Theory Vs. Practice

Theory Vs. Practice THEORY vs. PRACTICE
By CARL L. ETTER

Friends, fellow students, and faculty members, I am seriously impressed this afternoon with the wonderful rapidity with which we are passing from time to eternity.. To me it seems but yesterday1 when I stood in this place, and spoke to an audience similar to this during the lecture week of 1923. It was on that occasion that 1 first met Brother W, D. Campbell Who had come from Detroit, Michigan, as the principal lecturer, and who is to appear on this present program. Before leaving Detroit he had been instructed by the Detroit brethren to find a young man whom they could use in some missionary work they Were planning to do in a new suburb of that great city. Through his recommendation I was called to Detroit in the fall of that year. While there a new congregation Was established with which I labored for three years. The 'Work in Detroit was most delightful and my leaving was* prompted only by a desire to he engaged, in what appeals to me as being a far greater work, namely, taking the gospel to regions beyond the seas. The Detroit brethren, having learned of our desire to become missionaries to Japan, decided to sponsor our going and Mrs. Etter and I were sent out last July as missionaries from the Hamilton Avenue (Old Plum Street, Inc.) Church of Christ. We are spending this winter in the southland visiting loved ones and renewing friendships of days gone by. In the meanwhile I am preaching for the church in Cordell, Oklahoma, and teaching Bible in Oklahoma Christian College.

I am sure I would be very ungrateful if I did not highly appreciate this opportunity of appearing the second time on the lecture program of Ahilere Christian College. Since arriving in Abilene I have been living again those four splendid years I spent as a student in this institution. I am delighted-to observe the progress which has been made, both in the school and the town. My heart goes out to you in this great work, and I pray that the Father may crown your efforts with even greater fruits during the coming years. There is something about one's Alma Mater which creates a feeling that is better felt than told. I have arranged a parody on the poem entitled, “The Home Town” which expresses my feeling for this, my home college.

“It doesn’t matter much, be the buildings great or small,
The home college, the home college is the best college, after all.
The colleges of the multitudes have the sun and stars above,
But they lack the friendly fact of the few you’ve learned to love.
And with all their pomp of riches and with all their teeming throngs
The heart of man is rooted in the home college where he belongs.
There are colleges good to visit, there are colleges fair to see,
There are haunts of charm and beauty where at times it’s good to be,
But the humblest little college sings a melody to some,
And no matter where they wander it is calling them to come;
Though colleges rise to greatness and are gay with gaudy dress
There is something in the home college which no other colleges possess.
The home college holds a treasure which the distance cannot gain,
It is there the hearts are kindest, and the gentlest friends remain;
It is there a mystic something seems to permeate the air
And to set the weary wanderer to wishing he was there;
And be it great or be it humble, it still holds mankind in thrall
For the home college, the home college, is the best college after all.

I shall now call your attention to a few observations on the theme announced for this afternoon, namely, “Theory vs. Practice.” By theory, I mean those abstract principles by which we as a body propose to operate in matters religious. By practice I mean the application, use or employment of those principles. It is not my purpose to emphasize either of these to the neglect of the other. This is an age in which many religious dogmas are being called in question. Those things which are fundamental in religion should be sought and defended with much tenacity. Our practice will come to naught if it is not regulated by those theoretical principles which are Scripturally sound. Thus, as we reflect upon the practical side of our religion, let us not forget to place due emphasis on theoretical soundness. In the tenth chapter of Luke’s gospel, beginning with the twenty-fifth verse, the inspired writer says, “And behold a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? And he said unto him, "What is written in the law, how readest thou? And he answered saying, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all of thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right: This do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And who is my neighbor? Jesus made answer and said, A certain man was going from Jerusalem to Jericho; and he fell among robbers, who stripped him and heat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers: And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise.” This is one of the most interesting and practical passages of scripture in the entire Bible. In it is asked and answered the most important of all ques-tions, viz: What shall a man do to inherit eternal life. The question was asked under the Old Covenant and, therefore, could not be given in answer to the same question under the New Covenant. However, it shows where Jesus placed the emphasis. He did not come to set up a form of religion, but to emphasize a practical, living faith. No one can doublMthe place which practical service held in the life and teachings of the Master. Service was the key-note of his ministry; it is the ring by which we recognize all of his teachings; and is enjoined upon his followers as the only avenue to greatness in his kingdom.

