THE DEVELOPMENT OF THE MYSTERY OF INIQUITY.
By Ellet Joseph Waggoner
THERE is, however, another feature that must not be overlooked. We have frequently shown that such a union would be an exact image of the Papacy, that was formed in the early centuries. We have copies of this little book, "Easy Lessons in Christian Doctrine," and we find, what was to be expected, that it is essentially Roman Catholic. It must have been written by a Roman Catholic; and the fact that it is so heartily indorsed by professed Protestants is a striking comment on the extent to which Catholic dogmas have already permeated the entire church. The reader is well aware that while professed Protestants pride themselves on their "liberality," Catholics never give countenance to anything that is not distinctively Catholic. But a few extracts from the book will show the nature of the teaching which will remove the barriers and reunite "the separated fragments of the church universal." In this connection let it be remembered that Catholic writers very commonly speak of Protestants as their "separated brethren." The Catholic Church is the body; the Protestant denominations are the "separated fragments." We have space to notice only a few features of the book. On page 15 we find the doctrine of purgatory thus set forth:— "Question—Where did Christ's soul go after his death?
"Answer—It descended into hell.
"Q.—Did Christ's soul descend into the hell of the damned?
"A.—The hell into which Christ's soul descended was not the hell of the damned but a place or state of rest.
"Q.—Who were in this place of rest?
"A.—The souls of the just, who died before Christ.
"Q.—Why did Christ descend into this place?
"A.—To announce to those spirits that were in prison the joyful tidings of their redemption.
"Q.—When did the souls of the just who died before Christ go to heaven?
"A.—When Christ ascended into heaven.
"Q.—Where was Christ's body while his soul was in limbo, or the place of rest?
"A.—In the sepulcher, or grave.
"Q.—On what day did Christ rise from the dead?
"A.—Christ rose from the dead, in body and soul glorious and immortal, on Easter Sunday, the third day after he was crucified." On page 23 we find the following concerning witchcraft:— "Q.—What is witchcraft?
"A.—Witchcraft is to try, with the help of the devil, to injure others in their person or property." From this it appears that only that which is an attempt to injure somebody's person or property can be considered witchcraft. Dealings with the devil that seem to have a good object are legitimate, according to this standard of faith. Mariolatry, or the exaltation of Mary to the place of Christ, is thus taught, on page 38:— "Q.—How was a Redeemer promised?
"A.—To show how hateful sin was to him God cursed the serpent which had deceived Eve, condemning him to crawl upon the ground and to eat the dust; besides, he said enmity should exist between the serpent and the woman, but in the end the woman would crush his head." On page 7 we find all necessity for the Bible thus summarily disposed of:— "Q.—How can we know God on earth?
"A.—By learning the truths which he has taught.
"Q.—Where shall we find the chief truths which God has taught?
"A.—We shall find the chief truths which God has taught, in the Apostles' Creed." And then follows the Apostles' Creed, which was devised by the Catholic Church in the third or fourth century. This is sufficient to show the distinctively Catholic nature of the teaching of these "Easy Lessons in Christian Doctrine," which are recommended to all sects. But one point more remains to be shown, and that is the essentially immoral tendency of the teachings, a thing that is inevitable in any doctrinal teaching that sets aside the Bible in its purity. On pages 12 and 13 we find the following deliverance concerning sin:— "Q.—What is actual sin?
"A.—Actual sin is any willful thought, word, deed, or omission, contrary to the will of God.
"Q.—Are all actual sins equally great?
"A.—No; all sins are not equally great; there are grievous offenses against the laws of God, and there are also small offenses against the law of God.
"Q.—What are the effects of grievous offenses against the law of God?
"A.—Grievous offenses against the law of God kill the soul, by depriving it of the true spiritual life of grace, and make it liable to eternal punishment in hell.
"Q.—What are the effects of small offenses against the law of God?
"A.—Small offenses against the law of God do not rob the soul of the true spiritual life of grace; but they hurt the soul by lessening its love for God and by disposing to great sins.
"Q.—Is it a great misfortune to fall into grievous sin?
"A.—It is the greatest of all misfortunes." This ends the chapter on sin, leaving it to be inferred that it is not a "misfortune" to fall into a "small offense," as indeed it cannot be if such an offense does not rob the soul of the true spiritual life of grace. Notice, also, that to fall into "a grievous offense" is only a misfortune, and that each individual is left to decide for himself what are grievous offenses and what are small offenses. Of course everyone will draw the line at the farthest possible limit. And here, again, we see the necessity for a church council or an infallible pope to which all such questions may be referred. But the above confirms our statement that the tendency of the teaching of these "Easy Lessons" is toward immorality, and this is corroborated by the following, on pages 30 and 31:— "Q.—Are impure thoughts and desires always sinful?
"A.—They are not sinful if they displease us, and we try to drive them from our mind as soon as possible." So, according to this, all that one has to do is to try to drive the impure thoughts from his mind, and when he finds that he cannot, he can entertain them with the comfortable feeling that he is not committing sin. But this is surely enough. Further comment is unnecessary. No one who reads this can fail to see that the image of the Papacy is rapidly forming in this country, and that a union of Church and State must necessarily be the legalizing of sin or the full development of the mystery of iniquity. And let it not be forgotten that all this arises from neglect of the simplicity of the Bible. Whoever would keep clear from papal delusions, let him cleave to the inspired word, not as set forth in catechisms, by authority, or interpreted by popes or councils, or any third party, but solely as taught by the Spirit of truth.
E. J. W.