Review and Herald, Vol. 89, No. 41.
Somehow, Sometime, SomewherePage 1
Earlier text: Somehow, Sometime, SomewhereIts Mission to the World
By F. M. W.
“Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” 1 John 4:1. SPIRITUALISM stands before the world to-day as one of the most remarkable religious movements of the last century. Attended by many remarkable phenomena, it has spread from its humble beginning in 1848 till now it numbers its believers by the millions. All classes are represented in its following. Men of letters and of science, lawyers, physicians, and even ministers of the gospel, are believers in its doctrines and its manifestations. What is its rank and classification among the religious movements of the present day? May we believe its teachings and accept its representations? The foundation-stone of this great system is belief in the immortality of the soul. Its mission, as stated in its literature and expressed by its leading exponents, is to convince the world that the dead are conscious, and that they have power to communicate with the living. Does this belief have a basis in the Scriptures of truth? Does Spiritualism bear the divine credentials? It requires only a casual examination of the Bible to demonstrate that the fundamental claim of this great system is wholly without foundation or authority. In this life man possesses a mortal, dying nature. Note the following positive declarations of Scripture:— 3. Immortality is brought to light through the gospel, and consequently will be bestowed only on those who accept the gospel. 2 Tim. 1:10. 4. Immortality, instead of being possessed by man at the present time, is set before him as a thing to be sought after. Rom. 2:7. 5. Immortality is not bestowed upon any class of men in this life or at death, but is to be given to the righteous at the end of the world. 1 Cor. 15:51-55. When man dies, instead of going to heaven or to hell, or to some intermediate state, he passes into a condition of unconscious sleep, with the grave as his house. Says the patriarch Job: “But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?” “So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!” Job 14:10, 12, 13. The Scriptures plainly declare that the dead are in an unconscious state till the day of resurrection. 1. During this period they neither love, nor hate, nor envy. Eccl. 9:5, 6. 2. They have no knowledge of anything that takes place on this earth. Job 14:20, 21. 3. They are incapable of exercising any thought whatsoever. Ps. 146:3, 4. 4. There will come a time in God’s providence, in the day of resurrection, when the dead, both righteous and wicked, shall be awakened out of their sleep. John 5:28, 29; 2 Thess. 4:16-18. In the light of these statements of Scripture, it is clearly evident that the claim of Spiritualism, that the dead have power to communicate with the living, has no foundation in the Word of God. This, at the outset, stamps this great movement as at variance with the standard of truth. But if the dead are unconscious, and thus unable to communicate with the living, on what basis shall we account for the supernatural phenomena attending the manifestations of this spiritualistic movement? Throughout the history of the human family, and as clearly revealed in the Sacred Record, two principles—good and evil—have been at work. Both have wrought by supernatural power. One has been the representation of God in the world, the divine spirit of truth. The other has been the spirit which has wrought in the children of disobedience. One inspired the Word, and works always in harmony with its teachings. The other denies the Word, and counterworks the plans and purposes of God. From the comparison of the great fundamental doctrine of Spiritualism with the Scriptures, it is not difficult to determine its classification. It is the modern manifestation of the great principle of evil which for long ages has sought to enthrall the minds of men. And it has ever borne a message purporting to come from the dead, and thus sought to establish the doctrine that the dead are not dead, and that the wages of sin is not death. The First Recorded Falsehood
In the beginning of its work in the world, the same as at the present time, Spiritualism heralded as its mission to men the proclamation of the doctrine that death only ushers man into a higher state of existence. When God announced to our first parents in the garden of Eden that if they transgressed, they should “surely die,” the serpent declared, “Ye shall not surely die, . . . ye shall be as gods, knowing good and evil.” From this first recorded falsehood, Spiritualism has grown. Through all the centuries since the fall, we can trace its winding path in the religions of the pagan world. Under the guise of necromancy, which Webster defines as “pretended communication with the dead,” sorcery, witchcraft, magic, consulting with familiar spirits, and the