Signs of the Times, Vol. 31, No. 32. (8/9/1905)

Signs of the Times

Aug 9, 1905

Pacific Press Publishing Company · Mountain View, California · Aug 9, 1905

XV. OPENED EARS AND UNBOUND TONGUES.

"He Hath Done All Things Well."

IT is a sad thing to lose one's senses, or to lose any one sense. He is to be pitied who can not smell the fragrance of the rose or taste the delicate flavor of the apple and the peach. He is to be pitied even more who can not see the light of God's sun and stars, the shining eyes of loved ones, the beauties of field and tree and mountain, the fern and grass and flower. He, too, is to be pitied who can not hear the murmur of the wind in the trees, the bird songs of the grove, the footfall of friends, the voices of loved ones, the hymns of praise to God.

BUT sadder than all these are those who have not senses exercised to discern both good and evil, to see the greater visions, to hear the higher, sweeter, purer, stronger voices, to "taste and see that the Lord is good." And yet how many there are who are blind and deaf and dumb to the better things!

JESUS recognized this, and all his physical miracles had their lesson for man's deeper, higher needs. An illustration of this is given in Mark 7:32-35. The account is so brief that we give it here:

"And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech Him to lay His hand upon him. And He took him aside from the multitude privately, and put His fingers into his ears, and He spat, and touched his tongue; and looking up to heaven, He sighed, and saith unto him, Ephphatha, that is, Be opened. And his ears were opened, and the bond of his tongue was loosed, and he spake plain."

THE afflicted one was deaf. The trouble in his speech probably arose largely from his deafness. He could hear no sounds; he could not correct his speech by comparison. Like many people in the moral world, he was his own standard; but unlike them, not of his own will. His friends evidently brought him; the man—if he were a grown man—could not be made to understand all that his friends had in mind. They desired that the afflicted one should be placed in that condition where he might understand. It is even so with the deaf spiritually. To one who has heard and who knows the Master's voice it is not hard to lead him to the Master. It is sweet music to listen again. It is the unconverted hearts which bring the burdens upon devoted Christians. The Christian father and mother are anxious for a loved son or daughter. They plead with him to accept what he needs but does not know. He will listen to preaching and exhortation, but he hears only the human voice, and goes on in his own worldly way, seeking for his soul-needs in the very things that blast all future good. Let them bring Him to the Healer and "beseech Him to lay His hand upon him." Let the power of God break through the din of pleasure, through the deafness of worldliness. Only so can he hear the voice of his Saviour.

THE faith of the afflicted one needed a tangible something on which to rest, and Jesus met the need. By a touch He healed. By a word He brought life to the dead. But here He takes the man aside privately; He puts His fingers in the deaf ears; He touches the untaught, imperfect tongue; He lifts His heart and eyes to His Father, and sighs, because of the afflicted ones in the earth,—the ears deaf to the voice of God, represented by the poor soul before Him. Then the very word He spoke is given us, Ephphatha (ef-fath-ah'), "Be opened." And the divine power of God entered the ears and the sound channels were opened, the tongue was unbound, and the man "spake plain," and heard his Saviour's voice, needless to say, the sweetest music to his ears that ever fell upon them.

JESUS did not heal to advertise Himself. He kept no array or exhibit of cast-off crutches, or trusses, or canes, or human aids to deformity. Above all things else He came to save men from sin; and all the mighty miracles recorded are written, not that some man shall seek to imitate Him, but "that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name." John 20:31. He would not have the superficial create great excitement by publishing Him as a healer, draw great crowds, stir up the government, and so hinder His work. The people were astonished. They said, "He hath done all things well." But they could not or would not heed His word. So few dipped below the surface. They desired body-healing, but not soul-healing. Yet He cleansed the leper with a word, that earth's victims afflicted with the worse leprosy of sin might have hope in knowing that His all-potent word would cleanse them. He gave healing to the palsied man, that every soul palsied by some sinful habit might know there was strength in the Master. He rebuked the demons possessing souls, that every demon-tortured soul, every one bound in the toils of the devil, might go free in Him. And so He unstopped the deaf ears, that those of us who do not hear the harmony and sweetness and melody in the Voice which calls ever upward, may have our ears—dimmed and benumbed by the noises of earth's pleasure, greed, grind, and sin—opened and attuned to hear the voice of God; and that our tongue which may have babbled so imperfectly of all things, may tell plainly, sweetly, clearly, and gladly, the story of His power and love.

