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Review and Herald, Vol. 82, No. 30.

Nazareth

Review and Herald

Jul 27, 1905

Review and Herald Publishing Association · Washington, D. C. · Jul 27, 1905

Nazareth

NAZARETH
NAZARETH
The name of this town is inseparably linked with that of the Saviour, from the fact that here he spent the greater part of his life previous to beginning his public ministry. It was “Jesus of Nazareth” who went about doing good among the inhabitants of Judea. The site of the town is described as “the side of a barren, rocky elevation, facing the east, and commanding a long valley.” “Nazareth is situated on the side, and extends nearly to the foot, of a hill, which, though not very high, is rather steep and overhanging.” This hill suggests to the mind the description given in Luke 4:29, of the attempt of the men of Nazareth, under the control of passion, to cast Jesus over a precipice that he might be killed. A steeper and higher precipice situated in a ravine at some distance from the modern town is regarded by some as the more probable location of this incident.
Nazareth was a small town belonging to Zebulon, in lower Galilee, lying to the west of Mount Tabor. There seems to have been nothing in its location or surroundings to give it prominence or elevate it above the level of an obscure mountain village. The only reputation it possessed was of an undesirable sort. “Can anything good come out of Nazareth?” was the query of those who were invited to consider the claims of Jesus of Nazareth as the Messiah. It can not be said that the childhood of the sinless Man was passed amid the most favorable surroundings.
The modern town of Nazareth contains about three thousand inhabitants, of whom five hundred are Turks, the remainder being classed as Christians. A large Latin convent is the principal building in the town, dating back to the year 1730. In this convent the traveler is shown “the house of Joseph and Mary,” and “a subterranean cavern, divided into small grottoes, where the Virgin is said to have lived.” The convent, which has very thick walls, is reported to serve occasionally “as a fortress to all the Christians in the town.”

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The Sabbath School Worker

A SIXTEEN-PAGE monthly journal devoted to the Sabbath-school work and its general interests, containing helps on current Sabbath-school lessons in all departments, and suggestions for Sabbath-school officers, teachers, parents, and pupils.
The August number of this valuable journal contains the announcement of the reorganization of the Sabbath-school Department Committee, also a thoughtful article on “The Teacher's Duty to the Class,” “Helpful Suggestions on Reviewing Children,” and other valuable articles. Under the heading of “Practical Experiences,” are given two ways of overcoming a very real difficulty that kindergarten teachers often meet. The Missionary Exercise is interesting and instructive, the principal article having been contributed by Elder J. L. Shaw, one of our missionaries to India. The blackboard illustrations suggested for the primary lessons are simple, and may be easily reproduced, while the picture “Raising of Jairus's Daughter” may be used by the teachers in the class.

The September Number

As the home is a factor, not the least in importance, which contributes largely to the success or the hindrance of Sabbath-school work, the September number will begin a series of articles designed to be of special interest to parents. The series includes the following topics:— “The Relation of the Sabbath-school to the Home,” “Home Teaching,” “Co-operation of Parents,” “How to Study the Lesson,” “Reviewing the Sabbath-school Lessons,” “The Power of Example,” etc.
Other helpful topics will be added to this list, and the department made a permanent feature of the Worker.

The October Number

of the Worker is to be a Convention Number, and will contain instructions that will enable every school to hold a successful convention. There is need of higher ideals, greater zeal, more practical experiences in Sabbath-school work. The convention plan has proved a success in the past. A Convention Number of the Worker will contribute to still greater success in the future.
Those wishing to begin their subscription with the September number should send their names at once. Parents may add their names to their Sabbath-school club list at the rate of 25 cents a copy. Single subscriptions are 35 cents a copy.

