AT every point in Conwell’s life one sees that he wins through his wonderful personal influence on old and young. Every step forward, every triumph achieved, comes not alone from his own enthusiasm, but because of his putting that enthusiasm into others. And when I learned how it came about that the present church buildings were begun, it was another of those marvelous tales of fact that are stranger than any imagination could make them. And yet the tale was so simple and sweet and sad and unpretending.
When Dr. Conwell first assumed charge of the little congregation that led him to Philadelphia it was really a little church both in its numbers and in the size of the building that it occupied, but it quickly became so popular under his leadership that the church services and Sunday-school services were alike so crowded that there was no room for all who came, and always there were people turned from the doors.
One afternoon a little girl, who had eagerly wished to go, turned back from the Sunday-school door, crying bitterly because they had told her that there was no more room. But a tall, black-haired man met her and noticed her tears and, stopping, asked why it was that she was crying, and she sobbingly replied that it was because they could not let her into the Sunday-school.
“I lifted her to my shoulder,” says Dr. Conwell, in telling of this; for after hearing the story elsewhere I asked him to tell it to me himself, for it seemed almost too strange to be true. “I lifted her to my shoulder”—and one realizes the pretty scene it must have made for the little girl to go through the crowd of people, drying her tears and riding proudly on the shoulders of the kindly, tall, dark man! “I said to her that I would take her in, and I did so, and I said to her that we should some day have a room big enough for all who should come. And when she went home she told her parents—I only learned this afterward—that she was going to save money to help build the larger church and Sunday-school that Dr. Conwell wanted! Her parents pleasantly humored her in the idea and let her run errands and do little tasks to earn pennies, and she began dropping the pennies into her bank.”
“She was a lovable little thing—but in only a few weeks after that she was taken suddenly ill and died; and at the funeral her father told me, quietly, of how his little girl had been saving money for a building-fund. And there, at the funeral, he handed me what she had saved—just fifty-seven cents in pennies.”
Dr. Conwell does not say how deeply he was moved; he is, after all, a man of very few words as to his own emotions. But a deep tenderness had crept into his voice.
“At a meeting of the church trustees I told of this gift of fifty-seven cents—the first gift toward the proposed building-fund of the new church that was some time to exist. For until then the matter had barely been spoken of, as a new church building had been simply a possibility for the future.
“The trustees seemed much impressed, and it turned out that they were far more impressed than I could possibly have hoped, for in a few days one of them came to me and said that he thought it would be an excellent idea to buy a lot on Broad Street—the very lot on which the building now stands.” It was characteristic of Dr. Conwell that he did not point out, what every one who knows him would understand, that it was his own inspiration put into the trustees which resulted in this quick and definite move on the part of one of them. “I talked the matter over with the owner of the property, and told him of the beginning of the fund, the story of the little girl. The man was not one of our church, nor in fact, was he a church-goer at all, but he listened attentively to the tale of the fifty-seven cents and simply said he was quite ready to go ahead and sell us that piece of land for ten thousand dollars, taking—and the unexpectedness of this deeply touched me taking a first payment of just fifty-seven cents and letting the entire balance stand on a five-per-cent. mortgage!
“And it seemed to me that it would be the right thing to accept this unexpectedly liberal proposition, and I went over the entire matter on that basis with the trustees and some of the other members, and all the people were soon talking of having a new church. But it was not done in that way, after all, for, fine though that way would have been, there was to be one still finer.
“Not long after my talk with the man who owned the land, and his surprisingly good-hearted proposition, an exchange was arranged for me one evening with a Mount Holly church, and my wife went with me. We came back late, and it was cold and wet and miserable, but as we approached our home we saw that it was all lighted from top to bottom, and it was clear that it was full of people. I said to my wife that they seemed to be having a better time than we had had, and we went in, curious to know what it was all about. And it turned out that our absence had been intentionally arranged, and that the church people had gathered at our home to meet us on our return. And I was utterly amazed, for the spokesman told me that the entire ten thousand dollars had been raised and that the land for the church that I wanted was free of debt. And all had come so quickly and directly from that dear little girl’s fifty-seven cents.”
Doesn’t it seem like a fairy tale! But then this man has all his life been making fairy tales into realities. He inspired the child. He inspired the trustees. He inspired the owner of the land. He inspired the people.
