The World's Christian Citizenship Conference at Philadelphia
By C. M. S.
The World Awakening
One of the most striking addresses of the conference was that given by Rev. C. A. R. Janvier, of India. He spoke of the way in which the East was “hustling,” as evidenced by “an imperial parliament in Turkey, an imperial parliament in Persia, an imperial parliament sitting last month in China, which makes it look as if the beginning of the great millennium is near.” As an illustration of the awakening of China, he instanced a journey from Peking to Hankow, which a few years ago required forty days by ox-cart, but is covered now in thirty-six hours by train. The city of Peking now has ten daily papers, and the whole empire seems to have its face turned toward a new life. These changes in China, Japan, India, Siam, Persia, and Turkey he attributed to the work of the Christian missionaries, and the placing of the Bible in the hands of the people. “This unrest in all this region,” he said, “is the most tremendous, critical, and suggestive situation that this old world has ever seen; and it means to the Christian church such a call as you and I must be deaf indeed to be unable to hear. . . . God in a marvelous manner is not only preparing the way for a tremendous movement for the kingdom of Jesus Christ, but he has chosen his instruments, and has marked those instruments as those by which Jesus Christ is to be enthroned.”
These missionaries in foreign lands recognize that there is a mighty force at work in the earth, and they realize that it is vitally connected with the progress of the gospel work. It is the purpose of the National Reform Association and its allies to make these missionaries believe that in this movement God is endeavoring to have the nations crown Jesus Christ as their king. If the zeal and activity of all the foreign missionaries of the great denominations can be turned into a propaganda of such a character, it is not difficult for a student of prophecy to see that the great swing of world events will very soon be toward that oppressive régime of state-churchism of which the Revelator warns the world.
That this missionary felt he was taking part in one of the greatest undertakings in this world was shown by one of his closing statements. He said: “You and I of the British and American nations have a responsibility, which, if we do not meet, we shall answer for one day before the great white throne of the King of kings.”
Character of the Lord's Day Act
The question of the Canadian government's relation to Christianity was discussed by Mr. John A. Patterson, an attorney of Toronto. He prefaced his remarks by stating that he came from the greatest monarchy in this world to the greatest republic the sun ever shone on; that he was not shaking hands across a gulf, “because there was no gulf between them, and had not been for ninety-eight years, and never would be again if the Christian men on both sides did what was expected of them,”—a declaration, virtually, that men possess in themselves the ability to bring peace to this troubled world.
The speaker declared that Parliament could not make right; that its business was to protect original rights; that “rights do not rest upon the infallibility of the majority;” and yet he held aloft the Dominion Sunday law as a thing of which Canadians should be proud, declaring it to be “the best Lord's Day act the world around.” That Lord's Day act takes from the minority one of those “original rights,” which “Parliament could not make;” and the passage of such an act is a plain assumption of the “infallibility of the majority” in the matter of men's religious rights. Consistency is impossible where one attempts to defend religious legislation, and at the same time pose as an advocate of religious liberty. This fact was again demonstrated in the following:—
It (the Lord's Day act) does not by its provisions inculcate any religious observances. The growth of intellect and religious freedom has widened the scope of men's consciences. Our Lord's Day act enforces a civil rest day. It then gives opportunity for the ministers of religion to convince their fellow men to take the civil rest day, guarded by human law; and as it is a day for voluntary worship and quiet devotion, while rendering to Cæsar the things that are Cæsar's, they are more evenly privileged to render unto God the things that are God's.
Note the position: The provisions of the Lord's Day act do not “inculcate any religious observances;” but the Lord's day itself is a religious observance; and when it is enforced, a religious observance is enforced. There is no escaping the conclusion. Furthermore, the state compels all men to rest, and the next thing is that “the ministers of religion” have an opportunity to work with the persons whom the state has made idle. It requires no acuteness of intellect to see that the state has made them idle in order that the “ministers of religion” may work with them. The laborer can see this as well as the minister can, and is not likely to be much moved by such parliamentary evangelism. This statement of the Toronto attorney brings to mind that statement of Neander's concerning the operations of an apostate church, which finally ended in the establishment of the Inquisition: “In this way the church received help from the state for the furtherance of her ends.”—“History of the Christian Religion and Church,” Vol. II, sec. 3, part II, div. 3, par. 5.
