It is generally assumed by the “one-wine” theorists that the wine made by our Saviour (see John 2:1-10) contained alcohol. The only reasonable basis for such an assumption is the supposition that no other kind of wine was in common use in those days. But the fallacy of that position has been shown in the preceding article. We wish now to inquire into the stated object of Christ’s mission, to see whether the manufacture and distribution of 120 gallons of fermented wine is in harmony with it. In Luke 4:18 we are told that Christ came to “heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.” Luke 19:10 states that “the Son of man is come to seek and to save that which was lost.” Christ’s mission was to “heal the broken-hearted.” Fermented wine has broken millions of hearts. He was to “deliver the captives.” Alcohol has bound and kept in chains of abject slavery more of the sons of Adam than all the tyrants of history, from Nero down to the present czar of Russia. Christ came to “save the lost.” Think of trying to save a lost man by giving him fermented wine! These considerations alone, it seems to me, are sufficient to show that the only kind of wine Christ could consistently make is that characterized by the ruler of the feast as “good wine,” i. e., unfermented grape juice.
That the fresh juice of the grape is called wine in the Scriptures, and that another kind of wine is brought to view the effects of which never follow the use of fresh grape juice, and the use of which is prohibited in God’s word, is susceptible of the most positive proof. In Gen. 49:11 we read: “He washed his garments in wine, and his clothes in the blood of grapes.” Also in Deut. 32:14 (Revised Version) is found this expression: “And of the blood of the grape thou drankest wine.” Fermented wine is in no sense the “blood of the grape;” but fresh grape juice may very properly so be termed, and inspiration here calls it “wine.” More positive still is the statement found in Isa. 65:8: “As the new wine is found in the cluster.” No chance for alcoholic fermentation here. Alcohol is never found in such wine, but “a blessing of the Lord is in it” (see Codex A in LXX). Again, in Isa. 16:10, wine is the term applied to the fresh juice as it comes from the press: “The treaders shall tread out no wine in their presses.” This is the kind of wine that receives the sanction of the word of God, and that is classed with nutritious articles of food, and recommended to Timothy.
On the other hand, another wine is brought to view in the Scriptures, evidently for the purpose of showing its pernicious effects, and warning against its use. Its effect upon the mind is presented in the following scriptures: “It is not for kings, O Lemuel, it is not for kings to drink wine; lest they drink, and forget the law, and pervert the judgment of any of the afflicted.” Prov. 31:4, 5. “Woe unto them that are mighty to drink wine, which justify the wicked for reward, and take away the righteousness of the righteous from him.” When we remember the exceeding common use of this kind of wine by lawmakers and jurists, we do not wonder that the prophet, in describing these last days, exclaims, “Judgment is turned away backward, and justice standeth afar off.” Isa. 59:14. This may explain some remarkable court decisions that have been rendered quite recently.
In Prov. 20:1 Solomon tells us that “wine is a mocker,” and that “whosoever is deceived thereby is not wise.” How does fermented wine deceive? By paralyzing the nerve centers it benumbs the sensibilities, thus making one think he is warm when he is cold. It makes him think he is strong when he is weak; it makes him think he is rich and happy when he is poor, and miserable, and forsaken, and degraded. One more text, Prov. 31:6, 7, claims our attention here, first, because it is in perfect harmony with the above citations, and simply shows the mental effect of the use of fermented wine; and, secondly, because it is supposed by many to afford some evidence in favor of the use of intoxicants. While a casual reading of this text might seem to give countenance to such a supposition, the general teaching of the Bible forbids it; and the text itself does not necessarily show that the use of intoxicating beverages is good under any circumstances. Understand the verbs “give” and “let” used conditionally, not imperatively, as: “If strong drink is given unto him that is ready to perish,” etc., the result will be that it will cause him to “forget his poverty, and remember his misery no more.” In short, it will blind him to his own true condition, destroy his consciousness of his needs, and thus place him beyond the reach of help. Such usage is found in all languages. We often hear: “Give him an inch and he’ll take an ell.” “Give a beggar a horse, and he’ll ride to perdition.” No one misunderstands such expressions, nor do they need mistake the import of the scripture under consideration.
