Forces in Active Antagonism to the Fundamental Principles of the American Government
By C. M. S.
(Concluded)
THERE was recently organized, through the efforts of Bishop McFaul of the Catholic Church, what is known as the American Federation of Catholic Societies. This federation is composed of nearly all the Catholic secret societies of America, and the avowed purpose of the organization is to bring political pressure to bear upon State and national legislatures to promote the interests of the Catholic Church. This was emphatically stated by Archbishop Chatard in their Indianapolis convention in July, 1907, when he urged the members of that federation to use their strength not merely as American citizens, but as Catholic citizens.
That organization now numbers about7two million members, and makes its numbers known when impressing its demands upon Congress. This was notably so when our government was about to take action in reference to the atrocities in the Kongo. The American Federation of Catholic Societies spoke officially and emphatically to President Roosevelt and to the senate committee having the matter in charge, and this government took its hands off the case at once. We have, therefore, within this nation's boundaries a power that is able to say to our government, "Thou shalt not," and be obeyed. That same power can just as easily say to the government, "Thou shalt," and be obeyed.
The flood of gold poured into the lap of the Catholic friars of the Philippines was the result of the activity and the demands of the American Federation of Catholic Societies. Said Bishop McFaul:—
We gave notice to our enemies that there was no power beneath the flag that could expel the friars. You know the result. Our government listened to the voice of federation, and the friars received a reasonable compensation for their lands.
Yes, we do know the result; the friars were paid handsomely for land which they had taken from the Filipinos, and it was not a matter of just appraisal and compensation in harmony with the facts of the land's acquirement, but a matter solely of demand and compliance,—a matter of political pressure brought to bear upon the government by a strong religio-political organization, under threat. But that is not according to the principle of American government. It is not government by law, but government by threat and fear. And we shall see more of this as the organization becomes stronger and more perfectly under the control of the Roman hierarchy. Having accomplished what it has while still in its infancy, it is but reasonable to suppose that its demands will be complied with when it demands of the national government Sunday legislation and the enforcement of Sunday laws. That it will do this, is as certain as that it exists. That is, in fact, one of the purposes of its existence.
The Roman Catholic Church has expressed its intention to join with non-Catholics in an effort to bring about a proper observance of Sunday. The National Reform Association has expressed its intention to join with the Catholics for the enforcement of Sunday observance. The purposes of both these organizations are antagonistic to the principles upon which our government is founded; for they are both opposed to the rights of the individual in religious things, and that is what our government is set to guarantee. And the American Federation of Catholic Societies is the political trip-hammer which the Catholic Church will use to accomplish that double-headed purpose.
Then there is another federation, composed overwhelmingly of Catholics, which is also set determinedly against American principles. I refer to the great labor federation of the country. It is antagonistic to American principles on two counts:—
First, it would disbar all men from the sale of their labor except where and to whom it may choose to permit, and would disbar all who are not within its organization from any kind of labor anywhere. That is un-American, inasmuch as the individual, in his rights and in his desires, is made subservient to a corporation. While professing to liberate its members from the slavery of capital, it institutes a slavery of its own. On the part of some, that servitude is voluntary; but on the part of the many, that servitude would be involuntary; and involuntary servitude, save as a punishment for crime, is forbidden by the Constitution of the United States.
Secondly, it is antagonistic to American principles in that it proposes to do what the National Reform Association and the American Federation of Catholic Societies have agreed to unite in doing; that is, to enforce a rest day, a sabbath. Mr. Samuel Gompers, president of the American Federation of Labor, in a letter to the president of the International Federation of Sunday Rest Day Associations, dated Sept. 14, 1907, said:—
May I take the opportunity of conveying to you my hearty commendation of the principles and purposes of the association which you represent? Not only am I personally in hearty accord with any movement which has for its object the preservation of one day's rest in seven, but the American Federation of Labor, representing, as it does, over two million working men and women, has emphatically declared itself in favor of the Sunday rest day, and it has done as much as any other organized body of men and women, if not more, to enforce the observance of the Sunday rest day.
