Watchman And Observer

For the Watchman and Observer.

The most Fashionable Church,

There was a certain young lady, a member of a Presbyterian church in our primitive and rural region, who went to reside in one of the cities. She received her certificate of church membership and dismission, of course. Some twelve months afterwards, we were all astonished to hear that the said certificate was still in her own pocket, and that she had not yet connected herself with either of the Presbyterian churches of her new abode. We were distressed, and began to ask, "Is she going to make shipwreck of the faith; is she blinded by the God of this world; is she about to cast off her profession?" Oh no, not at all, we were told: the difficulty was just this. In the new and more polished circles which she hoped to enter in the city, she had discovered that the Presbyterian denomination was not considered as exactly the most genteel. So, she was afraid that if she avowed her creed, it might be the means of disappointing the darling wish of her heart, to circulate among the "upper crust."
Well, after some twelve months hesitation, she made a desperate sacrifice to her Saviour, and joined that one of the Presbyterian churches of the city which had the most stylish preacher and most fashionable members.
Now, this was news very surprising to us plain folks in the country. It had never entered into our unsophisticated skulls, to suppose that the style of the carriages and harness, the cut of the beaux' coats, the store and street at which the ladies bought their laced handkerchiefs, kid gloves, and silks, were tests of Scriptural order and discipline, or of theological correctness in doctrine. But we have learned that the style and ton of a church are a very important consideration in many parts of the country, and that the chief thing, which decides certain classes of people, in the choice of a church, is its fashion. Concerning this matter, we have had certain reflections, which we feel disposed to impart to you, Mr. Editor, who are the general confidant of all social grievances.
Now, we very well know with what temper you would-be fashionable christians will read thus far in our article. They will say: "Pshaw! this is some crusty, old fashioned fellow that is completely behind the age; or else, some vulgar, narrow-minded person, who envies the genteel, because he knows he never can be admitted to their ranks, and who would therefore, drag then all down to his own coarse level." But not so fast, if you please, my superfine readers. You don't know, but we may be the uppermost of "the upper ten thousand." You can't tell but that it may be our contempt for the assumption of you mimickers of gentility, who strive to connect yourselves with our higher grade, by your church connexion, that prompts us to pen these lines. But suppose we are old fashioned and vulgar. Even though it be a far greater reproach to be unfashionable, than to be a rascal, still can't you "give the Devil his due," and listen impartially to what we have to say? Even one stained with the crime of unfashionableness, may, by possibility, tell you something that is true.
And we would just whisper to you, my friends, by way of kindness, that, whether genteel or ungenteel, we have lived a good while, and have noticed a few things in the world. And one of the things we have noticed is, that when a person is always straining and striving after the reputation of style and fashion, even in connexion with the most foreign and incongruous matters, it is a sure sign that he is conscious of a lack of style. It betrays, to sensible and observing people, just this confession: "I feel that I am a vulgar fellow; therefore, I must make perpetual effort to hide it." A person of true and established rank has no need to make even the holy religion of his Saviour, minister to his fashion. He has a recognized and safe grade in society. He does not fear to follow his honest convictions, even into a church so unfashionable as the Presbyterian; because, in the first place, independence of character is an invariable element of the true born gentleman; and in the second, he knows there is no danger of any body's denying his rank. Let us give you, then, this piece of advice. If your little, shallow souls are incapable of true independence of mind, do you affect it; for it is a necessary part of true gentility. And take care never to hint that you consider the fashion of the different denominations, in making your selection; for if you do, the true Exclusives, among whom you would give your eye-teeth to be numbered, will be sure to vote unanimously that you are a Parvenu.
