Earlier text: LIFE AND HEALTHAnother Dred-Scott Decision
THE legislature of the State of Kentucky passed a law in 1904 forbidding the education of blacks and whites within twenty-five miles of one another by the same institution. The college against which this legislation was especially aimed, brought suit in the Kentucky courts to prevent its enforcement. The case was decided against the college, and the appeal was then taken to the United States Supreme Court, which has recently decided, with two dissenting voices, that the Kentucky statute is constitutional. The conclusion reached by the court has been regarded in some quarters “as a latter-day Dred-Scott decision.” Mr. Justice Harlan dissented from the decision, and pointed out the far-reaching consequences which might follow it. He said in part:— Have we become so inoculated with prejudice of race that an American government, professedly based on the principles of freedom and charged with the protection of all citizens alike, can make distinctions between such citizens in the matter of their association for innocent purposes simply because of their respective races? Further, if the lower court be right, then a State may make it a crime for white and colored persons to frequent the same market-places at the same time, or appear in an assemblage of citizens convened to consider questions of a public or political nature in which all citizens, without regard to race, are equally interested. Many other illustrations might be given to show the mischievous, not to say cruel, character of the statute in question, and how inconsistent such legislation is with the great principle of the equality of citizens before the law. Those who are observant of the increasing race prejudice throughout the South will see in this decision one more step toward depriving the colored man of his rights, and toward making a distinction between citizens merely on the ground of racial differences. In its comment upon this decision of the Supreme Court, the New York Post declared:— If a citizen can be discriminated against because of color, why not because of faith? Some of our Northern universities are receiving so many Catholics, Jews, and foreign-born students as to become extremely uneasy over the situation. Will students of this type be excluded some day in the endeavor to protect the right of a State to control its corporate creatures? We fail to see why not. It would not be more contrary to the spirit of our institutions than the Berea decision, and would be no more serious a blow to our whole democratic experiment. It may be only a coincidence that Mr. Justice Brewer, who wrote the so-called Christian nation decision, prepared the opinion of the court in this case. Both of these decisions will be appealed to in the effort to deprive certain classes of citizens of their rights. ONE of our Roman Catholic exchanges makes the following comment upon the effort of the Methodists of the country to defeat Speaker J. G. Cannon:— The esteemed Methodists are still assailing Speaker Cannon from the rising of the sun to the going down thereof. Quite obviously the brethren do not believe in a union of church and state. They only want a state ruled by the Methodist Church. It is a pity that professed Protestants should give ground for such a criticism as this; but in view of their own history, Roman Catholics ought to be the last persons to make the criticism. No Such Legislation Needed
In their efforts to defend legal enactments in behalf of the Sunday Sabbath, some of the modern reformers become hopelessly mixed in their arguments. Dr. W. F. Crafts furnishes a good illustration of this:— Let us use an allegory. We are building a city. It is to consist of three hundred sixty-five squares. We decide to leave fifty-two squares vacant, one here and one there throughout the city. These vacant squares are to be little parks, where the tired mother may bring her babe for fresh air in the afternoon of a summer day; where the father may come and rest after his day’s labor. But no law exists, let us imagine, to prevent building upon these vacant squares. Soon a manufactory will pre-empt one corner, a warehouse will stand upon another; while a saloon will settle upon a third. What is needed? Not a law to compel men and women to come thither and rest, but a law to protect these parks from the encroachments of business and greed. The fifty-two squares are our sabbath days. We need legislation, not to compel any one to attend the sanctuary, but to give him the liberty to rest from weekly toil, and to be present in God’s house, if he desires to be there. To the careless thinker, this argument by illustration might seem quite plausible, but as a matter of fact there is no parallel between the two cases. Legislation is required to prevent unprincipled persons from seizing vacant property of which there is no owner; but no legislation is necessary to make it possible for any person to rest on any day which he may choose. Many thousands of Jews, Seventh-day Baptists, and Seventh-day Adventists rest on the seventh day of the week without any law compelling their employers to grant them the day, and without any demand on their part for such legislation. Why do not these reformers feel the same solicitude for those who observe the seventh day of the week as the Sabbath as for those who observe the first day of the week? The answer is evident. The effort is really in behalf of the day rather than in behalf of the people. The real purpose of Sunday laws is to prevent the desecration of the day, and not simply to give “the liberty to rest from weekly toil.” Every one has that liberty now, if he is willing to exercise it. Exercising Arbitrary Power
REFERRING to the recent announcement that “the Holy Office has decided that Christian burial shall be refused to Catholics who are married to non-Catholics by non-Catholic clergymen,” the Christian Advocate declares this exclusion of non-Catholic Christians from its burial-grounds to be “one of the chains invented by men, which make the Roman Catholic Church the greatest mechanism for the consolidation and exercise of power the world has ever seen.” Such a “mechanism” is the product of human effort, and was never contrived by the true Head of the church. The Mutual Obligations of Husband and Wife
By Ellen G. White