The Rogers Compendium

WE can now furnish copies of the revised, enlarged, and improved edition of “The Rogers Compendium of the Graham System of Shorthand,” a complete work and perfect text on standard phonography. It does away with all useless study, and greatly reduces the labor required to become expert in what is universally acknowledged to be the best system of shorthand published.
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Price, in cloth, $2.
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Daniel and the Revelation

New Edition

This old and tried book by the late Elder U. Smith is still popular with the people. Though several hundred thousand of the book have been sold, our agents handling it are as successful as ever, and the people everywhere are interested in its prophetical teachings.
Daniel and the Revelation is a verse-by-verse study of the prophecies recorded in the books of Daniel and the Revelation of the Bible.
These books of the Bible which are composed largely of prophecies, are made plain by “Thoughts on Daniel and the Revelation.” The field of history is carefully scanned, and the emphatic response it gives in thrilling confirmation of the voice of prophecy is shown to be clear and beyond dispute. A prophecy fulfilled is a most powerful antidote against skepticism. The book “Daniel and the Revelation” reveals many prophecies fulfilled, and cites others still future. It also gives scenes of the most startling nature which are yet future, and should be understood.
The book contains 557 octavo pages, inclusive of sixty-six full-page illustrations; substantially bound in cloth, library and morocco bindings, ranging in price from $2.25 to $4.50, post-paid.
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An Effective Contralto Solo

And Contralto and Tenor Duet

is found in Mrs. Ida M. Fischer’s new arrangement of “Nearer My God to Thee.” Taking as a theme a selection from “The Evening Bell,” by Adolf Low, Mrs. Fischer has arranged Sarah Adams’s immortal words to this in a most pleasing and effective way.
The same self-sacrificing spirit that has characterized all of Mrs. Fischer’s labor is revealed in her dedication of this music to missions. It has been published at her own expense, and the proceeds from the sale of the piece will be equally divided, and given to aid the mission work in the Spanish and Southern fields.
Price, 35 cents, post-paid.

Helps to Bible Study

Revised and Illustrated

“HELPS TO BIBLE STUDY” contains over forty readings prepared by practical Bible workers and teachers, covering the most important subjects that pertain to the spiritual welfare of mankind. It is designed to be an aid to the personal study of the Scriptures, and is adapted to the use of individuals or families. It is also a valuable assistant to missionary workers.
Board covers, 25 cents; cloth, 50 cents.

Making Home Happy

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Contains a bright, wholesome story with a moral, a great subject treated sensibly and simply, revealing how an unhappy home was made happy through loving unselfishness, which is shown to be the secret of a happy home and happy lives. Practical lessons are taught, which are well calculated to make every home more homelike and desirable. It is a book which both children and parents will be benefited by reading. Many suggestions are presented which may be the means of securing a better condition in the home. It is a work that can be easily presented, and that will readily attract the attention of all parents.
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In paper covers, 25 cents; in cloth covers, 50 cents.

His Glorious Appearing

Nearly Three Hundred Thousand Sold

A VERSE-BY-VERSE study of Matthew 24, and a simple yet strong and convincing exposition of the second coming of Christ. It contains a thrilling message due the world at this time, and the thousands of copies sold, and the present demand for it, speak favorably for its merits and importance.
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Order of Review & Herald

Order of Review & Herald, Washington, D. C.; Battle Creek, Mich.; Pacific Press, Mountain View, Cal.; Kansas City, Mo.; Southern Publishing Assn., Nashville, Tenn.; or your State Tract Society.

Revealing Christ

When the Son of God was here in the flesh, he so perfectly revealed God to the world that he was able to say, “He that hath seen me hath seen the Father.” But “Jesus revealed no qualities, and exercised no powers, that men may not have through faith in him. His perfect humanity is that which all his followers may possess, if they will be in subjection to God as he was.” Thus it becomes possible for every believer on Christ to reveal him to the world, just as did those “unlearned and ignorant men” who bore such a testimony before the “rulers and elders and scribes” that “they took knowledge of them, that they had been with Jesus.” Such a revelation of Christ is a necessary part of the experience of preaching Christ by word of mouth. Thus the apostle Paul writes that “it was the good pleasure of God . . . to reveal his Son in me, that I might preach him among the Gentiles.” And those who thus reveal Christ are preaching him in a most effective manner, even though they never deliver a public sermon. Such preachers of Christ are greatly needed in every community, that through them he who is the Light of the world may shine upon those who are enveloped in darkness. But before Christ can be thus revealed, he must be formed within. We are “by nature children of wrath,” and until we are created anew in Christ Jesus, we are “foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.” All this is unlike Christ, but that grace which transformed the persecuting Saul into Paul the chiefest of the apostles will do a similar work for every man, for “God is no respecter of persons.” It is God’s purpose that we should show forth the excellencies of him who has called us out of darkness into his marvelous light. “Ye are the light of the world.”