like, it was represented among the heathen nations of the ancient world, and had a standing even in the courts of kings. See Dan. 2:2. It led to ancestor-worship, hero-worship8 and to the deification of the dead. Later, when the Christian church had lost its purity and become corrupted with the principles and practises of heathenism, it was incorporated into the Christian faith. Against this great evil system the prophets of God in every age have sounded earnest warning. The practise of these mystic arts was declared to be an abomination, and was prohibited among the children of Israel. The practise of witchcraft was punishable with death. See Deut. 18:10, 11; Ex. 22:18. Modern Spiritualism, moreover, is a subject of prophecy. God foresaw that in the last days its influence would become so potent for evil that special warning would be needed. In his first letter to Timothy the apostle Paul writes: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” 1 Tim. 4:1. In the thirteenth chapter of Revelation Spiritualism is represented as a miracle-working power of the last days, which by its wonders would deceive those that dwell on the earth, leading them to unite in opposing God and fighting his truth. See verses 13, 14. In Rev. 16:13, 14, this same agency is again represented. In this scripture it is plainly declared to be the working of the spirits of devils, who go out to the kings of the earth and of the whole world, performing miracles to deceive and ensnare their votaries. The movement of modern Spiritualism answers fully to this prophetic delineation. It is fast doing the work which the prophecy declared it would accomplish. And by what more effective means could Spiritualism accomplish its work than through the appeal it makes to the fears and the fancies, the affections and the afflictions, of the human family? Every home has lost some loved one. Satan and the hosts of fallen angels under his command are well acquainted with the characteristics of the departed. They are able to personate the form and features. They can speak in the same tone of voice. Knowing every incident in the life of the dead, they can speak of the secrets which existed between the departed and his friends. By these means they present evidence which appeals to every natural sense. It was in this manner that Satan deceived Saul, the king of Israel, in representing himself to be Samuel the prophet. 1 Sam. 28:6-14. In the same manner he is ensnaring thousands at the present time. Many of these are excellent people who unwittingly have been led into this great error. These need to have pointed out to them the dangers and the deceptive delusions into which they have fallen. They will gladly welcome enlightenment. Against this appeal which satanic representation makes to man’s natural senses and sympathies, stands the word of divine revelation: “There shall not be found among you any one . . . that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord.” Deut. 18:10-12. “For the living know that they shall die: but the dead know not anything.” Eccl. 9:5. “Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Ps. 146:3, 4. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Rom. 6:23. There is life beyond the grave only through Christ. We stand to-day face to face with the same test which confronted our first parents in the garden of Eden. Shall we believe the word of God or the representation of the great deceiver? “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” Isa. 8:19, 20. By this supreme test, Spiritualism is found wanting. It stands revealed in its true character as unscriptural and anti-christian, as the work of the great deceiver and adversary of souls rather than the work of any agency that is interested in the welfare of man either in this world or in the world to come. KINDNESS is an attribute of God. It is one of the fundamental principles of the gospel of the Lord Jesus Christ. It is one of the first-fruits of the Holy Spirit. The world to-day needs the exercise of this grace. There is need for it in the church of God. It is needed in every home. We can see everywhere those who criticize and find fault. Impatient and hasty speaking is one of the great besetting sins of the children of God. How many homes have been wrecked, how many lives clouded, how many hearts grieved and saddened, by the exercise of a harsh, critical spirit wholly unbefitting the sacred profession of Christianity! Says the apostle Paul, “Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you.” We can never hope to win others to Christ by criticism of their ways or methods or beliefs, but nothing can withstand the power of kindness. It is the love of God that leadeth to repentance, and that love manifested in our homes and in our relationship to our brethren and sisters and toward those who are without Christ, will prove a savor of life and blessing. An Old Deception in a New Dress
By C. M. S.
