|
An Initiation Sermon of the
Rev. J. K. Gutheim at New Orleans.
Delivered on January 12, 5610 Sabbath Va-Ayra,
Tebeth 28.
קול אומר קרא ואומר מה אקרא
“A voice saith, Call out! and I
say, What shall I call out?”
WHAT shall I call out, what shall I
preach? a stranger before a congregation of
strangers! Truly it is not without a feeling of deep
anxiety that I appear before you, that I begin to
speak. But there is no stranger in Israel; for those
who scarcely saw and conversed with each other are
united by the firm bonds of our holy faith and
although I come among you a stranger from a great
distance, yet are we inspired by a unity of
religious sentiments and hopes, by a unity of
purpose. What is it, my friends, that caused you to
unite and constitute yourselves a body
corporate?—what is it that induced you to provide
this place of worship—humble though it be—wherein to
assemble in holy communion?—what is it, in fine,
that prompted you to make some sacrifices for the
purpose of securing the services of a minister who
would expound to you the word of the Lord, instil
into the minds of your children the doctrines of our
holy faith, and imbue their hearts with religious
and moral sentiments? Is it not the deep-rooted
conviction that man is a dependent being, created
and sustained by the goodness of the Almighty
Father, and that it is his duty to take the light of
Revelation as a guide on his path below? Is it not
the solicitude you felt for the ancient,
time-hallowed religion received from your fathers,
which, in your turn, you are anxious to transmit to
your children? In casting my eye over this
congregation of brother Israelites, I see before me
representatives of perhaps every country of the
civilized world,—but have these differences of
nativity and locality proved an obstacle to your
union ? By no <<9>>means.
And why not? Because the Israelite, in whatever
clime he be born, traces his parentage to him who
enjoyed the high privilege of being called the
“Friend of God;” and the mission assigned, him by
the Deity, near four thousand years ago, “that in
the seed of Abraham all the families of the earth
shall one day be blessed,” is thus vividly impressed
on his mind. Clinging to the patrimony inherited
from our ancestors, which has become the more
endeared to us on account of the severe ordeals to
which it was subjected, and the bitter persecutions
we had to endure for our faithful adherence, never
being at variance on doctrinal points, it is easy
for the scattered members of our household, wherever
the banner of our religion is once unfurled, to
gather under its folds, to dwell together in peace
and harmony, and testify by their lives and actions,
as they do by their mere existence, “that they are
the living witnesses of the living God.”
While thus deeply impressed with the importance of
our position among the nations of the earth, and
deeming it my duty to come forward when my services
might be useful, I cheerfully responded to the call
extended to me by this congregation. I did so the
more readily, since I had the gratifying assurance
that I had won your confidence. However slight the
aid I may be able to offer in the promotion of our
holy cause, I am convinced that the seeds of
religion, will be scattered on fertile soil, and
that my sincere endeavours to establish the
sanctuary of the Lord on a firm basis will be
brought to a prosperous end, if supported by your
hearty co-operation. May then my feeble voice be a
welcome sound to your ears, and my words, coming
from the heart, find a ready entrance into your
hearts.
The office of minister is surrounded with many
difficulties, and one that imposes a great
responsibility. Difficult as it is in any situation
of life, and more especially in a public position,
to please everybody, it must nevertheless be his
study to secure the approbation of the congregation,
whilst at the same time no earthly consideration
must induce him to swerve from the path of truth or
to act contrary to his conscience and inward
conviction. Let us then in this hour of devotion
inquire, *How can the religious teacher in Israel
best promote the end of his mission;
<<10>>how is he to act
in order that his labours may prove success and be
deserving of the blessing of God?*
We find an answer in the forty-second chapter of
Isaiah, where the prophet lays down the plan of
action for the chosen servant of the Lord. I have
selected the third verse for our text:—
קנה רצוץ לא
ישבור ופשתה כהה לא יכבנה לאמת יוציא משפט
“A bruised reed shall he not break,
and the smoking flax shall he not quench; he shall
bring forth judgment unto truth.”
By closely examining these words, we shall find that
they point out the true way in which the minister
should walk ; he is to teach, in 1. Truth, 2. Light,
and 3. Love. Let us consider these three
propositions separately.
