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Review and Herald, Vol. 84, No. 12.

Christian Trust
Earlier text: Christian Trust

One Hundred and Fifty Thousand Dollar Fund

By J. S. Washburn

For Special Work at Home and Abroad

What is Your Purpose?

DEFINITELY the question I desire to ask is, What do you purpose to donate to the $150,000 fund? For if you have not already given, you surely purpose to make a gift soon to this fund, in which every true Seventh-day Adventist is interested. And if you have already given, probably you intend to give again.
“But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” A forced gift does not please God nor bring the blessing to the giver.
The tithe is not a gift. That is a debt we owe to God. The exact proportion of our income is specified. But in the matter of offerings, the Lord leaves it to every man, according as he purposeth to give cheerfully. He lays down the principle that he who gives sparingly shall reap sparingly, and he who gives bountifully shall reap bountifully.
A very plain principle in the matter of offerings is laid down in 1 Cor. 16: 2, and that is, “as God hath prospered him.” This may primarily mean as he hath prospered us financially, but how many times there are spiritual blessings, and blessings that can not be measured by dollars and cents, for which a thank-offering is due to God. Surely God has in some way prospered every one who reads this article. The Lord help us to give willingly, cheerfully, and not measure our gift by that of any other man, who may not be able to give one tenth as much as we.
How clear the principle of giving. “Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” O what a blessing would come to many Seventh-day Adventists, if they would give, not simply that which costs them nothing, and which can be easily spared, but would give bountifully; and even in this life would they reap a bountiful harvest. Remember, brother, sister, that, if you give a small gift, you reap a small harvest.
Let us not give a small amount, thinking that we have discharged our duty in the matter of the $150,000 fund, when God has enabled us to make a large donation. The Spirit of the Master, who was rich, and became poor that we through his poverty might be rich, must some day take possession of the heart of every true believer in the third angel’s message. The Lord give us all that Spirit to-day, and take the love of money, which is the root of all evil, out of every heart.
Send all donations through your church and conference treasurers; or, if inconvenient to do this, to I. H. Evans, Treasurer of the General Conference, Takoma Park, Washington, D. C.
J. S. WASHBURN.

Received on the $150,000 Fund up to March 12, 1907

Atlantic Union Conference Central New England Conf. ........ $1,222.41 Chesapeake Conference ............ 130.70 Eastern Pennsylvania Conf. ....... 406.92 Greater New York Conference ...... 400.75 Maine Conference .................. 160.97 New Jersey Conference ............. 164.45 New York Conference ............... 917.17 Southern New England Conf. ........ 563.73 Vermont Conference ................ 615.13 Virginia Conference ................ 207.12 Western Pennsylvania Conf. ........ 502.67 West Virginia Conference .......... 157.62 Western New York Conference ....... 378.91 Total .................... $5,828.55

Canadian Union Conference Not specified ..................... $130.41 Maritime Conference ............... 281.43 Quebec Conference ................... 6.00 Ontario Conference .................. 3.00 Total ...................... $420.84

Central Union Conference Colorado Conference ............... $244.94 Iowa Conference .................. 1,302.91 Kansas Conference ................ 1,020.27 Missouri Conference ............... 423.55 Nebraska Conference .............. 1,614.90 Wyoming Conference ................ 319.87 Total .................... $4,926.44

District of Columbia Washington churches ............. $1,083.27

Lake Union Conference East Michigan Conference ........ $592.01 Indiana Conference ............. 1,990.06 North Michigan Conference ........ 83.30 Northern Illinois Conference .... 915.94 Ohio Conference ................ 1,994.62 Southern Illinois Conference .... 619.46 West Michigan Conference ....... 1,943.74 Wisconsin Conference ........... 1,333.80 Total .................... $9,481.93

North Pacific Union Conference Conference not specified ........ $305.30 British Columbia Conference ...... 10.00 Montana Conference .............. 130.65 Upper Columbia Conference ....... 970.50 Western Washington Conference ... 842.39 Idaho Conference .................. 44.90 Western Oregon Conference ....... 524.97 Total .................... $2,828.71

