Review and Herald, Vol. 79, No. 30. (7/29/1902)

Review and Herald

Jul 29, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 29, 1902

The Good Samaritan

AND, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

He said unto him, What is written in the law? how readest thou?

And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.

And he said unto him, Thou hast answered right: this do, and thou shalt live.

But he, willing to justify himself, said unto Jesus, And who is my neighbor?

And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him.

And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?

And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. Luke 10:25–37.

A Thousand More Canvassers Needed

By Editor

This picture is a snapshot of a load just pulling out from our shipping department. It contains thousands of books going to various places where canvassers will deliver them to the waiting people. But with the present prosperous times, instead of one load a day weighing only three tons, there should be at least half a dozen such loads. Read the letters published this week from canvassers now in the field. A thousand more canvassers are needed. Until the quota is made up, there will be opportunity to enlist. Don’t wait until it is too late.

The Two Servants

By Editor

Editorial

The Two Servants

“Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites.”

The Complete Preparation

THE work to be accomplished in this generation is “to make ready a people prepared for the Lord.” Such a complete transformation will be wrought by the power of the gospel that the Christians who are living when the Lord comes can be taken bodily into heaven without danger of introducing sin into that holy place. “We which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” In view of this event the Lord’s purpose for us is expressed in the inspired prayer: “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” But before the Lord comes, there are experiences to be passed through for which a special physical preparation is necessary in order to live through them. A complete gospel is necessary in order to make a complete preparation for the coming of the Lord, and this gospel must renew the whole man. It is true that we cannot save ourselves by what we eat and drink, but it is also true that we can do much to hinder the Lord from fulfilling his purpose of salvation in us. We are to co-operate with him, recognizing and accepting his life in its purity, and doing nothing to render his gift of none effect. Those who are prepared to stand during the seven last plagues must be obedient to all God’s laws, those for the body as well as any others, and this obedience must be the obedience of faith. In that time of trouble the Lord will not work a miracle to preserve those who have neglected to walk in the light which he has given to us on the principles of physical health. The remarkable advancement which has been made in the knowledge of health principles is in itself a sign of the soon coming of the Lord. All this light is necessary for us in preparation for that great event.

The Next Call

Now that the collection for Christiania has been taken, we are ready to give attention to the next call for help in the Lord’s work. We should expect these calls to follow one another just as long as we continue to spread the gospel message as the preparation for the coming of the Lord. In his article printed in another part of this paper, Brother George I. Butler makes a further statement of his experience in connection with the work in the Southern field, and gives some of the results attending his visit to the Pacific Coast in the interest of the Southern Publishing Association. As long as the Lord gives us “power to get wealth,” we can continue to give for the advancement of his work. Earning capacity is giving capacity. The stream of giving can therefore be kept flowing as long as the Lord keeps the stream of life flowing for us. This is true of those who have no surplus. But what about those who have houses, and lands, and stocks, and bonds, and other permanent investments? Will the time ever come when they will prefer the bank of heaven above any other place of deposit? Are there not many who ought to begin to cut down their surplus, and thus supply the means needed for the more rapid advancement of this message? The South is a great missionary field right at our doors. We are debtors to them. We owe them the gospel message. Shall we discharge the obligation? Read Brother Butler’s article, and respond as the Lord may make your duty and privilege plain to you.

Food and Forgiveness

HAVE you ever noticed that in the Lord’s prayer the petition for forgiveness immediately follows the petition for daily bread? “Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.” We are thus taught to recognize the Lord as the giver of our daily food, and as imparting through this channel his own life to sustain and build us up. But the life thus imparted to us is the very same life through which we have forgiveness of sins. “In whom we have redemption through his blood [his life], the forgiveness of sins.” The “daily bread,” the visible channel of the invisible life, is the constant reminder and the pledge of the life freely poured out for our cleansing from sin. We are absolutely without excuse. The simple fact that the Lord “giveth food to all flesh” is the constant evidence that he will abundantly pardon all those who are willing to receive the abundant life, and allow it to work his righteousness in them. The works of God preach the gospel as the power of God unto salvation, and the gifts of God are the daily object lessons of his grace. “Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits.”