The Friends and Enemies of the Act
The following statement of Attorney Patterson shows very plainly who are the friends and who the opposers of state-churchism in Canada as well as in the United States:—
The Lord's Day act . . . was passed against the embattled strength of the railways, mining corporations, Jews, and Seventh-day Adventists; but with the support of the labor unions, and (what we did not expect) the efforts of the prelates and dignitaries of the Roman Catholic Church. The passing of the act was one of the miracles of modern times. With the active help of the Roman Catholic premier, that act was passed.
Leaving out the corporations, whose interests of course are clearly and only commercial, we have on the one side two bodies of religious people, the Jews and the Seventh-day Adventists, and on the other, Federated Protestantism, Roman Catholicism, and labor-unionism. These are the forces which are to face each other on this question until the consummation. When the great decision of that question comes before the whole world, it will not be merely by the co-operation of the Roman Catholic premier, but by the co-operation of the Pope himself, that the passing of a Sunday law for the world will be accomplished.
When one goes to the length that this attorney has gone, it is not difficult for him to accept the whole program of church-and-state union, as was evidenced by his purpose to have not merely the Bible read in the schools of the realm, but to have religion taught in all the schools.
In harmony with these principles spoke the Rev. A. Carman, D. D., LL. D.,12general superintendent of the Methodist Church in Canada. He declared that if Canada was to be saved, she must be saved from the Sabbath of southern Europe. “We must save our young men,” he said, “from the viciousness of many activities.” The advocate of Sunday laws seems to forget that idleness is the curse of kingdoms; that “Satan finds some mischief still for idle hands to do;” and that “an idle brain is the devil's workshop.”
Program for United Action for Christian Citizens in All Countries
The whole purpose of the Christian Citizenship Conference was to set before the delegates from all countries a declaration of principles and program of action which had been prepared by the National Reform Association. This matter was presented by Rev. T. P. Stevenson, editor of the Christian Statesman and corresponding secretary of that association. As it contains what National Reform stands for and is to work for in all the world, we give it here:—
Nations are rewarded and punished and sometimes destroyed according to their moral conduct.
The Lord Jesus Christ has been appointed by the Father the moral governor of the world. Nations, therefore, like all other moral beings, are under his authority, and bound to obey his laws; but his government is a government of mercy, not of wrath; for salvation, not for destruction. He offers himself to the nations of earth as their Saviour, and entreats them to accept his grace and yield to his authority, that they may escape the doom of impenitent, disobedient nations.
The Word of God is a revelation of the will of Christ, and is, therefore, in so far as it relates to national life, a definite obligation to nations and governments. The nation to which the Word of God has come can no more escape the responsibility created by that fact than can the individual man. It has the liberty to accept the offer of the forgiveness of national sins and of divine guidance in the conduct of national life; and it is placed under infinite obligations to regulate its action toward its own citizens, the citizens of other nations, and to the principles and laws set forth in the Word of God. This does not contradict, but sustains and supplements, the teachings of history and of all sane political philosophy.
The nation which accepts and is guided by these principles will receive the forgiveness of national sins, and will enjoy the favor and blessing of God. Therefore these principles are vital to national welfare. It follows, moreover, that every nation which accepts these principles ought to make acknowledgment of them.
Every Christian nation under the law of self-preservation ought to teach these principles to its citizens. . . . If a nation may thus informally and indirectly educate her citizens, her right to inculcate these principles directly and formally in the schools which she establishes for the training of her future citizens, is a right unquestionable. The right of a Christian nation to transmit and perpetuate her Christian character and institutions is identical with her right to possess such a character and establish such institutions. The principle which would forbid the one would forbid the other.
The Program
It follows, first, That it is the duty of Christian citizens to publish and uphold these principles. Christian citizens in all countries ought to publish these principles, and endeavor to persuade their citizens of their truth.
2. The church, through her missionaries, literature, and schools, is a great agency for teaching these principles to the world, and in doing this work, she is rendering invaluable service to the nation.