The Great Controversy Between Good and Evil

SOME SUGGESTIONS ON THE WORK AND PRIESTHOOD OF CHRIST.

The Great Controversy between Good and Evil.

THE following are only suggestive. Each paragraph has within it the potency of an article, and some of them of a volume. They are designed to stimulate study. If the thought seems new and erroneous, do not hastily reject it; study it more. Compare it with the Bible.

1. Jesus Christ was from the beginning the eternal Son of God, One with the Father. He is therefore said to be "from of old, from everlasting" (Micah 5:2); Jehovah calls Him "My Fellow" (Zech. 13:7); and He bore among His many names that of Michael, the meaning of which is "who is like God." He was the active agent in creation, creating all things by the Word of His power. John 1:1-3; 1 Cor. 8:6; Col. 1:16.

2. In that very creation He gave His life for all His creatures; for with Him is "the Fountain of life." Ps. 36:9. As Creator and Lifegiver, He became the Head and Priest of the universe. He was Father, Teacher, Provider, Priest, ministering of His own fulness and life to sinless, tho dependent and immature, intelligences. He was righteous, and He was King, and therefore Melchizedek, "King of Righteousness." But as "the fruit of righteousness is peace," He was also "King of Salem," which is King of Peace. He was to all created beings the Source of righteousness and peace.

3. As God's plan throughout the universe is one and harmonious, the heads and fathers of the inhabited worlds, like Christ, the preeminent One, were counted sons of God, even as Adam was of this world. Luke 3:38. As fathers and teachers under Christ, each became king of the world of which he was the primal, created head. As a righteous being, he also became a king of righteousness and king of peace to all his children, rightly named Melchizedek, a priest of his world, rightly teaching and ministering of the life and fulness bestowed on him by Christ. God's uniform and perfect plan clearly indicates this. Then from time to time these sons of God came to present themselves before their Creator, to give an account of their stewardship (Job 1:6; 2:1), and to learn more of the wonderful works and counsels of God. Some of these worlds antedated the creation of this world; for when this was projected in the counsel of God, "the morning stars sang together, and all the sons of God shouted for joy." Job 38:7. What

an interest they must have since had in this world's sad travail in sin and sorrow!

4. When Lucifer, the highest and the perfect one of all created beings, entered his charge against the government of this universe, the great controversy began which has waged for centuries. The Son, sharer of His Father's throne, "counted not the being on an equality with God a thing to be grasped, but emptied Himself," yielded all, and gave Himself for the life of His creatures and the vindication of the character of God. Phil. 2:6. Lucifer exalted himself to be like God, and plotted for the destruction of the universe. Isa. 14:10-12.

5. Christ humbled Himself to prove God to be love, mercy, and justice, all that deity could be. Lucifer exalted himself to prove God unjust, and so overthrow God's government. Around these characters revolve, and in them center, the great principles which make or break, not man alone, but the very universe. Rev. 12:1-10.

6. When Lucifer sinned he took upon himself the awful responsibility of the consequences and penalty which might follow. When sin entered, the Son of God gave Himself as sin's victim to redeem the sinful, the world, and the universe; and thus He became a "Lamb slain from the foundation of the world." He became the pledge that the righteousness and love of God would be vindicated in life. Rev. 5:6; 13:8.

7. He then took upon Himself, "the form of a servant," an angel. Because He was the Chief of servants, the chief in service, He became Michael the Archangel, the Head of all the heavenly host, the only one with Gabriel who stood in the counsel of God concerning the plan of salvation in the revelation of the Scriptures of truth. Phil. 2:5-7; 1 Thess. 4:16; John 5:28, 29; Dan. 10:21.

(To be continued.)

A HARBINGER OF THE ADVENT.

By S.

A RE there any signs now fulfilling which tell us that the coming of our Redeemer is drawing nigh? Let us see. According to the Word of God, there was to come, at a certain period in the history of the church, "a falling away." Here is the announcement:

"That day [the day of Christ's coming] shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition." 2 Thess. 2:3.