These two last-named organizations have each a membership of about two million, and are stout allies of the National Reform Association in its purpose to overturn the principles of the American government.
Then there was recently organized in this country a branch of the Lord's Day Alliance, whose purpose is the same as that of the National Reform Association, —compulsory Sunday rest with whatever alterations in our government and whatever legislation may be necessary to bring about its purposes.
In addition to these we have the International Federation of Sunday Rest Day Associations, whose purpose is to oversee them all and assist in carrying out the purposes of them all.
But greater than all these, more inclusive in its scope, and, if possible, more determined and energetic in its policy, is the great federation of the so-called Protestant churches of this country known as the Federal Council of the Churches of Christ in America. It is a federation and a confederation. Its attitude toward the fundamental principles of our government is the same as that of the National Reform Association, the Catholic Church, the American Federation of Catholic Societies, the American Federation of Labor, the International Federation of Sunday Rest Day Associations, the American Sabbath Union, the Lord's Day Alliance, and the International Reform Bureau. All are against the present form of government, and all are against liberty of conscience because they are against our present form of government, which guarantees liberty of conscience.
But to show that this great organization, which claims to represent 18,000,000 communicants, and through them about 50,000,000 of the inhabitants of this country, stands with these other organizations in relation to the matter of Sunday observance by compulsory human law, we quote from the report of their Sunday observance committee:—
We have no objection to reading the commandment: "Remember that thou keep holy one day in seven." Consecrate this day unto the Lord as the Lord's. Let it be unlike other days. Sanctify it.
From this base of operations—a law of their own in place of God's law—they went on to declare, by resolution, in their Philadelphia convention,—that all encroachments upon the claims and sanctities of the Lord's day should be stoutly resisted through the press, the Lord's day associations and alliances, and by such legislation as may be secured to protect and preserve this bulwark of our American Christianity.
Thus with a law of human making, fashioned to suit their purpose, they commit themselves, with all the weight of their transcendent influence, to the work of destroying the guaranties of our liberties.
Their campaign does not end with their efforts to overthrow the fundamental principles of our government. They have inaugurated a campaign whose purpose it is to establish a veritable counterpart of the Inquisition of old. In the first place, this federation assumes jurisdiction over the entire country, over every square mile of territory, and over all the people in it. The federation says:—
The time has come when the churches may and must know every individual in the entire community as accurately as they now know their own membership.
Each local federation is to have a committee on "civic righteousness or civic affairs, to keep in touch with all the moral issues of the community." The churches are to be organized by political divisions so that they can be sure the whole State is covered. They state plainly that "the enforcement and improvement of law often becomes the imperative duty of local or State federations, especially in regard to Sunday rest, liquor selling, sexual immorality, and child labor;" and "civic action on the part of the churches, that is, in law enforcement, must proceed on lines of township, etc."
But this is not the extent of it. The purpose of the federation is further expressed in these words:—
The churches have as great an opportunity as ever to-day, if they will combine to meet the real needs of each community, from building roads and organizing industry, like John Frederick Oberlin, to swinging the thought of a whole great metropolis to religious things by concerted evangelism. The federation . . . should emphasize the importance of the "responsibility districts" which it establishes. When these cover the State, and the churches so appreciate their opportunity and responsibility that each church will know the position of every voter on moral issues, and tirelessly work to place every one on the right side, moral reforms will come swiftly and permanently.
That is the machine which is to mobilize the forces of Protestant Christendom in the backward march toward the rallying-ground of the papal beast; and that organization is perfecting the image to that beast. It now awaits only the enactment of religious legislation by the national government in order to put life into that image and set its ponderous and relentless machinery in motion. The summary of its purpose is this:—
1. Jurisdiction over all the territory.
2. Jurisdiction over all the people in all the territory.
3. An inquisitorial system to pry into the secrets of all the people and report upon them.
4. The enactment of law.
5. The improvement of law.
6. The enforcement of law.
7. Looking after all the moral issues of the community.
8. Looking after all the needs of the community, from the building of roads to the evangelizing of a metropolis.
9. Superintending every phase of the life of the entire community.
10. Exercising power over men.
It is not out of place, then, to ask, What is left for the state to do?—Nothing; everything is covered. It is not merely a union of church and state; it is the church become the state. The state is swallowed up in the church, and all that the Papacy was, that will be,8except in name. It will be the living likeness of the Papacy, the image of the beast.