MANY who criticize Adam for the part he played in the tragedy of the garden of Eden are falling to-day under the same temptation that was placed before him. Satan has dressed it in a new costume, but it is as old as his rebellion. This new manifestation of the old deception comes to us in the garb of New Thought. The editor of a New Thought magazine has produced a book whose title indicates that general opulence is standing before every man's door, begging to be taken in and made a member of the household. Money is represented as actually wanting the man. This book is supposed to explain just what mental attitude to maintain in order to draw the dollar. It is said that it will enable men to rise above the drudgery of enforced labor. The author seeks to teach the individual how he can so yield that he will be conducted into the pastures of abundance. How striking is the similarity between this New Thought doctrine and the deception practised in Eden! The “god of this world” taught Adam and Eve how they could yield to him, and in so yielding gain all, and become gods themselves. Satan wanted the souls of the race, and promised them great things. They yielded to him, lost all, and were forced to labor as they had not done before. Now comes the champion of the New Thought, seeking the same thing, making the same offer, and in addition, holding out a remedy which “will enable you to rise above the drudgery of enforced labor.” If the two propositions are not instigated by the same power, then the coincidence is a remarkable one; and the last deception holds out the promise of immunity from the results of the first one, that is, labor. Only yield to the invitations of the New Thought, and all you desire to have, you may have; all you desire to be, you may be, even if your desire, like that of Lucifer, be to be “like the Most High,” and to take the great title I AM. Does the New Thought promise all this? The answer will be found in its own teaching, and this teaching incidentally classifies the New Thought, and indicates beyond question to what genus and specie it belongs. The author of the book above referred to says editorially in the journal Now:— Man is conscious mind. Conscious mind is self-determined, is the personal God. To-day man is conscious of himself, says “I AM,” but has not awakened to his power as a conscious manifestation of God, of the One, so he can say what he is. He is coming to that consciousness. All power lies potentially in the human ego. Man, as an individual and a race, is limited only by his ignorance of his powers. As he thinks himself to be, that he is. To teach him to think of himself as potentially omnipotent, and to bring him into recognition of his possessions, is the object of Now. If we were to italicize any of the above, it would be necessary to italicize all, so sweeping and all-including is the blasphemous assumption of human omnipotence. Man is made the “personal God,” the “I AM,” the “One,” the possessor of “all power,” “potentially omnipotent.” But this is not all. He continues:— Man is that which he thinks he is, because thought is power; and by this power, which is creative, man creates himself. . . . Man is spirit; with all the9 possibilities of divinity, and may manifest these possibilities here and now. It would seem that nothing but an intellect crazed by self-admiration and self-worship could make such assumptions as these quoted; and we find that it was that very thing which turned the head of Satan, and brought discord and rebellion into heaven, and sin into this world. “I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.” Eze. 28: 16, 17. God's rebuke to the king of Tyrus—symbol of Satan—can just as fittingly be applied to the proponents of New Thought. “Thus saith the Lord God: Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God.” Eze. 28: 2. One of the faults of that king was an inordinate desire for gold, treasure, and glory. The New Thought makes the road to opulence and the release from labor one of its aims. How striking is the similarity throughout! We will note some of their affirmations, following each with a text of Scripture having a direct application to such affirmations:— “As life, I am perfect.” Scripture: “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.” Rom. 3: 19. “They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.” Verse 12. “Through faith in myself as a manifestation of the infinite life, I am health and happiness.” Scripture: “I can of mine own self do nothing.” John 5: 30. “Without me ye can do nothing.” John 15: 5. “I can do all things in him that strengtheneth me.” Phil. 4: 13. The New Thought does all things through itself and in itself and for itself. “I think of myself as the I AM, which is infinite.” Scripture: “And knowest not that thou art the wretched one and miserable and poor and blind and naked.” Rev. 3: 17. “Yet thou art a man, and not God, though thou set thine heart as the heart of God.” “I live the eternal life, and partake of present immortality.” Scripture: “The King of kings, and Lord of lords; who only hath immortality.” 1 Tim. 6: 15, 16. “When this corruptible shall have put on incorruption, and this mortal shall have put on immortality.” 