Only One Gospel

WE sometimes speak of “the gospel of health” just as we speak of “the gospel of salvation,” or “the gospel of God’s grace,” but we ought not to think that “the gospel of health” is a different gospel from “the gospel of God’s grace,” or “the gospel of salvation.” There is only one gospel. There is only one Saviour. He is a complete Saviour. He saves from all sin, which means that he saves from the transgression of all God’s laws as applied to the whole being. The fullness of the gospel includes health for body, soul, and spirit. It is restoration of the whole being. Nothing short of this is a complete gospel. It was this complete gospel which was taught by the Master himself. “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.”

And this same gospel is the one which must be preached in this day “to every nation, and kindred, and tongue, and people.” Through this gospel will be realized the Lord’s own will, as expressed through the beloved disciple: “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” This was the experience of Daniel and his companions, as they were loyal to the truth revealed to them concerning the diet which was best for them. It ought to be the experience of the people of God in this time. We must believe in the fullness of the one gospel, and so open the way for testimony to its blessedness in our lives.

“Our Vile Body”

By Uriah Smith

“For our conversation,” says the apostle, “is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things to himself.” Phil. 3:20, 21.

Why, and in what respect, is this body vile?—Because man is a fallen creature. By his fall he becomes perverted in his whole nature, and in all his environment. Paul expresses the condition of those in this world who have become transgressors against the law of God,—a state which he could not contemplate without sadness and tears: “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction.” Verse 18. This change in their relation to God had wrought an entire perversion in their whole nature. The apostle foresaw their end; and that end was “destruction.” They had taken a new god, and that god was their belly; they had taken a new standard of glory, and that standard was their shame; and they had turned from heavenly things to mind earthly things. This picture shows how fully man is perverted in his whole being by his departure from God. His love and hate by that change reversed their respective places entirely; so that in man’s nature love took the place of hate, and hate took the place of love.

And the inroads that would be made upon the health and physical nature by the course a man would take under the influence of the fall may be realized by comparing the results of following “the lusts of the flesh” as contrasted with “the fruit of the Spirit” in Gal. 5:19–23. The effect of the Spirit is to elevate, ennoble, and refine the nature of those who are led by that power. How soon those who follow the flesh see the results of the course they are pursuing! Nature soon begins to give out, and their powers to fail. Such persons soon sink under infirmity and disease through the transgression of the laws of nature, and soon have occasion to cry out against the condition of the “vile body” by which they are encumbered.

But the translation of the words “our vile body,” as given in the common version, hardly conveys the force of the original. The Interlinear Translation reads: “Who will transform the body of our humiliation, that it may be fashioned like unto his glorious body.” This expresses the idea more clearly. This body is now the body of our humiliation. It is not half the time in its normal condition of activity. It is filled with aches and pains, and is a source of constant anxiety and distress. This is not the condition to which it was originally ordained.

But this condition is all to be changed. He “will transform the body of our humiliation, that it may be fashioned like unto his glorious body.” In what will this change consist? This is illustrated by the vision on the mount of transfiguration, as described in 2 Peter 1:17, 18, and Matt. 17:1–5. We are there told that the Saviour’s “face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him,” in the presence and hearing of the disciples. This shows our power to hold intelligent converse with our associates in the kingdom. Then a bright cloud overshadowed them; and the voice of Jehovah was heard saying, “This is my beloved Son, in whom I am well pleased.” Christ, on this occasion, had his glorious body, to the likeness of which he has promised that this “body of our humiliation” shall be changed. The change is further described by the declaration that “this corruptible must put on incorruption, and this mortal must put on immortality.” 1 Cor. 15:53, 54. And the symbolic representation of Christ on Patmos (Rev. 1:13–16) shows what his figure and his raiment are to be. And in 1 John 3:2 we learn that when Christ shall appear, “we shall be like him; for we shall see him as he is.” Then these bodies will be spiritual bodies transformed by the power by which Christ is able to subdue all things to himself.

With such promises and prospects before us, how should we regard these bodies, though they are now bodies of our humiliation? Should we not, seeing they have such capabilities and are destined to such a glorious future, treat them with reverence and respect, and cherish them as directed in 1 Cor. 3:16, 17? Should we not strive to render them fit temples for the indwelling of the Holy Ghost? We should not defile this temple, thus making it “vile;” for those who do this—“him,” says the text last referred to—“shall God destroy.”