Northern Union Conference Alberta Conference ............... $65.80 Manitoba Conference ............... 64.00 Saskatchewan Mission Field ....... 21.85 Minnesota Conference ............ 2,361.64 South Dakota Conference .......... 977.35 North Dakota Conference .......... 751.23 Total .................... $4,241.87

Pacific Union Conference Arizona Conference ............... $15.00 California-Nevada Conference ... 1,946.68 Southern California Conference ... 119.95 Utah Conference .................. 30.50 Total .................... $2,112.13

Southern Union Conference South Carolina Conference ....... $13.00 Alabama Conference ................. 5.00 Tennessee River Conference ........ 24.60 Florida Conference ................ 32.95 North Carolina Conference ......... 12.25 Kentucky Conference ................ 12.40 Cumberland Conference .............. 12.84 Louisiana Conference ............... 72.95 Mississippi Conference .............. 3.00 Tennessee River Conference .......... 1.00 Total ...................... $189.99

Southwestern Union Conference Arkansas Conference .............. $208.14 Oklahoma Conference ............... 595.81 Texas Conference .................. 524.33 Indian Territory .................... 3.00 Total .................... $1,331.28

Unknown Unknown .......................... $146.20

Foreign Australia ........................ $122.45 China .............................. 3.00 South Africa ..................... 128.16 Jamaica ............................ 3.17 Yukon Territory ................... 10.00 England .......................... 249.65 Gold Coast, West Africa ........... 10.00 Mexico ............................. 1.50 Costa Rica ........................ 2.00 India ............................. 12.48 South America ..................... 23.35 Switzerland ......................... 5.81 Panama .............................. 1.00 Nicaragua ........................... 2.00 Trinidad ............................. .34 British Honduras ..................... .50 Norway ............................. 25.00 Total ...................... $600.41 Grand Total ............... $33,191.62 I. H. EVANS, Treasurer.

The treasurer of the Ohio Conference reports in a recent number of their conference paper, the receipt of the following inspiring letter from W. H. Wright:—
Please find order for $6.12, balance due from the Leesburg church on the $150,000 fund. This fund should have been $300,000 instead of $150,000. It is so much like giving a person but one day’s work in the year. It is idleness that ruins us. The Lord is waiting for us to go forward. Shall we keep him waiting longer? It is very tiresome to wait. Is it possible that we shall have to stand idle until this $150,000 comes in at the slow rate at which it is now coming?
Wake up, brethren! We poor people want another $150,000 call this summer. Have you not heard that this is to be the “banner year” for missions? “Lift up your heads; for your redemption draweth nigh.” Ask God where he would have you glean for a few days. Let us prepare the way for our God.

Sabbath Rest

By Lilla Warren

LILLA WARREN
WONDROUS Saviour, blessed Healer, Give my weary soul thy rest In the holy Sabbath coming, That I may be doubly blest.
O I long to know thy power From all sin to set me free; Only speak the word, dear Saviour, And I'll find sweet rest in thee.
Let me know the same great power That once formed the earth and sea, And that made the holy Sabbath, For a sign of power to me.
Let me know each coming Sabbath More thy power to save from sin; Thus shall I the more adore thee, And thy peace shall reign within.