Let us now direct our attention to some of the charac-teristics of the man who asked Jesus the question con-cerning eternal life. Bear in mind that human nature has not changed since the very morning of time; mankind has always had the same weaknesses and strong points; the ways in which individuals of the past have sunk into the pits of shame or climbed to the mountains of success, are the avenues through which we are apt to fall or rise today. Thus, as this man pleased God, we may be well pleasing; as he displeased God, we are liable to receive the displeasure of our maker.

First, I note that he was well versed in the law, had become a student of God’s holy word. Dr. Goodspeed, in his recent translation, calls him “A certain expert in the law.” How commendable! Oh! that more might emulate him in this respect! In the long ago David said, ‘‘Blessed is the man that walketh not in the counsel of. the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doeth he meditate day and night” (Psalms 1:1-2). Concerning this law, Moses admonished the lehildren of Israel, “Teach them dili-gently unto thy children, thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thy risest up” (Deuteronomy 6:7). Paul says, “Let the word of Christ dwell in you richly in all wisdom” (Colossians 3:16). Again, he says, “Study to show thyself approved unto God” (2 Timothy 2:15). This man of whom we are studying, had studied and the words of the law were dwelling in him richly. Had he been as faithful in all points as he was in this one, he, no doubt, would have received the highest encomium of the Master. But, alas! he, like some today, had permitted his strength to become his weakness.

Thus, his second characteristic: having become accomplished in the law, he began to feel his own importance. He reached the conclusion that “ego,” or self, was the center of the universe. His egotism, led him to believe, that he was equal to the task of trapping (The record says, tempting) the Master. When he said, “Master, what shall I do to inherit eternal life?” he evidently placed the emphasis on the personal pronoun “I.” “Yes, Master, you can tell the common folk what to do; but you are not talking with one who has studied for himself; you ase in company with the ‘intelligence* ‘the tall timber,’ you should strive to be accurate in your statements. Master, would you attempt to tell me what to do?” His knowledge of the law had given Him'a bad- case of the “big heaid.” In this respect he was not wholly unlike many others. Little men are easily inflated by their own achievements. Egotism: it should have no place in the life of a true servant of God. It was possibly the motive behind the deed that kept Moses out of the Promised Land. By this act of punishment God has forever stamped his disapproval on egotism in his servants. Jesus: what a contrast! Paul says of him, “Have this mind in you which also was in Christ Jesus: who existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross” (Php_2:5-8). What an example for us young preachers! Think of Jesus, the only begotten son of God, as he withstood the temptation of egotism: with his gentle voice he soothed the angry tempest; with the same power he healed the sick, cleansed the lepers and brought forth lifq out of death; yet he was humble through it all, even unto death, yea, the death on the cross. Who among us need feel our importance? The man who came to Jesus to tempt him made his first fatal mistake by placing the wrong valuation on himself. His third characteristic, and second mistake, was “theoretical soundness.” Oh, no, this was no sin within itself. But he had neglected his practice in order to make certain his theory. When he raised $he question concerning eternal life, Jesus took him at his own valuation and said, “What is written in the law? how readest thou?” “We are living under the law, and you are an expert in the law, why ask me? Read for yourself.” He was glad of this opportunity to demonstrate his knowledge of the law and began to quote freely t)ie theory as announced in the law: “And he answering said, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself,” a perfect theory and thoroughly Scriptural. Even Jesus could see no fault in it. Such love will lead us into active service to God and our fellow-man, causing us to neglect no Christian duty. Yes, the man’s theory was all right. Then, what was wrong? Jesus answered and said, “Thou hast answered right (You have given the right theory); this do (Practice what you preach), and thou shalt live.” Jesus commended his theory but condemned his practice. There is no doubt where Jesus piaeed the emphasis. In the sermon on the mount he said, “Whosoever, therefore, shall break (fail to practice) one of these least commandments and shall teach men so (present the theory) shall be called least in the kingdom of heaven: but whosoever shall do (practice) and teach (present theory), them shall be called great in the kingdom of heaven” (Matthew 5:17-19). In this passage Jesus shows the relative importance of theory and practice by placing practice first and theory second.