1 Cor. 15: 54. That takes place at the resurrection of the just, and not till then. We might give many more of these bold and audacious assumptions, which are just as plainly refuted by the Word of God, but it is not necessary. Those given show the animus of the whole teaching, and brand it as the wicked thing that it is. In the face of all this, shall we yield to the deception, and taste and fall, as did our first parents? The New Thought teaching is as contrary to the Word and truth of God as was Satan's contradiction in Eden. It is based upon and propagates the same falsehood, the immortality of the soul. It seeks the same object, the exaltation of the creature above the Creator. Knowing this fact, how can we hope for any other reward than the reward of the fallen cherub if we accept and propagate the doctrine which struck discord in heaven and brought sin, sorrow, and suffering to the earth? The deception of the pit is in its sophistries, its wicked assumptions, and its empty and impossible promises. Its glowing phrases are as empty as Dead Sea fruit. The propagation of these doctrines at this time is but another indication that the warfare which we wage now is not against men, but against the mighty workings of a deception that has been persistently practised upon the human race from its infancy, and is still insistently thrust forward to blind and dazzle now when God's last message is due the world. General Conference Committee Council
By William Ambrose Spicer
The council had before it the report of the recent death of two workers who have been associated with the General Conference and Mission Board work, and the following actions were taken:— Vote of Sympathy With Elder J. O. Corliss
The members of the General Conference Committee in autumn council, 1912, send to their fellow laborer, one of the pioneer workers in this cause, Elder J. O. Corliss, assurances of deepest sympathy and brotherly affection in this time when he is called upon to mourn the loss of his beloved companion and associate in service. We have known Sister Corliss as a noble Christian, a faithful missionary in home and foreign fields, a mother in Israel, and one whose constancy and earnestness in the service of God have made her quiet life a blessing not only to her own family, but to the cause of the message through these many years. We pray that God may strengthen and sustain our brother to press forward in the finishing of the work to which his life has been devoted. On the Death of Miss Gertrude Thompson
The General Conference Committee in autumn council has heard with sad hearts the particulars of the death of Sister Gertrude Thompson, of fever, in southern China. We place on record the esteem in which our sister has been held in our hearts as a devoted worker, and our sense of loss personally and to the cause as she has fallen at the post of duty. We extend our deepest sympathy to the aged father in Wisconsin, to the sister, Miss Ida Thompson, in China, and to the brothers and sisters in the home land, who have been called upon to make so great a gift to the cause of Christ and the advent message in China. As in her last days she found comfort in the fact that she had been used to help some souls to find the way out of darkness into light, so we are assured that in the great day of God Sister Gertrude will find joy and rejoicing over souls saved in the eternal kingdom as the fruitage of this life laid down in service for the lost. Most earnest and serious attention was given by the committee to the study of institutional finance. The following report of a subcommittee was adopted:— Your committee appointed to prepare recommendations for the improvement of the financial condition of our conferences and institutions, beg to submit the following report:— From the annual financial reports prepared by our statistical secretary we find that year by year the indebtedness of our institutions is increasing. There are two causes for this increase of these financial obligations. One is because some enterprises are launched with borrowed money; the other is because a number of our institutions are not meeting their running expenses. While the assets have been increased equally with the liabilities, and while a most encouraging work is being done by our institutions, yet the burden of debt resting upon them appears very serious. We therefore recommend that this council should most earnestly reaffirm the following preambles and resolutions adopted and published by the General Conference Committee in 1902:— “Whereas, The work of carrying on the third angel’s message is rapidly enlarging and extending into new fields; and— “Whereas, Unless careful management be given to the operations in extending the message, large debts will be contracted; therefore— “We recommend, That all evangelical and missionary enterprises carried on in the name of the denomination, or under the denomination’s support, be conducted on a strictly cash basis. “Whereas, Most of our corporations and institutions are carrying large liabilities; therefore— “We recommend, That said corporations and institutions be requested to give special attention to the rapid liquidation of their obligations. “1. That the General Conference or Mission Board from this day shall not be held financially responsible for any obligations which they have not assumed by their own action. “2. That the foregoing be the general