But to return, respected Editor, this difficulty has suggested itself to us, concerning this new way of settling ecclesiastical politics, and theological verities, by the standard of fashion.—Different denominations are considered most fashionable in different communities. In some places the Episcopal is thought the most genteel church, in some sections the Baptists. It is said, that "in some parts of the South-west, our respected Methodist brethren have the highest classes of the community, and in some neighborhoods the Presbyterians are the "upper crust." This is the case where we happen to dwell. (This, to show that it is not spite which moves our pen.) Now what are these folks to do who choose their religion by its fashion, when they change their locality? Shall they be Presbyterians in one place, Episcopalians in another, and Methodists in another? Shall they do, when they migrate, as some Presbyterians of whom I heard lately, who, while rusticating at a boarding house in a country village, slipped their Presbyterianism slyly into their pockets, and attended another church altogether, though there was regular worship in the Presbyterian church thrice every week, because they were informed that the latter was not considered exactly the most stylish church, in this village? I see no other consistent course.—And how much is the Presbyterianism, or Episcopacy of that person worth, who would be something else, in another section, for the same reason which makes him a Presbyterian or Episcopalian here? It is worth about as much as a flatterer's praises, a shopkeeper's courtesy to his customers, a courtezan 's caresses, a coquette's vows, or a crocodile's tears. In Paris, Popery is decidedly more fashionable than Protestantism; so, of course, if these sincere christians lived in Paris, they would be Papists. In Constantinople, we suppose they would be Mohammedans. And in Calcutta, where, we are told, the rich and fashionable Hindoos consider it perfectly shocking to "lose caste," and become christians, they would, no doubt, be Pagans. And to act on such a heartless and villainous motive as this, to act on such a motive in the most sacred of all concerns, is the way to qualify one's self for good society; is it?
We think that it would be the highest reproach against any christian church, to say that it was, in truth, best adapted to meet the purpose of these seekers after a fashionable religion. It is a reproach which we shall not utter against our Episcopal brethren, or any other. Certain it is, that when these 'genteel christians' shall have succeeded in finding the denomination, that is truly most fashionable, they will have found the one that is farthest from being what Christ intended his church to be. Your fashionables love to embrace among their circle all that is high in earthly rank, office and descent. The apostle says, Christ's church was just the opposite in this particular. "Not many wise men after the flesh, not many mighty, not many noble are called." Your fashionables must be rich; or, we believe, they must have the name of riches. If they can manage to avoid paying their debts, and live freely on other people's money, it does quite as well. Christ says: "I say unto you that a rich man shall hardly enter into the kingdom of God." And he gives it as the peculiar mark of the christian dispensation; "To the poor the Gospel is preached."
Your fashionables always carry a high head. They are, of course, a proud people; for the very use and value of fashion is, that it is something to be proud of. God says: "To this man will I look, even to him that is poor, and of a contrite spirit." …Blessed are the meek." …Blessed are the poor in spirit; for theirs is the kingdom of Heaven." Fashion exacts of her votaries that they shall resent injuries, even unto blood, and in the quickest and most punctilious manner. There is no one thing which causes your fashionables to "cut" an associate sooner than a failure to do this. Christ says, "Whosoever shall smite thee on thy right cheek, turn to him the other also." Your fashionables are, of course, the finest dressed people. Finery is the vital air of fashion. Dress is the very test and badge of style. The Scriptures say: "In like manner also let the women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array." Fashion always seeks to be exclusive. We saw once, at a large watering place, an "exquisite" who had just been to one of the large sea bathing places near the Northern cities, which are approached so easily by Railroad and Steamboat. Some of his associates asked him how he liked the place. He answered with a shrug of the shoulders, (a la Paris,) and the peculiar soprano whine affected by that sort of animals. "Oh! well enough; only it was terribly accessible." This is the very essence of the spirit of fashion.—But Christ's church was intended to be "accessible." It was designed to be pre-eminently inclusive. The command given to its ministers is: "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind." And, "Go out into the highways and hedges, and compel them to come in, that my house may be filled."