The Truth and Fables

In his solemn charge to Timothy, his own son in the faith, the apostle Paul commanded him to preach the Word, giving as a special reason for this exhortation that “the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables.” It seems astonishing that men should deliberately turn from the truth to fables, but this reveals the deceitfulness of sin. He who succeeded in persuading the mother of the race that God did not tell the truth concerning the tree, has substituted fables for the truth in many an instance since that time, and in these last days he is filling the world with his fables. As a result of this deceptive working, the inspired Scripture is being rejected or explained and modified, until human theories inspired by Satan are being accepted in place of the truth, and fables are received as the light of heaven. What ought to be done under these circumstances? We should remember the injunction of the apostle, “Preach the Word.” The Word is truth, and it is living and active. It is the best antidote for fables. It is the sword of the Spirit, the divinely ordained agent “for correction, for instruction which is in righteousness.” Satan has clothed his ideas in such a pleasing garb, and has so skilfully adapted them to minister to the pride and self-seeking of the natural heart that no human eloquence can successfully break the spell, and God must speak in power in order to bring deliverance. Let the Word of the living God come to the people. Let the truth in its divine beauty be presented, and let it be seen by the power of the truth in our lives that we have not followed cunningly devised fables. Then those who “turn away their ears from the truth, and turn aside unto fables” will be without excuse when the Word which has been spoken to them shall judge them in the last day. “Preach the Word.”