CONCERNING the obligations resting upon husbands and wives, and the attitude they should sustain to each other, the apostle Paul writes: “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives.” Like every other one of God’s good gifts entrusted to the keeping of humanity, marriage has been perverted by sin; but it is the purpose of the gospel to restore its purity and beauty. In both the Old and the New Testament the marriage relation is employed to represent the tender and sacred union that exists between Christ and his people, the redeemed ones whom he has purchased at the cost of Calvary. “Fear not,” he says; “thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel.” “Turn, O backsliding children, saith the Lord; for I am married unto you.” Paul, writing to the Ephesian Christians, declares that the Lord has constituted the husband the head of the wife, to be her protector, the house-band, binding the members of the family together, even as Christ is the head of the church, and the savior of the mystical body. Therefore he says: “As the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church.” The grace of Christ, and this alone, can make this institution what God designed it should be,—an agent for the blessing and uplifting of humanity. And thus the families of earth, in their unity and peace and love, may represent the family of heaven. The condition of society presents a sad comment upon heaven’s ideal of this sacred relation. Yet even for those who have found bitterness and disappointment where they had hoped for companionship and joy, the gospel of Christ offers a solace. The patience and gentleness which his Spirit can impart, will sweeten the bitter lot. The heart in which Christ dwells will be so filled, so satisfied, with his love that it will not be consumed with longing to attract sympathy and attention to itself. And through the surrender of the soul to God, his wisdom can accomplish what human wisdom fails to do. Through the revelation of his grace, hearts that were once indifferent or estranged may be united in bonds that are firmer and more enduring than those of earth,—the golden bonds of a love that will bear the test of trial. However carefully and wisely marriage may have been entered into, few couples are completely united when the marriage ceremony is performed. The real union of the two in wedlock is the work of the after-years. As life, with its burden of perplexity and care, meets the newly wedded pair, the romance with which imagination so often invests marriage disappears. Husband and wife learn each other’s character as it was impossible to learn it in their previous association. This is a most critical period in their experience. The happiness and usefulness of their whole future life depend upon their taking a right course now. Often they discover in each other unsuspected weaknesses and defects; but the hearts that love has united will discern excellences also heretofore unknown. Let all seek to discover the excellences rather than the defects. Often it is our own attitude, the atmosphere that surrounds ourselves, which determines what will be revealed to us in another. There are many who regard the expression of love as a weakness, and they maintain a reserve that repels others. This spirit checks the current of sympathy. As the social and generous impulses are repressed, they wither, and the heart becomes desolate and cold. We should beware of this error. Love can not long exist without expression. Let not the heart of one connected with you starve for the want of kindness and sympathy. Though difficulties, perplexities, and discouragements may arise, let neither the husband nor wife harbor the thought that their union is a mistake or a disappointment. Determine to be all that it is possible to be to each other. Continue the early attentions. In every way encourage each other in fighting the battles of life. Study to advance the happiness of each other. Let there be mutual love, mutual forbearance. Then marriage, instead of being the end of love, will be as it were the very beginning of love. The warmth of true friendship, the love that binds heart to heart, is a foretaste of the joys of heaven. Let each give love, rather than exact it. Cultivate that which is noblest in yourselves, and be quick to recognize the good qualities in each other. The consciousness of being appreciated is a wonderful stimulus and satisfaction. Sympathy and respect encourage the striving after excellence, and love itself increases as it stimulates to nobler aims. Neither the husband nor the wife should merge his or her individuality in that of the other. Each has a personal relation to God. Of him each is to ask, “What is right?” “What is wrong?” “How may I best fulfil life’s purpose?” Let the wealth of your affection flow forth to him who gave his life for you. Make Christ first and last and best in everything. As your love for him becomes deeper and stronger, your love for each other will be purified and strengthened. The spirit that Christ manifests toward us is the spirit that husband and wife are to manifest toward each other. “As Christ also hath loved us,” “walk in love.” “As the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it.” Neither the husband nor the wife should attempt to exercise over the other an arbitrary control. Do not try to compel each other to yield to your wishes. You can not do this and retain each other’s love. Be kind, patient and forbearing, considerate and courteous. By the grace of God you can succeed in making each other happy, as in your marriage vow you promised to do. Forbearance and unselfishness mark the words and acts of all who live the new life in Christ. As you seek to live his life, striving to conquer self and selfishness, and to minister to the needs of others, you will gain victory after victory. Thus your influence will bless the world. Men and women can reach God’s ideal for them if they will take Christ as their helper. What human wisdom can not do, his grace will accomplish for those who give themselves to him in loving trust. His providence can unite hearts in bonds that are of heavenly origin. Love will not be a mere exchange of9soft and flattering words. The loom of heaven weaves with warp and woof finer, yet more firm, than can be woven by the looms of earth. The result is not a tissue fabric, but a texture that will bear wear and test and trial. Heart will be bound to heart in the golden bonds of a love that is enduring. Christian Work
By J. P. OLMSTED
THE blessed hope of Christ’s return
To this dark world of woe
Should give us hope and joy and peace
To labor here below,
That souls may hear and ready be
For that momentous day,
When earth shall yield God’s chosen few
Whose sins are washed away. What nobler aim or greater work
Could man devise to do,
Than warn the world of coming doom,
And help the faithful, too?