MRS. E. G. WHITE

By Ellen G. White

The Return of the Exiles—No. 1

MRS. E. G. WHITE

(Concluded)
A copy of the letters sent by Jeremiah to the Hebrew captives in Babylon, and of the letters sent by the false prophets to these captives and to the authorities of Jerusalem, together with a story of the controversy between the true and the false, is found in the twenty-seventh to the twenty-ninth chapters of Jeremiah.
It was immediately after this interchange of letters between Jeremiah and the elders of the Israelites in captivity, that the prophet was instructed to write in a book all that had been revealed to him regarding the restoration of Israel. This is recorded in the thirtieth and the thirty-first chapters of Jeremiah.
These, with the prophecies of the twenty-fifth chapter, are the letters and the records that Daniel the prophet, during “the first year of the reign of Darius the Mede,” prayerfully studied, three-score years and more after they were written. Daniel was familiar with the circumstances connected with Jeremiah’s testimonies given very soon after the beginning of the Babylonian captivity. He well knew that the promise of the return was sure; and yet, a short time before, “in the third year of the reign of King Belshazzar,” the angel of the Lord had instructed him in vision, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Daniel “sought for the meaning” of the vision. He could not understand the relation sustained by the seventy years’ captivity to the twenty-three hundred years that were to elapse before the cleansing of God’s sanctuary. Gabriel gave a partial interpretation; and when he declared that the vision “shall be for many days,” Daniel fainted. “I Daniel fainted,” the prophet writes, “and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision; but none understood it.”
In his perplexity, Daniel studied anew the prophecies of Jeremiah. They were very plain,—so plain that he “understood” by these testimonies recorded in books “the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”
With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy restoration of the captive exiles to the land of their fathers. “I set my face unto the Lord God,” he declares, “to seek by prayer and supplications, with fasting, and sackcloth, and ashes: and I prayed unto the Lord my God, and made my confession.” “We have sinned,” he acknowledged; “neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets.”
“O Lord, according to all thy righteousness,” the prophet pleaded, “let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, harken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.”
The prayer of Daniel was not offered in vain. Even before he had finished pleading with God, Gabriel again appeared to him, and called his attention to the vision he had seen prior to the fall of Babylon at the death of Belshazzar. The angel then outlined in detail the period of the seventy weeks, beginning at the time of “the going forth of the commandment to restore and to build Jerusalem.”
Daniel’s prayer in behalf of his people, as recorded in the ninth chapter, was “in the first year of Darius” the Mede. Darius was favored of heaven; for in the first year of his reign the angel Gabriel “stood up to confirm and to strengthen him.” It was this king who, early in the establishment of the Medo-Persian empire, “set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first. . . . This Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.”
Darius reigned over Medo-Persia two years after the fall of Babylon. During this time, Daniel was cast into the lions’ den and came out unharmed. This deliverance led Darius to write “unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I make a decree, That in every dominion in my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast forever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.”
Thus, while those who had remained loyal to God in the midst of Babylon were seeking the Lord and studying the prophecies foretelling their deliverance, God was preparing the hearts of kings to show favor to his repentant people.

God's Glory

By C. C. Webster

C. C. WEBSTER
God's glory is his righteousness (Ex. 33:18, 19), and it makes no difference where or upon whom his goodness or righteousness is seen, it is God's glory. Jer. 33:16; 1 Cor. 1:30. The Lord gives us his righteousness for a purpose: and his purpose has been the same all through the ages “a light to lighten the Gentiles, and the glory of thy people Israel.” Luke 2:32.
God allowed his glory to rest on Moses at Sinai in an extraordinary manner visible to all. 2 Cor. 3:7. This was a type of God's glory or righteousness to be revealed by and through his people in all ages, and especially his remnant people. 2 Cor. 3:7–18.
The glory on Moses face was also an object-lesson that they and we—ancient and modern Israel—might see the contrast between their character and that of even the man Moses. Their sins had separated them from God; so that they dare not talk with him or be in his presence lest they should die. The Lord said: “O that there were such an heart in them, that they would fear me, and keep all my commandments.” Deut. 5:29. Had their hearts been right as was that of Moses, they might have taught the Gentile nations the true God; and the work they failed to do in their long journeyings for forty years might have been done in a few short weeks, and they would have been permitted to enter the promised land.
So with us. If the glory of Christ's righteousness had covered us as it was our privilege that it should; and if we had had that measure of his Holy Spirit which God desired we should, the world would have been warned long ago, and we would have been ushered into the kingdom of God.
God wants us to be one in purpose to serve him and proclaim his last warning message. He wants to give us his Holy Spirit and his righteousness which is his glory so that we may be fitted to do his work for this generation. And that righteousness shall exceed the glory seen on Moses' face even as the last temple was more glorious than the former, on account of the presence of the Saviour.
Birmingham, Ala.