Now, for a practical question: "Where are we placing the emphasis today? What are’ our marks of loyalty? Do we seek to be judged by our theory or by our practice? Aire we the “true” and “loyal” disciples of Christ because we are more liberal with our means, or is it because we are giving a few pennies in the correct way? Do we hold the title of “loyal brethren” because we are doing more to care for the widows and orphans, or is it because we are caring for a few in the Scriptural way? Are we the “true blues” because we are doing more to evangelize the world, or is it because we have sent out a few missionaries in the New Testament way? These are pertinent questions which deserve our serious consideration, Certainly we ought to “speak where the Bible speaks and be silent where the Bible is silent,” but we also ought to “practice where the Bible says practice.” Soundness of theory will avail nothing if it is not accompanied by soundness of practice. “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth (practieeth) the will of my Father who is in heaven”' (Matthew 7:21). We should not be less Apostolic in our theory but we should strive to be more Apostolic in our practice. Dur-ing the past one hundred years we have been telling the world how the work of the Lord should be done. Regarding giving, we have said it should be done upon the first day of the week according as we have been prospered. In discussing missions we have said missionary work should be carried on Dy the church and not through a missionary board or society. In making these contentions we have been quite Apostolic and have been able to furnish a “thus saith the Lord” for our contention. .We ought not to be less urgent on these principles; they ate as true* today as they have ever been. Then let us not give up these fundamental principles, but let‘us’add to them a greater amount of actual practice. Be it said, to our shame, that while we have been telling the vorld how to do missionary work, we have actually done very little of it. Statistics of the various denominations indicate that they are doing more than we, who’ strive to speak where the Bible speaks, and be silent where the Bible is silent, are doing toward evan-gelizing the world. In fact, the church of Christ is at the very foot of the list. One denominational church in Chicago has three times as many missionaries on the foreign field as we, the entire brotherhood of Christ. We, who can boast of more than five hundred thousand members in the United States, with more than twenty-five hundred loyal gospel preachers, must hang our heads in shame while we confess we are spending on an average of five cents per member to carry the gospel beyond our own borders. Yes, we, who preach the Great Commission more than all others, are actually doing less toward practicing the first part of its teaching. Brethren, these things ought not to be. The gospel is good news to be heard, but it is something more; it presents a task to be achieved. When we have heard the good news, we must not be content to sit idly by as hearers of the word only; we must pass the message on to others. “Go ye therefore, and make disciples of all nations; . . . teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). In this statement Jesus tells the apostles to teach their converts to do the things he had commanded the apostles. He had commanded the apostles to take the gospel to the whole creation. Therefore, each new convert to Christ has the burden of carrying the gospel to all the world resting upon his shoulders. If Jesus should come today and find us spending all of our time telling the world how to do missionary work, but putting forth little effort in the actual doing of it, what would his attitude be? To the man who had the theory without the practice concerning love for God and his fellow man, he said, "Thou hast answered right; this do, and thou shalt live.” To us he would likely say, “Thou hast the right theory concerning missions; practice what ye preach and thou shalt live.”

I’d rather see a sermon than to hear one any day;
I’d rather one would walk with me than merely tell the way,
For the eye is a better pupil, and more willing than the ear.
Fine counsel is confusing, hut example always clear,
And the best of all the preachers are the men who live their creeds,
For to see good put in action is what everybody needs.
I can soon learn how to do it if you let me see it done;
I can watch your hands in action, hut your tongue too fast may run.
And the lectures you deliver may he very fine and true.
But I’d rather get my lesson hy observing what you do.
When I see an act of kindness, then I’m eager to he kind
When a weaker brother stumbles and a stronger stays
Just to see if he can help him then the wish grows strong in me
To he just as big and thoughtful as I know that friend to he.
One good man teaches many, men believe what they behold.
He who stands with men of honor learns to hold his honor dear,
For right living speaks a language that to everyone is clear.
Though an able speaker charm me with his eloquence,
I say, I’d rather see a sermon than to hear one any day. The lawyer who came to Jesus with the question con-cerning eternal life was not only too theoretical, but he, like many of us, had a strong desire to justify himself. The record says, “But he, desiring to justify himself, said uftto Jesus, And who is my neighbor?” Desire to justify ourselves seems to be a universal characteristic of the human family. When we neglect writing to our friends and loved ones, it is easy to justify ourselves by thinking we were too busy. When we neglect studying God’s holy word it is usually due to unavoidable cir-cumstances. If we are unkind and harsh with our friends and loved ones, it is because we are not feeling well. The church that has no interests outside of its own little circle, has too many burdens at home to consider outside calls. We, as a church, neglect the heathen abroad, because we have too many heathen at home, notwithstanding the fact that, in the true sense, there are no heathen at home. So, on and on, goes our never-ending list of excuses, ever trying to justify ourselves. If we practiced what we preached, really proving the soundness of our theories by our works, there would be no occasion for self-justification. James says, “Ye see that by works [practice] a man is justified, and not only by faith [theory]” (James 2:24).