Like Jonah bold in Nineveh
Proclaiming truth with power,
Let us awake to speak the truth,
And not in weakness cower. The autumn days of earthly life
Can not mistaken be:
The time is short for you to work,
And short it is for me.
So we should work as ne’er before,
While it is called To-day;
O labor now for souls in sin,
And garner sheaves away! Kenilworth, Cape, South Africa. Beyond the Border-Line of Life
By G. B. THOMPSON
“Man that is born of a woman is of few days, and full of trouble. He cometh forth as a flower, and is cut down.” A few brief years constitute the span of the longest life, and man is gathered in by the grim reaper. What lies beyond the grave has always been of interest to man. Beyond the portals of the tomb, no footsteps have ever passed to explore its dark and mysterious regions. The veil of the future never swings outward, to permit even a glance into this unknown realm. No traveler has ever returned from the regions of this mysterious bourne to unfold to curious ears its secrets. It is quite true that the Deity, before whom the present and the future are outspread, has made a revelation concerning the future of man. He has pulled aside, as it were, the veil which separates between the present and the future, and which has thus far effectually repelled the most persistent scrutiny of man, and opened, to the gaze of those who believe, what is beyond the border-line, not only for the righteous, but for the wicked as well. One would suppose that a revelation of such absorbing interest would have been welcomed, and the knowledge imparted gladly received. But, no; blinded through unbelief, men have set aside the knowledge of the most high God, closed their eyes, and continued to grope in darkness. And, strange to say, while seeking through worldly wisdom to find the door, they boast of their ignorance. But for years science has been seeking in various ways to fathom the depths of the unknowable, and of late has sought to drop the plummet into the dark abyss of futurity, and find, if possible, the bottom. Under the title of “Beyond the Border-Line of Life,” in the September and October issues of Van Norden’s Magazine, Mr. Gustavus Myers gives to the world what he claims to be the latest explorations and conclusive deductions of science. The articles are intended to show that science has established, by a “mass of absolutely verified facts,” the claims of modern Spiritualism that the dead are conscious, and have been materialized, handled, talked with, and even photographed. The editor prefaces these articles with the information that “while science has reversed itself as regards its attitude toward metaphysical phenomena, its new position is taken as the most reasonable hypothesis — which subsequent empirical system of knowledge must substantiate — by which to explain certain happenings not explainable on natural grounds.” Many eminent scientific luminaries are mentioned, who have been making research upon this question. Among these are Professor Schiaparelli, who discovered canals on Mars; Prof. Pierre Janet, a French writer on criminology; Gaelotti, professor of pathology in the University of Naples; and numerous other writers of note. “This,” the author of these articles says, “is a scientific age, when none but absolutely authentic facts are held worthy of consideration. That science has been able by infinite patience to explore into a domain far removed from our customary senses, is its greatest triumph so far.” He further states, however, that “all these men do not agree as to absolute conclusions,” but that “they are a unit on one point, which is that they no longer believe, as they had thought and taught for years, that physical death ends our life.” From this we learn that science has reversed its former conclusions, and taken an entirely new position. Then who knows that this new position is correct, and that further scientific investigation may not lead to other “absolute conclusions,” and the position of science again be shifted? But upon this movable and sandy foundation we are asked to build our hopes and plans concerning our eternal future. Their positions remind us of the story of the Irish barrister who soberly told his lordship that if he was wrong in this hypothesis, he had another equally conclusive. For centuries science has guessed its way in this matter, and now, in the light of more recent research, reverses its verdict of the past. Scientists have arrived through experiments and investigations to the conclusion that “physical death” does not end life. Formerly “no scientific proof was adduced that the spirit, which guides the body, did not die with the body; to all appearance it flickered out with the passing of physical life. Since no evidence to the contrary was presented, science regarded this religious belief as a superstition.” By “physical death” not ending life, science means “a continuation of consciousness, a survival of that mysterious thing which we call intelligence, spirit, or soul.” Through what they call a “mass of absolutely verified facts” of “occult phenomena,” proof has been furnished