We can assure the "Exclusives" that, if they should, by accident, get into the true church of Christ, they would find themselves elbowed by a perfect mob of ungentee1 people. The church which comes nearest to Christ's precepts, is the last place for them. Again, fashion draws strong lines of distinction between herself and all lower ranks. Christ's church recognizes no distinctions of ranks, but puts all down upon the same humble level, as sinners saved by grace, and as brethren. In this church, "there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all, and in all." The most peculiar and appropriate indulgences of fashion are those in which the servant of God may not indulge: the theatre, and the ball room. The scenes in which she dispenses her most peculiar honors, and gives her votaries their triumphs are scenes in which the servant of God has no right to appear.
Then how utter the absurdity of a fashionable religion! To our minds, the association of the two words wears a most profane aspect. A fashionable religion is certainly not designed to carry any one to heaven; for there is no place in the whole universe where the tastes, ideas, objects and distinctions of worldly fashion, are so completely excluded and reprobated. Let us advise our genteel christians to take good care not to go to heaven; for that will be no place for them. (Or might we rather say, they need take no care, for it is a thing of which they are in little danger?) They will find heaven a very old fashioned place, full of those ancient worthies, such as Abraham, Moses, and Elisha. And we believe, to be old fashioned is nearly the same as being unfashionable. They will find themselves put on a level with a multitude of ungenteel people, such as Peter the fisherman and Lazarus the beggar. They will find that they will no longer be the first class of society there; but some low fellow of a mechanic, or even a servant, who has more holiness than they, will be set over their heads.
Now let none suppose that, by the phrase, 'genteel christians,' we intend a christian who is also a gentleman; (all christians ought to be gentlemen,) or a christian who happens to be refined, educated, rich, or highly connected. We mean, not a true christian at all; but that thing, a nominal professor of religion, who chooses his creed and church, according to its supposed gentility, &c., not by his Bible and his conscience.
Before we conclude, Mr. Editor, we would turn attention to this question; is it right for a christian church to appeal to the foible we have noticed, by investing itself with the air and reputation of fashion, in points not positively sinful, as a means for attracting members, and congregations? And is not this just the policy pursued, in reality, by many of our churches, in their building committees, their ladies committees, and cliques, their sessions, and even in the spirit of their pastors? To answer this question of propriety in the negative, it does seem to us to be sufficient, to look back to the just pictures which we have drawn of the total antagonism between the spirit of fashion, and the spirit of Christ. One thing is certain; "we may not do evil that good may come;" we may no appeal to, or recognize, or provide indulgence for a forbidden feeling, in order to gain a pious end. And has not God said, "Love not the world, neither the things that are in the world?'
Now if any man will draw the distinction between the spirit of worldliness, and the spirit of fashion, he will be a wiser man than Solomon. He is qualified for performing that exploit, of dividing a hair "between North and North-west side." But, if the spirit of fashion is the same with this forbidden worldliness, the church is bound not to recognize it, or cater to it. And we believe, moreover, that there are no indifferent or innocent points, in which the church may assume the air and reputation of worldly fashion. Just so far as she invests herself with a fashionable character; she breaks the spirit, if not the letter, of her Lord's command. For, the traits in which fashion essentially consists, are just opposite to the essential traits of a true christian church. There are no innocent and allowable traits by assuming which the church may successfully propitiate the fashionable world. To do this successfully, she must fill her ranks from among the rich and fashionable. Christ, on the contrary, commands her to address herself rather to the poor, and to fill her ranks especially with the obscure. To commend herself to the fashionable world, she must be extravagant in expenditure. Christ commands economy. She must deck herself in fashionable frippery. Christ expressly forbids it, and commands sobriety. She must connive at fashionable dissipation. Christ commands her to exclude them rigidly. Let christians be assured that if they succeed in making their denomination popular with the fashionable world, it will be only by committing sin. Then let them not attempt it. The attempt proceeds only from unbelief. Let the church acknowledge no other aristocracy but the aristocracy of moral excellence. Let her array herself in "the beauty of holiness," and the light of Gospel truth. Let her put on the humble, heavenly Spirit displayed by her Lord, when he devoted himself to saving the obscure, the poor, the degraded; and let her trust God for success. She will not be disappointed of seeing her courts filled with true worshippers; and if they are not from the rich of this world, they will be those who are rich in faith, and "kings and priests unto God."