The Sabbath and the Sunday

By Editor

A RECENT issue of the Church Standard, the leading organ of the Protestant Episcopal Church of America, contained a lengthy editorial on “The Lord’s Day,” by which it meant Sunday. The opening statement of this editorial is as follows:—
The Sunday question, as it is called, is becoming every day a more and more serious question; and the question is fast assuming this form: Whether there is any longer to be a Christian Sunday in this country. . . . It is an admitted fact that not one half of the adult people in any city of this country attends public worship of any kind on the Lord’s day.
The Standard regards what it is pleased to designate as “the Puritan sabbath,” by which it means the strict observance of Sunday, as an “utterly unscriptural conception of the Lord’s day,” and states the attitude of the church toward it in these words:—
It has never been sanctioned by any authoritative utterance of the Church of England or of any single branch of the Anglican Communion. In this matter Episcopalians have been strangely situated. While their own church has left them for the most part without authoritative instruction on this matter, they have been controlled by the prevalent sentiment of Puritanism, and the continual recitation of the fourth commandment in divine service has created and maintained an impression that the Lord’s day is the sabbath mentioned in that law.
The Standard then proceeds to give a brief summary of “the whole history and doctrine of that matter,” as follows:—
The Hebrew sabbath, though established by divine command, was not otherwise in any sense a religious institution; that (undoubtedly of God’s will and providence) it grew into a religious institution; that the Lord’s day was not, and in apostolic times was never thought to be, identical with the Jewish sabbath in any respect whatever; that it began, as the Jewish sabbath had ended, in a lofty religious purpose, but with no idea of sabbatical obligation; and that, after many ages, it was the signal triumph of the Christian church to gain from the secular power a recognition of the first day of the week as a day on which man and beast should be lawfully entitled to the rest for which the Jewish sabbath provided. There is no need to repeat the abundant proofs of these facts. He who denies them simply affirms his ignorance of history.
In further elucidation of its view concerning the relation which Sunday sustains to the Sabbath the Standard says:—
We shall search the New Testament in vain for any sign that the Lord’s day was ever regarded by the apostles or the apostolic church as identical with the Jewish sabbath day, or as a continuation of it, or as a substitute for it. Nothing of this kind is discoverable in the New Testament. That is a pregnant fact, and the monstrous error of Puritanism was that its theory of the Lord’s day was a contradiction of that fact.
In view of these candid admissions, it is curious enough that the Standard regards the continued observance of the Sabbath of the commandment as an effort to Judaize the church. Of this experience and the establishment of Sunday by legal enactment it says:—
By and by the attempt to Judaize the church by teaching that the Mosaic sabbath was still obligatory on Christians was repeatedly condemned by church councils, and at last religious abstinence from labor on that day was positively forbidden. But, when Constantine decreed that public offices should be closed, and ordinary labor suspended on the first day of the week, this was felt to be a triumph of the long-persecuted but now enfranchised Christian church. So, indeed, it was; and thus, by an act of the secular power, prompted by Christian influence, but not at first proclaimed by church authority, the Christian religion gained for the Gentile world that right of man and beast to one day of rest in every week which had first been proclaimed for Israel by the Hebrew law-giver. Through many vicissitudes, and with many deplorable interruptions, that beneficent legislation has practically endured until the present time.
The Puritans mistook the groundwork of the whole thing, and they invested what they called the “Christian sabbath” with an austerity never before dreamed of. . . . In spite of all temporary aberrations and extravagances, we are glad that the “Puritan sabbath” is swiftly ceasing to exist.
But are we therefore to lose the Lord’s day as Catholic Christendom knew it for fifteen hundred years? or are we to part with its splendid gain for the Gentile world of a weekly day of rest for man and beast? Now may God forbid that criminal folly! To permit it would be to sacrifice one of the greatest gains of Christian civilization; and, apart from all strictly religious sentiment, we hold that the civil state will strike at one essential condition of its own permanent well-being if it does not guard the precious heritage of a weekly day of rest on which no work shall be lawful except that which is demanded by necessity or mercy.
The Standard then quotes the canon of the church relating to the proper observance of Sunday, and says that “it ought to be expounded and explained so that our people may understand at least the elements of Christian obligation on this subject.” Here is the canon:—
All persons within this church shall celebrate and keep the Lord’s day, commonly called Sunday, by regular participation in the public worship of the church, by hearing the Word of God read and taught, and by other acts of devotion and works of charity, using all godly and sober conversation.
As preliminary to any comment which we may make upon this editorial, we call attention to the fact that at the head of the editorial column is printed the “platform” which “the Church Standard accepts and maintains,” the first paragraph of which reads as follows:—
The Holy Scriptures of the Old and New Testaments, as “containing all things necessary to salvation,” and as being the rule and ultimate standard of faith.
In view of this plank in its “platform,” this editorial by the leading paper of the Protestant Episcopal Church in America is certainly a remarkable one. It freely admits that the fourth commandment of the decalogue does not apply to Sunday keeping, and seems to regret that “the continual recitation of the fourth commandment in divine service has created and maintained an impression that the Lord’s day is the Sabbath mentioned in that law.” It further declares that the Lord’s day, by which it always means Sunday, is neither identical with, nor a continuation of, nor a substitute for, the original Sabbath of the commandment. In the face of these admissions and in open defiance of the first plank in its “platform,” the Standard then proceeds without an apology of any kind to set forth the only basis of authority for the observance of the Lord’s day, or Sunday,—the decrees of the church and the enactments of civil government. It does not shrink from the historical truth, but acknowledges that church councils condemned the teaching of the continued obligation to observe the Sabbath of the commandment,
ment, and finally positively forbade “religious abstinence from labor on that day.” It regards Constantine’s law forbidding certain kinds of work “on the venerable day of the sun” as “a triumph of the long-persecuted but now enfranchised Christian church,” and frankly states that it was “by an act of the secular power, prompted by Christian influence, but not at first proclaimed by church authority,” that another day, not mentioned in the commandment, was established as the legal day of rest for the world.
Having traced the “triumph” of the church in substituting by the aid of the civil power another day in the place of the Sabbath of the commandment, the Standard then calls upon God, whose Sabbath has been set aside, to forbid the “criminal folly” of permitting the false sabbath to be disregarded, and urges it as the duty of the state to pass such laws as shall “guard the precious heritage of a weekly day of rest.” It then quotes the law of the church concerning the proper observance of Sunday.
It seems as if the simple reading of this editorial would be sufficient to convince any candid seeker after the truth concerning the Sabbath question that the Sunday institution is wholly of human origin, and that the substitution of Sunday for the Sabbath of the Lord was accomplished by an apostate church allied with pagan government. Such is the fact, and while the Church Standard does not admit this in just these terms, yet when its admissions are read in the light of the history of the first six centuries, the conclusion is inevitable.
The Standard and the church which it represents ought to understand the reason for the present decadence of Sunday. The church itself has undermined the confidence of the people in the Bible as the book of God and as having authority over the conscience, and the inevitable result is a lack of confidence in any kind of religious obligation. When, therefore, the church admits that the authority for Sunday observance is found in church decrees and civil enactments, it ought not to be surprised that the people grow more and more inclined to use Sunday purely as a holiday rather than as a holy day. As the civil power established the day by its authority “prompted by Christian influence,” so the civil power is called upon to preserve the day by its authority. And it will doubtless attempt this in consequence of the pressure brought to bear upon it by an apostate church. Thus the test of loyalty to God and his commandment, or of loyalty to another power, will be brought to every person. We must continue to say with the apostles of old, “We ought to obey God rather than men.”