That falling away was to occur prior to the second coming of Christ. Let us examine the situation. The chief trend of pulpit teaching now is along the line of "civic righteousness," whatever that may mean, and farther and farther away from the soul-stirring teachings of the true evangelist, the burden of whose heart is the salvation of souls. Sit down to-day in the luxuriously-appointed church, and listen to the words that roll from the tongue of the polished speaker, and it is not difficult to determine that you are not listening to the expression of Christ's yearning pleading for the souls of men, but to the cold, comfortless philosophies of human wisdom.

What is the result of this, and what is the cause?—The result; the cold formalism of the pulpit philosophy finds its echo in the lives of those who drink it in from week to week, until the vitality of their Christianity is quenched at the fountain, dies out of the heart, and leaves a form of clay, where should have been the living, moving, burden-bearing, man of God, a harvester, a shepherd. Then, in the field where such an one should have carried on his work, weeds are growing, wolves are ravening, and souls are perishing; while in many cases the house dedicated to the service of God has been given over frequently and regularly to feasting and pleasure. Dancing clubs and boxing clubs have been organized in church edifices, and the dance, the card game, and the boxing bout have been carried on within its dedicated walls. While many have not gone to this extent, the influence that has made these things possible has worked upon them also, lowering the tone of their spiritual vitality, and hindering the work they might otherwise have done.

A great religious body has decided to abolish the prohibition which had stood so long against card-playing and dancing, and theater-going, and permit its members everywhere to indulge in these things, and this at the very time when the evils of the dance, the degradation to which it leads, have been faithfully set before the people by converted dancing masters. A great, popular religious journal declares editorially that the restriction against these pastimes never ought to have been adopted.

As a result of the lifting of these restrictions, we hear of a "progressive euchre party" held in a great New York church, in which 2,400 church members took part, and in which the players played—gambled—for some 250 prizes put up by the church giving the card party. In the same city, at about the same time, the members of a certain military post were invited to attend church in a body, in full uniform and bearing side arms, thus bringing into the church, the established body of Christ on earth, those symbols of the deadly, devastating business of war. One can not imagine Jesus Christ encouraging or permitting anything of this kind, nor is there anything in the work of the apostles that can possibly be construed into a toleration of anything of the kind. But the prevalence of these things to-day indicates a deplorable falling away from the first principles of the Gospel of Christ.

In the conduct of the individual member there is coming in more and more the idea of going with the world as far as we can, "in order to win them," but the prime essential of keeping as close to Christ as possible assumes, with such ones, a secondary place, and finally is covered up entirely by the policy of the world. Following this policy, we hear of a clergyman dining with a fashionable club, and telling its members that "clergymen are too highly specialized nowadays—so highly that a glass of wine or a cigar is denied them." It was plainly evident by other remarks made by this clergyman at this banquet that he had not denied himself in the matter of the wine at least.

Pleasure-loving church members are patterning closely after the ways of "society;" and the farther and faster the church follows after society, the farther and faster "society" follows after pleasures that are wholly carnal; and thus is being accelerated that race away from God and into the pleasures and pitfalls of Satan. It is no wonder that our Lord, looking down through the ages to the time when He should come back to this earth, was led to ask, "Nevertheless when the Son of Man cometh, shall He find faith on the earth?" Luke 18:8. The very question indicates that faith will not be plentiful at that time. The evidence now accumulating before us is indicative of the same thing. The great mass of Christendom seems to have lost its hold upon the arm of the Infinite, and to be leaning more and more heavily on the arm of the world.

Even in theological schools, where young men are supposed to be fitted for the ministry, that bane of the world, the secret society, is fostered; and evolution, the contradiction of God's Word, is publicly espoused. Thus warm love for God and the salvation of souls is dying out. A chill is falling over the popular church, like the chill that follows sunset. Evolution is usurping the place of the Creator, and man is being taught to usurp the place of Christ, and become his own saviour. We are in the time of the last great falling away, which was to take place just prior to the second coming of Christ; and these fulfilling signs are to us a harbinger of that nearing event.

FREEDOM FROM CONDEMNATION.

By G.

EVEN a human court will not condemn a man who has not violated some law.