Will it have a tendency to speak "as a dragon"? It has already so spoken, in the Philadelphia convention, when it was proposed to take action guaranteeing one of its constituent denominational members against interference with religious convictions. The proposition to guarantee the right of one of its members to exercise its conscientious convictions was voted down with a tremendous No!
These are the forces which have set themselves against the fundamental principles of our government, against the religious liberty of the individual, against the freedom of conscience. In doing so, they have set themselves against the process by which the mighty progress of our nation was achieved, and against the spirit of the gospel of Jesus Christ, who said, "Whatsoever ye would that men should do to you, do ye even so to them." But in the promised power of that gospel we go forth to proclaim the last message of Jesus Christ in the face of, and against the prohibition of, these confederations, knowing that to him belongs the victory, and in him our triumph is sure. C. M. S.
Notes on Important Eras of Fulfilling Prophecy
By W. A. S.
The Hand of God in History — No. 12
Notes on Important Eras of Fulfilling Prophecy
Flash-Light Views of Prophecy
"On the nineteenth of December, A. D. 69," says Edersheim, "the Roman Capitol, with its ancient sanctuaries, was set on fire. Eight months later, on the ninth of Ab [August], A. D. 70, the temple of Jerusalem was given to the flames."
While the sanctuaries of the Roman and Jewish worshipers were being laid in ruins, thousands of Christian disciples were spreading abroad the good news of a living Saviour, a High Priest in the heavens, a Minister of the sanctuary above.
That glorious gospel of life and salvation made two great truths apparent:—
1. No earthly city was ever again to be the center of worship or service.
"The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. . . . But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." John 4:21-23.
"But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels." Heb. 12:22.
2. No earthly priest was ever again to minister at an earthly altar.
"For if he were on earth, he should not be a priest." Heb. 8:4.
"Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8:1, 2.
But as time went on, the world was to see an earthly city as the center of worship for a vast communion; to see there a throne set up called a Holy See; and to see the sacerdotal, or priestly, office set up on earth, with thousands of priests serving at earthly altars.
In fact, it was to see the truths of the sanctuary above obscured and trampled underfoot. It was to see an earthly sacerdotal ministry set up under the profession that the earthly priest and the earthly altar are the only ways of approach to the heavenly.
Surely, when this development should come, it would be the great apostasy from truth that Daniel saw in the vision (Daniel 8), lifting itself up against the Prince of the host and the sanctuary.
It was a wonderful view of coming events and developments given to Daniel of old, as the spirit of prophecy lighted up dark places in future history. And the scenes of the prophecy have surely developed in history. There is a living God who says: "Before it came to pass I showed it thee."
It is like the flash-light scene and the developed negative in photography. The photographer comes into a darkened room with his camera. The flash is touched off. The light blazes up for an instant, and the spectator aside may catch the scene in that flash of a second. He remembers what he saw; and when the negative is developed, there in clear lines worked out, he sees again the view that was presented to his vision when the light flashed out.
The departure from the truth that led into the great apostasy had begun even in apostolic days. Paul said, "The mystery of iniquity doth already work." His prophetic words picture the whole history of it, as in just one flash of light.
By the light of prophecy,—
"That man of sin"—"Exalteth himself"—"So that he as God sitteth in the temple of God"—"Doth already work"—"Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." 2 Thess. 2:3-8.
That is the scene in the light of prophecy. Has the negative of history developed anything corresponding to it?
Yes; we have seen such a power developed, exalting itself, speaking as God in the temple, or church, of God; and as we note the time of its rise, we see that it began in apostolic days. Dr. Wm. Barry, in his "Papal Monarchy," presents9this picture, drawn by a friendly hand:—
Rome is the meeting-place of all history; the papal succession, oldest and newest in Europe, filling the space from Cæsar and Constantine to this democratic world of the twentieth century, binds all ages into one, and looks out toward a distant future in many continents.—
The general outline is clear. But other views are given in prophecy, showing even greater detail.