In Isa. 55:1 wine is used as a symbol of gospel blessings, and in Rev. 14:10 it is used to represent the wrath of God. Would the same substance be used to symbolize both a blessing and a curse? Solomon says, “Look not upon the wine when it is red.” Paul said to Timothy, “Use a little wine for thy stomach’s sake.” Did Paul contradict Solomon? The Lord by the prophet said, “Woe unto him that giveth his neighbor drink,” etc. The Lord Jesus Christ made wine for a whole wedding party. Can anyone with any just appreciation of the work of Christ, believe that the kind of “drink” he made was the same as that against which the “woe” is uttered? All of these seeming contradictions vanish when we admit the “two-wine theory.”
A word concerning 1 Cor. 11:21, as it is the only text which contains even the semblance of an argument in favor of the assumption that the communion wine of apostolic time was fermented. But the Greek word here rendered “drunken” may mean simply to be filled, whether with food or drink must be determined by the context. Satiety, not drunkenness, is the antithesis of hunger. The Imperial Dictionary renders it as follows: “One is famished, another is surfeited.”
The people came together, and it appears brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken, Methuei, was filled to the full; this is the sense of the word in many places of Scripture.
Dr. Macknight renders Methuei, “is plentifully fed.” And Dr. Lees says that “the great majority of expositors join in ascribing to the apostles’ words a charge of selfish repletion, but not of intoxication.” Thus 1 Cor. 11:21 gives no reasonable basis for an argument in favor of fermented wine.
Suffering’s Honor
“He only is worthy of reverence who has been ennobled by suffering. God cannot show his own children a higher honor than by allowing them to suffer.”
TABLE TALK.
A SULLEN, silent meal is a direct promoter of dyspepsia. “Laugh and grow fat” is an ancient adage embodying good hygienic doctrine. It has long been well understood that food digests better when seasoned with agreeable conversation, and it is important that unpleasant topics should be avoided. Mealtime should not be the occasion to discuss troubles, trials, and misfortunes, which rouse only gloomy thoughts, impair digestion, and leave one at the close of the meal worried and wearied rather than refreshed and strengthened. Let vexatious questions be banished from the family board. Fill the time with bright, sparkling conversation, but do not talk business or discuss neighborhood gossip. Do not let the food upon the table furnish the theme of conversation; neither praise nor apology are in good taste. Parents who make their food thus an especial topic of conversation are instilling into their children’s minds a notion that eating is the best part of life, whereas it is only a means to a higher end, and should be so considered. Of all family gatherings the meals should be the most genial and pleasant, and with a little effort they may be made most profitable to all. It is said of Dr. Franklin that he derived his peculiarly practical turn of mind from his father’s table talk.
Let themes of conversation be of general interest, in which all may take part. If there are children, a pleasant custom for the breakfast hour is to have each in turn relate something new and instructive that he or she has read or learned in the interval since the breakfast hour the previous day. This stimulates thought and conversational power, while music, history, adventure, politics, and all the arts and sciences offer ample scope for securing interesting items.
Another excellent plan is the selection of a special topic for conversation for each meal or for the meals of a day or a week, a previous announcement of the topic being made, that all, even the youngest, may have time to prepare something to say of it. The benefit from such social intercourse around the board can hardly be overestimated; and if thus the mealtime is prolonged, and too much is taken out of the busy day, be sure it will add to their years in the end, by increasing health and happiness.—Science in the Kitchen.
Beer, Poverty, and Crime
By Catholic Review
LAST year the inhabitants of Germany drank 52,304,000 hectoliters of beer, an increase of over 7,000,000 over the quantity imbibed in 1890. If they would abstain from lager, the occupation of the Socialists would be gone, for so many of them would be so far on the road to a moderate prosperity that they would have no temptation to covet their neighbor’s goods. In poverty is anarchy bred, and alcohol is the mother of poverty and crime. —Catholic Review.
