Review and Herald, Vol. 87, No. 48. (12/1/1910)

Review and Herald

Dec 1, 1910

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Dec 1, 1910

BAPTISMAL SCENE, ELDER W. C. ISING OFFICIATING, BY THE BROOK CHERITH, WHERE ELIJAH WAS FED BY RAVENS

A Voice From Brazil

By F. W. Spies

F. W. Spies

We are of good courage as we see the Lord opening doors in many places in this great country. Calls keep coming to us,—calls that we can not fill for lack of laborers. On all sides the fields are white. But how few the reapers! As we work, we remember the injunction to pray to the Lord of the harvest. At one place Sabbath-keepers have now been hoping and praying and waiting for over two years that help might come to them; but there is no one to send. O, how much we need help, that those who plead to hear this message may have it preached to them!

Rio de Janeiro.

BOOKS

For Old and Young

“Gospel Order,” a Brief Outline of the Bible Principles of Organization, by W. A. Spicer. This pamphlet, just from the press, which can be purchased for—

ONLY TEN CENTS

is a concise, clean-cut presentation of God’s plan of church organization, as developed in “the church in the wilderness,” in New Testament times, and in the third angel’s message.

Boys and girls from the ages of eight or ten upward will greatly enjoy “THE HOUSE WE LIVE IN,” by Vesta J. Farnsworth. “The house we live in,”—the human body,—is pictured and described in this volume in a way which will carry the reader through its 218 pages in intense and sustained interest. Children as young as six or seven can understand the chapters, when read to them by an older person, and the book will be of interest to both old and young. It is in the form of a conversation carried on by a mother with her children, and the parts of the body are compared to the walls of the rooms and the general conveniences of the home. The book serves to emphasize the wisdom of God in creating and keeping in order the wonderful mechanism and gives the reader the valuable essentials of physiology and hygiene in a very entertaining manner. The book has been chosen by teachers as a valuable help in school work. Price, in cloth, profusely illustrated, $1.

“MY GARDEN NEIGHBORS,” by Dr. L. A. Reed. This book of 256 pages contains fifteen chapters, divided into what the author terms true stories of nature’s children,—descriptions of lives and habits of the birds and other creatures who visited the author’s garden. The book is supplemented with a chapter entitled “Introduction to Birds,” showing how to make a careful study of birds. Abundantly illustrated in cloth, $1.

“STEPS TO CHRIST,” by Mrs. E. G. White. The new illustrated edition forms one of the best gift-books in our entire list. While scarcely a book for the children, it is a suitable gift-book for either old or young. It is translated into fourteen languages, which indicates the esteem in which it is held. It will be found a valuable companion for the young disciple, and an effective aid to the Christian worker. Cloth, 60 cents; gilt, $1; Russia, red leather, $1; morocco, de luxe, printed on extra quality paper, especially suitable for gift purposes, $1.50.

“UNCLE BEN’S COBBLESTONES.” Familiar talks with boys and girls about the common articles of every-day use, such as air, water, sunshine, fire, smoke, glass, coal, salt, paper, matches. Through these common articles the author directs the youthful minds to many practical lessons. Uncle Ben tells about more than one hundred different things in all. Beautifully illustrated; 221 pages; board, $1.

JUST IMPORTED

LIVES OF GREAT MEN AND WOMEN

For the benefit of our young people who desire to supplement their regular Reading Course with helpful biographical study, we have imported from London a limited quantity of the following books, being the lives of great leaders.

It is conceded that no works are so inspiring to young men and women as those dealing with the lives and achievements of those who have been successful in their chosen field. While they last, we will furnish these books, post-paid, at 60 cents each. The titles follow:— “John Williams,” by Rev. James J. Ellis; “Two Noble Lives,” by David J. Deane; “John Knox,” by G. Barnett Smith; “Robert Morrison,” by William John Townsend; “James Hannington,” by Chas. D. Michael; “David Livingston,” by A. Montefiore-Brice, F. R. G. S.; “Robert Moffat,” by David J. Deane; “The Canal Boy Who Became President,” by Frederic T. Gammon; “Samuel Crowther,” by Jesse Page; “William Carey,” by John Brown Myers; “Florence Nightingale,” by Eliza F. Pollard.

Greetings From Afar

BENGAL, INDIA.—Greetings from Bengal believers to those who “with strong faith and agonizing cries” are pleading with God during the week of prayer. L. G. MOOKERJEE.