A vision was given to Daniel in the third year of Belshazzar, king of Babylon. In the light of prophecy he saw:—
"Four great beasts came up from the sea:" (1) "The first was like a lion, and had eagle's wings;" (2) "a second, like to a bear, and it raised up itself on one side;" (3) "another, like a leopard; . . . upon the back of it four wings; . . . the beast had also four heads;" (4) "after this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it." Dan. 7:3-7.
The angel explained to Daniel: "These great beasts, which are four, are four kings, which shall arise out of the earth." Verse 17. The vision, then, covers the same outline of universal kingdoms presented in the metallic image of Nebuchadnezzar's dream.
The picture is clearly seen developed in history:—
1. Babylon the first, "the glory of kingdoms," as the lion which symbolized it is the king of beasts. The eagle's wings on the lion are fitting to the symbol; for the prophet Habakkuk said of the Babylonians: "They shall fly as the eagle."
2. Medo-Persia, the bear lifting itself up on one side. It was a dual kingdom, and one side, the Persian, was in the ascendancy.
3. Greece, the leopard, quick to spring, and, with the wings, fleet above all. Alexander's campaigns were never equaled for swift and long marchings that carried the Grecian arms from Macedon into India within a few years. And the four heads correspond to the division of the empire "toward the four winds" (Dan. 11:4), soon after Alexander's death.
4. Rome, "the iron monarchy of Rome," as Gibbon calls it, was the fourth. Rome was "strong exceedingly," and it broke in pieces and "stamped the residue with the feet of it."
The correspondence is clear. And certainly the Roman empire answered fully to the picture. Thus far the Roman Catholic historian will go. Cardinal Manning wrote:—
The legions of Rome occupied the circumference of the world. The military roads which sprang from Rome traversed all the earth; the whole world was as it were held in peace and tranquillity by the universal presence of this mighty heathen empire. It was "exceedingly terrible," according to the prophecies of Daniel; it was as it were of iron, beating down and subduing the nations.—
But as the prophet looked, he saw still further:—
"And it [this fourth beast] was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." Verses 7, 8.
No wonder the prophet said, "Then I would know the truth of the fourth beast." Verse 19. And the angel told him the truth about it:—
"The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings." Verses 23, 24.
The fourth kingdom, Rome, after subduing all the earth as no kingdom before it, was to be divided. In the same historic outline in the dream of Nebuchadnezzar (Daniel 2), the prophet had said of this fourth empire, "The kingdom shall be divided."
And coming up among these kingdoms of divided Rome, the prophet saw another power, a kingdom, yet "diverse from the first." It was a different kind of kingdom. This was a religious power, exalting itself, and "speaking great things." It is clearly the same power described by Paul (2 Thessalonians 2), and shown in the vision of the eighth of Daniel.
The outline picture of the prophecy is seen fully developed in history. For instance, take the text of a popular school-book—Myers's "General History for Colleges"—and place the picture of prophecy alongside that of history.
The prophetic picture (by Daniel) shows us—
a spiritual power exalting itself in the church; beginning to work in apostolic days, but hindered from full development by some power that was later to be taken away. 2 Thess. 2:7. Then the breaking up and division of the Roman empire into lesser kingdoms; and among these kingdoms, as the great empire breaks up, this religious power develops fully, speaking "great words."
The historic picture (by Myers) shows us:—
the downfall of the Roman imperial government in the West was, further, an event of immense significance in the political world for the reason that it rendered possible the growth in western Europe of several nations or states in place of the single empire.
Another consequence of the fall of the Roman power in the West was the development of the Papacy. In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire, and carried on its civilizing work.—
The views are identical. The history of the Roman Papacy answers in every detail to the picture that prophecy gives of the great apostasy that was to come.