THE MISSIONARY METHODS OF THE MORAVIANS.
By Editor
Two weeks ago we presented an extract from a book entitled "Christian Missions," by Rev. E. S. Todd, D.D. (publishers, Hunt & Eaton, New York), in which was discussed the relative success of the two principal missionary methods which have obtained in the Christian church. These methods the writer calls stipendiary, in which the missionary is assured a certain stipend, or salary, by a mission board or society, and the martyr method, in which the individual, feeling called of God and burdened for soul, goes out trusting in Providence to supply him. Dr. Todd gives as examples of the latter method the work of the church in the first three centuries, the work of Columba and his colaborers from Iona in the sixth and seventh centuries, and the still later work of the Moravians. Of this latter movement he says:—
It was not simply begotten by the Moravian Church—it was the church. As usual, the movement was great in proportion as the agents that carried it on were poor and obscure. The Moravian Church numbered only 600 poor despised exiles when they commenced to go abroad. So late as 1886 the home churches of Europe and the United States were only able to raise £16,803, though the proceeds of industrial enterprises and of schools connected with the missions brought up the sum to £50,000. This shows that the stipendiary plan, if adopted, must have dwarfed their undertaking to a point beneath the notice of history. Moravian missions are historic mainly because they were martyr missions. With such poverty and paucity of numbers they were able in nine years from the beginning to send missionaries to Greenland, St. Thomas, St. Croix, to Surinam, Rio de Barbice, to the blacks and Indians of North America, to Lapland, Tartary, Algiers, Guinea, Cape of Good Hope, and Ceylon.
In the year in which Perry gained his great victory on Lake Erie, a review of the past showed that, with 157 missionaries in the field, they had won a greater victory at 33 different points, where they had enrolled 27,400 converts. The method adopted for carrying on this work was essentially that of self-support. The missionaries were at liberty to state their wants to the home church, which supplied such of them as their limited means would allow. For the balance they depended on themselves and God.
Christian David, the pioneer of the movement, wrote concerning his departure on this work:—
"There was no need for much time or expense for our equipment. The congregation consisted chiefly of poor despised exiles who had not much to give, and we ourselves had nothing but the clothes on our backs. Being accustomed to make a shift with little we did not trouble our heads how we should get to Greenland or how we should live in that country."
Yet they were not without plans for the future, for when asked how they intended to support themselves, providing they succeeded in reaching there, they answered that they intended to build a house and cultivate the land by the labor of their hands, that they might not be burdensome to any. When told that there was no wood in that country, they replied, "Then we will dig in the earth and lodge there." They proved their scheme to be feasible by carrying it out and making the Greenland mission a grand success.
Leonard Dober, who had it on his heart to go to St. Thomas, said, "If no other way offers I will sell myself as a slave there." He commenced work at St. Thomas by hiring out as a steward to a planter. When the way opened, he devoted himself wholly to his chosen work, and won the praise of Bryan Edwards, the historian of the island, who testified to the sound judgment, evangelical spirit, and great success of Dober and his companions.
Of the work of the brethren in South America, whither some of them went in 1738, we read: "After working some time in the company's plantation they took a piece of land on the borders of the colony and cultivated it on their own account, in the hope of at length finding an opportunity to make known the gospel among the pagan inhabitants."
Others in 1847 established a mission among the Tartars, going first to St. Petersburg and then two thousand miles overland to Czarizin. "Here they began to erect the buildings necessary for their accommodation, to cultivate the land, and to work at their respective trades, with a view to the support of the colony."
A physician of their number undertook the establishment of a mission in Persia in 1789. "His plan, which he carried out, was to practice as a physician in Cairo; to learn the Arabic language; to establish a correspondence with the patriarch of the Copts, and through him to form an acquaintance with the Abana himself."
