Review and Herald, Vol. 93, No. 36. (7/20/1916)

Review and Herald

Jul 20, 1916

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 20, 1916

My Evening Prayer

By C. Maud Battersby

If I have wounded any soul today, If I have caused one foot to go astray, If I have walked in my own wilful way— Good Lord, forgive.

If I have uttered idle words or vain, If I have turned aside from want or pain, Lest I myself should suffer through the strain— Good Lord, forgive.

If I have craved for joys that are not mine, If I have let my wayward heart repine, Dwelling on things of earth, not things divine— Good Lord, forgive.

If I have been perverse, or hard, or cold, If I have longed for shelter in thy fold When thou hast given me some part to hold— Good Lord, forgive.

Forgive the sins I have confessed to thee, Forgive the secret sins I do not see, That which I knew not, Father, teach thou me— Help me to live.

— C. Maud Battersby, in the Presbyterian.

The Battle for Orthodoxy in the Presbyterian Church

WE referred several weeks ago to the crisis which had arisen in the Presbyterian Church regarding some questions of orthodoxy. It was charged that the New York presbytery had licensed several theological students who refused to accept as cardinal doctrines of the Bible the virgin birth of Christ, the miracles of Jesus, the resurrection of Lazarus, and the inspiration of the Scriptures. Several presbyteries presented overtures to the General Assembly demanding an investigation of the New York presbytery.

Great interest centered around the discussion of the question at the General Assembly of the church, recently held in Atlantic City. The question was referred to the committee on bills and overtures. This committee finally reported that an agreement had been reached, the New York presbytery having agreed that hereafter unsatisfactory candidates who should offer themselves should have their license deferred till they reached a clear and positive conformity to the fundamentals of the church faith. The committee to which the question was referred recommended that the General Assembly call the attention of the presbyteries to the deliverance of the General Assembly of 1910, as follows:—

“1. It is an essential doctrine of the Word of God and our standards, that the Holy Spirit did so inspire, guide, and move the writings of Holy Scripture as to keep them from error.

“2. It is an essential doctrine of the Word of God and our standards, that our Lord Jesus Christ was born of the virgin Mary.”

“3. It is an essential doctrine of the Word of God and our standards, that Christ offered up ‘himself’ a sacrifice to satisfy divine justice and to reconcile us to God.

“4. It is an essential doctrine of the Word of God and our standards concerning our Lord Jesus Christ, that on the third day he arose from the dead with the same body with which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father, making intercession.

“5. It is an essential doctrine of the Word of God as the supreme standard of our faith, that our Lord Jesus showed his power and love, working mighty miracles. This working was not contrary to nature, but superior to it.”

Regarding this declaration made in 1910 the recent committee recommended:—

“Presbyteries are hereby enjoined not to license or ordain any candidates for the ministry whose views are not in accordance with this deliverance of 1910.

“This General Assembly renews its positive mandate with full expectation of loyal compliance by all our presbyteries, and directs that when a candidate appears who is found to be not clear and positive on any one of the fundamentals of our faith, his licensure be deferred until such time as in the judgment of the presbytery he has become so.”

This report was unanimously adopted. The decision of the Assembly is a good one. It remains to be seen whether the church will hold its representatives to this standard of orthodoxy regarding the questions involved in the controversy.

Religious Affiliations of our Presidents

The United Presbyterian of May 18, 1916, gives us the following statement regarding the religious affiliations of the presidents of the United States:—

“George Washington was an Episcopalian. It is, however, stated that he was no more than an adherent and sympathizer.

“John Adams was a Unitarian.

“Thomas Jefferson was probably an infidel. He is called a ‘freethinker,’ while some class him as an atheist; but this his family denied after his death.

“Madison and Monroe were both members of the Episcopal Church.

“John Quincy Adams was a Unitarian, member of the same church with his father.

“General Jackson toward the close of his life attended the Presbyterian church, and after Mrs. Jackson’s death became a member.

“Martin Van Buren was not a member of any church, but regularly attended the Dutch Reformed church near his home, in Kinderhook, N. Y.

“William Henry Harrison was a communicant in the Episcopal Church.

“Tyler was an Episcopalian, and is said personally to have been a very devout man.

“Polk was not a church member, but generally attended the Presbyterian church, of which Mrs. Polk was a member. In his last illness he was, however, baptized by a Methodist minister and received into the Methodist Church.

“Taylor regularly attended the services of the Episcopal Church, and may have been a member.