Presbyterians and Methodists Versus Catholicism
By Francis M. Wilcox
Two great religious conventions have been in session during the last month. The Presbyterians have been holding their General Assembly at Bristol, Tenn., and the Methodists have been holding their quadrennial General Conference at Minneapolis, Minn. It is interesting to note the attitude which these two great Protestant bodies assume toward the Roman Catholic Church.
The Presbyterian Assembly was divided on the question of the stand which they should take regarding the aggressions of the Roman Catholic Church. Last year at the Louisville meeting a committee was appointed "to report some practical method of advising our whole people concerning the dangers involved in the pernicious activity of that powerful politico-religious organization known as the Roman Catholic Church." This committee made a report to the assembly in Bristol, Tenn., May 23, 1912. "They recommended that the church," according to the Washington Evening Star of that date, "start a movement among the evangelical churches of Jesus Christ in the United States and Canada, to throw down the gauntlet to the Roman Catholic Church in America, to undertake a comprehensive plan of evangelizing Romanists, and to establish a foundation for the support of converts from among the priests, monks, and nuns until they are fully instructed and enabled to learn gainful occupations."
Judge Allen C. Hall, a prominent lawyer of Nashville, submitted a minority report of this same committee, making strong protest against any such campaign, declaring that it would serve to precipitate the church into political entanglements. The spirit of the minority report prevailed. After a spirited discussion of the question, the assembly rejected the majority report presented by its committee.
In this connection attention might be called to a somewhat similar action by another but smaller church gathering, the Episcopal Council of the Diocese of Virginia. At Harrisonburg, Va., May 25, Dr. Angus Cranford introduced into10the council session a resolution protesting against the tendencies and practises of Romanism. Of this the Washington Star of the same date says:—
It is charged that the United States government discriminates in favor of the Catholics as to teachers and methods in the Indian schools in the West; that the Catholics do not respect and recognize Protestant marriages; that the cardinals in America are demanding too much in public ceremonies, often trying to be recognized as dignitaries equal to or superior to the governors of States, and also that certain government property is being used by the Catholics on public occasions for holding mass. Special reference was made to mass being held on Memorial day near the Washington Monument. After a heated debate Bishop Gibson was empowered to appoint a commission to collect information and report at the next annual meeting in Charlottesville in 1913.
The Catholic question came in for earnest consideration at the General Conference of the Methodist Church. Early in the session Dr. W. F. Rice, the conference representative from South America, proposed a strongly worded resolution expressing disapproval of the action of the Edinburgh missionary conference, which refused representation to Protestant missions in Catholic countries. He recommended an active propaganda against Romanism. The conference considered that this resolution was couched in unfortunate language and in too harsh terms. It was therefore submitted to a committee of five, of which Dr. Rice was the chairman. According to the Christian Advocate of May 23, this committee reported to the conference, Wednesday, May 8, the following resolutions:—
Whereas, The limitations imposed on the recent World Missionary Conference in Edinburgh set aside all Protestant missionary work in Greek and Roman Catholic countries, which action saddened and outraged our growing native churches; and,—
Whereas, Methodism, since its birth in a protest against dead formalism and ceremonial, has ever stood for aggressive evangelism in all lands, and the Methodist Episcopal Church has been for more than seventy-five years actively engaged in work in those lands where Greek and Roman Catholicism predominates; and,—
Whereas, In all those lands, which form a large part of the missionary field of the Methodist Episcopal Church, the teachings and practises of Romanism deprive the people of the Bible, pervert many of the fundamental doctrines of Christianity, and foster superstitions which alienate the thinking classes and bind heavy burdens upon the poor; therefore, be it—
Resolved, That the Methodist Episcopal Church recognize its plain duty to prosecute its missionary enterprises in Greek and Roman Catholic countries with increasing zeal; and be it—
Resolved, That we most vigorously protest against any future exclusion of missions in Greek or Roman Catholic countries from ecumenical or other similar missionary gatherings; and be it—
Resolved, That it is our duty to oppose the machinations of Romanism, and to counteract its attempts to gain an ever-increasing control of our public schools or to use the public funds for sectarian schools; and finally be it—
Resolved, That we feel the deepest sympathy with, as well as love toward, the priests and people within the Greek and Roman Catholic Churches who are working toward a more spiritual interpretation of the Christian faith.