3. When these principles have been proclaimed among any people, and accepted by any number of citizens, it becomes their duty to get together as citizens, and make these principles dominant in the life of their respective nations.
4. The nation and the family of civilized governments recognize in their laws the vital place which the nation has in the family. In order that these laws may serve the united group, the family, they ought to conform to the moral laws of the Christian religion.
5. Christian citizens in all countries ought to uphold the right of the state to educate its citizens, and to inculcate these principles of Christian truth which relate to national life, and which have marked the character and institutions of the nation.
6. The claims of any citizen, or of any minority of citizens, to the right to lay a veto on the free action of the state in this matter ought to be earnestly resisted.
7. The public school ought to be used as the most efficient instrument in the possession of the nation for the uplifting of the nation through the establishment of right moral character in all her citizens.
8. The Observance of the Lord's Day. Christian citizens in all countries are urged for the sake of the national welfare to show by their example their belief in the definite appointment of one day in seven as a day for rest and worship, to uphold the laws which safeguard it, to conform their social usages, the usages of their governments, and the operation of all public utilities, to this beneficent arrangement of their Creator.
9. Righteous Men for Civil Office. We ask Christians of all nations to consider whether any man who does not fear God and has no regard for his moral laws, can be safely elected to civil office. . . . Indifference to the moral character of those elected to civil office contradicts the voice of God, who, as the Author of civil government, has prescribed the moral qualifications of rulers: “He who ruleth must be just, ruling in the fear of God.” We appeal to good citizens in all countries to withhold their suffrages from men whose character shows them to be unfit to deal with the moral and religious interests of the people.
10. Congress of Peace. We urge the Christian citizens of all nations to work together for the abolition of war, for the establishment of courts of arbitration, international justice, the adoption of treaties whereby all disputes shall be referred to such courts for settlement; the disarmament of private citizens.
11. The manufacture and sale of instruments of death ought to be restricted by law.
That is to be the curriculum of this new school of the nations, who, through the instruction they are to receive from their missionaries, are virtually to sit at the feet of the National Reform Association for a post-graduate course in national religion. When every heathen nation of the world has had some kind of a national religion, it is like carrying coals to Newcastle for American and British and German Christian missionaries to go into their midst now, and teach them the need of a national religion. Of course it is the idea of the promoters of this plan that Christianity as a national religion will be far better than the systems they have had; but it must be remembered that when a divine religion is made dependent upon the enforcement of human law, that moment that religion descends to the same plane which every heathen national religion has occupied. It is reft of all divinity, and stands where they all have stood.
The fallacy of the reasoning that, because God has spoken to groups of peoples, inviting them to turn from their sins and accept his proffered salvation, therefore nations are moral beings, possessed of moral characters, for whose salvation Christ died, ought to be apparent to every thoughtful individual. Nations are made up of individuals, for each one of whom Christ died. If half of those individuals are finally lost, and half of them are finally saved, then we have the peculiar and distressing anomaly of a “moral being” half saved and half lost, and to remain so forever. And yet such a proposition is considered of sufficient importance to be placed first among the principles which men have been gathered from all quarters of the world to study and accept and promulgate in the various nations of earth. In fact, the idea that nations are moral beings, and may be saved or lost as individuals are saved or lost, is the pillar on which the whole temple of National Reformism is built. Acknowledge that premise, and the rest follows naturally. How important it is to know, therefore, what disposition the Ruler of the universe intends to make of the governments of earth when he comes in the clouds of heaven. “Out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron.” Rev. 19:15. “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.” Ps. 2:8, 9.13
Between the program which the National Reform Association has mapped out for the whole world and the program which Inspiration has outlined, there is no smallest note of harmony. As the Bible is true, the National Reform program is entirely out of harmony with revelation; and with the records of history before us, we must declare that it is also out of harmony with reason.
We must not fail to notice paragraph six of the foregoing program. In that is hidden the dragon features of the power which that program is to develop. By that it is proposed that the state shall have the right to override every right of the individual if it shall choose so to do. That would scatter to the winds every guaranty of religious liberty for the individual, and put the whole world back again into the distressing conditions against which protested Savonarola, Luther, Huss, Melanchthon, and Wycliffe; that is, the rule of the ecclesiastical hierarchy over again, with the state as the subservient tool of the church, to enforce its dogmas and punish the objects of its anathemas.