“Millard Fillmore was a Unitarian, born and reared in a family of that church.

“Pierce was a Congregationalist, but his religion is described as more of the head than of the heart.

“Buchanan was an exemplary member of the Presbyterian Church.

“Lincoln was not a church member, but is represented as a man of deep religious convictions. He usually attended services in the Presbyterian church.

“Andrew Johnson generally attended the Methodist church, but was not a member.

“General Grant was not a member of any church, but generally attended services in the Methodist church, of which he is said to have become a member shortly before his death.

“Hayes was for many years a member of the Methodist Church.

“Garfield held his membership with the Disciples of Christ, and early in his life frequently officiated in their pulpits.

“Arthur was prominently connected with one of the leading Episcopal churches of New York City.

“Cleveland was a regular attendant, and in his later years a member, of the Presbyterian Church.

“Harrison was a Presbyterian, and an elder for many years.

“McKinley was a devout Methodist.

“Roosevelt is a member of the Dutch Reformed Church, but is liberal in sentiment.

“Taft is a Unitarian, but has manifested no exclusive spirit.

“Wilson is a Presbyterian.”

Note and Comment

A RECENT number of the Southern Churchman contains this truthful statement regarding the family pew and the influence which has attended it:—

“One sometimes hears a deal of nonsense about the danger of creating a prejudice against religion in the mind of a child by making him attend church once a week. The danger would seem to be about one tenth as great as that of arousing a prejudice against education by sending him to school twice a day. In both cases the remedy lies in the good sense of the parents, and their estimate of the value of religion and education carefully instilled into the child’s mind. The strength of the church has been in the old-fashioned family pew, with father at one end and mother at the other, and a stairway of more or less restless children between. From that pew have gone out the upright, devout, consecrated men and women who have loved the church and maintained her worship and done her work in their several generations. But for the sake of the church, and especially for the sake of the children, let it be restored.”

The Isolated Ones

By F. M. W.

MANY who enjoy church privileges from week to week cannot realize the loneliness and lack of association experienced by many of our isolated brethren and sisters throughout the field. Some of these live in rural homes widely separated from their fellows. Others live in the midst of great city centers, but quite as lonely in their spiritual isolation as their brethren in rural districts.

We know from years of experience what this isolation means, and how greatly these lonely ones long for the fellowship of those of like precious faith. But it is comforting to know that although this human fellowship is denied, divine fellowship may be enjoyed. The blessing of heaven is not dependent upon geographical location. The throne of grace is no nearer the centers of our work than the most remote outposts. Our workers out on the firing lines in China, India, Japan, and the islands of the sea have as ready access to the heavenly storehouse as do our brethren in Washington or Nashville or Loma Linda or Mountain View.

When the Lord scattered Israel of old among the countries, he declared, “Yet will I be to them as a little sanctuary in the countries where they shall come.” Eze. 11: 16. That promise is for Israel today. The home of every child of God may be made his sanctuary—God’s dwelling place. Indeed, the heart of every believer may become such a sanctuary. And if the heart is not the sanctuary, then the home cannot be.

Christ promised that the Holy Spirit should not only dwell with the believers, but that it should be in them. John 14: 17. In this close personal communion of the Holy Spirit with the believer is seen the wonderful provision which Christ made when he left this earth. He told his disciples that it was necessary for him to go away, and that the Comforter whom he would send would be able to do for them even more than he could do. Personally and physically Christ could dwell in only one place at a time, but his blessed Representative can fill every heart. In this communion may every believer rejoice. Let the scattered sheep of Israel feel that the Shepherd is near, even in the mountain fastnesses. He knows their struggles and trials and heart longings, and he stands ready to supply every need. The lonely ones can look forward to a glad reunion at the end of the journey. The Lord declares of these isolated ones: “I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.” Eze. 11: 17. “I will take you one of a city, and two of a family, and I will bring you to Zion.” Jer. 3:14.

The glad gathering day is fast hastening on. Soon the Master will call his people from earth’s remotest bounds to the glad and happy reunion around his throne, and from that blessed presence we shall go no more out forever. Let us stay our hearts upon God’s promises. Let us bear patiently the trials which his grace imposes, believing that out of those trials he will work that in our experiences which will redound to all eternity to his honor and glory and to our own happiness. F. M. W.

The Church and Dancing

By G. B. T.