Therefore, seeing theory only, will not suffice. Let us strive to justify ourselves, not by multitudinous excuses, but by soundness of practice, according to the New Testament theory of soundness.

We shall now notice the answer Jesus gave the lawyer when he, desiring to justify himself, said, “And who is my neighbor?” Jesus recognized the lawyer as a theoretical man and knew that a theoretical answer would be out of place. He chose rather to lay before him a plain, practical case, letting the lawyer arrive at his own conclusion. Thus, the Master said, “A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who stripped him and beat him, gjjd departed, leaving him half dead.” To me, this passage is far more beautiful to take it literally, leaving off the allegorical interpretation that is often placed upon it. “It is very likely that what our Lord relates here was a real matter of fact, and not a parable, otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability in possession of the fact himself, he was forced to acknowledge the propriety of our Lord’s in-ference ad advice” (Adam Clarke). At this time the whole land of Judea was much infested with hordes of bandits. The lawyer, no doubt, had traveled this very road from Jerusalem to Jericho and had witnessed the attacks of these hordes of robbers. Thus, he was able to apjjreciate the lesson Jesus placed before him. Jesus paints the picture of the traveler, evidently a Judean Jew, as he is lying in the ditch, robbed of his money, naked, half dead. What a sight. Is he there as the result of his own neglect, or is it due to unavoidable cir-cumstances? These are questions which we often hear concerning the unfortunate of earth. When we find a fellow'-man in distress it is no time to stop and theorize about how he got there, whose duty it is to relieve him, and by what theory we shall proceed. Jesus is trying to, present to the lawyer a case where practice is in de-mand, not theory.

Jesus continues the lesson by saying, “And by chance a.certain priest was going down that way: and when he saw him, he passed by on the other side.” When this poor, dying Jew saw the priest approaching, what did he.expect? What does the world expect of us, the religious leaders of today? Service! Practical Christianity. Are we giving it? Like the priest of old, we are too willing to pass indifferently by, while our fellow-man is crying out for help. Even from beyond the seas we hear them saying, “Come over and help us,” and we, the. “loyal brethren” are hourly, daily, yearly passing them indifferently by.1 Let us profit by the experience of the priest and respond with the message of life to the ery of dying humanity. Who will say, “Master, here am I, send me?” When this suffering, unattended Jew had been, neglected by his religious leader, the priest, he evidently was consigned to his fate and turned over to die. But Jesus says, “And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.” The Standard version says, “And the Levite, when he was at the place, came and looked on him.” Yes, the Levite was willing to investigate, to look upon the conditions which he found. Someone has suggested that the Levite resembles, in this respect, the sociological investigator who is ever busy studying conditions in the slums, compiling statistics and making scholarly reports; but never found doing anything to.relieve the conditions discovered. The world is not so much in need of sociological students as it is relief workers. Students of humanity may have their place, but servants of humanity are more in demand. The Levite failed because his study of the case did not inspire him to render the needed service. A Sorjpturally sound priest or Levite did not demand the respect of our Lord unless they were willing to respond to the calls of practical service.

