner." "The Disciples of Christ have 5000 men serving on incomes that are far below the average of skilled laborers. Hundred of them are obliged to supplement their paltry incomes by secular avocations. Most of them will come to old age in straitened circumstances, and the hope of them all is that they may die in the harness.

Disadvantages and Compensations

      In comparing the preacher's pay with that of the manual laborer people are apt to overlook the differing conditions of life. The writer quoted in the preceding note puts the matter clearly: "The preacher cannot get along on the working man's income, because he has social wants that the working man's occupation does not entail. He must feed his mind with books and magazines; he must give to all good causes or he cannot plead for them--and plead for them he must, or lose the spirit of his calling; he must yield to the conventional demands for cleanliness and neatness in dress or he loses his influence over that portion of humanity that identifies it with culture and demands it of teacher, physician, and preacher alike; he must cultivate a mind in multifarious ways that costs a dime here and a dollar there; he must attend the church conventions or he is not serving the whole church, and unless he serves the whole body he cannot minister well to any local congregation, for the life of the Church of Christ is the life of one great organism and its whole cause must be represented in each of its local pulpits. The care of self and family bulks largest in the working man's life and in that of the ordinary business man, but self is the

smallest part of the minister's life if he be a worthy minister of him who went about doing good. And protest as we may about it, there is no golden avenue laid for his feet to walk upon as he goes into this great world of duty and culture; he must pay the bills." But of course the preacher has his compensations even on earth. The fact of realising that souls are being saved, young lives moulded into the likeness of Christ and wavering spirits led to choose the right by his influence, yields a satisfaction and substantial enjoyment that, perhaps, no other avocation could supply. Were it not for this there are large numbers of preachers who would readily abandon their work to take up secular employment. The abilities which make for success in the work of the ministry would in almost any other calling command a much larger financial remuneration.

D. A. Ewers, A.C., 1913, p. 710.

      At the recent annual meeting of the Queensland Baptist Association, E. Barnett moved: "That the next annual meeting take into consideration the advisability of raising a fund of 5000 pounds to be devoted to denominational purposes." One object he had in view was the supplementing of the preachers' stipends. He affirmed that in very few cases, even taking into consideration the rent value of the manse, did they receive more than 200 pounds per annum, and he contended that in no case should a single preacher receive less than 150 pounds, or a married one less than 200 pounds. In these days of high prices for all household commodities, no one can complain that the sums mentioned are extravagant. Churches of Christ, like the Baptist Churches, do not overburden their preachers as a rule with wealth, and in some instances at least there is room for improvement. The preacher has many calls upon his purse; he must dress respectably, entertain visitors and be continually purchasing books to keep himself abreast of current thought. The claims of the needy around are a perpetual appeal to his benevolence, and he is also anxious to set the example when money is required for any of the many special activities of the church. Those who have not had the experience can scarcely realise the difficulties the average preacher has to keep out of debt, and at the same time lead his flock in hospitality and liberality as he is expected to do.

Jas. E. Thomas, A.C., 1919, p. 175.

      It is opportune to introduce the question of preachers' houses to our various State Conferences. If it were possible to hear from various preachers and churches we would probably learn that almost every time a new preacher comes he has to put up with weeks of inconvenience, and lose much time for which the church pays while he looks for a house. It was my privilege to be the guest of a Methodist preacher in the country recently, and it seemed that such a system of the church owning a house for the preacher as prevails in that church would be an untold blessing for both preachers and churches. It would not be a very great financial problem for the church to pay a deposit on a house and let the preacher pay the interest as rent, or the church could take a continuous lease of a house, and thus have a continual residence for each preacher that comes. Would it not be a wise and timely proposition for each church to appoint a committee to seriously consider the matter? It would be a sound business proposition for the church, and would help preachers to feel that they were permanent workers rather than pastoral nomads when they first start in a new field. All churches thus caring for their preachers will be ensuring greater efficiency and receive the everlasting gratitude of their preachers.

Jas. E. Thomas, A.C., 1919, p. 677.

      The Presbyterian Assembly in Melbourne recently passed a motion recommending that the minimum salary of ministers be 250 pounds annually and a manse. "The Age," in a recent interesting leading article, advocated better remuneration for Christian ministers. Archbishop Donaldson, in his article on the appeal for men, said that while poverty should not deter men from entering the Christian ministry, it is a scandal and a shame that some men are so poorly paid as to make it difficult to pay tradesmen's bills. The whole subject is a most delicate one for a preacher himself to discuss, and consequently no complaint comes even from the poorest paid. As a body of men the preachers of the Churches of Christ have not entered upon their work in order to seek an easy task, nor for their own enrichment. They are earnest and sincere, and seek to do the utmost possible to make known the message of Christ, and in his strength to serve the church and their fellow men. It is not with any critical spirit that the question is raised even here. But it is apparent that an increasing number from our own and other religious bodies have in late years had to seek other avenues of occupation in order to keep out of debt and

support their families. Sometimes men have been unkindly spoken of when they feel compelled to take such a step. It is, however, clear that with increased cost of living and the numerous demands on their limited incomes, some have not been able to stand the strain. No minimum wage is suggested, but where it is possible and necessary, it would be a kindly act for churches to reconsider the financial position with a view of making such matters a little easier for those who would appreciate such a Christlike spirit.

Jas. E. Thomas, A.C., 1919, p. 733.

      The South Australian churches are showing a splendid interest in the welfare of their preachers. Many of them have already provided homes for them. Mallala, Bordertown, Hindmarsh, Berri, Moonta, Balaklava, have residences, while Henley Beach and Murray Bridge are making arrangements to build homes for those that labor with them. Others are wisely and seriously considering the matter. It is a good business proposition as well as a thoughtful provision. The housing problem is a most difficult one, and it is hard for a man going into a new field to have to spend several months looking for a place to live in. It is not that preachers need elaborate dwellings, but it is of great advantage to have places conveniently near to the chapel, and suitable for those who are invited to labor with the church. In many churches throughout the Commonwealth there has been serious thought given to this matter, and we believe the time is not far distant when many more will count it a wise plan to provide a home for the preacher.

4. THE PREACHERS' PROVIDENT FUND

S. H. Laney, A.C., Aug. 25, 1964, p. 12.

      During the year 1910 sections of the brotherhood in U.S.A. were startled by the news that two veteran preachers had died destitute in U.S.A. "Charity Homes." The effect of this news on the Committee, formed in Sydney in 1909, is indicated by an entry in their first Minute Book, "We must not let that happen here." They had a small Capital Fund from which free gifts were made to the few retired preachers who were without income. To increase their effectiveness they made a special appeal to churches and individuals and thereby increased their Capital Fund to 391 pounds. This work was recognised by Federal Conference and became known as "The Old and Infirm Evangelists' Trust."

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