Review and Herald, Vol. 83, No. 51. (12/20/1906)

Review and Herald

Dec 20, 1906

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Dec 20, 1906

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“The Doctrine of Religious Evolution”

This is the title of a chapter in that excellent work “Monument Facts and Higher Critical Fancies,” in which the author, A. H. Sayce, the well-known Assyriologist, mercilessly exposes the weakness of some of the conclusions of the higher critics concerning the Bible. Inasmuch as the modern method of interpretation which is responsible for the conclusions of the New Theology is based upon the evolutionary conception of the Bible, the forcible statement of Dr. Sayce will be of special interest and value. We quote the following: —

Driven from its first assumption of the late use of writing for literary purposes, the “higher criticism” has fallen back on the doctrine of evolution. Evolution is the key-note of modern science, both physical and psychological, the magical key with which it hopes to unlock the secrets of the universe. There has been evolution and development in history, as well as in the forms of life, in the systems of the material universe, or in the processes of thought. There must have been evolution also in religious and moral ideas, in political conceptions and in theological dogmas. If once we could discover its law, we should be able to trace the course it has followed, and know what is first and what is last in the religious systems of the past.

The disciples of the “higher criticism” have assumed not only that the law is discoverable, but also that they have themselves discovered it. They know precisely how religious ideas must have developed in the past, and can consequently determine the relative age of the various forms in which they are presented to us. Certain conceptions of the priesthood or the sanctuary, the “critic” tells us, are older than others; therefore, if there are books or passages which do not conform to his ruling, they must be forced to do so by an alteration of the traditional dates. What the “critic” believes to have been the order of evolution is thus made the measure of their age and authenticity.

But it does not follow that what the “critic” believes must have been the order of evolution was necessarily so. In all probability it was not. The European critic of the twentieth century, writing in his library of printed books, has little in common with the Oriental of the ancient world. The thoughts of the one are not the thoughts of the other; the very world in which they move is not the same.

The “critical assumption,” in fact, is an inversion of the true method of science. We must first know what was the order of the phenomena before we can discover the law of evolution which they have followed. It is only when we have ascertained what forms of life or matter have succeeded others that we can trace in them a process of development. We can not reverse the method, and determine the sequence of the phenomena from a hypothetical law of evolution.

This, however, is just what the “higher critics” of the Old Testament have attempted to do. They have assumed that what seems to them the natural order of the development of spiritual or moral ideas was the actual order, and they have mutilated and re-dated the literary material in order to support the assumption.

It has seemed to them that the institution of an Aaronic priesthood must have grown out of an earlier Levitical system, and that the codification of the law of Israel must have followed and not preceded the development of prophecy; and, consequently, setting tradition at defiance, they have remodeled the ancient history of Israel, rewritten its sacred books, and forced the evidence into conformity with their historical scheme. . . .

In fact, the whole application of a supposed law of evolution to the religious and secular history of the ancient Oriental world is founded on what we now know to have been a huge mistake. The Mosaic age, instead of coming at the dawn of ancient Oriental culture, really belongs to the evening of its decay. The Hebrew legislator was surrounded on all sides by the influences of a decadent civilization. Religious systems and ideas had followed one another for centuries; the ideas had been pursued to their logical conclusions, and the systems had been worked out in a variety of forms. In Egypt and Babylonia alike there was degeneracy rather than progress, retrogression rather than development. The actual condition of the Oriental world in the age of Moses, as it has been revealed to us by archeology, leaves little room for the particular kind of evolution of which the “higher criticism” has dreamed.

But in truth the archeological discoveries of the last half-dozen years in Egypt and Crete have once for all discredited the claim of “criticism” to apply its theories of development to the settlement of chronological or historical questions. It is not very long since it was assuring us that the civilization of Egypt had little or no existence before the age of the fourth dynasty, that no records had been kept or monuments preserved of so “prehistoric” a period, and that the kings whom tradition assigned to it were but the “half-fabulous” fictions of later centuries.

And yet these half-fabulous fictions have turned out to have lived in the full blaze of Egyptian culture; their tombs and public works were on a grandiose scale, their art was far advanced, their political organization complete. The art of writing was not only known, but an alphabet had been invented, and a cursive hand formed. A chronological register of time was kept year by year, and the height of each successive Nile minutely recorded. The civilization of Egypt in the reign of Menes was as high as it was under the Pharaohs of the fourth dynasty. The application of the canons of the “higher criticism” to the earlier history of Egypt has signally failed.