The building of the great church—the Temple Baptist Church, as it is termed—was a great undertaking for the congregation; even though it had been swiftly growing from the day of Dr. Conwell’s taking charge of it, it was something far ahead of what, except in the eyes of an enthusiast, they could possibly complete and pay for and support. Nor was it an easy task.
Ground was broken for the building in 1889, in 1891 it was opened for worship, and then came years of raising money to clear it. But it was long ago placed completely out of debt, and with only a single large subscription—one of ten thousand dollars—for the church is not in a wealthy neighborhood, nor is the congregation made up of the great and rich.
The church is built of stone, and its interior is a great amphitheater. Special attention has been given to fresh air and light; there is nothing of the dim, religious light that goes with medieval churchliness. Behind the pulpit are tiers of seats for the great chorus choir. There is a large organ. The building is peculiarly adapted for hearing and seeing, and if it is not, strictly speaking, beautiful in itself, it is beautiful when it is filled with encircling rows of men and women.
Man of feeling that he is, and one who appreciates the importance of symbols, Dr. Conwell had a heart of olive-wood built into the front of the pulpit, for the wood was from an olive-tree in the Garden of Gethsemane. And the amber-colored tiles in the inner walls of the church bear, under the glaze, the names of thousands of his people; for every one, young or old, who helped in the building, even to the giving of a single dollar, has his name inscribed there. For Dr. Conwell wished to show that it is not only the house of the Lord, but also, in a keenly personal sense, the house of those who built it.
The church has a possible seating capacity of 4,200, although only 3,135 chairs have been put in it, for it has been the desire not to crowd the space needlessly. There is also a great room for the Sunday-school, and extensive rooms for the young men’s association, the young women’s association, and for a kitchen, for executive offices, for meeting-places for church officers and boards and committees. It is a spacious and practical and complete church home, and the people feel at home there.
“You see again,” said Dr. Conwell, musingly, “the advantage of aiming at big things. That building represents $109,000 above ground. It is free from debt. Had we built a small church, it would now be heavily mortgaged.”
EVEN as a young man Conwell won local fame as an orator. At the outbreak of the Civil War he began making patriotic speeches that gained enlistments. After going to the front he was sent back home for a time, on furlough, to make more speeches to draw more recruits, for his speeches were so persuasive, so powerful, so full of homely and patriotic feeling, that the men who heard them thronged into the ranks. And as a preacher he uses persuasion, power, simple and homely eloquence, to draw men to the ranks of Christianity.
He is an orator born, and has developed this inborn power by the hardest of study and thought and practice. He is one of those rare men who always seize and hold the attention. When he speaks, men listen. It is quality, temperament, control—the word is immaterial, but the fact is very material indeed.
Some quarter of a century ago Conwell published a little book for students on the study and practice of oratory. That “clear-cut articulation is the charm of eloquence” is one of his insisted-upon statements, and it well illustrates the lifelong practice of the man himself, for every word as he talks can be heard in every part of a large building, yet always he speaks without apparent effort. He avoids “elocution.” His voice is soft-pitched and never breaks, even now when he is over seventy, because, so he explains it, he always speaks in his natural voice. There is never a straining after effect.
“A speaker must possess a large-hearted regard for the welfare of his audience,” he writes, and here again we see Conwell explaining Conwellism. “Enthusiasm invites enthusiasm,” is another of his points of importance; and one understands that it is by deliberate purpose, and not by chance, that he tries with such tremendous effort to put enthusiasm into his hearers with every sermon and every lecture that he delivers.
“It is easy to raise a laugh, but dangerous, for it is the greatest test of an orator’s control of his audience to be able to land them again on the solid earth of sober thinking.” I have known him at the very end of a sermon have a ripple of laughter sweep freely over the entire congregation, and then in a moment he has every individual under his control, listening soberly to his words.
He never fears to use humor, and it is always very simple and obvious and effective. With him even a very simple pun may be used, not only with-out taking away from the strength of what he is saying, but with a vivid increase of impressiveness. And when he says something funny it is in such a delightful and confidential way, with such a genial, quiet, infectious humorousness, that his audience is captivated. And they never think that he is telling something funny of his own; it seems, such is the skill of the man, that he is just letting them know of something humorous that they are to enjoy with him.