BAROTSELAND, SOUTH AFRICA.—Notwithstanding the difficulties, such as wild animals, insect pests, the dreaded fevers, and the thousand and one so-called common difficulties, the blessing of God is with us here, and souls are being converted to him. It is inspiring to sit in the Friday-night meetings, and hear those who have been brought up in the darkness of heathenism rejoicing in the light of the gospel of Christ. Pray for us. E. C. SILSBEE.

GERMAN EAST AFRICA.—German East Africa also sends greetings. Some days ago our Aburahamu Sengoka, the son of a chief, came to me, saying, “Have you heard? The heathen say I will not survive this year because I have been baptized. But I laugh at them, for I know that God keeps me in his hands.” How precious this confidence to a once heathen brother, who without Christ would have been in great trouble by such words from the sorcerers. “They also said my little child would be bewitched,” said Aburahamu; “but my wife and I prayed to the Lord, and to-day our little child is healthy and strong. Then I saw it clearly. The heathenism is but a great lie.” My heart burns when I think of those to whom we could tell the story of Jesus if we only had means to send white and black messengers. We are thankful to all the brethren and sisters, not only for their willingness to give, but also for their prayers, which we are sure have opened to us many a closed door. E. KOTZ.

SINGAPORE.—During 1909 the Straits Settlements Mission has been waiting and watching for re-enforcements from America. With the depletion of our working force, it seemed as if the tender vine planted at the corner of Asia would be plucked up by the roots. But seeing the field almost destitute of workers, the Lord has shown that it is nothing to him to save by many or by few, and has made the year a year of advancement. But the many openings and the many calls show that he has much work here for laborers. We send the call on to the brethren, and pray the Lord of the harvest that the cry for help may fall on hearing ears. W. W. FLETCHER.

How Lay Members May Help

By Ellen G. White

MRS. E. G. WHITE

EVERY one who has eaten of the bread which came down from heaven should break this bread to others. On this the spiritual growth of the believers depends. There are many who are not growing in grace, and who, because of this, are often in an unpleasant, complaining frame of mind. Those who are not doing their duty, who are not helping others to see the importance of the truth for this time, must feel dissatisfied with themselves. Satan takes advantage of this feature in their experience, and leads them to criticize and find fault. If they were busily engaged in seeking to know and do the will of God, they would feel such a burden for perishing souls, such an unrest of mind, that they could not be restrained from fulfilling the commission, “Go ye into all the world, and preach the gospel to every creature,” “teaching them to observe all things whatsoever I have commanded.”

Even while engaged in their daily employment, men and women can lead others to Christ. And while doing this, they will have the precious assurance that the Saviour is close beside them. They are not left alone. Christ will give them words to speak that will encourage and strengthen souls struggling in darkness. Their own faith will be strengthened as they realize that the promise of Christ’s abiding presence is being fulfilled. Not only are they a blessing to others, but the work they do for Christ also brings blessings to themselves.

There are many who should be working for the Master. My brother, my sister, what are you doing for Christ? Are you seeking to be a blessing to others? Are your lips uttering words of kindness, sympathy, and love? Are you putting forth earnest efforts to win others to the Saviour? Are your hearts filled with a determination to work for your neighbors? Visit those who live near you, and by sympathy and kindness reach their hearts. Let your efforts remove prejudice. Remember that those who know the truth for this time, and yet confine their efforts to their own church, will be called to account for unfulfilled duties.

Lend your neighbors some of our smaller books. If you thus succeed in awakening their interest, take them the larger books. If possible, secure an opportunity for telling them about the truth. Beside all waters the worker for Christ is to sow the seeds of truth, not knowing which shall prosper, this or that, but ever walking in humility and trust beside the One who declares, “Lo, I am with you alway, even unto the end.”

Economy in Dress

God’s people should practise strict economy in their outlay of means, that they may have something to bring to him, saying, “Of thine own have we given thee.” Thus they are to offer God thanksgiving for the blessings received from him. Thus, too, they are to lay up for themselves treasure beside the throne of God.

Worldlings spend upon dress large sums of money that ought to be used to feed and clothe those suffering from hunger and cold. Many for whom Christ gave his life have barely sufficient of the cheapest, most common clothing, while others spend thousands of dollars in the efforts to satisfy the never-ending demands of fashion.