The leader of the company that in 1752 went to Labrador had before visited that region several times as mate of a fishing vessel. Small wonder that with such a practiced man in the lead "they took a house ready framed, a boat, various kinds of implements and seeds for the cultivation of the ground." The inability of the home church to supply the wants of those who went out made it necessary that they should be men who had had experience in the practical affairs of life and had some trade by which they could live. Aside from this it was the settled belief of this community of missionaries that the habits of a student were not so well calculated to form a person for that work as those of a mechanic.
In 1795 thirteen single brethren left for Tranquebar, an island in the Bay of Bengal, where, "having purchased a piece of ground about a mile from the town, they built themselves a house, together with some workshops and outhouses, wrought at their trades, and met with good sale for the articles they made."
The Cape of Good Hope was visited by George Smitd in 1736, who, on his arrival, after the manner of others, "fixed a spot for settlement and proceeded to build a hut and plant a garden."
The method adopted by these remarkable men in their work is thus beyond question. It was essentially the same in all the three great missionary epochs. The revival of spiritual religion under Whitefield and Wesley was brought to this country in a like manner. A carpenter who wrought at his trade, a captain in his majesty's service, and a farmer were the earliest agents in this work.
The self-supporting plan for missions is as old as Christianity, and the church has won all its great triumphs in the past by the use of this method.
He then argues that the present method of stipendiary missions could, according to the present ratio, never evangelize the world nor arouse the spirit of sacrifice in the church, as the missionaries thus sent out were generally provided with "comfortable homes" (a very proper thing for the mission boards to do for their faithful men), and their "lot no longer calls forth special commiseration among the well informed." He closes this interesting chapter thus:—
Christianity needs heroes and martyrs in the missionary work to inspire the self-sacrifice of the church, and this martyr missions can supply. The day is, perhaps, not far off when the voluntary and the self-supporting method by which the church has won most of her missionary success in the past will again take its place as the plan chiefly relied on in the last great struggle with paganism and antichrist.
And we say, Amen.
TRUE BLESSEDNESS.
It is not blessedness to know that thou thyself art blessed;
True joy was never yet by one, nor yet by two possessed.
Nor to the many is it given, but only to the all;
The joy that leaves one heart unblessed would be for mine too small;
For when my spirit most was blessed, to know another grieved
Would take away the joy from all myself received.
Nor would I seek to blunt that pain, forgetting other's woe;
From knowledge, not from want of thought, true blessedness must grow.
For blessedness I find this earth of ours is then no place,
Where still the happiest man must meet his brother's grieving face.
And only in one thought I find a joy I never miss,
In faith to know all grief below will grow to final bliss.
And he who holds this faith will strive with firm and ardent soul,
And work out his own proper good in working for the whole.
God only sees this perfect good; the way to it is dim;
God only then is truly blest, man truly blest in him.
—Ruckert's Wisdom of the Brahmins.
Catholic Missions in the Congo
THE Romish Church is reënforcing her missions in the Kongo Free State. The Trappists are to start an agricultural establishment near the Falls the present season. Another Catholic order is increasing its industrial facilities at Bangala.
Protestant Missions Among India’s Lepers
The Protestant missions among the lepers in India are now working in nineteen different centers, and in connection with twelve different missionary societies. Great success is said to attend the work, not only in mitigating the sufferings of the afflicted, but in evangelizing them, and in limiting the spread of the disease.
Attack on Missionaries in China
ANOTHER outrageous attack on Christian missionaries in China is reported, this time from Kien Yang, in Fukien. Rev. H. S. Phillips took up his residence there last year. There was the usual trouble about leasing ground, and when a house was being built, the masons were beaten by a mob. The mandarin made no attempt to punish the offenders. On October 8, soon after Mr. and Mrs. Phillips had moved in, placards were posted on the city gate, "Drive out the devil." The same day a crowd attacked the house, threw filth over everything, beat Mr. Phillips' native servants, and then set fire to the house. The missionary and his wife escaped to the mandarin's yamen, but they lost all their effects. A powerful family in the city have sworn to eject the missionaries, and the mandarin seems unable to cope with them.