Transfer of Church-Membership

By Arthur Grosvenor Daniells

A. G. DANIELLS
In recent years the members of some of our churches frequently remove from the church where they hold membership, and live for years in some other place, still retaining their membership with the church where they formerly lived. This is a practise which should be discouraged as far as possible. It is contrary to correct methods, and is liable many times to result unfavorably to the cause, and disastrously to the individual. In the first place, the one who removes to another church from where he holds his membership, expecting to remain there even a few months, should have his membership transferred to the church where he is; otherwise, he can not feel that close bond of sympathy and co-operation with the brethren in that church that he would if he were one of their number. And furthermore, his standing in the attitude of an interested on-looker will not increase his love for, or interest in, the development of the work for which our churches stand. In the very nature of things, it would appear that his attitude is one of indifference, at least not one of interested, hearty enthusiastic co-operation in behalf of the cause.
It is generally understood and recognized by all that our members should adopt the tithing system in support of gospel work. The one who is located in a place away from the church where he holds membership may for a time report to his church, and make remittances of tithe and offerings. But it frequently happens that his interest in attending to these matters lessens, and he fails to report to his church, or to send in tithes and offerings.
Later he may have his attention called to these matters, and may wish to secure a letter from his church to join the church where he lives. He writes to the officers of the church, and asks them to see that a letter is sent for this purpose. He is thus virtually asking the church there to “certify” that he is in “good and regular standing” in their church, and is “recommended to the fellowship and care” of the other church, when the fact is that they can not in truth certify anything of the kind. Perhaps the request for a letter is the first time that church has heard from him for a long time. So far as they are able to certify, they could only state that he has apparently lost much interest in the truth, has paid no tithes or offerings, and has not reported to his home church for months, and perhaps years. That church can not consistently grant such a person a letter certifying that he is in “good and regular standing.” Where there are a number of absent members in a church taking this course, the financial showing of that church at the end of the year is consequently very poor.
The duty of our members to transfer their membership to the church where they reside, and to pay their tithes to the church of which they are members, has been recognized for many years by the representatives of this body. This matter was considered by the General Conference assembled in 1884, and the following action was taken, as noted on page 37 of the Year-Book for 1885:—
“That this Conference recognize the duty of individuals in changing their place of residence, to transfer their membership, and to pay their tithe to the churches with which they thus unite.”
Only a little reflection is necessary to see the irregularities that result from the non-performance of this duty on the part of our members. If these lines should come to the attention of any one who is remiss in this matter, we sincerely trust he will at once reform in this respect, and transfer his membership to the church where he is living, and then faithfully assist that church in the obligations devolving upon all its members.
There are, of course, exceptions to the action noted above. This action is with reference to the transfer of membership in the case where a person has changed his place of residence. If he is in a place only temporarily, of course no such transfer of membership is contemplated by this action. But he should be able easily to decide whether he has gone to a place to reside; and if he has, he should feel it his duty to co-operate with the church where he is located, and thus encourage its members, and help them in building up a strong work in their midst. Every one will readily admit that this is a much better course than for one to simply slip off into a quiet corner, and there enter upon a “retired” life. Active Christian service does not recognize such a life. That is stagnation. Let us not stagnate, but live, and enjoy the blessed privileges afforded to all the members of Christ’s body, by improving every means possible for co-operating in the work the Lord would have done.

Read the Bible

By Augusta C. Bainbridge

AUGUSTA C. BAINBRIDGE
As we study the Bible from week to week, in connection with our Sabbath-school lessons, or hear it in the church from Sabbath to Sabbath, or read a few verses at family prayers or in our private devotions, do we realize what an interesting book it is to read as we would read any other book? Being away from our people, and not having a Lesson Quarterly, spending the Sabbath, that is, a great part of it, alone, how I have enjoyed reading, just reading, the Bible.
The minor prophets, a book at a time, the Gospels, chapter after chapter—how many new things we find in this dear old Book! How harmonious is the whole! How perfect the detail! How complete each story! How connected the theme! How satisfying the message that each sentence brings to the heart! Yes, let us read the Bible. Let us read it more and more as we see the day approaching. Let us gather up the jewels of truth, and use them every day, and praise the Lord that we have them.
*San Francisco, Cal.