The Lord has charged his people to come out from the world, and be separate. Gay or expensive clothing is not becoming to those who believe that we are living in the last days of probation. “I will therefore,” the apostle Paul writes, “that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broiled hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.”

Even among those who profess to be children of God, there are those who spend more than is necessary upon dress. We should dress neatly and tastefully, but, my sisters, when you are

buying and making your own and your children’s clothing, think of the work in the Lord’s vineyard that is still waiting to be done. It is right to buy good material, and have it carefully made. This is economy. But rich trimmings are not needed, and to indulge in them is to spend for self-gratification money that should be put into God’s cause.

It is not your dress that makes you of value in the Lord’s sight. It is the inward adorning, the graces of the Spirit, the kind word, the thoughtful consideration for others, that God values. Do without the unnecessary trimmings, and lay aside for the advancement of the cause of God the means thus saved. Learn the lesson of self-denial, and teach it to your children. All that can be saved by self-denial is needed now in the work to be done. The suffering must be relieved, the naked clothed, the hungry fed; the truth for this time must be told to those who know it not. By denying ourselves of that which is not necessary, we may have a part in the great work of God.

We are Christ’s witnesses, and we are not to allow worldly interests so to absorb our time and attention that we pay no heed to the things that God has said must come first. “There are higher interests at stake. “Seek ye first the kingdom of God and his righteousness.” Christ gave his all to the work that he came to do, and his word to us is, “If any man will come after me, let him deny himself, and take up his cross, and follow me.” “So shall ye be my disciples.” Willingly and cheerfully Christ gave himself to the carrying out of the will of God. He became obedient unto death, even the death of the cross. Shall we feel it a hardship to deny ourselves? Shall we draw back from being partakers of his sufferings? His death ought to stir every fiber of the being, making us willing to consecrate to his work all that we have and are. As we think of what he has done for us, our hearts should be filled with love.

When those who know the truth practise the self-denial enjoined in God’s Word, the message will go with power. The Lord will hear our prayers for the conversion of souls. God’s people will let their light shine forth, and unbelievers, seeing their good works, will glorify our Heavenly Father.

Let us relate ourselves to God in self-sacrificing obedience. Christ died to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works. In thought, word, and deed we are to be perfectly conformed to the will of God. Heaven is only for those who have purified their souls through obeying the truth. It is a place where unsullied purity alone can dwell.

In perfect obedience there is perfect happiness. “These things have I spoken unto you,” Christ said, “that my joy might remain in you, and that your joy may be full.” May God strengthen our faith, and lead us to heights which we have not yet reached. He gave Christ to die for us, that we might be purified from all iniquity. He has promised to pour out his Spirit upon us. He has given us his Word, that through obedience to its teachings we may be made holy. It is our privilege, our duty, to grow in grace.

(To be concluded)

Its Early Significance

By John O. Corliss

History of the Jewish Priesthood—No. 1

Its Early Significance

J. O. CORLISS

To many the religious routine of the ancient Jews has seemed a profound mystery. The fact that the part acted by the priests of that order was not of a character to beget tenderness in those for whom they ministered, has caused some to call in question the utility of planting such a system. But such could not have studied the subject in all its parts, or they would not have failed to see in it a symmetrical arrangement, with graceful parts throughout.

The very name “priest,” when its significance is understood, reveals in some measure the original design of the religious structure which demanded a priestly head. In some of its earlier uses the Hebrew word for priest stood also for prince. In the case of Melchizedek it was a title of Divinity, since he was a “priest of the most high God.”

This singular man was not only thus connected with the Ruler of heaven, but was also king of an earthly portion, even of Salem, meaning “summit of peace.” The original word whence Salem is derived, is also identified as Salim (John 3:23), which means “completeness.” These titles, taken together with his priestly name, Melchizedek, which means “king of righteousness,” accord to this first recognized priest an exalted position in the established order of God’s earthly government.

Another point worthy of consideration in this inquiry is that of this priest’s ancestry. We are not told whence he came, nor of the end of his days. No record of his parentage has been preserved. He is simply brought into notice for a brief moment, and then passes from sight. A mysterious obscurity infolds him at every turn, as of some unexpected, preternatural appearance, which flashes into being, and as suddenly vanishes.