THAT there is a marked tendency in the churches everywhere to depart from the high standard of Christian living enjoined in the Word of God and to step down to a worldly level, is plainly apparent to the careful observer. While “the form of godliness” is maintained, the power which should be seen in saving sinners is wanting. Some cite the fact that the church and the world are nearer together than formerly, as evidence that the world is getting better. This is not true. The world is not making any moral change for the better. Evil men and seducers are waxing worse and worse. The days of Sodom and Gomorrah are upon us. If the gulf between the world and the church has been bridged, the church has changed and become like the world.

The question as to whether or not Christians should attend dances is being considered by some of the religious bodies at the present time. Under the above heading the Outlook of June 28, 1916, in an editorial, says:—

“What ought to be the attitude of parents and guardians toward dancing?

“The Roman Catholic Church in the United States has issued a decree, with the approval of the Pope, forbidding all dancing in church entertainments.

“The Methodist Church has gone farther. Its discipline forbids all dancing, theatergoing, and card playing; and the late quadrennial conference rejected an amendment abolishing this prohibition.

“The tendency in most Protestant churches is in the other direction. Protestants in increasing number are directly providing for, as well as encouraging, dancing in connection with social settlement work, under wise guidance and direction, in the belief that when so guided and directed it is an exercise mentally and socially, and physically beneficial. In at least some cases encouragement is directly given to dancing under supervision by the church in parish houses or other buildings belonging to the church. For while it must be remembered that dancing in our time is quite different from dancing in the time of Jesus, it must also not be forgotten that Jesus never forbade dancing, and his occasional references to it imply approval. There is certainly nothing in the teaching of Jesus inconsistent with such approval by a Christian church as has just been described.

“Thus three methods are suggested, not only to the churches, but to teachers, parents, and guardians: they may prohibit dancing altogether; they may banish it from church gatherings and dissociate it from the church, so that the church will no longer be in any sense sponsor for it; or they may recognize it, identify themselves with it, to that extent encourage it, and by their presence and encouragement supervise and regulate it.

“We have no hesitation in saying that, in our judgment, the last of these methods is the best method.

“We recognize the very serious evils in certain forms of modern dancing. These evils are probably seen at their worst in public balls and dance halls. On the other hand, little children take to dancing as naturally as a duck takes to water. There is nothing essentially evil in rhythmic motion to the accompaniment of music. To banish dancing from assemblies under the control of Christian people is dangerous. To prohibit dancing altogether is to run counter to nature, and is generally futile. To regulate dancing under proper guidance is both safer and more practicable.

“Regulation of dancing is better than prohibition, and it is more in accordance with the liberty which belongs to the disciples of Jesus.”

For the Catholic Church to forbid

dancing “in church entertainments” with the approval of His Holiness, and permit it elsewhere, as we know it does, is about as consistent as to forbid lying or swearing in a church building, but permit it elsewhere!

The statement that “Jesus never forbade dancing, and his occasional references to it imply approval,” sadly misrepresents the character of the Son of God. Where is the text that intimates such a thing? That Jesus wishes his people to be happy and to overflow with joy, we freely admit. That he did not discredit social gatherings of a pure and refined nature, seems clear. He honored with his presence the wedding at Cana of Galilee; but he never in any way gave sanction to the modern dance, in which pure girls are embraced in the arms of libertines, and to the strains of voluptuous music dance into the small hours of the morning.

We read of Miriam when the Lord had wrought the great deliverance from Egypt: “Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.” Ex. 15:20. This is a very different dance from the kind that the editor of the Outlook recommends that the church “regulate.” All who were with Miriam were women. It was a dance of maidens only. She was not waltzing to sensuous music in the embrace of a man. We read that “David danced before the Lord.” 2 Sam. 6:14. But he danced alone. It was in the daytime and in an open field. He leaped for joy, as children do when the joy and happiness of childhood is bubbling forth in their lives. To leap with joy now is not wrong. But this is not satisfying to the natural heart, and has no connection, even remotely, with the modern dance.

We believe that the statement from the Outlook, that “to banish dancing from assemblies under the control of Christian people is dangerous,” is the reverse of the truth. Christian people do not control dancing. They have nothing whatever to do with it. The case of professed Christians who do is well illustrated by the following:—

“A party of young people were about to explore a coal mine. One of the young ladies appeared dressed in white. A friend remonstrated with her. Not liking the interference, she turned to the old miner who was to conduct them, and said, ‘Can’t I wear a white dress down into the mine?’ ‘Yes, mum,’ was his reply, ‘there is nothing to hinder you from wearing a white frock down there, but there’ll be considerable to keep you from wearing one back.’ There is nothing to hinder a Christian from conforming to the world’s standard of living, but there is a good deal to keep him from being unspotted if he does.”