לאמת יוציא משפט “He
shall bring forth judgment unto truth.” Truth is one
of the most precious virtues with which man was
endowed by his Creator. Being a divine attribute, it
assigns to him so exalted a position as to justify
the words of the psalmist, “Thou hast made him a
little less than the angels!” Its transcendant
quality has been well appreciated by our learned
fathers, for they say, “The seal of God is truth.”
Its influence on the mind has been well weighed,
when they prefixed the beautiful admonition to our
prayers, “Man should ever fear God in private,
confess the truth, and speak truth in his heart.”
Why then should not we?—why should not the servant
of the Most High live and act in truth? But what is
truth? Truth is the correspondence of our thoughts
and innermost convictions with our thoughts and
actions—a correspondence so precise and distinct,
that not a diverging line should be perceptible to
our mind, And it is only while thus living in truth
that our labours will be truly blessed. Whoever can
rise on the wings of the mind, above the cloudy
region of human error, to the sunny heights of pure,
untrammelled thoughts, must certainly acknowledge
that truth alone imparts to man true dignity, as
also heavenly bliss. But to be true, to be true in
everything, true towards
<<11>>every one, is a problem, the solution
of which is attended with the greatest difficulty.
Thousands are prostrated by the trammels of
superstition, the fetters of pride, the chains of
ambition, and the pressure of the passions, the
mighty weight of gold; truth alone is exalted above
all degrading passions and human vanities, truth
alone reconciles all differences, surmounts all
obstacles. Is it then saying too much that the
entire life of him must be truth, whose office and
duty it is to expound and diffuse the law of truth?
It is, therefore, an indispensable qualification of
the preacher of religion, to be a sincere friend
of truth. In whatever circumstances he may be
placed, whatever the consequences resulting to him
from his action, nothing must deter him from paying
due homage to truth; no preconceived opinion, no
prejudice, no self-love, no interest must bias his
mind and sway his judgment.
As a sincere friend of truth, he must strive with,
an ardent zeal to find it. The more conflicting the
opinions on religious subjects have become in our
day, the more calmly and deliberately must he
search, in order to be able correctly to distinguish
between the true and the false. And this zeal must
animate him so powerfully and completely, that it
only ceases with the last breath he draws on earth.
It is not enough for him to blindly accept whatever
tradition has handed down, to answer every intricate
question that may present itself, with an air of
authority and self-satisfaction, by pronouncing the
dictum, “Whatever is, is right!” Far from it. His
conviction must be the result of careful and
assiduous study. He must be able to trace effects to
their legitimate causes, to separate the form from
the substance, the essential from the incidental,
the immutable from the temporal and local. If any
one stands in need of a thorough, well-grounded,
immovable conviction, it is undoubtedly the
religious teacher whose province it is to satisfy
the inquirer, and to convince the doubting and
wavering. He cannot successfully teach the truth by
hollow phrases; his words must be the mirror of his
soul. “He shall bring forth judgment unto truth.”
And corresponding with his teaching should be his
life and actions. In the circle in which he moves
his deportment must be open, respectful, and
commanding respect, and every one of his actions<<12>>bear
the stamp of truth. While on the one hand he is
often obliged, from the peculiar circumstances in
which he may be placed and for the sake of the cause
in which he is engaged, to act with wise moderation,
caution, and prudence, he must never, from any
motive whatsoever, so far forget himself as to stoop
to base hypocrisy, and allow his actions to belie
his inward conviction. In order to be trusted he
must be true in everything, strictly true and candid
towards every one in all the relations of life. No
timidity, no fear, no interest, no prospect of
reward must ever determine him to misrepresent truth
by his words or actions. And should he even meet
with opposition, should he even be misrepresented,
calumniated and persecuted, he must not swerve from
his purpose; the consciousness of having acted
according to duty and conscience is ample reward.
Truth will conquer its way.אמת
קאי שקרא לא קאי “Truth will prevail, while
falsehood will fall to the ground.”
II.
But, my friends, how often do
short-sighted mortals mistake error for truth, and
pronounce firmness a visionary idea. Has not for the
last 1800 years our truthful religion been decried
as an exploded system, and our faithful adherence to
it charitably styled stubbornness? Well then, we
want some auxiliary to arrive at the clear truth.