The location of the “sacred place” of service occupied by this ancient priest is not positively known. He was said to be king of Salem, which may be Jerusalem, or some other place farther to the south. His meeting with Abraham “at the valley of Shaveh, which is the king’s dale,” after that patriarch returned from his slaughter of the four foreign kings, would rather suggest the latter. See Gen. 14: 16-22.

But tradition, as preserved by Jerome, has it that Melchizedek’s place of ministry was on the summit of Mount Gerizim. In the days of Christ’s first advent, the Samaritans also contended that “in this mountain” where their fathers had worshiped, should still be the place for rendering homage to God, rather than in Jerusalem. John 4:20. It is said that to this day the Samaritans maintain a place of worship at the same spot, where the rough rock has been chiseled into a natural altar.

This, however, is not a question of great moment. The one point which can not fail to interest those who look into the subject in all its bearings is the fact that the writer of the book of Hebrews shows Christ to be a priest forever “after the order of Melchizedek.” Heb. 6:20. When we think of it, the comparison is complete. As one ministered to Abraham’s needs in food and drink, so the other is bread and water of life to Abraham’s seed. The name “King of righteousness” symbolized by the name Melchizedek, is worn by Christ, as is also the title “King of peace.” As priest, or prince, of the most high God, Christ has also an earthly heritage, as “head over all things to the church.” Eph. 1:22. As no record appears of the beginning of days or the ending of life with the first priest, so with the last one; he has been “from of old,” even from “the days of eternity” (Micah 5:2, margin), and his days shall have no end.

We are not told whether the ministry of Melchizedek paralleled the lives of the patriarchs up to the time of the departure of Jacob and his sons for Egypt; but we may gather from the general history of his descendants while in that strange country, that no public religious service was allowed to them. Being only slaves to the Egyptians, the Israelites had no express form of government, and indeed needed none. However, before

the Exodus, elders, or chiefs of the tribes, were recognized, who were always consulted in prominent affairs affecting the nation. Ex. 4:29, 30. The word here used for “elder” is nearly identical with the word which designated the leaders, or princes, of the Egyptians (Gen. 46:20), and the chiefs of the Bedouin tribes of Midian. Ex. 18:1; Num. 22:4.

From the elders, or leaders, of Israel, the people chose seventy, as counselors to the nation. These were then dedicated, or set apart, by Moses to their official stations. Num. 11:16, 24. Aaron and Hur seem to have been regarded as chiefs of these select men of Israel’s tribes. Ex. 24:14. But these correspond in no sense to the priesthood afterward organized. While the elders stood as state advisers, the priests were to fill the position of advocates for the people in relation to matters of faith.

On account of the first-born males of Israel having been spared on that memorable night when Egypt mourned the loss of all its eminent sons, God claimed for his special service every first-begotten son in Israel. The original design was not to have a special class, or caste priesthood, but a representative order, to whom all the people would be related. For a certain reason, however, yet to be considered, the tribe of Levi was chosen to fill this important station. Num. 3:12, 13.

Takoma Park, D. C.

Heavenly Vision

By Worthie Harris Holden

WORTHIE HARRIS HOLDEN

WITHIN the audience-chamber of Jehovah The saint is ushered at the hour of prayer; And heavenly messengers, His will attending, Await His words, an answer swift to bear.

Still Bethel's ladder spans from earth to heaven, And pilgrims, weary on their lonely way, May hear the covenant in mercy given, For them renewed until the glorious Day.

An honored guest within Jehovah's presence! O, ne'er can mortal sense his right supreme Until his eyes awake to bliss supernal, And view the promised land of Bethel's dream!

“Fling wide the window toward Jerusalem; List to the still, small voice of God alone; Uplift thine eyes to see, through opened heaven, Thy Saviour, and the glory of God's throne.

Portland, Ore.

Bible Reading on the Sanctuary

By Mrs. S. N. Haskell

MRS. S. N. HASKELL

1. Heb. 9:6, 7. “The priests [plural] went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year.”

The term “priests” includes both the common and high priests; so that this text shows that the high priest officiated always in the first tabernacle as well as the common priests. But when the service passed into the second apartment of the sanctuary, the high priest alone officiated there. The common priests could not officiate in the second apartment; but the expression, “The priests went always into the first tabernacle, accomplishing the service of God,” shows plainly that the high priest officiated in the first apartment.