concerning “corporeal persons” and “disembodied beings” who communicate with the living, and thus demonstrate the uninterrupted consciousness of man beyond the border-line. But the fact that there are “disembodied beings” is the point at issue, for which we desire some other evidence than the “facts” of what is called “occult phenomena.” This is a vague and undefined term. To the savage, thunder and lightning may be “occult phenomena,” while to the more enlightened they may be perfectly understood. The Bible says, “The dead know not anything.” Eccl. 9: 5, 6. We prefer to believe this statement from the infallible Word, which will “stand fast forever and ever,” rather than the “facts” of a science which “has reversed itself” after more careful investigation. It is by such teaching that modern Spiritualism will be able to ensnare the world in its terrible web of deception, and lead men to perdition at last. That there is life beyond the tomb by means of the resurrection, we firmly believe; but that “physical death” does not interrupt consciousness, in the face of all the so-called facts of scientific investigation, we most positively deny. Events at the Close of the 2300 Year-Days
By GEORGE I. BUTLER
THIS prophetic period is not only much the longest period of the Bible, but by far the most important and all-embracing. It covers the years between the height of the world-empire of the Medo-Persians, embracing the world-wide Grecian and Roman empires, till the beginning of the investigative judgment in heaven, preceding the second advent of our Lord Jesus Christ. It gives us, as explained by Gabriel, the exact time when the city of Jerusalem and the civil polity of the Jewish nation would be restored, and the year when Jesus would go forth in his work as the Messiah, proclaiming the gospel; the time when he would be put to death by the Jews and Romans; the time when the Jews would lose their special privileges as a nation, which they had enjoyed for fifteen centuries, and the Gentiles would be offered the gospel on terms of perfect equality with that favored nation. The period closes with the announcement, “The hour of his judgment is come.” Who can contemplate the importance of such a prophetic prediction without wonder and astonishment? At the risk of being accused of repetition, the writer will briefly rehearse the angel’s explanation to Daniel of the meaning of this great prophetic period, because of the importance of an understanding of this subject. The beginning of this prophetic chain was the “going forth” of the decree to restore and build Jerusalem. It was the well-established historical date of 457 B. C., in the autumn of the year, when Ezra the prophet, and his large company, reached Jerusalem to carry forward the work of repairing the temple and city. From this point, it was to be seven weeks of years—that is, forty-nine years—till the city, wall, temple, and Jewish polity should be fully restored. The reliable historian, Dean Prideaux, in his important historical record of the events between the close of the canon of the Old Testament and the beginning of the New Testament, clearly states that it was precisely forty-nine years till these were fully restored. The angel declared that seven weeks and threescore and two weeks, that is, sixty-nine weeks (or four10hundred eighty-three years), would bring us to Messiah the Prince. Messiah, in the Hebrew, and Christos, in the Greek, mean the same thing,—Christ, “the Anointed One.” Four hundred eighty-three years from B. C. 457, when the commandment went forth, brings us to the fall of A. D. 27, when Christ was baptized, and the Spirit of God in the form of a dove descended upon him, and the voice of God proclaimed, “This is my beloved Son, in whom I am well pleased.” He became the Anointed One when he was thus anointed by the Holy Spirit. Acts 10:38. Then Jesus went forth preaching, “The time is fulfilled.” Mark 1:15; Luke 4:18-20. The angel’s words were thus fulfilled to the letter. One week of the seventy allotted to the Jewish people remained. After Jesus had taught three and one-half years, that is, in the spring, when the passover was held, in the year A. D. 31, he was crucified. He was thus “cut off.” The whole typical system of the Jewish priesthood, sacrifices, etc., then ceased, in the plan of God, to be of any account. Type gave place to the antitype, the shadow to the substance, the offering of lambs and other creatures to the one offering, the only true sacrifice. Their blood never could take away sin. Christ’s blood could do this. Then the temple veil was rent from top to bottom, and the temple house became “desolate.” Matt. 27:51; 23:38. This all occurred in the “midst,” that is, the middle, of the last prophetic week of the seventy, A. D. 31, in the spring of the year. Three and one-half years remained of the period which was cut off upon the Jewish people. The close of that period occurred A. D. 34. In close connection with that date occurred several important events. At that time, because of the persecution, the Christians were driven out of Jerusalem, and went everywhere preaching the gospel. Peter was miraculously sent to preach to Cornelius, who was the first Gentile convert of the gospel record. Saul, the persecutor, was miraculously converted, and became Paul the apostle of the Gentiles. And the gospel soon went to all lands. Surely all these occurrences mark conspicuously a change at the close of the seventy weeks. We have thus noticed each and every point in the wonderful prophetic chain, except its close. The four hundred ninety years, as we see, reach to A. D. 34. Four hundred ninety deducted from the whole period of twenty-three hundred years, leaves eighteen hundred ten. Eighteen hundred ten, added to A. D. 34, brings us to the fall of the year 1844. Did anything remarkable occur then?