What this should be is indicated in the words of our
text, ופשתה כהה לא יכבנה
“and smoking flax shall he not quench.” The prophet
represents the servant of the Lord, as being
unwilling to allow the light entirely to vanish and
darkness take its place, wherever the slightest
spark is found to glow. Light shall prevail! Can you
conceive anything in nature more beneficial and
grand than light? In our daily prayers we praise the
Creator of light;—every being joyfully greets the
light; the first thing created by the Lord of the
universe is light. Who does not feel a holy
sensation filling his bosom, whenever lie reads the
two words in the first paragraph of holy writ:
ויהי אור “There was
light?”
The blessings of light are
incalculable, they are divine. And here I do not
merely speak of the material light that gives form.
and outline to every visible object; I
<<13>>refer more
particularly to that spiritual light which the
Almighty has vouchsafed to bestow on those lie
created in his own image, namely, the light of
religion and reason. “For the commandment is a lamp,
and the law is light.” “Wisdom excelleth folly, as
far as light excelleth darkness.” Religion and
reason combined form the spiritual light in man. It
is true, my friends, that he who never saw the light
of day from his birth, or who was by some misfortune
deprived of his sight at a later period, may,
nevertheless, not altogether pass his days without
joy or delight. But can he gaze at the splendour of
the sun, the moon’s silvery beams, the brilliancy of
the stars? Does the azure sky, the mountain’s grand
scenery, the verdure of the forest, the meadow’s
variegated tints, the waving harvests of the field,
open to him a delightful vista? Is he able to view
the millions of charms so profusely displayed by
nature and art? Can he look upon those who gave him
birth and nursed and reared him, on the brother or
friend to whom he is fondly attached?
Alas, no! Life’s highest enjoyments, life’s sweetest
joys are denied him. And so too may he whose mental
eye is o’erclouded or darkened by superstition and
irreligion, who cannot see the sun of truth, not
live altogether without joy or delight. But to
appreciate properly and truly the mysterious
workings of Providence, the destiny of man, the
blissful emotions engendered by virtue, the
invaluable blessings of Revelation, and how refined
and ennobled all mental culture is rendered, if
joined to true religion based on firm conviction—can
he appreciate all this! Alas, no! these spiritual
enjoyments are utterly lost to him.
Well, then, it is the duty of the preacher in Israel
to diffuse light, to impart clear information, and
wherever the clouds of error and prejudice cover the
mental vision, to dispel them by his words. His
teaching must be an emanation from, and in strict
accordance with the law of God. “And smoking flax,
he shall not quench.” He is to fan the yet
glimmering embers, that they increase to a blaze and
cast about a refulgent light.
When Moses, the man of God, entreated the Almighty
“to let him see his glory,”—when David, the pious
king, sang, “May the Lord let his countenance shine
upon us,”—when Solomon prayed, that God might endow
him with wisdom,—what else did
<<14>>they desire but luminous knowledge?
What else did all the God-inspired men, the prophets
of old, endeavour to diffuse among the people of
Israel, when they attacked the idolatry and
superstition and denounced the mere form and
lip-service of their age, but the spread of luminous
knowledge? Such is the beauty and simplicity of our
creed, that no blind belief is enjoined on the
Israelite, but that he is first commanded to know
the doctrines of his faith, since to know is to
believe. Those mystical incongruities and
absurdities, requiring implicit belief, which we
meet elsewhere, are in no way interwoven in our
creed.
“Thou shalt know the Lord thy God,” is a commandment
we find on almost every page of Scripture, where His
existence. and providence are adverted to. “Thou
shalt meditate in the Law and teach it diligently to
thy children,” is enjoined with the like urgency.
And if we examine the history of our fathers, of
those times especially which are commonly
denominated the dark ages, we shall find that,
although the Jew was shut out, as it were, from the
light of the world, his obscure abode was illumined
by the light of the Law. It was to him a source of
consolation, of sweet enjoyment, while it kept alive
in his bosom the hope of better days. If such was
the practice of our fathers in adversity, shall we
pursue an opposite course in our days of prosperity?
Is it not, on the contrary, our duty to obtain a
clear knowledge of the venerable religion of our
fathers, and be thus enabled to vindicate the purity
and sublimity of its doctrines before the eyes of
the world? To awaken the spirit of inquiry and
yearning towards religious light in the Synagogue as
well as in the school, is the duty of the religious
teacher. “For the lips of the priest should keep
knowledge, and they should seek the Law at his
mouth; for he is a messenger of the Lord of hosts.”