2. Ex. 30:6, 7, 8. Aaron, the high priest, burned incense every morning and every evening on the golden altar in the first apartment; he also trimmed and lighted the lamps every morning and every evening. So that throughout the year the high priest performed at least two services every day in the first apartment.

The common priests served by course, and their service was a part of the time in the temple at Jerusalem, and a part of the time in the villages where they were scattered. But the high priest entered the first apartment of the sanctuary twice every day to perform a very important service, which was not entrusted to the common priests; namely, burning the incense and caring for the lamps, the incense representing the righteousness of Christ, and the lamps representing the Spirit of the Lord. This service, performed every day throughout the entire year in the first apartment of the sanctuary, was very important.

Since it is a law that one in a higher position can also fill the lower, there is no reason why the high priest could not have performed any service in the first apartment that was usually performed by the common priests. But Ex. 30:6-8 shows that there was a special service performed throughout the entire year in the first apartment, which could be performed by no one but the high priest.

3. Heb. 9:3. The veil separating the first and second apartments was called the second veil. There could be no second veil without a first veil; therefore, the door into the first apartment was the first veil.

4. Heb. 6:19. When Christ entered upon his service in the first apartment in the heavenly sanctuary, he entered within the veil. He passed the first veil to perform the work for humanity which was shadowed forth by the high priests’ service every day throughout the entire year in the first apartment of the earthly sanctuary.

5. Ex. 29:42-44. In the ancient sanctuary service, God met with his people at the door of the tabernacle of the congregation; or, in other words, at the door of the first apartment.

6. Ex. 40:34, 35. The visible presence of God in the first apartment was at times so manifest that no one could enter the first apartment. The whole tabernacle was filled with the glory of God.

7. Num. 17:4; Ex. 30:36. God promised to meet with his people in the first apartment of the sanctuary. The idea held by many, that God’s presence was never manifested in the first apartment, but that the only place he ever manifested his visible presence was between the cherubim in the most holy place, is not according to the Scriptures. For a careful study of the Scriptures will show that there are more texts speaking of God’s visible presence being manifested in the first apartment of the earthly sanctuary, than there are of its being manifested in the second apartment. This is quite natural, as the service of God continued much longer in the first apartment than in the second.

8. 1 Kings 8:10, 11; 2 Chron. 5:13, 14. These texts show that God’s visible presence was manifested in the first apartment of Solomon’s temple after it was built. These and other texts that might be given show that God often met his people in the first apartment. The promise was that God would meet his people there.

9. Lev. 4:5, 6, 16, 17. The blood of the sin-offering offered by the people, which typified the removing of sin from the sinner, was sprinkled in the first apartment of the earthly sanctuary.

10. Heb. 9:12. When Christ entered heaven with his own blood to present it as a sin-offering for the world, he must have presented the blood in the first apartment of the heavenly sanctuary; for Heb. 8:5 tells us that the earthly service was a shadow and example of heavenly things. And as the blood of all the sin-offerings throughout the entire year was sprinkled in the first apartment, the blood of the great antitypical sin-offering must have been presented before the Father in the first apartment when he ascended into heaven.

11. Heb. 12:2. When Jesus entered the heavenly sanctuary, he sat down at the right hand of the throne of God. If the ancient sanctuary services were a type of the heavenly, and it meant anything at all when God said again and again that he would meet his people in the first apartment, he met Christ in the first apartment of the heavenly sanctuary when he ascended to present his blood as a sin-offering for the world.

(To be concluded)

Oakland, Cal.

Significant Utterances

By S. B. Horton

S. B. HORTON

Boston was the scene, Sunday, November 13, of at least two events of significant character,—one, the Men's Bible Class parade; the other, a sermon by a Catholic priest who has renounced the Protestant Episcopal Church.

The Men's Bible Class parade consisted of about five thousand men from the different Protestant communions of Greater Boston, who marched through the streets with an open Bible resting on a blue velvet cushion for a standard. Considerable enthusiasm was evoked as the marchers followed the bands playing hymnal music, interspersed with singing such hymns as “Onward, Christian Soldiers,” in which those viewing the parade took part.

Upon reaching Tremont Temple, the paraders flocked to the halls in the neighborhood, and listened to addresses by prominent speakers. The writer attended one of these meetings, in which Hon. Robert Luce was the chief speaker. He said that the community was indebted to the paraders for the example they had set in giving time to the serious things of life. In this connection he thought that press and people were giving much space and time to the gratification of the senses, and felt that the time had come when we should see if the pendulum was not carrying us too far in the direction of self-pleasing.