If she is not a favorite with empty fops, she will commend herself thus, to the men of true elevation, nature's noblemen, in every grade of society, in whom resides the moral force, and intellectual control of the nation. Such men will recognize her as properly fulfilling her divine mission, and will give her their hearty allegiance.
If we have any prayers which we would offer up with fervency to heaven, this is one of them. May God deliver the Presbyterian church from all that class of people who join a church because it is most genteel. For, if there is any man or woman with brain weak enough, and heart unprincipled enough, to choose his religion by its fashionableness, well do we know that such a man or woman is too weak, and too unprincipled, to be any thing but a clog to the Presbyterian church. in her advance to her glorious destiny. We have no use for such creatures in our camp. With all our hearts we say, let those have them, who are ambitious of having them.
But it may be asked, would we repudiate all social distinctions in secular life? By no means. May the distinctions of true gentility in society be ever kept up, so strictly as to exclude all the vulgar and ignorant, and mean; and yet so loosely as to admit into the higher grade, every new instance of refinement, honor, and intelligence. Let education and honorable sentiments be made the test of true gentility, instead of wealth, and finery "in dwellings, clothing and equipage. And then let the distinction between high and low society, thus drawn, be ever maintained. But now we shall be asked, if these social distinctions are to be admitted, as we allow, shall not the church recognize them and use them? We answer; no. It is right that there should be the distinction between magistrate and subject, in secular life. But the church does not therefore provide "a higher seat in the Synagogue" for the civil magistrate. When he enters her doors, he descends to the level occupied by his subjects, that of sinners, condemned alike by God's justice, saved alike by his mercy. In the church, the civil magistrate is often a mere layman, and his subject is ordained a ruling elder over him. The fact that contain distinctions are proper in social life, does not at all prove that it would be right for the church to recognize them. She has no business with any distinction, except that between saints and sinners.
And let it be noticed also, that even if the church might allowably recognize distinctions of social life, and address herself to propitiate especially the higher classes, it would not be the fashionables, the ton, to whom she would address herself. She would never propitiate the truly genteel, as defined above, by assuming the meretricious garb of worldly fashion. The true gentleman would be only disgusted by her. To win his favor, she must assume her heavenly attitude, above all human distinctions, and address herself with a single, honest, heroic aim, to her heavenly vocation, elevating the low, the degraded and the ignorant.
Again, we beg, we may not be misunderstood. To our former prayer we would join, with equal heartiness this other. May heaven ever deliver the Presbyterian church from the meanness of appealing to the agrarian feeling of the ignorant, from coarseness and cant, and clerical pulpitism. May the sanctifying Spirit give to all her members that true modesty and disinterestedness, that sincerity and benevolence, that simplicity and conscious rectitude, which a high grade of piety always confers on rich and poor, educated and uneducated, and which, wherever they are conferred, make the true, ignited gentleman, whether it be upon the educated man of fortune, or the black slave. May our church officers, our licentiates and our clergy, ever possess that instinctive propriety and moral grace, which self-consecration, noble aims, and enthusiastic energy, always give, whether the preacher be taken from the parlor or the plough handles. May all, in whom the honor of Presbyterianism is any way concerned, be forever delivered from that littleness of soul, selfishness and essential vulgarity, which are most often found among the ranks of a "would-be" aristocracy. May our church forever trample under her feet the assuming pretensions and factitious distinctions of a guilty world, and seek only to array herself in the ornaments of true, heavenly piety. Then, while she will truly stoop to the most debased, to lift them up, there will be no fear of her repelling, by any coarseness, the most refined of the truly genteel.

C.