After hearty speeches of indorsement these resolutions were unanimously adopted by the conference by a rising vote.
We are pleased that this question has come before these large representative gatherings. It is an evidence of the wide-spread agitation that is rising from every quarter over Roman aggression. We would that our brethren of the great Protestant churches everywhere could view the Roman peril as outlined in the prophecies of the Scriptures of truth. Daniel 7, 8; Revelation 13 to 18. This delineation of the character of this great system furnishes the proper setting today of the protest against Romanism.
We are glad, however, for the widespread agitation of this burning question. It demonstrates that even though the forces of evil will triumph in the end so far as this world's history is concerned, the triumph will not be secured without a struggle. Many in every quarter are taking alarm, and there will be found men, noble and true, who, actuated by the spirit of old-time Protestantism, will stand for God and for his truth.
We are entering upon thrilling days in this earth's history. The line of demarcation between truth and error will be sharply drawn. May God give us wisdom rightly to represent the spirit of the gospel in the controversy. Courageously and consistently we should seek to give to the world the warning against the last great apostasy. While we stand boldly for the faith once delivered to the saints, we must not stand in self-confidence, but in the strength and also in the meekness and humility of our divine Master. And while we combat evil principles, let us seek in love to rescue from their thralldom those ensnared thereby.
F. M. W.
Note and Comment
The Men and Religion Forward Movement
THIS movement has created much interest in church circles during the few months of its existence. By many it has been heartily commended, but from other sources has come severe criticism of its methods and work. The movement as such has now come to an end. William T. Ellis, secretary of the Publicity Commission connected with the movement, in the Independent of May 9, 1912, gives a review of the work. Approximately ten thousand addresses have been given, and one million five hundred thousand men have attended the services. About seventy leading American cities have been visited. He argues that much good has been accomplished in awakening Christian people to the actual conditions which exist, in leading pastors to sense more fully their local responsibility and to take a broader view of the field they should occupy, and that inasmuch as the laymen of various churches have been brought together in work, it has minimized ecclesiastical and doctrinal differences, and promoted the cause of Christian unity.
The accomplishment of this last result is emphasized by Mr. F. B. Smith, the leader of the movement, as quoted by the Western Recorder of May 9, 1912. He believes that "the Men and Religion Movement, whatever else it may have done, has sounded the death knell of denominational distinction." He is confident that the movement has set church unity forward at least twenty-five years. These results, with others that have been obtained, are, according to Mr. Ellis, "now bequeathed to the churches. The committee of ninety-seven has gone out of existence, as it promised to do from the first. Thus it has testified to the widely expressed conviction that the country has had enough of general religious movement for some time to come. It is time to give the local congregations and denominational organizations opportunity to practise what they have learned. It is hoped that the Federal Council of Churches will carry forward in some form the same work which has been inaugurated by the Men and Religion Forward Movement."11As to the benefits of the movement there is much diversity of opinion among the various churches. The Lutheran analyzes the movement, and presents the estimate in which it is held by different parties in the church. Some, it says, feel that "the movement has been ethical and humanitarian rather than spiritual and redemptive, and that the church has been tempted to look upon the world not as sinful and in need of salvation, but as unfortunate and in need of social and moral betterment."
Others, however, regard the movement in a more charitable light, and the Lutheran itself feels that "this agitation has grown out of a religious unrest that was born of the consciousness that something is wrong with the men of the church taken as a whole; that perfunctory, easy-going Christianity, which recognizes no personal responsibility toward its neighbors, must be done away with if the church is to fulfil her mission." The Lutheran believes that "if the various church bodies would take advantage of this agitation and foster a laymen's movement" for the carrying forward of educational and missionary work, tangible results would follow in the wake of the agitation.