—Indeed there did. A little before the close of that period the nearness of Christ’s coming began to be preached in various parts of the world. The signs of Christ’s coming, as given in the Bible, were proclaimed in many lands. This proclamation was no obscure matter. It was not “done in a corner.” Earnest, devoted reformers, themselves students of prophecy, looked forward to this very period in which we live, for Christ to come. Martin Luther in his writings stated that he thought the Lord would come in about three hundred years, or in our times. John Wesley thought it would not be far from the year 1836. It is most remarkable that at this point the advent proclamation was rising to great prominence. William Miller in this country, with others, was already proclaiming it. Are we not justified, then, in claiming that these godly men, had they lived in our times, would have been Adventists? It is said upon good authority, that in Great Britain about seven hundred ministers were proclaiming the soon coming of Christ. Some three hundred in the United States were also thus engaged. It is probable that in our own country the message was proclaimed with more definiteness and power than in other lands. Good evidence could be given that there were a hundred thousand persons in the United States alone who fully took their stand as believers in the soon coming of Christ. Here the very message we are considering was preached in mighty power and with the demonstration of the Spirit. The close of this great prophetic period of twenty-three hundred year-days was marked with wonderful power in the preaching of that time. “The hour of his judgment is come,” was the glad announcement made in multitudes of pulpits in those days. Those ministers claimed to be giving this message; they believed that the time was fulfilled when it must be proclaimed. The writer well remembers it. Multitudes were spell-bound, and were most deeply affected by this proclamation. Thousands upon thousands of unbelievers were converted, baptized, and united with the various Protestant churches. Infidels, whom nothing else could reach, were converted by scores and hundreds, and became devoted Christians. If ever God’s blessing accompanied any preaching, it accompanied the proclamation, “The hour of his judgment is come.” It went to every mission station on the globe. It claimed to be the fulfilment of the prophecy of Rev. 14:6, 7. In this respect there was a striking parallel between the work of John the Baptist and this message. He was the forerunner of Christ’s first advent, as the preaching of this message was the announcement of the nearness of his second coming. John stirred the back-slidden Jews mightily. It is stated that “Jerusalem, and all Judea, and all the region round about Jordan,” went out to hear him. They were all mightily stirred. The Pharisees and leading men sent messengers to ask John who he was. At that time there was much expectancy of the coming of the Messiah, as the prophecy of the seventy weeks was nearly fulfilled. When the messengers asked John, “Who art thou?” John said, “I am not the Christ.” Then they said, “Art thou Elias? And he saith, I am not. Art thou that prophet [referring doubtless to Moses’ prediction. Deut. 18:18]? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?” Thus interrogated, John told them just who he was, and what prediction of prophecy he was fulfilling. He then quoted the prophecy of Isa. 40:3: “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.” John knew who he was, and the work he was given to do. God was with him in mighty power, thus witnessing to his work. The great men of the nation never accepted his mission. John was beheaded in prison. So it was when the first angel’s message was preached. The believers knew what they were doing: they were giving the glad announcement that Christ was about to make his second advent to the world. They knew the message that was to go forth at the beginning of the judgment period, which must necessarily precede the coming of Christ. It must be decided by the grand assize, the supreme court of the universe, who were to be saved, and who were not. Then Christ would come to give each his due reward. The grandest prophetic period of all the Bible closed in 1844. Its close has been proclaimed all over our earth. It is still being proclaimed, and will be till Christ shall come in glory.