“Be absolutely truthful and scrupulously clear,” he writes; and with delightfully terse common sense, he says, “Use illustrations that illustrate”—and never did an orator live up to this injunction more than does Conwell himself. Nothing is more surprising, nothing is more interesting, than the way in which he makes use as illustrations of the impressions and incidents of his long and varied life, and, whatever it is, it has direct and instant bearing on the progress of his discourse. He will refer to something that he heard a child say in a train yesterday; in a few minutes he will speak of something that he saw or some one whom he met last month, or last year, or ten years ago—in Ohio, in California, in London, in Paris, in New York, in Bombay; and each memory, each illustration, is a hammer with which he drives home a truth.
The vast number of places he has visited and people he has met, the infinite variety of things his observant eyes have seen, give him his ceaseless flow of illustrations, and his memory and his skill make admirable use of them. It is seldom that he uses an illustration from what he has read; everything is, characteristically, his own. Henry M. Stanley, who knew him well, referred to him as “that double-sighted Yankee,” who could “see at a glance all there is and all there ever was.”
And never was there a man who so supplements with personal reminiscence the place or the person that has figured in the illustration. When he illustrates with the story of the discovery of California gold at Sutter’s he almost parenthetically remarks, “I delivered this lecture on that very spot a few years ago; that is, in the town that arose on that very spot.” And when he illustrates by the story of the invention of the sewing-machine, he adds: “I suppose that if any of you were asked who was the inventor of the sewing-machine, you would say that it was Elias Howe. But that would be a mistake. I was with Elias Howe in the Civil War, and he often used to tell me how he had tried for fourteen years to invent the sewing-machine and that then his wife, feeling that something really had to be done, invented it in a couple of hours.” Listening to him, you begin to feel in touch with everybody and everything, and in a friendly and intimate way.
Always, whether in the pulpit or on the platform, as in private conversation, there is an absolute simplicity about the man and his words; a simplicity, an earnestness, a complete honesty. And when he sets down, in his book on oratory, “A man has no right to use words carelessly,” he stands for that respect for word-craftsmanship that every successful speaker or writer must feel.
“Be intensely in earnest,” he writes; and in writing this he sets down a prime principle not only of his oratory, but of his life.
A young minister told me that Dr. Conwell once said to him, with deep feeling, “Always remember, as you preach, that you are striving to save at least one soul with every sermon.” And to one of his close friends Dr. Conwell said, in one of his self-revealing conversations:
“I feel, whenever I preach, that there is always one person in the congregation to whom, in all probability, I shall never preach again, and therefore I feel that I must exert my utmost power in that last chance.” And in this, even if this were all, one sees why each of his sermons is so impressive, and why his energy never lags. Always, with him, is the feeling that he is in the world to do all the good he can possibly do; not a moment, not an opportunity, must be lost.
The moment he rises and steps to the front of his pulpit he has the attention of every one in the building, and this attention he closely holds till he is through. Yet it is never by a striking effort that attention is gained, except in so far that his utter simplicity is striking. “I want to preach so simply that you will not think it preaching, but just that you are listening to a friend,” I remember his saying, one Sunday morning, as he began his sermon; and then he went on just as simply as such homely, kindly, friendly words promised. And how effectively!
He believes that everything should be so put as to be understood by all, and this belief he applies not only to his preaching, but to the reading of the Bible, whose descriptions he not only visualizes to himself, but makes vividly clear to his hearers; and this often makes for fascination in result.
For example, he is reading the tenth chapter of I Samuel, and begins, “‘Thou shalt meet a company of prophets.’”
“‘Singers,’ it should be translated,” he puts in, lifting his eyes from the page and looking out over his people. Then he goes on, taking this change as a matter of course, “‘Thou shalt meet a company of singers coming down from the high place—‘”
Whereupon he again interrupts himself, and in an irresistible explanatory aside, which instantly raises the desired picture in the mind of every one, he says: “That means, from the little old church on the hill, you know.” And how plain and clear and real and interesting—most of all, interesting—it is from this moment! Another man would have left it that prophets were coming down from a high place, which would not have seemed at all alive or natural, and here, suddenly, Conwell has flashed his picture of the singers coming down from the little old church on the hill! There is magic in doing that sort of thing.
And he goes on, now reading: “‘Thou shalt meet a company of singers coming down from the little old church on the hill, with a psaltery, and a tabret, and a pipe, and a harp, and they shall sing.’”