The Western Recorder (Baptist) of May 9, 1912, however, feels to criticize quite severely the avowed purpose of the movement in bringing about greater Christian unity, and its claim to have advanced church unity at least twenty-five years. It can not see how Baptists can conscientiously unite with an effort of this sort, and feels that the Young Men's Christian Association, through which the movement has done much of its work, should not be committed to a propaganda that has for its purpose the extinction of denominationalism.
These quotations fairly represent the comments of the religious press with reference to the influence of the Men and Religion Forward Movement, and the results achieved. Seventh-day Adventists may see much to admire in the earnestness and enthusiasm connected with a movement of this character. They may recognize the fact that many connected with such efforts are men and women of God, and the value of some of the results gained. However, they should ever bear in mind that our work is distinctive in its character. As Israel of old was not to be numbered among the nations (Num. 23:9), so this people and this movement can not form an alliance with religious movements of this character. Heaven has commissioned this people with a definite, specific message to the world. That message can not be lost by uniting itself with other movements, however worthy and humanitarian they may appear to be, but must ever maintain its distinctive character.
We must ever keep in the forefront as the burden of our efforts for mankind the distinctive features of the message which have called us into existence as a people.
Receiving God’s Grace Not in Vain
By Paul
WE then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.) Giving no offense in anything, that the ministry be not blamed: but in all things approving ourselves as the ministers of God.—Paul.
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Recent Famine Scenes in China
So much attention has been given the revolution in China the past few months, that the suffering from famine caused by floods in north central China has been largely lost sight of. A Mr. Lobenstine tells the following:—
“Here is an incident that is refreshing, coming along with all the stories of sale of girls of marriageable age and of wives, and the giving away or sale of children. A few li from here lived a family of eight,—father, mother, two married sons and their wives, and two grandchildren. Having nothing whereon to live, and unable to support themselves by begging, they were, along with ten thousands of others, reduced to the point of starving to death. Not many days ago, the oldest son's wife said to her husband and her parents-in-law: 'Take me and sell me. It is not right that we should all perish; if by selling me you can live, I am quite ready to be sold as a slave.' But the other daughter broke in, saying: 'Not so, my sister; you have children, while I have none; and you are the wife of the older son; it is your place to stay by your family. Let them take me rather and sell me. And then, if Heaven saves your lives and fortune changes for the better, my husband can take to him another wife better than myself, who will be an honor to the family and raise up children for him.' But they were a united family, and could not resign themselves to the parting. So the father spoke up and said: 'We have still a few stalks of corn left; let us take them to the city and sell them for a few cash. Perhaps that will keep us alive till the relief committee makes its distribution; but if die we must, let us die together.' The son accordingly carried the corn-stalks to the city and received in return 200 cash (8 cents gold), with which he bought a little food. But, as you know, the bank has been slow in getting the copper coins to us, and it has not yet been possible to make our first distribution of 100 cash per capita, which could have kept them alive for a few days longer, and yesterday the member of the gentry who told me the story reported the entire family dead.”
Another case of self-denial is noted by T. F. Carter, writing from Mengcheng:—
“I happened to come into a village this noon (January 17) just as people were eating their midday meal. Some had bowls of dandelion greens with a little wheat, some had flat cakes made of sweet potato leaves and stems. Suddenly the dogs barked, and some one said, 'There's a beggar.' A boy of twelve appeared, wrapped in a single rag, with blue face and sunken cheeks, apparently in the last stages of starvation. From their half-empty bowls every one started to fill his bowl, until in a moment his bowl was full. They were every one of them hungry, but he was more hungry.”
Writing from Kai-feng, Honan, on May 10, Rev. C. Howard Bird says:—
“I have just returned from a visit to Kweiteh, Yung-cheng, and Pochow. . . . One of the saddest scenes I saw was a man lying on a heap of straw, the thatch of his own roof. He was too weak to rise, and in the straw beside him, with just their heads showing, were his wife and two children. They had no clothing, and inside his roofless house was a little girl of seven or eight years heating the pot with some grass and leaves in it. This was a local landowner of seven or eight acres, with his family, all starving to death.”12