Man's Dominion

By Wm. Covert

The Spirit of God—No. 10

Man's Dominion

WM. COVERT
1. In whose image was man created? “God created man in his own image, in the image of God created he him; male and female created he them.” Gen. 1:27.
2. What dominion was given to him? “Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands.” Heb. 2:7.
3. Though man lost his dominion, through transgression, what was restored to him in the obedience, the death, and the living again of Jesus Christ? In his salutation to the churches, Christ says he “is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth;” that he hath “loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God.” Rev. 1:5, 6.
4. What is the character of our kingdom and work as associated with Christ in his priesthood and dominion? “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.” 1 Peter 2:9.
5. What is said of the Christian’s present relation to this world? “They are not of the world, even as I am not of the world.” John 17:16.
6. In what world do they now abide, and from what are they kept? “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.” John 17:15.
7. Since the Christian does not belong to the evil dominion that rules in this world, where then may his citizenship be found? “Our citizenship is in heaven.” Phil. 3:20, R. V.
8. How was the transition accomplished? God “hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.” Col. 1:13.
9. Though his citizenship is in heaven, where is his field of labor, and by what authority is he sent to work? “As thou hast sent me into the world, even so have I also sent them into the world.” John 17:18.
10. The believer being one with Christ, and a priest, and prince with him, what may be said of his power through prayer? “As a prince hast thou power with God and with men.” Gen. 32:28.
11. What testimony does the prophet bear with reference to prevailing in prayer to God? “He had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spoke with us.” Hosea 12:4.
12. Since Christians are princes, and can prevail with God through prayer, what should they continually do? “Therefore turn thou to thy God: keep mercy and judgment and wait on thy God continually.” Hosea 12:6.
It is only through prevailing prayer that man can now have dominion in the earth.

GEO. O. STATES

By GEO. O. STATES

Lessons from Past Experiences — No. 13

GEO. O. STATES

More than fifty years ago I remember listening to my mother as she talked about the soon coming of Christ. The coming of the Lord was a living reality in those early days. It was the theme of conversation when we met together, for we believed that in a few years we should witness the Saviour coming in the clouds with all the holy angels.
While time has continued much longer than any of us expected, yet if we had known it would be so long, we no doubt would have lost our interest in that glad theme, become absorbed in the speculations of the world, and so would not have been in a condition to do the work of proclaiming the message.
As I compare those days with the present, I can see a change. In 1879 we were told: “We are now upon the very borders of the eternal world; but it is the purpose of the adversary of souls to lead us to put far off the close of time. Satan will in every conceivable manner assail those who profess to be the commandment-keeping people of God, and to be waiting for the second appearing of our Saviour in the clouds of heaven with power and great glory. He will lead as many as possible to put off the evil day, and become in spirit like the world, imitating its customs. I felt alarmed as I saw that the spirit of the world was controlling the hearts and minds of many who make a high profession of the truth. . . . In consideration of the shortness of time, we as a people should watch and pray, and in no case allow ourselves to be diverted from the solemn work of preparation for the event before us. Because the time is apparently extended, many have become careless and indifferent in regard to their words and actions. They do not realize their danger, and do not see and understand the mercy of our God in lengthening their probation, that they may have time to form characters for the future, immortal life. Every moment is of the highest value. Time is granted them, not to be employed in studying their own ease and becoming dwellers on the earth, but to be used in the work of overcoming every defect in their own characters, and in helping others, by example and personal effort, to see the beauty of holiness. God has a people upon the earth who in faith and holy hope are tracing down the roll of fast-fulfilling prophecy, and are seeking to purify their souls by obeying the truth, that they may not be found without the wedding-garment when Christ shall appear.”—Vol IV, and page 306.
It is nearly thirty years since this counsel was given, and if it was needed then, it is needed much more at this time.
I was forcibly impressed with this in reading the article by the editor in the REVIEW of December 6, “The World and the Message.” It is true that we are living in a remarkable time. The people of the world realize that great changes are now taking place, and the only work that should occupy our time is the giving of the only message that can explain what all these things mean.
While I have believed the coming of the Lord was near for so many years, yet I want to say that I am not losing my confidence in the final triumph of this grand message.
“Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.” Heb. 10: 35, 36.
To my older brethren and sisters, who with myself have been looking for the coming of the Lord for so long, I want to say, Be of good courage, for this message is fast doing what we have known all along it would do, and soon will swell into the loud cry and the work will be cut short in righteousness, and we shall see him for whom we have waited so long.
Cedaredge, Colo.