III.
Truth, my friends, often
produces a harsh effect; light often leaves us cold;
it is for this that mildness must be coupled with
truth, that warmth was associated with the light.
Both, therefore, will assert their beauty and
supremacy, if joined by love. And this our text
indicates in reference to the servant of God,
<<15>> “A bruised reed
he shall not break.” Love is one of the cardinal
virtues of all religion; it is the mighty link and
tenure by which society is held together, the
animating principle of the human heart. Before its
salutary rays the differences of creed and opinion,
the inequalities of fortune and position vanish into
air. The ties of family, friendship, connexion, are
woven and sustained under its heavenly influence.
“It is out of love that the Creator, blessed be He!
has called the universe into existence,” is the
saying of our teachers of old. When once Rabbi
Yochanan ben Zacchai, a great talmudic teacher,
propounded to five of his best scholars the
question, Which is the good path for man to adhere
to? then the first answered, “A good eye;” the
second, “A worthy associate;” the third, “A good
neighbour;” the fourth, “He who foresees the
consequences;” but the fifth said, “A loving heart.”
And the teacher said, “I prefer the last sentiment,
as it includes all the others.” Love is the very
foundation of our religion, the living principle of
the whole structure. Hence the third requisite of
the religious teacher is, that his words must
breathe the spirit of love.
It is true, that in the discharge of the duties of
his calling, the minister is often called upon to
admonish and warn. But his words, although
characterized by all the zeal and energy he is
capable of, ought never to merge into severe rebuke
and denunciation. Whenever a son or daughter of
Israel has fallen into sin, whenever in an
unfortunate moment, worldly considerations or
passion gained the mastery, it is the duty of the
religious teacher to recall the erring by mild
admonition and wise moderation. “Love covereth all
sins,” is the beautiful maxim of the wise king.
I would expatiate still more at length on the duties
of the minister, and the relation he bears to his
congregation, were it not that I intend to resume
this subject in my next discourse. Enough however
has been said to show that his calling is a
difficult one, difficult on account of the heavy
responsibility that rests on him, to do justice to
his religion and to his congregation. But he is sure
to succeed, his labours are sure to be blessed, if
he is actuated by truth, guided by light, prompted
by love.
My friends, during the course of my ministerial
labours it has <<16>>been
my privilege to know something of the reciprocal
affection which is calculated to steel our energies
for renewed vigorous action. The pain of separation
has revealed the power of these ligaments, and
memory shall never cease to recall the images of
many dear friends left behind me, whose warm
attachment and esteem I had secured. To-day I have
performed my first duty in your midst. If we are
permitted to walk together as minister and
congregation, need I assure you that your affection,
your hearty esteem will be neither unprized nor
unreciprocated? Next to the divine approbation and
that of his conscience, the true minister covets the
sincere, intelligent, and just affection of his
congregation. Without this, my usefulness here is at
an end; with it, it will go on increasing till death
or God’s providence in other ways parts us. May then
truth, light, and love characterize your conduct,
may our connexion be based on mutual confidence and
esteem, and it will redound to our salvation, to the
glory of God and his everlasting covenant.—Let us
pray.
Father of the universe! a law of truth Thou hast
given to thy children. When night covered the earth,
and the nations groped their way in the darkness of
superstition and idolatry, Thou caused thy light to
shine on thy people Israel, to he an everlasting
guide to the children of Man. Through all the
dangers that surrounded our path through all the
vicissitudes of a long series of centuries, Thou
hast borne and protected us with paternal love. We
thank Thee, O God, for the many tokens of divine
mercy Thou hast bestowed on us, and gratefully
acknowledge thy bounty. Be with us in this hour of
devotion, and bless our pious efforts to promote the
welfare of thy holy religion. Strengthen our minds
and fortify our hearts in thy service. And we pray
Thee, O God, to let the light of thy countenance
shine upon this congregation, that they prosper
under thy protection. Bless all those who are here
assembled, and whose hearts are turned to Thee with
prayerful emotions. May the words of my mouth, and
the meditation of my heart be acceptable in thy
presence, O Lord, who art our Rock and Redeemer.
Amen. |