Note, by paragraphs five and seven, that the public school, supported by general taxation, is to be used as the instrument for the propagation of these religio-political tenets. Note, by paragraph eight, that the welfare of the nation is made to depend upon the keeping of Sunday; that in paragraph nine the spirit of our national Constitution, which makes every citizen equal before the law, and equally entitled to offices of public trust, is attacked and nullified, and that a religious test is specifically provided for applicants for public office.
Were such a program designed for one nation only, it would not be so serious; but when it is proposed that the nation which, above all others, has stood for the inalienable rights of man, and has been the schoolmaster of the world in that branch of education, shall face square about, and teach the world to take up again the discarded program of darkness, the proposition becomes a serious one. But that is the proposition; and the prophecy indicates that it will be carried out.
C. M. S.
General Conference Committee Council
By W. A. Spicer
November 23 to December 4
Third Report
QUITE a number of recommendations were passed relating to transfers of laborers within the North American fields. The general aim was to draw workers from more fully manned fields into the more populous centers. We are not able to print these recommendations, as there has not been time as yet to hear from those concerned.
Ministerial Institutes
The following memorial was presented by the Atlantic Union Conference Committee:—
In view of the very urgent calls which are coming to us in the East to enter the large cities without delay, and proclaim the truths of the message, and knowing well that our ministry, that is expected to do this work, feels altogether unequal to the task without special preparation; we, therefore, would request the General Conference to appoint in the East, the coming winter, a ministerial institute, which will include in its plan the Atlantic Union Conference, and would request that such institute be held at some point in the State of New York, and would favor the last of March and first of April as a time suitable to our field. The length of such institute, the definite place where held, and help for the same, we would be pleased to have the General Conference arrange for.
In considering the memorial, it was arranged that a ministerial institute for the Atlantic, Columbia, and Canadian union conferences should be held at Philadelphia.
By request of the Southern and Southeastern unions, it was agreed that a ministerial institute should also be held in the South.
Soliciting Funds
The following action was taken with reference to solicitation of funds among the churches by representatives of independent or partially self-supporting enterprises outside the conference:—
Voted, That in cases of solicitation of money among churches in a conference by solicitors representing independent or partially self-supporting enterprises in other parts, we advise that as far as possible such solicitors be accompanied by some conference worker, the basis on which money is raised and the division of funds to be arranged in counsel with the conference officers.
Support of Sick or Aged Laborers
Much study was given in the council to the question of the support of sick and aged laborers in the cause, and widows or orphans of laborers falling in death. The following plan for the systematic discharge of this duty was adopted:—
Sustentation Fund
Whereas, The Scriptures plainly teach—
1. That Israel, in the wilderness, under the leadership of Moses, was the recognized church of God (Acts 7:30);
2. That the Lord chose the Levites for the ministry of his church (Num. 3:6, 7);
3. That the service of the sanctuary and the congregation was to be their sole occupation (verse 9);
4. That, because of their appointment to the Lord’s work, they were his people, and he was their portion, in a special sense (Num. 3:45; 18:29);
5. That because of their special relationship to God, and the service they were to perform, the Levites were not given an inheritance in the land, as were the other tribes (Deut. 10:8, 9);
6. That instead of giving them a portion of the land for their inheritance, the tithe of all Israel was given to the Levites for their inheritance (Num. 18:21-24);
7. That this inheritance was given to them as a reward for the service they rendered to all the people (Num. 18:21, 31);
8. That all the people, including the Levites, were to rejoice in this arrangement (Deut. 12:12);14
9. That the people who had inheritance in the land were not to forget nor forsake the Levites who had none (Deut. 14:27);
10. That even to this day the tithe belongs to Christ, our great High Priest, for the support of those whom he calls to the gospel ministry (Heb. 7:4-9; 1 Cor. 9:7-14); and,—
Whereas, The adoption of this plan by Seventh-day Adventists provides a prompt, regular, and adequate support for the ministry; and,—
Whereas, In the application of this plan, no regular, well-defined arrangement has yet been made for the care of laborers who, because of serious sickness, permanent illness, or old age, are unable to render full or even partial service, nor for the widows and children of those who fall in death at their post of duty; therefore,—
Resolved, That we hereby adopt, and recommend to all our conferences, the following plan:—
1. That we maintain a permanent fund, to be known as the Sustentation Fund, for the support of sick and aged laborers, and the widows and children of deceased laborers.