Then "shall mortal man be more just than God? shall a man be more pure than his Maker?" Job 4:17. But there are many people—many professed believers in, and teachers of, the Word of God—who maintain that God's law is abolished, yet He condemns men for alleged sin. This, too, in face of His express declaration that "where no law is, there is no transgression." Rom. 4:15.

Naturally, all men are under condemnation (John 3:18) because "all have sinned" (Rom. 3:23). As "sin is not imputed when there is no law" (Rom. 5:13; 7:7), condemnation must be the result of violating the law of God—a fact which the Word also declares (1 John 3:4). It was because of the universality of the law of God, and because the entire human race was under condemnation through its violation, that Christ came into the world to rescue the fallen victims of sin. "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

To them who are "in Christ"—who have unwavering faith in Him—there is no condemnation. Rom. 8:1. Is it because there is no law in Christ?—No; for through faith "we establish the law." Rom. 3:31. It is because the sin has been forgiven, and the condemnation is taken away. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. The life has been changed so as to conform to the blameless life of Christ.

The true disciple of Christ is not lawless, but law-abiding. The law of God "is spiritual" (Rom. 7:14), and they that are "in Christ Jesus" will "walk not after the flesh"—contrary to the law—"but after the Spirit." There is no law against the things that they do, therefore their lives are in harmony with

the law. This is the distinction between the true believer and the unbeliever.

"The fruit of the Spirit"—as manifested in the life of Christ, and therefore of His true followers—"is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." Gal. 5:22, 23. But there is law against "the works of the flesh," mentioned in the verses previous to these, such as "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revilings, and such like." We are positively assured that "they which do such things shall not inherit the kingdom of God."

The plain injunction of Christ is, "Follow Me." If we follow Him, we are sure of His strength to overcome temptation, and to perform all duty. His purpose, and therefore our duty, is to do the will of God. See John 4:34; 8:29. It was dictated by Him in prophecy: "Lo, I come; in the volume of the book it is written of Me, I delight to do Thy will, O My God; yea, Thy law is within My heart." Ps. 40:7, 8.

Having the law written in His heart, according to the new covenant (Jer. 31:31-33), God's will became His will, even His delight. Ps. 1:1, 2. Therefore, notwithstanding He "was in all points tempted like as we are," He never yielded, but continued "without sin." In the same way, we may be enabled, by faith in Him, to walk constantly in the line of duty—all of which is comprehended in the commandments of God. Eccl. 12:13, 14.

Question Corner

By Editor

1700.—Spiritual Gifts.

We believe in spiritual gifts. These gifts consist of apostles, prophets, teachers, etc. Now that apostles, twelve in number, were a very important factor in the early church Acts 1:23-26 testifieth. Where are they to-day? Why should the true church of Christ not have them to-day? H. S. W.

Yes, the perpetuity of spiritual gifts is clearly taught in the New Testament. Eph. 4:8-16; 1 Corinthians 12; Rom. 12:3-5. Their restoration is also clearly implied in these scriptures, and in Rev. 12:17; 1 Cor. 1:7; Joel 2:23, 28-31. But why say twelve apostles? The Lord chose twelve, a number peculiar to Israel, who might be with Him and be witnesses to that people of His work and character. Of that number to that people all must have seen the Lord and been with Him in His work. Acts 1:21, 22. But apostleship was not confined to them. "Apostle" is a Greek word meaning "one sent," a delegate, an ambassador, a messenger who leads out. Jesus was an apostle, the Apostle, sent of God out into this great dark world. Heb. 3:1. Paul was an apostle. Gal. 1:1. Epaphroditus was an apostle. Phil. 2:25. Titus was an apostle. 2 Cor. 8:23. Barnabas was an apostle (Acts 11:22; 13:2; 1 Cor. 9:5, 6), and perhaps the writer of the Epistle to the Hebrews. Here are not less than sixteen apostles mentioned in the New Testament. Any one whom God calls and sends forth to a field, or sends forth to lead out in some great movement, is truly an apostle. The true church has them to-day. In the light of these considerations you will not find it difficult to make all necessary applications.

WHY DEPART FROM GOD'S WORD?

By Editor

The Wheat and the Chaff.