The degrading influence of the dance is well known. It is the means by which the feet of many are led from the path of rectitude, and ruined for time and for eternity. At the National Society of Dancing Masters a few years ago this was stated:—

“Dancing today is the most degrading thing on earth. It is demoralizing our young people. If it is allowed to go on, it will bring the country to ruin. The man who conducts the dance hall today is no better than a saloon keeper.”—Quoted in “Across the Dead Line of Amusements,” p. 128.

Bishop Gore, of the Episcopal Church of New York State, said:—

“The gross, debasing waltz would not be tolerated another year if Christian mothers in our communion would only set their faces against it, and remove their daughters from its contamination, and their sons from that contempt of womanhood and womanly modesty which it begets.”—Id., pp. 134, 135.

Prof. Amos R. Wells, editor of the Christian Endeavor World, is reported as bearing the following strong testimony against the evils of the dance:—

“Dancing, like all Gaul, is divided into three parts: one third is esthetic, one third is physical exercise, one third is sensual. As to the first, the enjoyment of the fine music, of beautiful dresses, of forms and motion,—these may all be had under better auspices than in the dance. A woodland ramble, a tennis tournament, an archery club, bicycle or horseback riding, the concert-room,—these furnish in God’s own way tenfold more beauty to the eye and ear than is furnished by the finest ball given. As for the second third, the physical exercise, it is ill-timed, ill-environed. Hot air, gaslight, excitement, midnight crowds, loaded supper tables, noise,—these make a poor outfit for a gymnasium. Every investigator of the dance as now practiced in America, will agree that the third part into which this heathen Gaul is divided, is the stronghold of the province. The sensuality of the dance makes bold-eyed women of soft-eyed maidens; it makes swaggering rakes of pure lads; it changes love to flirtation and a game of flippant shrewdness; it makes applicable to manly America, Tolstoi’s terrific strictures on ignoble Russia. It never re-creates a Christian; it dis-creates a Christian, and creates a sensualist.”—Id., p. 125.

Dancing is one means the enemy is using to decoy the souls of the young into hell. Our own young people are not free from the temptation which the dance presents. It may be polished and carried on under the garb of being “regulated” by Christians, and be held in connection with “social settlement work” or in “parish houses,” and look better than if held in some low dance hall. But the “regulated” dance is the first step; the low dance hall, with all its evils, is the last on the highway to perdition. Let none be deceived by the suggestion of the Outlook editorial into seeking to purify the dance, and to make it the proper place for Christians to enjoy social recreation. The poison of asps is there. That such suggestions are seriously made shows all too well the tendency of the times. G. B. T.

How They Work for It

By W. A. S.

HERE is a word in season from India, just at the time of preparation for the coming missions offering on July 29. The Mission Board is having to tell the fields at this moment that response to further calls for help at needy points will have to wait until it is seen how the funds come in. The treasurer’s appeal in last week’s REVIEW sounded a note that we have not heard from the mission treasury in recent times. The next few remittances to the fields will exhaust the operating funds. Now every new call of need must be deferred. Truly this Mid-summer Offering comes at an opportune time.

But here is that word in season. Sending in a report of $176 collected at a Harvest Ingathering service by the church in Nazareth, south India, numbering only eighty or ninety persons, Elder J. S. James gives us the following paragraphs:—

“My mind goes back to the first Ingathering service in Nazareth. When it was suggested, nobody seemed to think it would amount to much. The people were poor, and they had so many other things to call for their pice. Why call upon these poor, naked, half-starved people to give of their hard-earned money? We ought to give them something instead of expecting something from them.

“Such were the arguments, but we went ahead. I think our first collection was $14. That was not much, but it was beyond the effort we made, so we tried it again in the fall, with better results. We arranged programs and got the people interested in taking part. The school children raised garden stuff and gave the proceeds; children in their homes raised chickens and goats, gathered eggs, and did all sorts of things to get a little money; the heads of families brought baskets of grain for the first fruits of their harvest; and then last of all came their self-denial offerings, collected in little round earthen pots about the size of a large orange, made in one piece with a slit in the top to drop the money in. They could be opened only by breaking them, but as they cost less than half a cent each, we were sure to find the savings inside more than enough to cover the loss.