Nor is it better when we turn to the eastern basin of the Mediterranean, and the islands and coasts which were afterward Greek. Here, we were told, there was nothing but the darkness of an illiterate barbarism before the beginnings of the classical age. The traditions which have survived of an earlier period were resolved into myths and fabrications, and we were bidden to believe that the pre-Hellenic history of the Ægean could never be recovered, for none had existed. A knowledge of writing, we were assured, was unknown in the age in which the Homeric poems first took shape, and art sprang ready-made like Athena from the head of Zeus, in the stormy epoch of the Persian wars. Backed by his favorite appeal to the want of evidence, and fortified with his doctrine of development and his assumption of the late introduction of writing, the “critic” was confident that his negative conclusions could never be gainsaid, and that what had passed for the earlier history of Greek lands had been dismissed by him forever to the realm of myth.

The awakening has come with a vengeance. The skepticism of the “critic” has been proved to have been but the measure of his own ignorance, the want of evidence to have been merely his own ignorance of it. The spade of the excavator in Crete has effected more in three or four years than the labors and canons of the “critic” in half a century. The whole fabric he had raised has gone down like a house of cards, and with it the theories of development of which he felt so confident.

A Missionary Motto

By Editor

Editorial

A Missionary Motto

SOME one has forcibly stated the work of the church thus: “It is the whole business of the church, and it is the business of the whole church, to give the whole gospel to the world as speedily as possible.” It might be added that the whole heavenly host is ready to co-operate with the church in accomplishing this work.

A Harbinger of Our Jubilee

By C. M. S.

THE awakening throughout the world upon religious matters was never so strikingly manifest as at the present time. It is not only among Christians, but among religions that are radically anti-christian as well. The advancing work of the proclamation of the gospel finds ardent foes in every land. It is an indication of the culmination of the long struggle between light and darkness.

Evangelistic work in Korea is meeting with excellent and enthusiastic success.

During the recent war in the Orient the churches throughout Japan made striking gains in membership. The gospel is said to be receiving a better hearing than at any time since its introduction there.

Chinese soldiers are said to be attending the missionary services in crowds, and more than the usual number of Chinese are attending the mission schools.

Revivals are in progress in various parts of India, especially among the Dombos, a people without caste. Many of these are becoming Christians in spite of much persecution from the higher classes and the native police.

Four very strong Hindu colleges have recently been established, liberally endowed, in India, for the purpose of establishing the Hindus in their religion, and preparing preachers to go to other lands to convert foreigners to Hinduism. They hope in this manner to obstruct the work of the Christian missionaries in their country.

It is proposed to send many more Christian missionaries into Turkey to work for the evangelization of the Moslems. But in view of the awakening among the Moslems themselves, and the frequent threats of a “holy war” against Christendom, there is no doubt that this move will be stoutly resisted by the Moslem priests and people. Concerning this the editor of the Missionary Review of the World says:—

Persecution and even martyrdom may follow the faithful preaching of the gospel. Already there is apparently a general movement among the Moslems. . . . The situation is very delicate, and calls for prayer and caution, but not for cowardice.

In the midst of these stirring events the presses of the different Bible societies have been turning out copies of the printed Word at a marvelous rate. In the past year one Bible society, the British and Foreign, has circulated no less than 594,124 Bibles in the empire of the czar alone. These were published in twenty-one different languages. During the year ending last March that society circulated 5,977,453 copies of the Bible in four hundred different languages. We have not the figures at hand for the other societies; but we know that they, too, have been doing a wonderful work in the circulation of the Word of God. This certainly indicates that God is preparing this world for a quick giving of his last warning message. The Spirit of God is at work opening doors, opening hearts, inspiring faithful men and women to bear witness for him.

On the other hand, a power from beneath is taking hold of every agency it can capture or use to thwart, if possible, every plan laid by the followers of Christ, and put every possible hindrance in the way of those who desire to acknowledge their Saviour and seek shelter in him.

The very struggle itself, which is now foreshadowing its own climax, is a harbinger of our great jubilee. The time is past for cowardice, indifference, laziness, self-service, or the propagation of doubt. The time is here for staunchest Christian courage, zeal, consecrated industry, self-sacrifice, and belief of the truth. Let us not permit the enemy of souls to draw the silken curtains of personal ease about us now in the very crisis of God’s great and last work for mankind. Give and go must be our working motto from now on to the end. That means that we will give not only ours, but ourselves; not only that we will pray for others who go and others to go, but that we will ourselves go, and pray for others to come.

C. M. S.

The One Fulfilment

By W. A. S.