policy of the union and State conferences and other organizations and institutions of the denomination. “3. That all parties undertaking local enterprises, such as institutions, church10 buildings, and other undertakings in this country, secure their means in their respective local territories, and not by general call for means, unless previously arranged.” To this action we recommend that the following counsel be added:— Whereas, Investigation shows that our present indebtedness has, to a large extent, been created by the starting of enterprises and the erection of buildings by individuals, boards, and committees, without due counsel with the people upon whom such obligations fall; and— Whereas, This indebtedness is steadily growing larger because of the failure of various enterprises and institutions to meet operating expenses; therefore— We urge: 1. That when any local conference committee proposes to start an important financial enterprise, erect or purchase an institutional building, or make any large addition to either the buildings or equipment already provided, it shall first secure the authority of the people who are to furnish the funds; and further, that it shall obtain the approval of the union conference committee having general supervision of said local conference. 2. That when such authority and approval have been obtained, the local conference shall raise the funds required to meet the proposed expense, so that no additional debt shall be created. 3. That any union conference committee desiring to launch any large financial enterprise, erect a building, or take over an institution, shall, before doing so, secure the vote of the union conference in session, or of its several local conferences in session; and also obtain the counsel of the General Conference Committee. 4. That having been duly authorized to make such expenditure, the committee shall proceed to raise the amount necessary to finance the enterprise so that no debt shall be incurred. 5. That we earnestly counsel all committees and boards in charge of enterprises and institutions already established and carrying heavy financial obligations to maintain the most rigid economy consistent with the purpose and welfare of said enterprise. 6. That our people be requested to loan to the institution without interest as far as they can do so, and that those who need interest make it as low as consistent with their needs. 7. That continuous and earnest efforts be made to secure donations to pay off liabilities. 8. That well-planned efforts be carried forward with relief books to raise funds. 9. That the financial condition of each institution be kept before its staff of workers, that they may be stimulated to aid in every possible way to remove the financial burden. 10. That an appeal be made to our people everywhere to stand by conference committees and institutional boards in their efforts to carry out these recommendations. Changes in the departmental committee were made as follows: C. A. Russell made the Lake Union representative; E. E. Farnsworth dropped from the committee as the Southwestern Union representative, owing to his transfer to the presidency of the North Missouri Conference; H. U. Stevens made a member of the committee for the South American Union. The council approved of the revision of the conditions under which life certificates are granted to our teachers. As a result of the study of school finances, it was,— Voted, That a committee of seven be appointed by the chair to give consideration to the educational situation, and to suggest such changes as seem necessary to meet the actual necessities of the denomination, and to give counsel as to how present facilities may be more economically utilized, this committee to continue its work until the next General Conference. Named as this committee: H. R. Salisbury, W. W. Prescott, B. G. Wilkinson, E. R. Palmer, E. E. Andross, M. E. Kern, C. S. Longacre. Religious Liberty and Protestant Campaign
The council considered the remarkable situation developing into a crisis in this country between the forces of Roman aggression and the awakening forces of Protestantism. The third angel’s message is God’s answer to the designs of Rome in the last days, and it was agreed that an earnest campaign be taken up the coming winter. The following recommendations were made:— That the committee on distribution of labor be requested to recommend to the council the names of several men fitted to conduct a platform campaign on the Protestant issue in the cities, the General Conference to arrange for a week or two of special institute work for such men, these workers to go into the union conferences this winter, each union bearing the expense of the campaign in its territory. That the Religious Liberty Department is hereby authorized to use one thousand dollars [from its religious liberty funds] in advertising the Protestant Magazine and Liberty, and in sending sample copies to special lists of clergymen and other professional men. That each local conference be urged to appoint a suitable person to canvass for a period for subscriptions to the Protestant Magazine among the clergymen and other leading professional men in the cities of the conference. Further report of actions will appear next week. California's Sunday Law
By F. M. W.