“Each pot had the name of the owner written on the outside. Before the pot was broken, the name was read, and the owner acknowledged it by some sign. The pot was then broken with a stone, the contents were counted, and the amount was registered.

“You can imagine it was an interesting sight to see two big baskets of pots before the pulpit, with a half-naked, half-starved audience sitting about on the floor anxiously waiting to see whose pot would have the most pice in it. Out of some would roll silver pieces and big round rupees almost as large as dollars, and meaning much more in value to the people; and then you would hear exclamations of ‘I-Yo, I-Yo!’ which is all the equal to any of our big-eyed remarks. Then on every hand you would see baskets of rice, bottles of oil, cakes of sugar, large bunches of bananas, bunches of small chickens with their feet tied together, while possibly outside, tied to a near-by tree, two young goats would be struggling to free themselves. Those were goats that had been raised by some children, and were household pets, but the children were glad to give them for the Lord’s work.

“Talk about poor, naked, half-starved people! Pity them if you will, and excuse them from having a part of that blessing which is greater than to receive! Why, these people, when properly taught, fairly take delight in giving. They love it, and vie with one another in excelling their last gift. They never think of their bare skin, their scanty food, or their humble homes. Christ has come into their hearts, and they are anxious to have you know it. The love of the truth has reached the inner sanctuary, from which issues forth a sweet incense of praise and gratitude.”

Truly “their deep poverty abounded unto the riches of their liberality.” It is an inspiring example set by these new brethren and sisters of ours at the ends of the earth.

W. A. S.

The Law

By L. L. C.

WE find the Scriptures full of texts speaking of the law, yet because the word is used with a variety of meanings, the subject of the law has caused much discussion, even among Bible students. Some who have failed to make any distinction between the laws given in the Old Testament have thought that Christ did away with all law, in spite of his direct testimony to the contrary. Let us consider the use of this word as found in the Bible.

The Jews divided the Old Testament into several parts, known as the Law, the Prophets, and the Psalms. In accordance with this usage, we find that the word “law” is sometimes used in the New Testament to mean the Old Testament books of Moses,—Genesis, Exodus, Leviticus, Numbers, Deuteronomy,—which are also sometimes called the Pentateuch.

When we read in John 8:17, “It is also written in your law, that the testimony of two men is true,” we know that a quotation is being made from one of the books of Moses. Turning to the book of Deuteronomy, nineteenth chapter, fifteenth verse, we find the rule referred to, for it says: “At the mouth of two witnesses . . . shall the matter be established.”

The law commonly means the law of the ten commandments written by God himself, and given to Moses. When the lawyer came tempting Christ, and asked him which was the great commandment in the law Christ summarized the whole ten commandments into two; namely, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” And, “Thou shalt love thy neighbor as thyself.”

The word “law” is often used of the ceremonial law. We read in Lev. 6:9, “This is the law of the burnt offering.” Again in the fourteenth verse of the same chapter, “This is the law of the meat offering.” In the first verse of the seventh chapter, “This is the law of the trespass offering,” etc. The ceremonial law, being a law of ceremonies which pointed to Christ, was of course done away with when Christ, the great Antitype, came.

Law is also used of hygienic regulations. In Lev. 13:59, we read, “This is the law of the plague of leprosy in a garment of woolen or linen.” In the fourteenth chapter, second verse, “This shall be the law of the leper in the day of his cleansing,” etc. The hygienic laws of the Old Testament, intended to keep the Israelites in good physical health, will help God’s people now, for the physical needs of mankind have not greatly changed. If anything, we should be more careful in this present age of increased disease and manifold epidemics than were the Israelites in their time.

Israel was not only the people of God as a church, but they were also a theocracy, and as such had laws which might be thought of as the civil laws of the theocracy. One of those is referred to in Matt. 5:38, where we read, “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.” This was one of the regulations governing the enforcement of civil justice in the nation of Israel. We find many of these laws recorded in the book of Exodus, from the twenty-second chapter and onward. Inasmuch, however, as Israel was God’s church, as well as a theocracy, we do not find the civil laws separated from the other laws. Another example of a civil law, which was enforced only as long as the theocracy lasted, is found in Ex. 22:18: “Thou shalt not Suffer a witch to live.” This command in no way justifies the killing of witches, real or supposed, since the ending of the theocracy of Israel.