A BRAZILIAN pastor embarked on our boat at Rio de Janeiro, on his way to Europe. In conversation one day, he rather complained of the fact that our work in Brazil not only touched Catholics, but drew members also from Protestant churches.

I explained to him that this advent movement was the fulfilment of the prophecy of Rev. 14:6-12, and that the proclamation was sent not only to Catholics and unbelievers, but to Protestants, and to pastors as well; that we would not have to come to Rio to preach it, if only the pastors themselves would give the message.

“But,” he said, “we do preach it.” “Very well,” I said, “the message begins, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ Paul preached, in his day, of a judgment ‘to come.’ When did the hour of God’s judgment actually come?”

“I don’t know,” he replied. “I have never really studied Revelation. Some day I want to take up the study of that book.” Of course I urged him to go at the study.

Here was the pastor disturbed because we were telling his people the judgment-hour message, when he himself had never studied to find out the meaning of the thrilling prophecies showing what must be the burden of the gospel proclamation in the last days.

Not only this prophecy, but others, show beyond controversy that in the days before the coming of Christ a warning message is to be carried to every nation, proclaiming the hour of God’s judgment come, and calling upon men to keep “the commandments of God, and the faith of Jesus.”

There is just one movement in the world doing this—the advent movement, the work of Seventh-day Adventists. It is the only fulfilment of the prophecy that men can point to in all this world. And this movement came into being just at the right time,—1844,—and ever since the message has been sounding in the very terms of the prophecy, “Fear God, and give glory to him; for the hour of his judgment is come.”

That which John saw in vision centuries ago we see before us to-day. We hear the cry of it. The Lord is fulfilling his word. W. A. S.

Sunday Agitation in Washington

By C. M. S.

At a meeting of the Woman’s Interdenominational Missionary Union held in Washington, D. C., on Monday morning, December 10, some declarations were made by two of the leading speakers which seem to have been quite out of harmony with the purpose of that organization and the sentiments of those who are at its head. The meeting was held in the interests of better Sunday observance, and the speakers were expected to encourage religious legislation to that end.

Bishop Henry Y. Satterlee, Protestant Episcopal Bishop of the diocese of Washington, spoke upon the need of a lay movement for Sunday reform. In the course of his remarks, the bishop said:—

I do not believe in coercion and legislation. I do not believe that even if we had a law, it would be wise to appeal to the law. I think that we need to work among Christians, among earnest Christians, and see if we can not gather together and form a bond about ourselves for the protection and preservation of the Lord’s day. I am not speaking in a vague way. What I say may seem vague and indefinite and confused to you. I wish I could put it in words. But we do not want more Christians at the present time; we want better Christians.

We want to have these Christians recognize the fact that they must draw a line in their own thought between that which is loyal service to Christ and that which is merely worldliness in regard to Christianity. It seems to me, then, that we can combine all our efforts to influencing the family life, and that this will have greater effect than if we were to attempt coercive methods.

Certainly these are right principles, and they come from one high in authority; but they are not the principles that are actuating the great movement throughout the world for the enforced sacredness of Sunday. They are not the principles which the National Reform Association is seeking so strenuously to have adopted in this government. No one can deny to parents the right to teach to their children the sacredness of the day which they firmly believe to be sacred. Coercive measures can not teach sacredness nor inculcate heartfelt respect for the thing whose supposed sacredness is thus enforced. The family influence and the family teaching can do both. We are glad to see the bishop take the position which he does in reference to coercion in religious matters. It is impossible for a man to carry out the principles of Christianity while taking any other position in reference to that matter.

Rev. S. H. Green, while expressing his “very hearty sympathy with this movement” and his “readiness to co-operate with the brethren and sisters in every line that may be feasible for the protection of the Sabbath,” also sounded a note of warning in reference to the matter of religious legislation. He said:—

The drift in America to-day is toward the Continental sabbath, toward a day that shall take away all that has been sacred to you and to me, and to our fathers and grandfathers before us. What can be done? I have very little confidence in legislation. Religious legislation is always attended by very grave danger.

He, too, laid the blame for the lack of reverence for Sunday largely upon the home training of the children. He urged that the pulpit and the Christian motherhood of the country unite to “care for the sacredness of God’s day.”

On the other hand, Mrs. Margaret Dye Ellis, president of the legislative department of the W. C. T. U., was very emphatic in her demand that laws for the protection of the sacredness of Sunday should be enacted and rigidly enforced. She did not hesitate to express her disappointment at the position taken by Bishop Satterlee and Dr. Green, and hoped that a Sunday law would be passed at the present session of Congress.