FIELD NOTES.
By Editor
ELDER O. A. OLSEN left Oakland, Cal., on the 24th inst. for the East, going by way of Portland, Oregon, and Walla Walla, Washington.
ELDER H. J. FARMAN baptized eight persons at Providence, Rhode Island, November 5, seven of whom united with the church there.
SEVENTEEN accessions to the faith is the result of meetings held in Boone County, Ark., by Brethren J. A. Sommerville and W. F. Martin.
ELDER F. M. ROBERTS reports the organization of missionary societies, taking clubs of our periodicals, at New Lebanon and Chapel Olivet, Indiana.
At Padua, Illinois, as a result of schoolhouse meetings conducted by Elder E. A. Merrell, seven began the observance of the Lord's Sabbath.
THE increase of the German work in Kansas has necessitated the selection of a Conference secretary who can speak and write both German and English.
IN connection with meetings held at Coleta, Illinois, by Elder L. D. Santee and Brother G. B. Thompson, eight were added to the little company scattered about in that vicinity.
ELDER W. D. CURTIS, who spent six years in Australia and returned to America on the Pitcairn, left Oakland on the 27th inst. for the Illinois field. He was accompanied by his family.
SARAH L. POTTS, Montesano, Wash., desires papers and tracts with which to supply a distributer at the railroad station. There is no society there from which the one family, mother and two children, can draw reading matter. Although alone in the place, they desire to work for the Master, and their efforts should be encouraged. Send all matter postpaid.
ANYONE knowing the address of A. B. Hodges, a member of the S. D. A. Church of Los Angeles, Cal., will confer a favor by making it known to Walter T. Knox, 525 South Pearl Street, Los Angeles.
ELDER G. C. TENNEY writes to the Review from Melbourne, Australia, that "our canvassers in New South Wales have lately found several who are keeping the Sabbath as the result of reading 'Great Controversy.'"
BROTHER E. M. MORRISON, who has labored in the work of instructing canvassers in America, Australia, South Africa, Europe, and Great Britain, has returned to South Africa, to look after the book interest in that field.
THE Bible Echo reports that the health of Mrs. E. G. White has been improving since her sojourn in Adelaide, and it is hoped she will be able to return to Melbourne in time to attend the Conference, which will be held during the holidays.
A SECOND course of meetings at Huntsville, Alabama, by Brother A. P. Heacock, brought six more members into the fold. One colored brother there is canvassing with good success. At Athens Brother Heacock was allowed the use of the Christian Church in which to hold meetings.
ELDER C. P. HASKELL reports a successful series of meetings at Conneaut, Ohio. Thirty had accepted the faith, and a Sabbath school of forty members had been organized. The fact that a Methodist minister had spoken against the work had the good effect of helping it along.
THE missionary ship Pitcairn is now at the shipyard at Benicia, California, undergoing some alterations. The foremast is being square rigged, and the vessel, instead of being a fore-and-aft schooner, as heretofore, will be what is known as a hermaphrodite brig. The forecastle is also being enlarged. It is expected that the Pitcairn will start on her second voyage about January 1.
BROTHER H. CLAY GRIFFIN, secretary of the Arkansas Tract Society, writes: "As this society is recognized by the Post Office Department as a news agency, which gives us pound rates on all periodicals, and as there is a vast field for missionary work in our State, we respectfully solicit copies of any and all S. D. A. publications for free distribution. Send postpaid, to my address, Van Buren, Arkansas." [Review and Sentinel please copy.]
At Rock Hall, Maryland, November 13, a Methodist minister entered complaint against Brother Judefind for husking corn on Sunday. The defendant was fined $5.00 and costs. The case was appealed, and will come before the County Court in April. This minister could have found plenty of other people working on the same day, among them some of his own church, but he didn't want to prosecute anybody but those who kept the seventh-day Sabbath.