Music is one of Conwell’s strongest aids. He sings himself; sings as if he likes to sing, and often finds himself leading the singing—usually so, indeed, at the prayer-meetings, and often, in effect, at the church services.
I remember at one church service that the choir-leader was standing in front of the massed choir ostensibly leading the singing, but that Conwell himself, standing at the rear of the pulpit platform, with his eyes on his hymn-book, silently swaying a little with the music and unconsciously beating time as he swayed, was just as unconsciously the real leader, for it was he whom the congregation were watching and with him that they were keeping time! He never suspected it; he was merely thinking along with the music; and there was such a look of contagious happiness on his face as made every one in the building similarly happy. For he possesses a mysterious faculty of imbuing others with his own happiness.
Not only singers, but the modern equivalent of psaltery and tabret and cymbals, all have their place in Dr. Conwell’s scheme of church service; for there may be a piano, and there may even be a trombone, and there is a great organ to help the voices, and at times there are chiming bells. His musical taste seems to tend toward the thunderous—or perhaps it is only that he knows there are times when people like to hear the thunderous and are moved by it.
And how the choir themselves like it! They occupy a great curving space behind the pulpit, and put their hearts into song. And as the congregation disperse and the choir filter down, sometimes they are still singing and some of them continue to sing as they go slowly out toward the doors. They are happy—Conwell himself is happy—all the congregation are happy. He makes everybody feel happy in coming to church; he makes the church attractive just as Howells was so long ago told that he did in Lexington.
And there is something more than happiness; there is a sense of ease, of comfort, of general joy, that is quite unmistakable. There is nothing of stiffness or constraint. And with it all there is full reverence. It is no wonder that he is accustomed to fill every seat of the great building.
His gestures are usually very simple. Now and then, when he works up to emphasis, he strikes one fist in the palm of the other hand. When he is through you do not remember that he has made any gestures at all, but the sound of his voice remains with you, and the look of his wonderful eyes. And though he is past the threescore years and ten, he looks out over his people with eyes that still have the veritable look of youth.
Like all great men, he not only does big things, but keeps in touch with myriad details. When his assistant, announcing the funeral of an old member, hesitates about the street and number and says that they can be found in the telephone directory, Dr. Conwell’s deep voice breaks quietly in with, “Such a number [giving it], Dauphin Street”—quietly, and in a low tone, yet every one in the church hears distinctly every syllable of that low voice.
His fund of personal anecdote, or personal reminiscence, is constant and illustrative in his preaching, just as it is when he lectures, and the reminiscences sweep through many years, and at times are really startling in the vivid and homelike pictures they present of the famous folk of the past that he knew.
One Sunday evening he made an almost casual reference to the time when he first met Garfield, then a candidate for the Presidency. “I asked Major McKinley, whom I had met in Washington, and whose home was in northern Ohio, as was that of Mr. Garfield, to go with me to Mr. Garfield’s home and introduce me. When we got there, a neighbor had to find him. ‘Jim! Jim!’ he called. You see, Garfield was just plain Jim to his old neighbors. It’s hard to recognize a hero over your back fence!” He paused a moment for the appreciative ripple to subside, and went on:
“We three talked there together”—what a rare talking that must have been-McKinley, Garfield, and Conwell—“we talked together, and after a while we got to the subject of hymns, and those two great men both told me how deeply they loved the old hymn, ‘The Old-Time Religion.’ Garfield especially loved it, so he told us, because the good old man who brought him up as a boy and to whom he owed such gratitude, used to sing it at the pasture bars outside of the boy’s window every morning, and young Jim knew, whenever he heard that old tune, that it meant it was time for him to get up. He said that he had heard the best concerts and the finest operas in the world, but had never heard anything he loved as he still loved ‘The Old-Time Religion.’ I forget what reason there was for McKinley’s especially liking it, but he, as did Garfield, liked it immensely.”