The Lutheran Observer says this of the non-existent California Sunday law:— California has been the only State in the Union that had no Sunday law. There is at present pending a bill prohibiting unnecessary Sunday labor, and the pastors of the State have been busy circulating petitions for its passage. A criticism of the bill as not worth while, coming from “an eminently respectable source,” has drawn forth a reply from Dr. G. L. Tufts, of Berkeley, superintendent of the Weekly Rest Day League, which is quoted by the Continent, and which puts the proposition in a way that will appeal to many who urge against such legislation the fact that “men can not be made moral by law.” . . . An initiative petition bearing over 59,000 names has been filed with the secretary of state, calling for a vote on this question at the coming November election. The Observer is mistaken as to the number of signatures obtained to the petition to submit this to popular vote of the people. As given in the REVIEW of last week, according to the statement of the secretary of state of California, only 8,714 signatures were appended to the petition, instead of the 59,000 as indicated by the Observer. This fell far short of the number required to submit it to a referendum vote. Surely there is no great anxiety on the part of the citizens of the Golden State for a State Sunday law. We surmise that the criticism of the bill, which was not considered “worth while, coming from ‘an eminently respectable source,’” may have been the opposition offered to this measure by the friends of religious liberty in California, as represented by the Signs of the Times, published at Mountain View, Cal., notwithstanding that excellent journal in a recent issue modestly disclaimed credit for the commendable result it helped to achieve. Suffice to say that from whatever “eminently respectable source” the opposition emanated, it was evidently sufficient, under the blessing of the Lord, to defeat the aims of those who were seeking to engraft a Sunday law upon the people of that State. We hope that this new advantage that has been gained will be followed up by the friends of religious liberty on the Pacific Coast, and that such a campaign of education as California has never known will be carried forward, making the people acquainted with the principles of religious liberty and the demoralizing results always attending religious legislation. F. M. W. The Next General Conference Session
By A. G. Daniells
It has been decided by the General Conference Committee, which has just closed its fall council, to hold the next session of the General Conference at Washington, D. C., May 15 to June 8, 1913. About one year ago the officers of the General Conference Committee started a search for some suitable place to hold this important meeting somewhere toward the Central West. It was hoped that we might secure some good Chautauqua grounds with auditorium, dining-halls, and furnished cottages, which11 would save a large amount of labor and expense. We inspected places in Maryland, New York, Ohio, Indiana, Illinois, Tennessee, and Georgia. While some advantages were found in all the places we visited, yet none came up to what we had hoped to find, and none met our requirements. When the council convened, full reports were submitted, with all the inducements offered in connection with each place under consideration. These were studied by the committee during the week we were together, with the result that, everything considered, a large majority felt that the aims of the coming General Conference and the interests of the cause generally could be met more fully at Washington than at any of these other places. There was a general feeling on the part of the committee that the next session of the General Conference should be planned and conducted with the view of making it a great spiritual blessing to the cause. Delegates will come from all parts of the world. Many of them are working in heathen lands under most trying conditions and depressing influences. They will come to this gathering to place before the brethren the great needs of their fields, with the hope that time will be taken to give them the consideration they should have. The delegates will come with a great desire in their hearts for a spiritual uplift. These dear laborers must not be disappointed. They must not return to their fields without having their highest hopes realized. They must obtain what they need to go back with renewed courage and power. But our missionaries in heathen lands are not the only ones who need this kind of help. Our laborers in civilized and so-called Christian lands everywhere need a deeper religious life. We must have a clearer vision of our world-wide work, and greater power from above to do our part. We need a spiritual, pentecostal blessing to fit us for more effective service. A spiritual, instructive, administrative conference is called for. The groves about the Seminary and Sanitarium grounds will afford excellent opportunities for private prayer and meditation, and for groups to get together for prayer and counsel. All our people should begin now to pray the Lord to give us the kind of meeting we should have. The Bible in Public Schools