2. That the resource of this fund be the tithes of all our people.
3. That each local and union conference and the General Conference pay monthly into this Sustentation Fund an amount equal to five per cent of their total tithe receipts, these remittances to be made through the regular channels.
4. That this fund, for the North American Division and the mission fields, be kept by the treasurer of the General Conference; for the European Division, by the sub-treasurer of the European Division; and for separated union conferences, by their several treasurers.
5. That allowances from this fund be made by vote of the following committees: (a) for the North American Division and the mission fields, the General Conference Committee in North America; (b) for the European Division, the European members of the General Conference Committee; (c) for the separated union conferences, their respective committees.
6. That the benefits of this fund shall be extended to the disabled laborers of our cause whose remuneration has come from the tithe or mission fund while in active service; and such workers in the various departments of our cause, whose remuneration has been on a missionary basis, as may legitimately be included under this head.
7. That the resources of this fund shall not be drawn upon for temporary sickness or disability, it being understood that all conferences shall care for their workers for a period of at least six months.
8. That all applicants to this fund shall furnish the disbursing committees satisfactory evidence that they are entitled to support, and also as to the amount that will be required.
9. That in order to secure uniformity, accuracy, and justice in making allowances, blanks be prepared by each separate general division, which, when filled, will give the committees the information they will need for making a proper and equitable distribution of the fund. This blank to be signed by the applicant, and the president of the local and union conference in which the applicant resides.
10. That when an allowance is fixed by vote of the disbursing committee, an order shall be given to the treasurer of the fund to make monthly remittances of said allowance to the party named until said allowance is changed or discontinued.
11. That the disbursing committees be charged with the duty of aiding the beneficiaries of this fund in locating where conditions will be most favorable for their restoration to health, where living will be most economical, where they can do the most to help maintain themselves, and where they may render the best service possible to the cause.
12. That it be understood by the beneficiaries that the allowances from this fund are cheerfully made, and by the disbursing committees that the fund is the inheritance of the beneficiaries.
13. That decisions regarding applications be made promptly, thus avoiding delay, suspense, and possible suffering.
14. That any surplus funds on hand, above five thousand dollars, be appropriated annually to the General Conference for mission fields.
15. That this plan become operative as follows: (a) The local, union, and General Conferences to begin paying the five per cent into this Sustentation Fund from Jan. 1, 1911; (b) each conference to continue from ordinary funds the support of its disabled workers during the month of January, as aforetime; (c) the disbursing committee of the Sustentation Fund to assume responsibility for the support of those coming under this fund from Feb. 1, 1911.
Calls From the Mission Fields
There was a long list of calls for workers for the mission fields on the council agenda paper. These were often referred to, but in most cases the detail consideration had to be left for later study, and for action as the mission funds may permit. The first thing, it was agreed, was to increase the supplies, so that deficits may be made up as quickly as possible. Then, one by one, the workers may again be moved on toward the most destitute posts.
As full reports and financial calls from the fields are not yet in, and as there will be no spring council, it was voted that members in Washington and near-by points meet early in the year to make up estimates and appropriations for 1911.
From all parts of the world come good reports, and notwithstanding the fewness of the laborers, the work constantly moves forward. These reports and evidences of God’s prospering hand in the work greatly cheered all hearts in the council. The plans for drawing resources of men and means into populous cities, and for continuing a forward policy in the work for the regions beyond, commanded the devotion of all hearts throughout the council.
W. A. SPICER, Secretary.
The Sustentation Fund
By Arthur Grosvenor Daniells
A Plan for the Support of Sick and Aged Laborers, and the Widows and Orphans of Deceased Laborers
In this week’s report of the General Conference Committee Council, just held in Washington, will be found a plan adopted by the council for the care of sick and aged laborers, and the widows and orphans of deceased laborers. This arrangement deserves special mention in the REVIEW, and it should receive most careful study by all our people.
