Counting it one of the noblest ambitions of a man's life to be a good teacher, I used to admire Carleton's way of getting at the heart of the lesson. His talent lay in first drawing out the various views of the readers, and then of harmonizing them,—even as the lens draws all rays to a burning-point, making fire where before was only scattered heat. Carleton was one of those superb teachers who believe that education is not only putting in, but also drawing out. In his class were lawyers, physicians, doctors of divinity, principals of schools, heads of families, besides various specimens of average humanity. Somehow, he contrived, within the scant hour afforded him, often within a half hour, to bestow not only his own thought, but, by powerful spiritual induction, to kindle in others a transforming force. After the teaching had well begun, there set in an alternating current of intensity that wrought mightily for the destruction of dead prejudices, and the building up of character.
In his use of helps and commentaries he had a profound contempt of those peddlers of pedantry who try to make the words of eternal truth become merely the lingo of things local and temporary. He was fond of utilizing all that the spade has cast up and out from the earth, as well as of consulting what the pen of genius has made so plain. He believed heartily in that interpretive, or higher criticism, which has done so much in our days to open the riches of holy Scripture. From the very first, instead of fearing that truth might be injured by an examination of the dress in which it was clothed, or the packages in which it was wrapped, Carleton was in hearty sympathy with those scholars and investigators who, by the application of literary canons to the Hebrew and Greek writings, have put illuminating difference between traditions and the original message. He believed that, in the popular understanding of many portions of the Bible, there was much confusion, owing to the webs which have been spun over the text by men who lived centuries and ages after the original writers of the inspired word. Though he never called himself a scholar, he knew only too well that Flavius Josephus and John Milton were the makers of much popular tradition which ascribed to the Bible a good deal which it does not contain, and that there was often difficulty among the plain people in distinguishing between the ancient treasure and the wrapping and strings within which it is now enclosed. Hence his diligent use of some of the strong books in his pastor's and other libraries.
Above all, however, was his own clear, penetrating, spiritual insight, which, joined with his rich experience, his literary instincts, and his own gift of expression, made him such a master in the art of communication. While his first use of the Bible was for spiritual benefit to himself and others, he held that its study as literature would scatter to the wind the serious objections of sceptics and unbelievers.[Back to Content]
CHAPTER XXIV.
THE FREE CHURCHMAN.
Carleton was a typical free churchman. He was not only so by inheritance and environment, but because he was master of the New Testament. His penetrating acumen and power to read rightly historical documents enabled him to see what kind of churches they were which the apostles founded. With the open New Testament before him, he did not worry himself about the validity of the ordination of those who should preach to him or administer the sacraments, though there was no more loyal churchman and Christian. He believed in the kind of churches which were first formed at Jerusalem and in the Roman cities by the twelve whom Jesus chose, over which not even the apostles themselves ventured to exercise authority; but rather, on the other hand, submitted to the congregation, that is, the assembled believers. In the New Testament, Carleton read that the members of the churches were on the same level, all being equal before their great Head and risen Lord, no member having the smallest claim to any kind of authority over or among his fellow members. In such churches, organized to-day as closely as possible after the New Testament model, he believed, and to such churches he gave his heartiest support, while ever deeply sympathetic with his fellow Christians who associated themselves under other methods of government.
His strong faith in the essential right and truth held by independent churches in fraternity, never wavered; and this faith received even increasing strength because of his trust in human nature when moved from above. He believed in the constant presence of the Holy Spirit, as leading Christians unto the way of all truth. He thought the centuries to come would see a shedding off of many things dogmatic theologians consider to be vital to Christianity, and the closer apprehension by society of the meaning of Christ's life and words. He believed not only that God was, but that he is. Though reared in New England, he had little of that provincial narrowness which so often mars and cramps the minds of those who otherwise are the most agreeable of all Americans,—the cultivated New Englanders. No sermon so moved Carleton, and so kindled responsive radiance in his face, as those which showed that God is to-day leading and guiding humanity and individuals as surely as in the age of the burning bush or the smoking altar. He believed that neither the ancient Jews nor the early Christians had any advantages over us for spiritual culture, or for the foundation and increase of their faith in God, but rather less. He heartily approved of whatever pierced sectarian shams and traditional hypocrisies and revealed reality.
Hence his coolness and impartiality in controversy, whatever might be his own strong personal liking. His profound knowledge of human nature in all its forms, not excepting the clerical, professional, and theological sort,—especially when in the fighting mood,—enabled him to measure accurately the personal equation in every problem, even when masked to the point of self-deception. His judicial balance and his power to see the real point in a controversy made him an admirable guide, philosopher, and friend. His vital rather than traditional view and use of the truth, and his sunny calm and poise, were especially manifested during that famous period of trouble which broke out in that noble but close corporation, the American Board of Commissioners for Foreign Missions.
Through all the subsidiary skirmishes connected with the prosecution of the Andover professors, and the great debates in the public meetings of the American Board, Carleton was in hearty sympathy with those opinions and convictions which have since prevailed. He was in favor of sending men and women into missionary fields who showed, by their physical, intellectual, and spiritual make-up, that they were fitted for their noble work, whether or not their theology stood the test of certain arbitrary standards in vogue with a faction in a close corporation.