A FRIEND has sent us a copy of the Church Advocate and Holiness Banner containing an article on "The Sabbath, Perpetuity, and Change to First Day," and requests us to notice it. Why? The first part of the article is good; its principles are sound; and we can not see why any one holding those principles should not be forced utterly to repudiate the last part of the article. For instance, the writer contends,—

1. That the Sabbath, the seventh day, was instituted at creation; that God blessed that day for all mankind; that He sanctified that day by separating it "from the common use of other days," and gave as a reason for this that it was "on that day He rested; and that so He "established" "the perpetuity of the Sabbath" "by the very terms of its existence." Gen. 2 : 2, 3.

2. That the Sabbath was kept before the giving of the law. Gen. 4 : 3.

3. That the Sabbath was observed in the wilderness, still the seventh day. Ex. 16 : 22-30. The editor says: "It is not here said 'To-morrow shall be the rest of the Sabbath,' or 'the seventh day which shall be the Sabbath,' but declares it 'is the Sabbath.'"

4. That "in the giving of the commandments the Sabbath is referred to in language which supposes its pre-existence: Remember the Sabbath day to keep it holy." Ex. 20 : 8-11.

5. That the early nations observed the Sabbath.

6. That "it is a moral precept," "not typical or ceremonial, and therefore not susceptible of change or abrogation;" that "it can no more be annulled than any other precept of the moral code."

7. That "Jesus affirms the perpetuity of the Sabbath." Matt. 22 : 36-38. "He declares the whole moral law to be binding."

8. That "the law was fulfilled by Christ, but not destroyed." Matt. 5 : 17, 18. "He came then to fulfil the moral law, that is, to obey it." "The Sabbath is one of the precepts of this law, hence was kept by Christ and left by Him as an obligation upon all to the end of time."

9. That "the Sabbath is established by the faith of the Gospel." Rom. 3 : 31; 7 : 7.

All this from the Church Advocate is good Bible doctrine, good Christian doctrine, good holiness doctrine of the right kind, because it has back of it all a "thus saith the Lord." But the editor repudiates all this when he attempts to prove his first-day Sabbath.

"The particular day is not essential to the Sabbath itself. A seventh day is essential, for the rest must be one day in seven, but a Sabbath is one thing and the particular day on which it is to be observed is another thing. The particular or specific day on which the Sabbath is to be kept is not prescribed in the moral code, all that is implied is that after six days of labor, the next day which will be the seventh, is to be observed as the Sabbath. It is not said that "the Lord blessed" a particular seventh day, but "the Sabbath day, and hallowed it."

Now "Sabbath" means rest. "The Sabbath day" means "the rest day." Now it is a fact that God did not rest on no day in particular, or on one day in general; but He rested on one day in particular, namely, THE SEVENTH DAY. As the Sabbath day is God's Sabbath day; so the rest day is God's rest day. As He rested only upon one day, only one day can be His Sabbath day. That day is expressly declared to be the seventh day of the septenary cycle or week founded by Jehovah Himself. He blessed only one day—the seventh. He sanctified or set apart but one day—the seventh. And by example and precept, by miraculous providence and manifest punishment, He has demonstrated not only that the day is essential to the Sabbath, but that "the seventh day is the Sabbath of the Lord thy God."

The law of the Sabbath says nothing about any day after six of labor. Everywhere the Lord makes emphatic the day. It is remember the Sabbath day; that is, the day of the rest; "the seventh day is the Sabbath;" "in it [the day] thou shalt not do any work;" the Lord "rested the seventh day," for which reason the Lord "blessed the Sabbath [rest] day, and hallowed it [the day]." "God blessed Abraham." But according to the logic of our first-day advocate, that did not mean any particular Abraham, but any one whom we may call Abraham! Or a father wills his seventh son a double portion; what kind of a legal argument would we call that which contended that this did not mean any particular son, but a seventh son after counting six others! We would say that it was the shallowest of sophistical quibbles.

Once more: This editor starts out to prove that "the Sabbath was changed from the seventh to the first day of the week" and he does it by arguing that God did not set apart any particular day; and that because people live in different longitudes and latitudes they can not keep the same day. How then could the Sabbath be changed from a definite day of the week to another definite day?