This is the first definite, complete plan ever outlined and adopted by us for the adequate support of our laborers who, for various reasons, are unable to continue active service in the cause. This provision should have been made long ago. The men who have served as presidents of the General Conference have felt the need of some such provision, and have endeavored to impress upon those occupying positions of responsibility the importance of rendering to sick and aged laborers and dependent widows and children, the prompt and adequate assistance they ought to have. At different times the matter has received attention in the sessions of the General Conference. Resolutions have been adopted expressing belief that the tithe is the inheritance of broken-down laborers who have been faithful and efficient in their work, and urging conference officers to give prompt, sympathetic attention to all cases of need.
But notwithstanding all this, it has been well known by our men in leading positions of responsibility that there has been serious neglect in many cases, which has caused deep sorrow, and in some instances much physical suffering.
As our work has grown and spread over the world, the number of our laborers has multiplied, and the number of permanently impaired laborers has greatly increased. The situation thus created has forced upon the minds of many the conviction that some definite, feasible arrangement ought to be made by which broken-down laborers could, without delay, anxiety, or humiliation, receive the support they need. It was this conviction that led to the adoption of the plan which is given in this week’s report of the council.
Every feature of this plan received a most searching investigation and the fullest discussion before its adoption. The council spent an entire day on the plan before passing upon it. The question of providing a definite fund received special attention, and the following action was finally taken:— “That each local and union conference and the General Conference pay monthly into this Sustentation Fund an amount equal to five per cent of their total tithe receipts, these remittances to be made through the regular channels.”
Before the council convened, we had secured from all the union and local conferences in North America the names of all the sick and dependent laborers who were receiving support, and the amount that was being allowed to each. This enabled us to form a very close estimate of the total amount that would be required to meet these needs each year. From this information, it was found that five per cent of the tithes received by the conferences would be sufficient for this fund; so in specifying this amount, the council was acting upon fairly good information.
Another question that received the most thorough discussion was the proposal to pay this per cent of the tithe into a general fund, to be kept at the General Conference treasury department. At first many of the brethren felt that it would be better to have this money held by each local or union conference, and disbursed by their regular committees; but after a careful study of our administrative plans, and of many experiences through which we have passed in our endeavors to provide prompt and sufficient help to those who have broken down in their labors, it was finally agreed that the most satisfactory arrangement that could be made would be to have a general fund to be disbursed by the General Conference Committee.
If our ministers were never transferred from one conference to another, it would no doubt be better to have each local conference keep its own funds, and take direct care of its sick and aged workers. But our system of work leads to the transfer of our laborers to all parts of the country. A minister located on the Atlantic Coast this year may be transferred to the Pacific Coast or to Canada or the South next year. And it is possible that within a few weeks or months after his transfer, he may break down. This often happens, and then there generally follows extended correspondence as to what conference is responsible for his support. The conference to which he has recently been transferred claims that inasmuch as he had given his life to the conference from which he was sent, that conference should support him. On the other hand, the conference from which he has been transferred claims that after the transfer he is no longer its minister, and that it is the duty of the conference to which he has gone to support him. In some instances this sort of discussion has continued so long that the laborer has not only suffered for the necessaries of life.15but has been so humiliated that he could not receive the help finally given without feeling that he was unwelcome to it.
In other instances disabled laborers have felt that they needed a more favorable climate than the one where they were being supported, but it has been almost impossible to transfer them without creating difficulty regarding the continuance of their support.
The laborers in our ranks hold themselves ready for service anywhere. They respond to the call of conferences very much as the soldiers of the government answer the call of the nation. But when soldiers become disabled, they receive prompt and necessary care. Our disabled workers should receive as thoughtful consideration.
Thus when all phases of the question of providing prompt and hearty support for all our laborers who are deserving had been carefully considered, it was decided by the council that it would be best to have one fund in each general field, and have its disbursements made by the general committee of the same.