Rev. Wallace Radcliffe (Presbyterian), in the course of his remarks upon the matter in question, said:—

I am not so sure that I deprecate all legislation. It is not the first thing, but it is one of the things certainly by which a Christian nation should represent itself to its own institutions and to the world.

This remark of the Presbyterian minister’s reminds us very much of the declaration of that Catholic saint, Augustine, which reads as follows:—

It is indeed better that men should be brought to serve God by instruction than by fear of punishment, or by pain. But because the former means are better, the latter must not, therefore, be neglected. Many must often be brought back to their Lord, like wicked servants, by the rod of temporal suffering, before they attain to the highest grade of religious development.—Schaff’s Church History, Vol. II, sec. 27.

The same principle is involved in both these quotations—compulsion in religious matters. The persecutions which that principle of Augustine’s brought upon true Christians through the long night of papal supremacy will be enacted here when the image to that thing is established in the United States. It is refreshing to see, from time to time, such expressions as those of Bishop Satterlee’s and Dr. Green’s, when the great trend of a worldly church is toward a renunciation of the principles of religious liberty.

C. M. S.

Note and Comment

ONE of the most significant events of the present time is the practical declaration of war between the French government and the Catholic Church. The whole world is wondering at the resolute stand taken by the French government in spite of the fact that France is overwhelmingly Catholic. Catholicism is in evidence everywhere. The majority of her soldiers, her naval men, and her police are Catholic. Some have felt that because of this fact the government officials would not dare to carry out their purpose. But there has been no hesitancy. A dispatch from Paris, dated December 11, says:—

The war between church and state has come at last. As yet there has been no outbreak of violence, but overt acts have begun by the government, and Prime Minister Clemenceau has flung the gage of battle before the churchmen. Moreover, far from being embarrassed by the precipitation of a parliamentary discussion, the government courted its immediate development, and the result, so far as known to-day, disclosed that the government was well supported among the deputies in its attitude of firmness, even to the point of defiance.

The government has arrested and expelled from the country Mgr. Montagnini, secretary of the papal nunciature, and has searched his residence in Paris. Quantities of documents were seized and taken to police headquarters. It is also stated that the pope’s special messenger, bearing secret instructions to the French clergy, was arrested at the border, his papers confiscated, and his escort sent back to the frontier. In reply to a question in the Chamber of Deputies on December 11, M. Clemenceau stated that “interference by foreigners on orders from Rome in the politics of France would not be permitted.” In summing up the situation, M. Clemenceau said:—

I believe I had the right to end this international correspondence. Our intentions were moderate. You responded with refractory words, as if you alone had the right to strike blows, never to receive them. We will combat Roman politics. There have been also other acts. Three Paris curés received orders to violate the law of 1905. We will assure the supremacy of the civil law. You sought war. You will have it, and we begin to-day. (Applause from the Left.) This is only the first gunshot. I appeal for public peace before there is war to a finish. With this good counsel I think well of the future of the ideas you represent. If the church wishes, there is still time to avoid a battle. The law of 1881 was not made with any idea of separation. We offer it to you. Take it. If not, it is war, and you have willed it.

Concerning the situation, the pope says:—

Perhaps the present tribulations are intended only to quicken and emphasize the ultimate and inevitable triumph of the church. Neither persecution nor martyrdom will stop us in protecting religion. Our cause is God’s cause.

The higher officials of the French church are advocating “passive resistance to the unjust law,” while their followers are preparing to assume the rôle of martyrs, abandon the churches, and organize private worship. Because of the refusal of the ecclesiastics to come into harmony with the law regulating the holding of church property, the state will assume ownership, and will call all priests of military age to the colors to serve their time in the army with other Frenchmen liable to military duty. What the outcome of this matter will be seems very problematical.

Court Decision Upholds Right to Strike

JUDGE A. L. SANBORN, of the United States District Court, handed down a decision at Madison, Wis., on December 12, which will, without doubt, have a strong tendency to foster and encourage strikes. The case was that of the Allis-Chalmers Company against the Iron Molders' Union, of Milwaukee. The substance of the decision is contained in the following:—

The right to strike for any cause, or no cause, is clearly and fully established by authority. Even a conspiracy to strike followed by legal damage, is not unlawful if formed to better labor conditions.

This legal sanction and authorization of a conspiracy which would result in damage to the one conspired against will inevitably result in greater excesses on the part of strikers.