Then he spends columns to show that the Sabbath now is upon a definite day, namely the first day of the week. The definite seventh day he declares can not be kept, but there is no trouble with a definite first day! The world is round, and has latitude and longitude on the seventh day, but is flat and without all its longitudinal troubles on the first day. He then attempts to prove Sunday holiness by an utter perversion of the Greek [which is answered elsewhere] of Matt. 28 : 1; Mark 16 : 1, 2, 9; Luke 24 : 1; and the other usual scriptures which speak of the first day, to bolster up that which if true would make of none effect his splendid Biblical propositions by which he has established the Sabbath. He also falls back upon the early "fathers," by which every perversion of Christianity may be proved.

O, why, why, will not men cleave to the plain Word of God and the example of Jesus Christ, even tho hoary and respected error must fall before it! The truth which God gives is infinitely better. All the perversions and institutions of men are temporal. God's Sabbath is eternal. Says Jesus, "Every plant, which My heavenly Father hath not planted, shall be rooted up."

1701.—Change of Day.

By Editor

Who thought to change the beginning of the day from evening to twelve o'clock at night? When did it first come into use? A. S.

The eastern nations seem to have begun their day at sunset, as did the Hebrews. The Athenians so began theirs. The northern nations of Europe began the day at sunrise. The Egyptians and Romans began the day at midnight. Just when the custom began we do not know. It was so gradual that no authority at hand gives any account of it. All the changes from God's plan are the results of apostasy.

PREPARING FOR POLITICAL DOMINATION.

The Last Papal Encyclical.

THE latest encyclical of the pope is on "The Catholic Social Movement." Our quotations are taken from the translation of the Freeman's Journal, printed in the Catholic Mirror, of July 22. In it the pope removes the prohibition from Italian Catholics, which was placed upon them by Pius IX., forbidding them to participate in Italian politics. This, Catholics argue, is not inconsistent, being a matter of mere policy or expediency, not of doctrine or morals.

Pope Pius X. advises Catholics to unite together and lead the social propaganda, and he advises an organization called "The Popular Union" as the organization. He says of it:

It was founded for the purpose of bringing together Catholics belonging to every social rank. Its special aim is to establish a common center of doctrine, of propaganda, and of social organization. It meets a need felt in nearly all countries. Its constitution, which is extremely simple, is the outcome of the situation which exists in nearly all countries.

He urges upon Catholics "the duty of preparing for political life should they be called to participate in it." But this he must not do for love of country merely, but "he ought to defend the supreme interests of the church."

But the point of "the greatest importance" is—

the relation which all forms of Catholic action must have with ecclesiastical authority. Everybody who gives careful consideration to the doctrines we laid down in the first part of this letter will see at once that all those works which are meant to aid directly the spiritual and pastoral ministry of the church, and which consequently have a religious scope affecting directly the salvation of souls, must, even down to the smallest details, be subject to the authority of the church, and therefore to the bishops placed by the Holy Ghost to rule the church of God in the dioceses assigned to them. The other works also [political] which, as we have said, are instituted primarily to restore and promote in Christ true Christian civilization and which constitute, in the sense already explained, what is known as Christian action, can not be conceived as existing independently of the counsel and sovereign direction of the ecclesiastical authority, especially inasmuch as they must be governed by the principles of Christian teaching and morality; still less possible is it to conceive them as existing in opposition, more or less open, to ecclesiastical authority. Of course, all such works must, from their very nature, enjoy reasonable liberty required for their exercise, for upon them devolves all the responsibility arising out of them, especially in temporal and economic affairs, and in those affecting public administrative and political life, which have nothing to do with the purely spiritual ministry. But as Catholics always hold aloft the banner of Christ, that fact makes them also hold aloft the banner of the church. It is therefore fitting that they receive it from the hands of the church, and that the church watch that its honor be kept untarnished. It is befitting that the Catholics submit as docile and loving children to her maternal vigilance.

And the reader may be assured that the church will be vigilant to direct every political action and movement in favor of the church, and to see that Catholics vote with no party which is considered to be in opposition to the Church.

Of course this is the logic of Rome's attitude to control every government in the interests of the Roman Church. But wherever Rome has the power, the logic and result of her action is the ruin of the government and people she controls.

Continue reading: APPOINTED BECAUSE THEY ARE ROMAN CATHOLICS