ELDER C. McREYNOLDS and BROTHER F. I. ROFFE report to the Review an encouraging season at Ava, Perry County, Arkansas. Nineteen persons signed the covenant to keep the commandments of God and the faith of Jesus. Among this number were two Freewill Baptist ministers and a justice of the peace. One of these ministers had been preaching some of the doctrines to his people previously, and himself kept the seventh-day Sabbath. Some copies of "Bible Readings" had been sold in that place a year before, and had created considerable interest. These brethren had some rather romantic experience in traveling through the mountainous regions of Southern Arkansas. About seventy miles were traveled in an ox wagon, and one frosty night they were compelled to camp in the mountains.
SATISFIED.
By Bertha C. Burnham
BY BERTHA C. BURNHAM.
ONE day I sighed, for I had toiled so long, yet taken nought,
And then at last, in grief and pain and woe, His side I sought.
"And dost thou love Me?" I could only weep.
"Yea, Lord," I answered him; he smiled, "Then feed my sheep."
And yet again I toiled, both long and late, and rested not
Till, wearied with my labors, I rebelled against my lot.
"They will not feed upon the mountains steep."
He smiled and said: "Child, lov'st thou me? then feed my sheep."
"O Lord, thou knowest that I love thee more than all beside;
Thou knowest all things. Search thou my heart," I sadly cried.
"See if there is in me one desire
Unsanctified this day by pentecostal fire."
He heard my prayer and softly whispered: "Yea I know thy love,
And I will help thee now and evermore thy love to prove.
My lambs are starving; bring thou them to me.
I am sufficient, child, to feed both them and thee."
And so I'm bringing all the lambs to him; and at his hand
Both they and I receive our daily food. Our pasture land
No longer is the barren mountain side,
But heights of glory; there we both are satisfied.
Lynn, Mass.
BIBLE OBJECT LESSONS
AND
SONGS FOR LITTLE ONES.
FOR THE HOME AND SCHOOL.
With Illustrations and Special Instruction for MOTHERS AND TEACHERS.
BY LILLIE E. AFFOLTER AND F. E. BELDEN.
BOOK 1
THE LIFE AND WORDS OF CHRIST
The first of a Series of Three Books covering a Three Years' Course of Graded Scriptural Instruction for Children.
"BIBLE OBJECT LESSONS," NO. 1, CONTAINS
160 PAGES, EMBRACING
52 Lessons—one for each Sabbath in the Year.
30 Original Hymns and Songs, Written for the Lessons.
36 Beautiful Full-page Illustrations, with Colored Plate.
52 Original Pen Drawings, showing how to use the Kindergarten Material when Teaching the Lessons.
Sold by Subscription
In the following styles of binding. Orders by mail will be filled postpaid at prices given below.
ROYAL EDITION, 9x11½ inches, with Colored Plate.
EXTRA CLOTH, panel sides, green and gold, printed on enameled paper, gilt edges . . . $3 75
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BOARD COVERS, paper sides, $1 50
When the Kindergarten Material (set of three boxes) is ordered with the book in either style of binding, purchaser will receive a beautiful premium "Portfolio of Blackboard Sketches on the life of Christ," to aid mothers, teachers and children in drawing.
Special Kindergarten Material
To Accompany "Bible Object Lessons and Songs for Little Ones."
Book 1.—The Life and Words of Christ.
The material for this book consists of three boxes: (1) Cubes and Triangles; (2) Squares and Oblongs; (3) Miscellaneous Supplies; two Cones and two Domes; ten 1-inch and twenty 2-inch Mounted Orange Sticks, to represent people; thirty-six 2-inch and twenty-four 1-inch Unmounted Green Sticks for Outline and Tree Building; ten Miniature Sheep; and Crumpled Green French Tissue Paper, to represent water.
Boxes 1 and 2 are made of finished cherry, 3x3x3 inches, with locked corners and sliding top. The blocks are of hard maple. Box 3 is of pasteboard with double sides.
Price of the three boxes, by mail . . . $1 75
Discount to schools when ordered in quantities.
Prices on Special Round Kindergarten Tables and Small Chairs on application.
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