In New Zealand at the present time there is considerable stir in religious circles over the question of the use of the Bible in public schools. Of this the Herald and Presbyter of Sept. 25, 1912, says:— New Zealand is greatly agitated over the question of the Bible in public schools. Protestants generally are in favor of what is styled the Australian system, which provides for simple unsectarian Bible lessons given by the school-teachers from a lesson book provided for the purpose, and permits ministers to enter the school during school hours for the purpose of giving distinctive religious instruction to the children of their own denomination. The New Zealand Outlook says that for the following twelve months at least one of its “main missions” will be to “rally Presbyterians, in common with the entire Christian community, to the cause of the Bible in schools.” For years it has been known that some of the people of semitropical countries possessed “constitutional weariness,” an indifference amounting to indolence, if not to laziness. It has come to be known of late that one leading cause of this condition was the hookworm infection. Speaking of this, the Advance of Sept. 19, 1912, points out the same condition of spiritual apathy existing in the religious world, and suggests the remedy which may be applied:— It seems as if the religious world to-day were under a spell not unlike this. The spiritual life of the day is everywhere, except on mission fields, characterized not by any virulent disease, but by a wide-spread apathy. Men have not lost their faith, but only lost their energy. They have not fallen victims of any bubonic plague or black death, but of a spiritual indolence that renders them indifferent to present spiritual welfare or future reward. But whether it is love of sin against which we have to contend, or a love of ease, the remedy must be the same; and that is nothing short of the grace of God, which can purge out the cause of all our ills, and by freeing us from the cause of our apathy, restore us to spiritual vigor and joy in service. The Sabbath Kept by the Master
THE Examiner of Sept. 12, 1912, speaks truly when it says, with respect to the Sabbath, “No man is able to work all the time and be preserved in health and become prosperous. The great Master rested from his labors when the seventh day rolled round, and appointed that day as a respite from labor. One day in seven for rest, as against seven days in the week for labor, is the principle to be observed.” Believing that the Master rested from his labors on the seventh day of the week, and appointed that day as a respite from labor, why should the Examiner be found advocating another day? Why should it be found advocating not only another day than that enjoined by the Master, but advocating that it be enforced by law, something that the Master never advocated with respect to the true Sabbath? “He that saith he abideth in him ought himself also so to walk, even as he walked.” 1 John 2:6. The evils attending the spirit of hazing in educational institutions were forcibly illustrated recently in the high school at Middletown, Ohio. A freshman is now dying as the result of having been compelled to push a pencil across the floor of the school gymnasium with his nose, receiving at the same time kicks and cuffs from his associates. A strong hand has been exercised the last few years in many institutions to suppress this spirit. This practise surely does not contribute either to Christian morals or to good citizenship, and such sports do not commend themselves to sensible men and women. Sentimentality Over Crime
The growing spirit of sentimentality manifested over criminals, and the sympathy expressed for those whose crimes have brought them within the toils of the law, appeal to many sober-thinking men as a serious menace. To what bounds will this spirit grow, and what safeguards can we expect in the protection of life and property with this increasing sympathy for evil-doers? The Congregationalist and Christian World calls attention to this growing menace, in these words:— We shall some day have to reckon with this sentimentality which smiles on the lynching mob, weeps over the executed murderers, pardons men and boys because they plead for release in bad verses, turns the offender against the public out upon the public, on the ground that his family needs him, before he has served out his sentence, and makes conviction of crime a difficult matter everywhere. If death is the wrong penalty, let us find some other. Let the life of our prisons be made wholesome and reforming. But it is high time that the wave of sympathy with criminals which puts their portraits in the papers, makes it easy to get signatures to petitions for release, and is breaking down the majesty of justice among us, should meet the opposition of every right-thinking man and woman. The lyncher and the sentimentalist at bottom are one in this attitude of contempt for law and justice. The outgo of their energy is merely by different doors. Fifteen Tons of Money a Day
This is the amount of specie which is handled in the carrying forward of the work of the construction of the Panama Canal. The monthly pay-roll is $1,500,000. It takes about three days each month to pay off the workers, for the men are paid, as a rule, in coin, a large percentage being silver. In the three days forty-four tons of money are handled.