Editorial

By Editor

A Definite Promise

BEFORE his ascension Jesus said to his disciples, “I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.” There is nothing uncertain or equivocal about this promise. There can be no doubt about the fact. Jesus will come again. Furthermore, he himself has given us such signs that we may know when the time is at hand for the fulfilment of this promise. We are not in darkness that that day should come upon us unawares. There is danger, however, that we should become engrossed in the things of this life, and fail to appreciate the nearness of our Lord’s coming and the solemn duty resting upon us to give the warning message. Let the words thrill our hearts, “I will come again.”

The Monthly Missionary Service

By W. A. S.

THE Mission Board is just sending out the program for the missionary service of August 12. The news from the mission fields; in this program of readings is very striking, and will be of general interest. At the recent General Conference it was heartily agreed by all that this second Sabbath missionary service ought to be emphasized, and adopted among all the churches, so that nothing may be allowed to crowd it out. The latest and most striking items from the fields are presented in these monthly readings. The General Conference passed the following resolution concerning the plan and the need of taking every step to keep our forward move in missions before the people systematically:—
Whereas, There has been committed to this people the threefold message of Revelation 14, to be carried to all the world, and that in this generation; and,—
Whereas, The weekly and annual offerings have been largely depended upon for the furtherance of this work; and,—
Whereas, It has seemed necessary to our Mission Board to cut down the appropriations made for the present year about twenty-two thousand dollars, which can only result in discouragement to many in our needy mission fields, we therefore recommend the following:—
(a) That the second Sabbath in each month be set apart by all our people everywhere, as “missionary day,” for the special consideration of our missions.
(b) That the General Conference Committee appoint a committee to prepare readings for each missionary day, with a program and suitable songs for the occasion; that the readings be so divided that where convenient two or three can take part in the service, thus breaking up the monotony.
(c) That each one to take part in the service, make a study of the field considered, that he may be able to make the subject of special interest.
(d) That a map of the world be provided, so that the different fields may be located, thus educating our people regarding the extent and progress of the message.
(e) That the Sabbath-schools be encouraged to participate in these exercises, that thus the interest of the children may be enlisted in the work of foreign missions.
(f) That our conference laborers and church officers keep constantly before all our people the importance of the weekly offerings for missions, and that we put forth a united effort to raise the offerings for missions, from all sources, to an amount averaging at least ten cents a week per capita.
The Sabbath School Worker will give each month a little missionary service, especially designed for the children, and the program for the second Sabbath reading will provide for this Sabbath-school exercise to be presented. We all know that any missionary item or study that is of interest to the children, is profitable for us who are older, as well. Everybody who believes this truth wants to see the message hastened on into the great mission fields.
The fact that we come so far short in reaching the average aimed at in regular weekly contributions, is not due so much to lack of interest and intention as to lack of forming the habit of regularly remembering the missionary needs.
Let us make all we can of these second Sabbath services, not only for the sake of the work itself in the great fields where the call comes with increasing force, but also for the sake of our own spiritual needs. Nothing will so keep our hearts from selfishness and from the world as a close touch with the progress of the Lord’s work in the mission fields. We must get out of our minds the thought that we are forever to be marching through the wilderness. The end of the journey is just ahead. Why should not all study the progress of the message as reported from week to week in our papers, and come to this second Sabbath service prepared not only to take part in the program of readings and prayer with a hearty interest, but also to bear testimony of cheer regarding points of special interest in the world-wide progress of the message.
The fields expect great things in the next year or two, in the way of new workers and new fields entered. This lays a blessed responsibility of praying and giving and going upon the hearts in the home churches. W. A. S.

