It was my privilege a few days ago to slip into the back seat of the class in public evangelism at the Theological Seminary, and hear a very interesting discussion. Word had come to me that Miss Kleuser had been asked to speak to the evangelists in Elder Shuler's class on the subject, "The Bible Worker and What She Expects of the Evangelist." It is usually the opposite side we hear discussed—what the evangelist expects of the Bible worker—so I went to the class with anticipation.
As I entered, Miss Kleuser was already speaking. The evangelists, most of them young men, were giving their undivided attention and seemed deeply interested. Later, when the meeting was thrown open for questions and discussion, they asked a number of discerning questions, which showed an admirable spirit of co-operation and a keen desire to see the Bible worker's point of view.
The great need for house-to-house work, as well as for public evangelism, was presented, and the speaker emphasized the need for men in the Bible work, as well as women. The youth are to be encouraged to do Bible work, and the experienced workers can be of definite help in teaching them.
The value of varied gifts in the Bible work was brought out. If a Bible worker has a training in nursing, dietetics, music, art, writing, stenography, or in working for children, any one of these talents will be a great aid in her work. We cannot expect to have all these abilities wrapped up in one person, however. Furthermore, we cannot expect a worker who excels in one of these side lines to spend all or even a great portion of her time working at it—typing, drawing, writing, nursing. Whatever time is spent in this way must be subtracted from the time spent in giving Bible studies. And whatever energy is thus spent must be deducted from the Bible worker's physical reserve.
Regarding qualifications, the speaker stressed that there is need for women of culture, with mental ability and a capacity for growth, women of breadth and vision, who have good health and courage. Even crude people sense a lack of refinement.
For some time it has been felt that the term "Bible worker" is not as fitting as it might be, and there is a feeling on the part of some that the name should be changed to "Bible teacher." In order that this name be not confused with the institutional Bible teacher, a further suggestion has been made that the word "personal" be added, and such workers be called "personal Bible, teachers."
Such a Bible teacher can work at an advantage as a personal visitor, not as a deaconess; as a Sabbath school teacher, not as a superintendent or secretary ; and in training others in the church for the Bible work. On the other hand, she works at a disadvantae as a deaconess, an errand or chore girl, or, as someone has aptly put it, as a "glorified housemaid." She should not serve full time as an office secretary for the pastor or evangelist. Neither should she take such major, time-consuming positions in the church as M. V. or Dorcas Society leader.
Why do we have so few personal Bible teachers today ? Why have young women who might have served as "feeders" in the Bible work today, shunned the Bible work ? Largely because of inadequate planning and uncertain programs ; because in too many cases their task has been everything but the Bible work ; because in other cases they have had or have an impossible lonely home life ; because they are -too often overworked and worn out.
The plea of the Bible worker today is that due respect be given her office ; that she be duly recognized before the public in the evangelistic effort, by being publicly introduced, or by wearing a badge or uniform; that she have. a reasonable working program each day and. a few holidays during the year, and one day of rest a week. (Sabbath is usually the heaviest (lay!) Paul said of his Bible workers : entreat thee also, . . . help those women which labored with me in the gospel, whose names are in the book of life." Phil. 4:3.
A lively discussion followed the speaker's remarks. One young evangelist asked how the Bible worker's uniform could be distinguished from that of the Four Square Gospel workers. Another asked what eould be done when a young evangelist was yoked up with an older Bible worker who was in-
dined to be dictatorial. Still another asked if a half day a week was too much to devote to the evangelist's correspondence, mailing out literature, etc. One worker told how his Bible teachers dressed, and of the identifying badge they wore. Some sort of identification is particularly desirable in the case of a woman Bible worker who contacts men and women before or after the meeting.
Altogether, many helpful ideas were considered, and the meeting was dismissed with a feeling that the two groups-evangelists and Bible workers-had been brought closer together, and that each came nearer seeing the other's viewpoint.