What followed was a striking example of Conwell’s intentness on losing no chance to fix an impression on his hearers’ minds, and at the same time it was a really astonishing proof of his power to move and sway. For a new expression came over his face, and he said, as if the idea had only at that moment occurred to him—as it most probably had—“I think it’s in our hymnal!” And in a moment he announced the number, and the great organ struck up, and every person in the great church every man, woman, and child—joined in the swinging rhythm of verse after verse, as if they could never tire, of “The Old-Time Religion.” It is a simple melody—barely more than a single line of almost monotone music:
Thus it went on, with never-wearying iteration, and each time with the refrain, more and more rhythmic and swaying:
That it was good for the Hebrew children, that it was good for Paul and Silas, that it will help you when you’re dying, that it will show the way to heaven—all these and still other lines were sung, with a sort of wailing softness, a curious monotone, a depth of earnestness. And the man who had worked this miracle of control by evoking out of the past his memory of a meeting with two of the vanished great ones of the earth, stood before his people, leading them, singing with them, his eyes aglow with an inward light. His magic had suddenly set them into the spirit of the old camp-meeting days, the days of pioneering and hardship, when religion meant so much to everybody, and even those who knew nothing of such things felt them, even if but vaguely. Every heart was moved and touched, and that old tune will sing in the memory of all who thus heard it and sung it as long as they live.
THE constant earnestness of Conwell, his desire to let no chance slip by of helping a fellowman, puts often into his voice, when he preaches, a note of eagerness, of anxiety. But when he prays, when he turns to God, his manner undergoes a subtle and unconscious change. A load has slipped off his shoulders and has been assumed by a higher power. Into his bearing, dignified though it was, there comes an unconscious increase of the dignity. Into his voice, firm as it was before, there comes a deeper note of firmness. He is apt to fling his arms widespread as he prays, in a fine gesture that he never uses at other times, and he looks upward with the dignity of a man who, talking to a higher being, is proud of being a friend and confidant. One does not need to be a Christian to appreciate the beauty and fineness of Conwell’s prayers.
He is likely at any time to do the unexpected, and he is so great a man and has such control that whatever he does seems to everybody a perfectly natural thing. His sincerity is so evident, and whatever he does is done so simply and naturally, that it is just a matter of course.
I remember, during one church service, while the singing was going on, that he suddenly rose from his chair and, kneeling beside it, on the open pulpit, with his back to the congregation, remained in that posture for several minutes. No one thought it strange. I was likely enough the only one who noticed it. His people are used to his sincerities. And this time it was merely that he had a few words to say quietly to God and turned aside for a few moments to say them.
His earnestness of belief in prayer makes him a firm believer in answers to prayer, and, in fact, to what may be termed the direct interposition of Providence. Doubtless the mystic strain inherited from his mother has also much to do with this. He has a typically homely way of expressing it by one of his favorite maxims, one that he loves to repeat encouragingly to friends who are in difficulties themselves or who know of the difficulties that are his; and this heartening maxim is, “Trust in God and do the next thing.”
At one time in the early days of his church work in Philadelphia a payment of a thousand dollars was absolutely needed to prevent a law-suit in regard to a debt for the church organ. In fact, it was worse than a debt; it was a note signed by himself personally, that had become due—he was always ready to assume personal liability for debts of his church—and failure to meet the note would mean a measure of disgrace as well as marked church discouragement.
He had tried all the sources that seemed open to him, but in vain. He could not openly appeal to the church members, in this case, for it was in the early days of his pastorate, and his zeal for the organ, his desire and determination to have it, as a necessary part of church equipment, had outrun the judgment of some of his best friends, including that of the deacon who had gone to Massachusetts for him. They had urged a delay till other expenses were met, and he had acted against their advice.
He had tried such friends as he could, and he had tried prayer. But there was no sign of aid, whether supernatural or natural.
And then, literally on the very day on which the holder of the note was to begin proceedings against him, a check for precisely the needed one thousand dollars came to him, by mail, from a man in the West—a man who was a total stranger to him. It turned out that the man’s sister, who was one of the Temple membership, had written to her brother of Dr. Conwell’s work. She knew nothing of any special need for money, knew nothing whatever of any note or of the demand for a thousand dollars; she merely outlined to her brother what Dr. Conwell was accomplishing, and with such enthusiasm that the brother at once sent the opportune check.
At a later time the sum of ten thousand dollars was importunately needed. It was due, payment had been promised. It was for some of the construction work of the Temple University buildings. The last day had come, and Conwell and the very few who knew of the emergency were in the depths of gloom. It was too large a sum to ask the church people to make up, for they were not rich and they had already been giving splendidly, of their slender means, for the church and then for the university. There was no rich man to turn to; the men famous for enormous charitable gifts have never let themselves be interested in any of the work of Russell Conwell. It would be unkind and gratuitous to suggest that it has been because their names could not be personally attached, or because the work is of an unpretentious kind among unpretentious people; it need merely be said that neither they nor their agents have cared to aid, except that one of the very richest, whose name is the most distinguished in the entire world as a giver, did once, in response to a strong personal application, give thirty-five hundred dollars, this being the extent of the association of the wealthy with any of the varied Conwell work.