Encouraging Notes of Progress

ELDER R. A. UNDERWOOD, president of the Northern Union Conference, writes as follows:—

You will be glad to know how we are making the $150,000 fund go. As reported to me, it is going well. South Dakota has already received in pledges considerable more than enough to make her quota. But she proposes to raise considerable more. This is in pledges, and may not all be collected for six months. Minnesota has three or four sets of men out among the churches. The reports show that all are taking hold of the work with courage and success. The most of the churches visited have raised in cash or pledges more than a quota; some, however, came below. We got the young men out and have loaded them up, and they are doing well. North Dakota has pledged about one thousand dollars, and hopes to increase it at the conference.

Elder A. G. Haughey writes:—

I know you will be interested to hear of the progress of the work in raising the $150,000, but at this writing I am not prepared to state any definite sum for West Michigan, only would say that all our ministers are busily engaged in this work. So far, I do not know of a church that did not hold a Thanksgiving day service. Many of the churches made liberal donations. Our treasurer is not in this morning, and I can not give definite data. I know of one church that donated $182, another $35, another, a small company, that gave $25, and still another $162, and so on. We feel we have just made a beginning. We plan to continue this work right along. We want to do our part. I believe there is a blessing in it for us. Since the organization of the West Michigan Conference, we have given nearly all the time of our ministers to the building up of new companies, and our churches need the attention of our ministers, so we have planned to give the churches the benefit of our ministerial help during the entire winter, and will work on the $150,000 fund until spring if it becomes necessary.

A Burden with a Blessing

By Lars Hansen

I HAVE noticed with much interest how the work has advanced in this country as well as in foreign fields; and because of this advancement our leading brethren have to call often, and call urgently, for means to support the work.

Now a word about the $150,000 fund to be raised. True, it sounds like a large amount; but when we consider our numbers, and the rich country wherein we live, we see that we can easily raise the amount if every member whom God has blessed with health and strength will take hold and lift. “Lifting makes the burden lighter; lift, brother, lift.”

Shall we not say we can easily raise the sum called for? The Lord has given his property into our hands to be used as his cause demands; and truly to be a coworker with God is the greatest blessing that can be bestowed upon us.

So let each one do what he can to carry out the plan that our brethren have laid, and we shall see good results.

Our week of prayer is already here, when the yearly offering for foreign fields will be gathered in. Let us not allow this offering to be crowded out by the many other calls that are given.

A good way to increase our interest in these offerings is to read the many good reports given in the REVIEW from week to week, and to pray for the Lord’s servants.

These annual offerings have increased with each year, and my prayer is that they may be greater this year than ever.

Shall we not make the week of prayer the greatest blessing ever yet bestowed upon each individual and the cause of God throughout all the world?

LARS HANSEN.

Sartoria, Neb. *

The Hundred and Fifty Thousand Dollar Fund

By J. S. Washburn

For Special Work at Home and Abroad

A New Thing

THERE is surely a sound of a going in the tops of the mulberry trees. From the indications, our leading brethren have taken hold of the raising of this $150,000 fund with a greater enthusiasm than has been seen in any previous enterprise of a financial nature. It would be a new thing indeed in the history of our work if the $150,000 could be raised within a few days, instead of taking several months, as when previous appeals have been sent out for special gifts to the Lord’s great work in the earth. Surely before the end such experiences will become common. That which is needed will be done at once.

ANOTHER VIEW OF TWO OF OUR INSTITUTIONS AT WASHINGTON

Dear brother, dear sister, how much do you expect to leave behind you to be burned in the fires of God’s judgment when you are taken up in the great white cloud to the Father’s house of many mansions? Do you really believe that, with the awful cry for help and light and life ringing in our ears from among those who are dying in darkness, we shall be among those who will be taken to live, in the heavenly mansions, if we leave on earth, to be consumed by the fires which destroy everything that is marked and scarred by sin, money or property, which, if put to a right use, would have saved souls, and hastened the coming of the Lord? “Where your treasure is, there will your heart be also.” Will not all your treasure be transferred to the heavenly mansion and to the restored garden of Eden, where you shall sit under your own vine and fig-tree? Has not the time come for those to sell and give who have more than is actually needed for a few days’ sojourn on the earth.

The universal prosperity which is shared by our people must be, partially at least, for the purpose of providing those who believe in the message with funds to push the Lord’s last great appeal to a quick and glorious victory. “A new thing” will the Lord do in the earth. Is it not time for his people to do a new thing in raising this fund in one hundredth part of the time consumed in any previous enterprise of like nature?

J. S. WASHBURN.

Continue reading: MRS. E. G. WHITE