The speaker also maintained that the time had come when individuality in religious convictions must give way to the welfare of the majority in behalf of civic righteousness; that there must be greater effort put forth for public morality than has obtained heretofore; that “sermons and Sunday-school exercises should teach and enforce proper morals, and spread a knowledge of them. From these things we derive the most important instruction,—that with which

we would preserve society and country.” His advice was to encourage the spirit of combination, co-operation, and collectiveness in morality; and, while recognizing the fact that the church and the state are separate, to encourage the one actively to foster the interests of the other.

The tenor of this speech was much in keeping with the thought which was expressed by a leader in the Inter-Church Federation movement, and for which the movement evidently stands:— “It [the Federation] is Protestant; but whereas the Protestant Reformation emphasized the right of private judgment, and developed in a notable manner individuality, thoughtful persons are now realizing the need of combination; and the interests of the individual no longer blind the minds of believers to the needs of mutuality in service.”

Mr. Luce’s address, while from a heart full of good motives, indicates the tendency toward securing so-called civic righteousness through the church by repudiating the Protestant, the Christian, method of securing the conversion of the individual. Of course, this is the papal plan of securing such righteousness; that is, for the church to dominate the state, in the trail of which must inevitably follow the demand to render to Caesar the things which belong to God.

It is fitting that reference be made to the other incident referred to in the opening of this article.

Rev. Paul Francis, an ex-Episcopalian minister, spoke in the Catholic cathedral in Boston on the day mentioned above, maintaining that “Rome is by divine selection the hub of the Christian universe.” After referring to the fact that France is in the hands of the atheists, and that politics in Italy, Portugal, and Spain is rapidly becoming anticlerical, he said:—

“The time is ripe; the outlook here in America is hopeful. It is evident that old-fashioned Protestantism is falling to pieces, but out of its decaying systems there is emerging, thank God, an extraordinary Catholic reaction. Under what we may confidently believe to be the directive hand of the Holy Ghost this Romeward trend has taken the form of a universal cry among all the sects for Christian unity. As yet, only here and there may be found a Protestant leader who has even now caught the vision of what will be the end of this unitative movement; but we Catholics know perfectly well where it is bound to end, if, as we hope, this unity movement among the Protestants is truly of God.”

“There is no other foundation divinely laid of Catholic unity than that which Jesus Christ himself laid when he said to his personal representative among the blessed apostles: ‘Thou art Peter, and upon this rock I will build my church.’ A generation ago the Protestant portion of Christendom was entirely blind to this; but now by a miracle of divine grace the scales are falling from their eyes.”

“For evidences of this we need not look across the sea to the church of England and to such well-known advocates of reunion with the Holy See as Lord Halifax and the Rev. Spencer Jones, but we may begin right here at home among the Puritans of New England. The Congregational Church has its apostle of church unity in the person of the Rev. Dr. Newman Smyth, of New Haven, and when he named his book on unity, ‘The Passing of Protestantism and the Coming Catholicism,’ he stereotyped his vision of the future on its title-page.

“Then in New York we have that remarkable scholar, Dr. Charles Augustus Briggs, whose passionate study for thirty years has been the problem of church unity. Wishing to unite the Presbyterians and the Episcopalians as one forward step in the right direction, he, by still retaining his chair in a Presbyterian seminary, received ordination to the Anglican ministry. But looking upon this as merely a means to an end, he has not hesitated to declare that Rome is the goal of unity, and that no one but the Pope can unite the divided followers of Christ. . . .

“That Protestantism can never produce a single ruler or a council of rulers whom Christians of every nationality, tribe, and kindred will by common consent follow and obey, no one would be so ridiculous as to assert. The profoundest of Protestant thinkers is one with us in recognizing the successor of St. Peter alone as the hope of the reunited Christendom. Therefore, it behooves us Catholics, in season and out of season, to uphold and magnify the teaching and ruling authority of the vicar of Christ as the supreme test of loyalty and obedience to Christ himself.”

There is but one sequel to the religio-political movements now at work in Protestant America, and that is Romanism.

Boston, Mass.

Continue reading: Practical Lessons From the Experiences of Israel