So when it was absolutely necessary to have ten thousand dollars the possibilities of money had been exhausted, whether from congregation or individuals.
Russell Conwell, in spite of his superb optimism, is also a man of deep depressions, and this is because of the very fire and fervor of his nature, for always in such a nature there is a balancing. He believes in success; success must come!—success is in itself almost a religion with him—success for himself and for all the world who will try for it! But there are times when he is sad and doubtful over some particular possibility. And he intensely believes in prayer—faith can move mountains; but always he believes that it is better not to wait for the mountains thus to be moved, but to go right out and get to work at moving them. And once in a while there comes a time when the mountain looms too threatening, even after the bravest efforts and the deepest trust. Such a time had come—the ten-thousand-dollar debt was a looming mountain that he had tried in vain to move. He could still pray, and he did, but it was one of the times when he could only think that something had gone wrong.
The dean of the university, who has been closely in touch with all his work for many years, told me of how, in a discouragement which was the more notable through contrast with his usual unfailing courage, he left the executive offices for his home, a couple of blocks away.
“He went away with everything looking dark before him. It was Christmas-time, but the very fact of its being Christmas only added to his depression—Christmas was such an unnatural time for unhappiness! But in a few minutes he came flying back, radiant, overjoyed, sparkling with happiness, waving a slip of paper in his hand which was a check for precisely ten thousand dollars! For he had just drawn it out of an envelope handed to him, as he reached home, by the mail-carrier.
“And it had come so strangely and so naturally! For the check was from a woman who was profoundly interested in his work, and who had sent the check knowing that in a general way it was needed, but without the least idea that there was any immediate need. That was eight or nine years ago, but although the donor was told at the time that Dr. Conwell and all of us were most grateful for the gift, it was not until very recently that she was told how opportune it was. And the change it made in Dr. Conwell! He is a great man for maxims, and all of us who are associated with him know that one of his favorites is that ‘It will all come out right some time!’ And of course we had a rare opportunity to tell him that he ought never to be discouraged. And it is so seldom that he is!”
When the big new church was building the members of the church were vaguely disturbed by noticing, when the structure reached the second story, that at that height, on the side toward the vacant and unbought land adjoining, there were several doors built that opened literally into nothing but space!
When asked about these doors and their purpose, Dr. Conwell would make some casual reply, generally to the effect that they might be excellent as fire-escapes. To no one, for quite a while, did he broach even a hint of the great plan that was seething in his mind, which was that the buildings of a university were some day to stand on that land immediately adjoining the church!
At that time the university, the Temple University as it is now called, was not even a college, although it was probably called a college. Conwell had organized it, and it consisted of a number of classes and teachers, meeting in highly inadequate quarters in two little houses. But the imagination of Conwell early pictured great new buildings with accommodations for thousands! In time the dream was realized, the imagination became a fact, and now those second-floor doors actually open from the Temple Church into the Temple University!
You see, he always thinks big! He dreams big dreams and wins big success. All his life he has talked and preached success, and it is a real and very practical belief with him that it is just as easy to do a large thing as a small one, and, in fact, a little easier! And so he naturally does not see why one should be satisfied with the small things of life. “If your rooms are big the people will come and fill them,” he likes to say. The same effort that wins a small success would, rightly directed, have won a great success. “Think big things and then do them!”
Most favorite of all maxims with this man of maxims, is “Let Patience have her perfect work.” Over and over he loves to say it, and his friends laugh about his love for it, and he knows that they do and laughs about it himself. “I tire them all,” he says, “for they hear me say it every day.”
But he says it every day because it means so much to him. It stands, in his mind, as a constant warning against anger or impatience or over-haste—faults to which his impetuous temperament is prone, though few have ever seen him either angry or impatient or hasty, so well does he exercise self-control. Those who have long known him well have said to me that they have never heard him censure any one; that his forbearance and kindness are wonderful.
He is a sensitive man beneath his composure; he has suffered, and keenly, when he has been unjustly attacked; he feels pain of that sort for a long time, too, for even the passing of years does not entirely deaden it.