Jesus concludes the lesson to the lawyer by saying, “But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. And on the morrow he took out two shillings, and gave them to the host, and said, Take came of him; and whatsoever thou spendest more, when I come back again, I will repay thee.” Who is this Samaritan who is approaching? Is he a friend or foe? That calls to mind a bit of history which throws some light on these questions. Josephus tells us that in the days of Nebuchadnezzar when the Jews were carried into captivity and replaced by foreign tribes, those Jews who remained in Judea went out and married foreign wives. When Ezra and Nehemiah returned and began to rebuild the temple they instituted certain reforms, dne of which was that every Jew should put away his foreign wife. Manasseh, the grandson of Eiiashib, had married the daughter of Sanballat, a Samaritan. When Manasseh returned with his wife, Sanballat persuaded him to remain in Samaria The secured permission from Darius Nothus to build a temple at Mt. Gerizim for the Samaritans. This tempie stood about two hundred years, until it was de-stroyed by John Hyrcanus, never to be rebuilt again. These Samaritan Jews originally of Assyrian stock, are said to have done everything in their power to annoy the Jews. Thus, they were held in contempt by the Judean Jews. Even in the days of Christ this animosity was very intense. As Christ sits by the well in Samaria we hear him say to the Samaritan woman, “Give me to drink.” The woman, surprised that he would even speak to her, says, “How is it that thou, being a Jew, asketh drink of me, who am a Samaritan woman? (For the Jews have no dealings with the Samaritans).” Again she says to him, “Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain: and ye say, that in Jerusalem is the place where men ought to wor-ship.” This conversation shows clearly the relationship that existed between the Jews and the Samaritans. The Samaritans were considered as dogs in the eyes of the true Jews.

"Who is this man who has stopped to minister to the suffering, dying Jew? No, he is not a priest nor a Lcvite, who might be expected to render this service. He is a despised Samaritan. This very man whom he is now serving, in times past, might have mistreated him, refusing to speak to him or sneering at him as one of those Sometimes it is dear old mother, whose hair is white caught the spirit of the Master, and is now in active service of his enemy. From this plain example of service the lawyer learned the answer to his own question. Jesus turned to him and said, “Which of these three (Priest, Levite or Samaritan), was neighbor to him that fell among the
thieves?” He was too prejudiced to recognize the Samaritan by calling his name, but he said, “He that showed mercy on him ” Jesus said, “Go and do thou likewise.” This was equivalent to saying, “Go and practice what you preach.” Jesus was trying to teach this self-satisfied Jew that theoretical soundness was insufficient.

Let us not deceive ourselves by thinking that Christ will accept us merely because we are sound in theory. Our theory must be made perfect by our practice. When Jesus comes to receive his own, many will hear him say, “Thou hast answered right (You have held correct theories during your lifetime), but thou hast not done- (You have not practiced what you preached.” To those he will say, “Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: for I was hungry and ye did not give me to eat; I was thirsty* and ye gave me no drink; I was a stranger, and ye took me not in; nftked, and ye clothed me not; and in prison, and ye visited me not.”

During the World War I read a thrilling story of a young man who went with the American forces to France. Later I was in Detroit and heard a Chamber of Commerce secretary, to whom this boy had gone’ to school, tell the same story. He said the lad grew up a shiftless, worthless, towsled-headed kid in whom no one had any confidence But there came a day when his opportunity for service was presented and the manhood within him came like a flash, making him one of the World War’s heroes. He and a group of fellow doughboys were in a dugout one cold rainy night when a shell came rolling in at the door. The fuse was rapidly burning and only a few seconds stood between them and eternity. Like a flash the towsled headed boy jumped to the front, grabbed the shell, fell into the corner of the dugout with it in his bosom, saying, in his broken English, “I’ll take care of this thing and ‘youse guys’ take care of yourselves.” The shell exploded and his body was blown into a million pieces, but it served as a shock absorber and his fellow-doughboys were saved.

It was this same spirit that led Christ to the cross, all the apostles, save one, to martyrs’ graves and thousands of fearless saints to he burned at the stake. The church has been built upon sacrifice, and the crying need of the church today is men and women who are willing to lay down their lives for the cross. 0, Lord, help us to forget ourselves and lay down our lives for others. An old man going down a lone highway,
Came at the evening cold and gray
To a chasm, vast and deep and wide.
The old man crossed in the twilight dim,
The sullen stream had no fears for him
But he paused when safe on the other side,
And restored a bridge to span the tide.
“Old man,” said a fellow-traveler near,
“You are wasting your strength by laboring here
Your journey will end with the ending day,
And you never again will pass this way.
You have crossed the chasm deep and wide
Why build you this bridge at the evening tide?”
The traveler lifted his old gray hear.
“God friend, in the path I’ve come,” he said,
“There folio wetli after me today,
A youth whose feet must pass this way.
This chasm which has been as naught to me,
To that fair haired youth may a pitfall be,
He too, must cross in the twilight dim.
Good friend, I’m building this bridge for him.”