Thomas Jefferson encouraged the study of the Greek and Latin as they are models of pure writing and one should enjoy the luxury of reading “the originals” as there is value in the science of all those classics contain; however, Jefferson did admit that the study of “the originals” is not for everyone.
[1]Alexis de Tocqueville indicates the intentional nature of classic literature. “Nothing in their works seems to be done hastily or at random; every line is written for the eye of the connoisseur and is shaped after some conception of ideal beauty.” The point of study is not that men would become dangerous citizens who specialize in dead languages, but that men would become changed by what they read following the discipline of learning how to read. He serves the reminder of the difference between the slave and the free man is what he knows—it was the slaves who discharged the duties of the middle classes. If the aristocrats wanted to learn anything or to hire a service, they went to those educated; that is, the slaves.
[2]Henry David Thoreau’s opinion was that the classics should be read for emulation. As many professors seek to study the classics to determine what cultural or philosophical direction man might be headed, Thoreau felt that study of the classics reveals the hearts and minds of men. Thoreau saw a contrast between studying what was written and studying those who wrote. He wrote:
“To read well, that is, to read true books in a true spirit, is a noble exercise, and one that will task the reader more than any exercise which the customs of the day esteem. . . I aspire to be acquainted with wiser men than this our Concord soil has produced, whose names are hardly known here. Or shall I hear the name of Plato and never read his book? As if Plato were my townsman and I never saw him--my next neighbor and I never heard him speak or attended to the wisdom of his words.”
[3]The orator must listen for the writer, for as Thoreau felt, the classical writers had no one preceding them to listen to.
In another place the case was made that it is the man (Pastor, teacher, Christian in general) who is the message: quality over quantity; effectiveness over lukewarmness; truth over hypocrisy; maturity in Christ over stagnation in self; a living ministry over a dead ministry; WORD and WORK go together as the person IS the ministry, first the minister in care to himself, then to others. In this place we find that we should agree with Thoreau and study great men of faith, not just their messages.
Horatio Bonar makes the point:
"To the men even more than to their doctrine we would point the eye of the inquirer who asks, Whence came their success? Why, may not the same success be ours? We may take the sermons of Whitefield or Berridge or Edwards for our study or our pattern, but it is the individuals themselves that we must mainly set before us; it is with the spirit of the men, more than of their works, that we are to be imbued, if we are emulous of a ministry as powerful, as victorious as theirs. They were spiritual men, and walked with God. It is living fellowship with a living Saviour which, transforming us into His image, fits us for being able and successful ministers of the gospel."
[4]Studying the great men of ministry, the heroes of faith provides one with a look at what it means to be great once attached to God. Now, one may argue that one should not study other men, but God and His Word. To this I would agree—yes, it is true; on the other hand consider this, that in studying other men one learns “the good, the bad and the ugly.” In studying the great people of faith one discovers how they got there, what God was doing in their lives to shape their faith. The student of the ministry should not expect to find vessels of golden nuggets in looking at other men; rather, he should find a treasure in earthen vessels.
§ What was the effect of Ira Sankey on D.L. Moody?
[5]§ What was Hudson Taylor’s Spiritual Secret and why is it important?
[6]§ What led A.B. Simpson to call Christians of other denominations together for prayer and Bible study? What is the significance of the camps he established and what was their connection to the continuing healing ministry of Christ Jesus?
[7]§ How and for what reasons does one put Bibles in plain sight for the purposes of smuggling?
[8]§ Billy Sunday was a notable preacher. What was his profession before he began the ministry and how did it help and hinder him? What were the criticisms he faced?
[9]§ Why was the great Jonathan Edwards asked to leave his church?
[10]§ What was Corrie Ten Boom’s reaction when approached by a German Christian she recognized to be a former Nazi prison guard in the concentration camp she was in?
[11]§ What was Jade Moon Lee’s reaction to The Demon after 22 years?
[12]§ How long does it take to forget?
[13]Previously we examined a few men who walked with God. Obviously their first and closest students were their own children, who studied them and the walk. Moses called Joshua alongside to learn and to indirectly be the object of study. What lessons about walking with God did Samuel learn from Eli? It was much more than, “when God’s speaks, answer Him!”
What about Elisha? The Bible says “And it happened when they had gone over, Elijah said to Elisha. Ask what I shall do for you before I am taken away from you. And Elisha said, please, let a double portion of your spirit be upon me. “ (2Ki 2:9). Why would he say this? What did he mean? What kind of ministry was he looking for? What did he see in Elijah that he wanted in his own life?
Jesus said, “Take My yoke on you and learn of Me, for I am meek and lowly in heart, and you shall find rest to your souls.” (Matt. 11:29) Repeatedly Paul said to the effect: do as I do as I have learned from Christ! Study the lives of the faithful who have gone before us! Go back and read Bonar’s statement once more about the necessity of studying the men if we want our ministry to be as victorious.
Oh, and if you don’t know much of Jefferson, de Tocqeville or Thoreau, look ‘em up, too. What they said sure sounds good. Are they worth emulation?
"In our converse with poor saints, we are taught the way of God more perfectly for ourselves and get a deeper insight into divine truth. So that watering others makes us humble. We discover how much grace there is where we had not looked for it; and how much the poor saint may outstrip us in knowledge. Our own comfort is also increased by our working for others. We endeavour to cheer them, and the consolation gladdens our own heart. Like the two men in the snow; one chafed the other’s limbs to keep him from dying, and in so doing kept his own blood in circulation, and saved his own life. The poor widow of Sarepta gave from her scanty store a supply for the prophet’s wants, and from that day she never again knew what want was. Give then, and it shall be given unto you, good measure, pressed down, and running over." Spurgeon, Morning and Evening.
[1] Letter to John Brazer 24 Aug 1819
[2] -Alexis de Tocqueville, Democracy in America. Volume II, Part I, Chapter XV: "The Study of Greek And Latin Literature Is Peculiarly Useful In Democratic Communities."
[3] From Walden, on “Reading.”
[4] Bonar, Horatio. “Words to Winners of Souls.”
[5] Pollock, John C. Moody without Sankey: A New Biographical Portait. London : Hodder and Stoughton, 1963.
[6] Taylor, Howard. Hudson Taylor’s Spiritual Secret. Chicago : Moody Press, 1982.
[7] Tozer, A.W. Wingspread. A.B. Simpson: A Study in Spiritual Altitude. Camp Hill: Christian Publications, 1943.
[8] Andrew, Brother. God’s Smuggler. Old Tappan: Revell Co., 1968.
-----. The Ethics of Smuggling. Wheaton; Tyndale, c1974.
[9] Dorsett, Lyle W. Billy Sunday and the redemption of urban America. Grand Rapids: Eerdmans, 1991.
[10] Lesser, M.X. Jonathan Edwards : an annotated bibliography. Westport: Greenwood Press, 1994.
[11] Ten Boom, Corrie. The Hiding Place. Toronto: New York, 1974.
-----. Tramp for the Lord. Old Tappan: Revell, 1974.
[12] Toliver, Ralph. Gold Fears No Fire. Singapore: Overseas Missionary Fellowship, c1986.
[13] Popov, Harlan. Tortured for His Faith. Grand Rapids: Zondervan, 1978.
Wurmbrand, Richard. Tortured for Christ. Middlebury: Living Sacrifice Books, 1990.