“When I have been hurt, or when I have talked with annoying cranks, I have tried to let Patience have her perfect work, for those very people, if you have patience with them, may afterward be of help.”
And he went on to talk a little of his early years in Philadelphia, and he said, with sadness, that it had pained him to meet with opposition, and that it had even come from ministers of his own denomination, for he had been so misunderstood and misjudged; but, he added, the momentary somberness lifting, even his bitter enemies had been won over with patience.
I could understand a good deal of what he meant, for one of the Baptist ministers of Philadelphia had said to me, with some shame, that at first it used actually to be the case that when Dr. Conwell would enter one of the regular ministers’ meetings, all would hold aloof, not a single one stepping forward to meet or greet him.
“And it was all through our jealousy of his success,” said the minister, vehemently. “He came to this city a stranger, and he won instant popularity, and we couldn’t stand it, and so we pounced upon things that he did that were altogether unimportant. The rest of us were so jealous of his winning throngs that we couldn’t see the good in him. And it hurt Dr. Conwell so much that for ten years he did not come to our conferences. But all this was changed long ago. Now no minister is so welcomed as he is, and I don’t believe that there ever has been a single time since he started coming again that he hasn’t been asked to say something to us. We got over our jealousy long ago and we all love him.”
Nor is it only that the clergymen of his own denomination admire him, for not long ago, such having been Dr. Conwell’s triumph in the city of his adoption, the rector of the most powerful and aristocratic church in Philadelphia voluntarily paid lofty tribute to his aims and ability, his work and his personal worth. “He is an inspiration to his brothers in the ministry of Jesus Christ,” so this Episcopalian rector wrote. “He is a friend to all that is good, a foe to all that is evil, a strength to the weak, a comforter to the sorrowing, a man of God. These words come from the heart of one who loves, honors, and reverences him for his character and his deeds.”
Dr. Conwell did some beautiful and unusual things in his church, instituted some beautiful and unusual customs, and one can see how narrow and hasty criticisms charged him, long ago, with sensationalism—charges long since forgotten except through the hurt still felt by Dr. Conwell himself. “They used to charge me with making a circus of the church—as if it were possible for me to make a circus of the church!” And his tone was one of grieved amazement after all these years.
But he was original and he was popular, and therefore there were misunderstanding and jealousy. His Easter services, for example, years ago, became widely talked of and eagerly anticipated because each sermon would be wrought around some fine symbol; and he would hold in his hand, in the pulpit, the blue robin’s egg, or the white dove, or the stem of lilies, or whatever he had chosen as the particular symbol for the particular sermon, and that symbol would give him the central thought for his discourse, accented as it would be by the actual symbol itself in view of the congregation. The cross lighted by electricity, to shine down over the baptismal pool, the little stream of water cascading gently down the steps of the pool during the baptismal rite, the roses floating in the pool and his gift of one of them to each of the baptized as he or she left the water—all such things did seem, long ago, so unconventional. Yet his own people recognized the beauty and poetry of them, and thousands of Bibles in Philadelphia have a baptismal rose from Dr. Conwell pressed within the pages.
His constant individuality of mind, his constant freshness, alertness, brilliancy, warmth, sympathy, endear him to his congregation, and when he returns from an absence they bubble and effervesce over him as if he were some brilliant new preacher just come to them. He is always new to them. Were it not that he possesses some remarkable quality of charm he would long ago have become, so to speak, an old story, but instead of that he is to them an always new story, an always entertaining and delightful story, after all these years.
It is not only that they still throng to hear him either preach or lecture, though that itself would be noticeable, but it is the delightful and delighted spirit with which they do it. Just the other evening I heard him lecture in his own church, just after his return from an absence, and every face beamed happily up at him to welcome him back, and every one listened as intently to his every word as if he had never been heard there before; and when the lecture was over a huge bouquet of flowers was handed up to him, and some one embarrassedly said a few words about its being because he was home again. It was all as if he had just returned from an absence of months—and he had been away just five and a half days!
THAT Conwell is not primarily a minister—that he is a minister because he is a sincere Christian, but that he is first of all an Abou Ben Adhem, a man who loves his fellow-men, becomes more and more apparent as the scope of his life-work is recognized. One almost comes to think that his pastorate of a great church is even a minor matter beside the combined importance of his educational work, his lecture work, his hospital work, his work in general as a helper to those who need help.