Rendering Thanks

By H. E. S. Hopkins

H. E. S. HOPKINS
SAYS the psalmist, “O give thanks unto the Lord, for he is good: for his mercy endureth forever.” Many times he repeats it.
If the little feathered songsters daily pour forth praise to their Creator, why should not we? Perhaps we praise him on bended knee occasionally; but, like David, we should praise him with the whole heart. We are to give thanks “always for all things unto God.” Eph. 5:20. “Whoso offereth praise glorifieth me.” Ps. 50:23. Very few have fulfilled these precepts, and attained unto Christian character.
Another like admonition is, “Pray without ceasing.” We long to attain to such a holy state that our hearts will be constantly filled with pure aspirations. The Creator bestows rich blessings upon his people, and sends his holy angels to protect them from the evils and dangers which surround them. They are therefore under constant obligation to express gratitude to him as their preserver and benefactor. This is but reasonable. The Almighty intended that man should do this when he created him.
We can not kneel or express our gratitude orally every time we receive a good gift from God; for we are receiving such favors constantly. “Giving thanks always” does not require that we be on our knees constantly. There are times, however, when it seems that open expressions of gratitude are required; and the one who enters into the spirit, as well as the form of open thanksgiving must constantly be benefited by it. This is necessary, that we may reflect the principles of true religion.
The influence we exert tells either for good or evil. If we bear the cross daily, somebody will know it. The Christian is commanded to let his light shine. Do we not always find it true, that the exercise of the religious faculties is just as necessary as that of the arm or the hand? We tone up the physical system by exercise; we improve the moral by practise. At proper times then, it would seem to be our duty to express thanks formally. We may express thankfulness in our very looks, and also in the simplest acts we perform for the benefit of our fellow men.
Unless the spirit of “giving thanks” unto God enters into our very being, we are soon in the background. Selfishness in some of its forms creeps in, and love is driven out.
The human mind is so constituted that the more the selfish faculties are exercised at the expense of the moral, the weaker the moral faculties become, until their action finally ceases. Giving thanks unto God continually, or having a disposition to do so, keeps us spiritually alive. We thus show our appreciation of blessings received and the Giver can trust us with still greater blessings. This is the happy state of mind which the child of God must possess. He is lost without it.
“O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.”
Pomona, Cal.