If the plan agreed upon is adhered to by all parties concerned, every deserving laborer drawing support from the tithe while able to render useful service, should receive cheerful, adequate support when he becomes disabled. A standing committee of three members of the General Conference Committee has been appointed to conduct the necessary correspondence in gathering information of every kind which will be required to enable the general committee to do intelligent work in disbursing the funds. By this arrangement it is hoped that prompt action can be taken, and justice done in every case requiring attention.
In closing I wish to request every reader of the REVIEW to study with care this plan as it is given on another page in the report of the council.
A. G. DANIELLS.
Note and Comment
Is Death a Friend or an Enemy?
If we seek an answer to this question in the popular theology of the day, we shall be led to conclude that death is the greatest friend of the Christian. In old-time hymnology it was declared that “death is the gate to endless joy.” And in the large majority of funeral sermons we hear it stated that the spirit of the departed is already in the courts of glory, or in the companionship of angels, and is looking down with sympathy upon the scene of sorrow. In direct line with this teaching are the words of Chas. M. Sheldon in the Christian Herald of December 7:— “Let us not fear Death. He can not harm us. Life is the only thing to fear. Life is what does things. Death does nothing except emphasize life. What a friend this is to humanity! Some of us would live for years without a sober or happy thought of God if Death did not now and then beckon some one we know out of our presence into his. Then, as this acquaintance, this friend of ours, that baby, that child, that life companion, goes in through that glory gate, we look, and God is there, and we have to think of him for a while. The money-making, the pleasure-seeking, the power-craving drop their clutches off of us for another brief moment, and God has a chance at us again. Death has reminded us of him.”
It is true, as Mr. Sheldon says, that the experience of death may emphasize the importance of life. It may lead men to think of God; but it is not the doorway to celestial glory. This view of death does not accord with the declaration of Holy Writ. The apostle declares, “The last enemy that shall be destroyed is death.” The hope of the Christian bridges this yawning chasm. It leaps from the life which now is to the life beyond the tomb, to the glorious resurrection at the second coming of the Lord Jesus Christ. In that day and through that event will the righteous dead enter upon their blessed reward. See 1 Cor. 15:51-55; 1 Thess. 4:16-18.
How to Fill the Churches
COMMENTING upon the growing tendency of professed Christians to absent themselves from the house of God, Robert Wilson Yourd, in the United Presbyterian of Nov. 1, 1910, says:—
It is a serious problem confronting every minister to-day. But neither moving-picture show nor the sensational methods advocated by many will meet the need of the hour. That need is for the old, pure gospel of two thousand years ago, preached in the spirit and in power. Give me the cross, and you may take the rest. The cross is the center of it all. Take away the atonement, and sinful men have no interest beyond the day in the preaching of the gospel.
Among some of the reasons for this spirit of worldliness the writer enumerates the following:—
An increased substitution of form for worship. The movement in many of our churches to-day toward ritualism in aping the Episcopalians, should be condemned. What we want is not “a more impressive service,” but more of the spirit of true devotion and worship in our hearts. The “rags of popery,” as the gown has been called, lends nothing to the worship of God. The warbling spirit of singers with no heart in their words can not minister to his praise.
Another writer in the same number, J. M. Aikin, M. D., says:—
In all too many instances our church services are made to conform to the present day “intellectual” and “esthetic” tastes of man. “Culture so refined as to eliminate a “sanguinary theology” from the pulpit, and the deliverance of lectures on social, political, or business problems, drives men from our church pews. Men are surfeited with these during six week days, and desire spiritual food on the Sabbath.
These statements, as do many others, only emphasize the need of a revival of plain, simple, gospel preaching. While the professed gospel ministry may be largely at fault for the decline in spiritual life so manifest throughout the world, the causes are deeper rooted and more far-reaching than this. The professed church of Christ to-day is now in the grasp of a great spiritual declension. Sin in its myriad forms, with consequent departure from God, has made fearful inroads even among professed Christians. It is in the condition which the Scriptures of truth declare will exist just before the coming of the Lord. It is the time when men are lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof. By these conditions we are to be admonished to greater earnestness in the things of God; and while others around us are losing their connection with divine power, we are to put forth the more earnest effort to maintain our Christian integrity.