Among numerous religious laws we will speak of only one. In Heb. 7:5, we read, “Verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham.” Here it speaks of the Levites who received the tithe according to the law. This law of the tithe was not one of the ten commandments, neither was it in any sense a typical or ceremonial law. It cannot be considered a hygienic law, and would scarcely be included in the civil laws of the theocracy. It was one of the religious laws of the people of Israel as a church of God. It was intended as God’s plan for the maintenance of his ministry. Those who still follow this plan find that it is divinely blessed both to the upbuilding of the ministry and to the prosperity of those who support the Lord’s ambassadors with their tithe.

Lastly, there may be said to be another law, a physical law of our bodies. Since Adam sinned, the physical nature of man has come under the power of sin to such an extent that Paul said that he found in his members a law which often brought him into captivity to sin, even though he could say, as in the previous verse, “I delight in the law of God after the inward man.” This working of sin in the physical body is what Paul so often refers to when he speaks of mortifying the deeds of the body, or keeping the body under. Paul did not believe in asceticism. He spoke of the body as the temple of the Holy Ghost, and as such, it should be thought of as the instrument which the Holy Spirit would control to do his work among men.

Thus we see that “the law” may mean seven things: First, the Old Testament books written by Moses; second, the law of ten commandments; third, the ceremonial law; fourth, hygienic law; fifth, civil law of the theocracy of Israel; sixth, religious law; and seventh, physical law. Of these, the ceremonial law, pointing as it did to Christ, ended when he came. The civil law of the theocracy would of course end when Israel as a nation came to its close. The Old Testament books written by Moses are still preserved to us as a part of God’s Holy Word. The law of ten commandments, written by God’s own finger, is immutable. The principles of the hygienic, religious, and physical laws of the Scripture are still binding at the present time, and the changed conditions with which we are surrounded in these days have made it even more necessary than ever in the earth’s history to be careful to keep the laws of hygiene.

L. L. C.

Tract Circulation Doubles

By Editor

But few of our readers realize the phenomenal increase which has taken place during the last few years in the circulation of the literature representing the various departments of our work. The increase this year even over 1915 is particularly marked. This is illustrated by the increase in the sale of tracts by the Review and Herald Publishing Association. For the first six months of last year there was billed out from our book department 264,913 tracts. For the corresponding period of this year there have been billed out 553,924 tracts, or more than twice the number sent out last year. This indicates the splendid spirit of missionary endeavor which is taking possession of the rank and file of our church members.

Warfare

By A. J. BRISTOL

A. J. BRISTOL

For many months war has raged in Europe. The result of present battles may determine the fate of nations. For many centuries war has been waged against those who are seeking eternal life. The conflict is nearly ended, and we are not in doubt as to which side we will finally triumph. Right will win, but whether we as individuals shall be victors depends entirely upon us.

In 2 Peter 1:11, A. R. V., we read, “Thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.” Any course of conduct implied in the word “thus,” which has such great reward, deserves careful study.

In verse 5 and following is found the main admonition, “For this very cause [of having become partakers of the divine nature] adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patience; and in your patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love.” Let us briefly study these graces which have promise of such great reward.

Faith

This scripture implies faith as the means by which we have “become partakers of the divine nature”—been “born again.” So we will give no special study here to this all-important grace. We say all-important, for without faith it is “impossible to please” God. But faith is not the only grace, for even in our faith we are to supply—

Virtue

Virtue means, primarily, manliness, bravery, as the first element of all goodness. The root idea of virtue is preserved in some other English words, as “virile,” “vim.” So the admonition to supply this characteristic in our faith, precludes all idea of a merely passive reception of the divine nature. The positiveness and energy, the solidity and strength of character, manifested in Christ, are to be developed in us, through the same discipline that he endured.”—“The Desire of Ages,” p. 73.

Knowledge

In your virtue supply knowledge. The above-mentioned forceful qualities so essential to progress in the divine life are to be wisely directed. There is no excuse for us to go on manifesting “a zeal for God, but not according to knowledge.” In acquiring knowledge, reading and study play an important part. Paul exhorted Timothy to “give attendance to reading” and to “study.” 1 Tim. 4:13; 2 Tim. 2:15. The true sources of knowledge are God’s Word and his works, made vitally real and intelligible to us through prayerful communion with the Creator. It was by these means that Jesus increased in knowledge until he was “greater than Solomon.” And we are told that “he gained knowledge as we may do.” See “The Desire of Ages,” page 70.