Mistakes of Pius X

POPE PIUS X is the subject of a severe criticism in the North American Review. The writer, who signs himself “A Catholic Priest,” pronounces Pius X to be “as terrible a disappointment as Pius IX was,” and says that “one will have to turn back to some of the most despotic papal reigns to find parallel to the bigotry, cruelty, hatred of truth, and defiance of civilization which characterize the papacy at this hour.” The criticism of the pope concerns mainly his attitude toward France and Italy in relation to the union between Catholic theology and modern criticism appeared in Italy, and the Jesuit general, assuming that Tyrrell was the author, demanded that he repudiate the authorship of the pamphlet. Tyrrell was suspended from the society upon his refusal, and was denied the right to exercise priestly functions or receive sacraments. A sympathetic continental bishop finally took up his case and asked the Vatican if he might not restore the Englishman to his priestly status. The answer from Rome was that the restoration might take place on condition that the deposed priest would submit his future epistolary correspondence to ecclesiastical supervision. The writer in the Review says of this demand:—
“This infamous proposition called forth a letter from Father Tyrrell to Ferrata which must have struck shame into the curia, if shame had not long since ceased to dwell there. The English priest addressed the Italian cardinal in the language of an outraged freeman, to whom servitude is not a virtue, but who holds liberty, truth, and justice as supreme. The Englishman reminds the Italian that the condition imposed by Rome disgraces the tribunal from which it proceeds, and tells him categorically that the condition is rejected. . . . Rather than fling his manhood beneath the heel of a Roman despot, he will live and die without his privileges and rights as a priest, trusting to God for vindication.”
The severity of ecclesiastical discipline under Pius X is indicated by the treatment accorded within the past year to the Italian bishop of Cremona, who, in his Lenten pastoral, declared strongly against the union of church and state. The pope chastised the bishop for holding an opinion which the church had condemned and could never tolerate; and to emphasize his displeasure, when the bishop of Cremona went to Rome, the pope refused to see him. This episode throws light upon the general attitude of the rulers of the papacy at this present time toward the question of the relation between church and state.
The writer in the Review strongly condemns the course of the pope in protesting to the powers against the visit of President Loubet of France to the king of Italy, and in intimating that the pontiff would not receive the head of the French nation as a visitor to the Vatican. “Thus by a haughty pertinacity in clamoring for temporal power,” says the writer, “Rome pushed France further down the path of national apostasy.” In his criticism of this action of the pope, the Review writer is entirely justified. It is not surprising that the French government resented this insult. Had a secular power acted in such a manner, war would in all probability have followed. The attempt on the part of Roman Catholic ecclesiastics to convince the world that the controversy with the Catholic Church is an attack upon religion and Christianity will not avail. Primarily it is designed to end the interference of the Vatican in the political affairs of France, and secondarily to remove church property in France from the domination of a foreign power—the Vatican. The question now at issue is one of property, not of religion. Had the pope been willing to follow the advice of the majority of the hierarchy in France and permit the property of the church to be held by local trustees, as was provided for in the law, not a single congregation would have been disturbed in its possession of its church property. Had the Vatican been in a conciliatory mood, the trouble, at least so far as the property was concerned, could easily have been adjusted.
The pope’s greatest mistake, however, was made when he insulted the French nation by insulting its head, and authorizing his secretary of state to communicate that insult to the other governments of Europe. A child in the knowledge of public affairs should have known better than to commit such a blunder. Pius X is apparently a good man, but he is not a statesman, and he is not in sympathy with the spirit of the age in which he lives.—Northwestern Christian Advocate.

Where Shall We Pay Our Tithes?

By S. J. HERSUM

S. J. HERSUM
This is a question that may seem, at first, to be unimportant, but it is a matter that should be well understood.
That it is a duty to pay tithes, no one who is familiar with the Bible will deny; but the question, Where shall we pay them? may not be so well understood.
Those who are members of churches should pay their tithes to the treasurer of the church to which they belong. But sometimes a member of a church becomes dissatisfied with the management in the conference; would it be right for that person to pay his tithes into the treasury of another conference with which he is not connected?—No, it would not be right. If it is right for one person to do that, it would be right for every member in that conference to do the same thing; but that would be the ruin of that conference, financially.
This illustration might be applied to a local conference, which is a member of a union conference. Should that local conference become disaffected with affairs in the union, and send its tithes to the General Conference, the question arises, Would it be right for the General Conference to receive those tithes that belong to the union conference of which that local conference was a member? It can readily be seen that such a thing would be disastrous. The principle is the same in both of these illustrations. Therefore if it is wrong for a church-member to send his tithe to a conference of which he is not a member, it is wrong for that conference to receive those tithes, because by receiving those tithes the conference would be encouraging that brother in that wrong course.
What if one should take the position that he would not pay his tithes unless he could send them to the union or some other conference? That is a matter which he will have to settle with his Maker. The tithe belongs to God, and when he pays it to those appointed to receive it, he has discharged his obligation. If it is misused, God will hold responsible the one who misuses it; but the man who withholds it is robbing God. If a person does not belong to any church, he has a perfect right to send his tithes to any church or conference that he may choose.
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