An Important Question

By L. A. S.

“BECAUSE thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” Rev. 3:10.
The hour of trial must come to every person. Fitness for heaven can be shown only by the endurance of a test of character.
The question whether one has the strength to endure the test that is to come, or whether he is making such use of his time as will secure it to him against the day of trial, is of the highest importance to every person. Soon forces will be let loose on the earth which will overturn all natural conditions, and sweep away things whose stability now seems assured, among them the foundations of many confident hopes.
What seems to be strength of character in times of prosperity often turns to weakness in the hour of adversity. It is one thing to believe the truth while the minister is preaching it, and the congregation is saying “amen,” and another thing to hold to the truth when you stand alone facing those who oppose it.
It is one thing to practise the truth when surrounded by friends of “like precious faith,” and another thing to practise it alone surrounded by an unbelieving world.
You have a faith which appears strong, and has stood the test hitherto; have you a faith which will endure a severe trial? Will it stand disappointment, the loss of property, loss of friends, the opposition of the multitude, hunger, cold, and weariness, the gloomy silence of a prison cell, and an appearance of having been forsaken of God? All these things belong with the hour of trial.
“Let him that thinketh he standeth take heed lest he fall.” We must not mistake the strengthening influence that is derived from favorable surroundings, for faith. Faith is between the soul and God alone, and rests upon that which never changes, unaffected by changing surroundings. “Hast thou faith?” It is upon your faith that the issue hangs.
L. A. S.

Labor Organizations and Catholicism

It may not be generally known to our readers that a majority of the members of the American Federation of Labor are Catholics, but it may be worth while to remember this fact in following the movements of this organization. We state this fact upon the authority of The New World, a Catholic paper published in Chicago. This paper discusses the effort to establish the American Labor Union, and declares it to be a socialist movement for the destruction of the American Federation of Labor. The closing paragraph of its editorial upon this subject runs as follows:—
It will not fail, we think, to strike Catholic workingmen as significant that the church and the real trade-union are practically united in condemning socialism. All over America, just now, socialist sheets are declaring Catholicism opposed to the interests of the workingman; yet within a twelvemonth the American Federation of Labor has been commended by Cardinal Gibbons, Archbishop Messner, Archbishop Ireland, Bishop Matz of Denver, Bishop Spaulding of Peoria, and Bishop McFaul of Trenton, to cite only a few well-known names. Perhaps, because a majority of its members are Catholics and opposed to destructive socialism, the American Labor Union is so anxious to destroy it.
The mere statement of a few facts in this connection will be significant. The boycott is the favorite weapon of the labor unions; a majority of the members of the American Federation of Labor, an organization composed of many labor unions, are Catholics. Catholics do not hesitate to make use of any organization through which it can further the interests of the church; when by a federation with apostate Protestantism and spiritualism the Catholic Church becomes the ruling religious element in this country, it will have the machinery already inrunning order for declaring a general boycott against those who refuse to worship the beast and his image or to receive his mark, “that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name.” Think of these facts, and watch the American Federation of Labor, a majority of whose members are Catholics, and which is commended by the leading prelates of the Catholic Church. The Catholic Church never changes.
Continue reading: National Reform and Christian Endeavor