Self-Control

In your knowledge supply self-control. This language teaches that the Christian will exercise self-control in the acquirement and use of knowledge. One who is naturally gifted in acquiring knowledge will not allow himself to spend all his time in study; neither will one to whom study is a task be content to remain in ignorance. Above all things, those who heed this scripture will refrain from any course which will make less fortunate seekers for knowledge feel uncomfortable in their presence. They remember that “knowledge [by itself] puffeth up.”

Not alone in matters of knowledge does the Christian exercise self-control; but like the contestants in the Olympic games of old, he “exerciseth self-control in all things.” 1 Cor. 9:25. There has been no provision made for Christians

to go on in the old way, showing the traits of the natural man,—an ungovernable temper, peevishness, impatience, sullenness, jealousy, envy, or even gloominess, sadness, or anxiety. “In all these things we are more than conquerors through him that loved us.”

Patience

In your self-control supply patience. We are likely to think of patience as the grace which enables us to remain calm and gentle under trying circumstances, but the idea conveyed by the Greek word ὑπομονή is rather that of steadfast continuance. Those who heed this instruction will persevere in self-control as long as life shall last,—not controlling themselves for a little while and then yielding to the natural inclinations.

And not alone in self-control will be manifested that perseverance which holds out to the end. It will be manifest in every circumstance and undertaking of the Christian. The importance of this sort of patience is indicated by the many promises made to those who exercise it. We are exhorted not to “be weary in well-doing; for in due season we shall reap, if we faint not.” Gal. 6:9. “Be thou faithful unto death, and I will give thee a crown of life.” Rev. 2:10. “He that shall endure unto the end, the same shall be saved.” Matt. 24:13.

Godliness

In your patience supply godliness. This grace consists of reverence, piety, and worship. As one advances to the place where he steadfastly pursuing his course of right-doing, he might be tempted to feel that he is now able of himself to make a success of his Christian warfare; but instead of becoming exalted because of his attainments, cultivation of this grace will make him continually acknowledge God as the source of his strength and success.

Brotherly Kindness

In your godliness supply brotherly kindness. These English words, like the Greek original, are very expressive, and indicate a thoughtful consideration of the welfare of our brethren. In our experience of godliness we shall not, like the Pharisee, thank God that we are not as other men (Luke 18:11), but remember the exhortation, “The faith [or any other grace] which thou hast, have thou to thyself before God.” Rom. 14:22. We are not of those who are “comparing themselves among themselves” (2 Cor. 10:12) to the disadvantage of their brethren. We shall neither censure nor blame those who have not yet attained a knowledge and experience equal to our own. Instead, our brotherly kindness will only “provoke unto love and to good works.” Heb. 10:24.

Love

In your brotherly kindness supply love. The kind acts we do for our brethren should not be performed from a sense of duty merely, but there should be as tender, warm love for our brethren in the church as for members of our own families in the flesh. This pure, unselfish

love, flowing forth to gladden the hearts of all, is like a stream in the desert; and its possession proves us to be indeed the children of God. It is, as it were, a band to hold all Christian graces to us, and likewise holds us to God, and is therefore called “the bond of perfectness.” Col. 3:14. “God is love; and he that abideth in love abideth in God, and God abideth in him.” 1 John 4:16. “We are fitted for heaven, for we have heaven in our hearts.”

Washington, D. C.

This, Too, Will Pass Away

By BERTHA L. ELCY

BERTHA L. ELCY

When some great sorrow, like a mighty river, Flows through your life with peace-destroying power, And dearest hopes are swept from sight forever, Say to your aching heart each trying hour — This, too, this, too, will pass away.

When ceaseless toil has hushed your song of gladness, And you have grown too tired almost to pray, Let this thought banish from your heart its sadness, And ease the burdens of each trying day,— This, too, this, too, will pass away.

When fortune smiles, and full of mirth and pleasure, The days are flitting by without a care, Lest you should rest with only earthly treasure, Let these few words their fullest import bear,— This, too, this, too, will pass away.

When earnest labor brings you fame and glory, And all earth's noblest ones upon you smile, Remember that life's longest, grandest story Fills but a moment in earth's little while; This, too, this, too, will pass away.

Thank God that earthly things are not forever; Thank God, eternal life is free from care; That joy and peace and gladness reigning ever, And bliss supreme shall never pass away— Shall never, never pass away.

Madison, Wis.

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