For my own part, I should say that he is like some of the old-time prophets, the strong ones who found a great deal to attend to in addition to matters of religion. The power, the ruggedness, the physical and mental strength, the positive grandeur of the man—all these are like the general conceptions of the big Old Testament prophets. The suggestion is given only because it has often recurred, and therefore with the feeling that there is something more than fanciful in the com-parison; and yet, after all, the comparison fails in one important particular, for none of the prophets seems to have had a sense of humor!
It is perhaps better and more accurate to describe him as the last of the old school of American philosophers, the last of those sturdy-bodied, high-thinking, achieving men who, in the old days, did their best to set American humanity in the right path—such men as Emerson, Alcott, Gough, Wendell Phillips, Garrison, Bayard Taylor, Beecher; men whom Conwell knew and admired in the long ago, and all of whom have long since passed away.
And Conwell, in his going up and down the country, inspiring his thousands and thousands, is the survivor of that old-time group who used to travel about, dispensing wit and wisdom and philosophy and courage to the crowded benches of country lyceums, and the chairs of school-houses and town halls, or the larger and more pretentious gathering-places of the cities.
Conwell himself is amused to remember that he wanted to talk in public from his boyhood, and that very early he began to yield to the inborn impulse. He laughs as he remembers the variety of country fairs and school commencements and anniversaries and even sewing-circles where he tried his youthful powers, and all for experience alone, in the first few years, except possibly for such a thing as a ham or a jack-knife! The first money that he ever received for speaking was, so he remembers with glee, seventy-five cents; and even that was not for his talk, but for horse hire! But at the same time there is more than amusement in recalling these experiences, for he knows that they were invaluable to him as training. And for over half a century he has affectionately remembered John B. Gough, who, in the height of his own power and success, saw resolution and possibilities in the ardent young hill-man, and actually did him the kindness and the honor of introducing him to an audience in one of the Massachusetts towns; and it was really a great kindness and a great honor, from a man who had won his fame to a young man just beginning an oratorical career.
Conwell’s lecturing has been, considering everything, the most important work of his life, for by it he has come into close touch with so many millions—literally millions!—of people.
I asked him once if he had any idea how many he had talked to in the course of his career, and he tried to estimate how many thousands of times he had lectured, and the average attendance for each, but desisted when he saw that it ran into millions of hearers. What a marvel is such a fact as that! Millions of hearers!
I asked the same question of his private secretary, and found that no one had ever kept any sort of record; but as careful an estimate as could be made gave a conservative result of fully eight million hearers for his lectures; and adding the number to whom he has preached, who have been over five million, there is a total of well over thirteen million who have listened to Russell Conwell’s voice! And this staggering total is, if anything, an underestimate. The figuring was done cautiously and was based upon such facts as that he now addresses an average of over forty-five hundred at his Sunday services (an average that would be higher were it not that his sermons in vacation time are usually delivered in little churches; when at home, at the Temple, he addresses three meetings every Sunday), and that he lectures throughout the entire course of each year, including six nights a week of lecturing during vacation-time. What a power is wielded by a man who has held over thirteen million people under the spell of his voice! Probably no other man who ever lived had such a total of hearers. And the total is steadily mounting, for he is a man who has never known the meaning of rest.
I think it almost certain that Dr. Conwell has never spoken to any one of what, to me, is the finest point of his lecture-work, and that is that he still goes gladly and for small fees to the small towns that are never visited by other men of great reputation. He knows that it is the little places, the out-of-the-way places, the submerged places, that most need a pleasure and a stimulus, and he still goes out, man of well over seventy that he is, to tiny towns in distant states, heedless of the discomforts of traveling, of the poor little hotels that seldom have visitors, of the oftentimes hopeless cooking and the uncleanliness, of the hardships and the discomforts, of the unventilated and overheated or underheated halls. He does not think of claiming the relaxation earned by a lifetime of labor, or, if he ever does, the thought of the sword of John Ring restores instantly his fervid earnestness.
How he does it, how he can possibly keep it up, is the greatest marvel of all. I have before me a list of his engagements for the summer weeks of this year, 1915, and I shall set it down because it will specifically show, far more clearly than general statements, the kind of work he does. The list is the itinerary of his vacation. Vacation! Lecturing every evening but Sunday, and on Sundays preaching in the town where he happens to be!