“For our conversation,” says the apostle, “is in heaven;” that is, that is where it should be, and where it must be if we would be prepared for the “change” that is promised. “Conversation” here means more than simply the exercise of the organs of speech; it embraces more than is understood in the general acceptance of the word. It means the “whole course of life” or conduct, as manifested in our attitude to the cause of God, and toward our fellow men, by which we show our love and regard for them. In this way we show where our “citizenship,” our heart, love, and affection are. And thus we shall be ready for the great and glorious change that is approaching. “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ.” Eph. 2:12, 13.

U. S.

The Christian as a Physician

By L. A. S.

THE business of the Christian is to go about doing good. We know this because Jesus Christ, who is the Christian’s pattern in all things, occupied his time in this way. He “went about doing good, and healing all that were oppressed of the devil.” Acts 10:38. A very large part of the work of Christ among the people consisted in the healing of disease. All healing of disease is by the power of God, and therefore it pertains especially to the calling of the Christian. Every physician ought to be a Christian, and every Christian ought to be, and will be, in a sense, a physician. Every Christian has a license from God to heal the sick. No monopoly of this work can fall to the control of the state, because God and his work are altogether independent of, and superior to, any human authority, although the state does very properly enforce regulations protecting human life from ignorant and unscrupulous persons who would pose as physicians could they do so with safety to themselves.

The Christian knows and ministers the grace of God, which saves an individual from sin; and there is an intimate connection between sin and sickness. Physical disability is very often the reflection of moral disturbance. Conscience sways the mind, and the mind powerfully influences the health of the body. “A merry heart doeth good like a medicine,” and a clear conscience is an aid to physical tranquillity. Indulgence of appetite and passions quickly stamps disease upon the physical frame. All sickness resulted primarily from sin, and through the removal of sin all sickness is ultimately to be done away. He who was crucified for our sins also “bare our sicknesses.”

Both in the laws of nature and in the plan of redemption, God has revealed himself as the source of both moral and physical life, and he who reveals God to the world must reveal him as a God whose laws conserve physical health no less than moral soundness.

In the history of the third angel’s message emphasis has been laid from the first upon the truth that the work of God for mankind has in view the restoration of the physical as well as the moral health. From the very beginning of this message, it has been made clear that the dissemination of a knowledge of the laws of physical health is to have a fundamental place in the work of those proclaiming it to the world. It began not only as a message of reform in spiritual practices, but in physical practices also. In clear tones it proclaimed to the people a reform in practices of dress and in customs of eating and drinking; and it proclaimed this not upon the authority of medical science, but as a revelation of the will of God. No physicians were at that time numbered among its adherents; yet it presumed to speak boldly upon a topic the knowledge of which was thought to belong exclusively to the graduates of medical colleges. There could be no clearer evidence that the work of the physician—the healing of physical ills—is a part of the work of those who are commissioned to proclaim to men the message of God’s truth. Not only did the third angel’s message assume to speak with authority in the realm of physical science, but it spoke contrary to ideas which were at the time of its beginning held by the medical authorities as well as by the people. The principles of health it laid down found no advocates among men of repute in the medical world. On the contrary, they were received with expressions of scorn and derision. But a change has taken place; not in the principles of health advocated by Seventh-day Adventists, but in the attitude of medical authorities in the world toward those principles. The very ideas of healthful dress and right practices in eating and drinking which were at first advocated in the face of popular opposition and scorn, have now come to be indorsed and advocated by physicians of high authority everywhere, and are more and more commanding the approval of investigators in the realm of physical science.

Health is of God, whether it be health of the soul, of the mind, or of the body. The work of the gospel is to restore all parts of man’s being to a state of health, as in the beginning, when man was created. And he who engages in the work of physical healing should, if he would be truly successful, recognize God as the great Physician, the source of all health and life, and be able to minister his grace to the one in need, no less than to supply those physical conditions under which health may be restored by the operation of natural laws.

L. A. S.

Studies in the Gospel Message

The subject of the Sabbath-school lesson for August 9 is The Glory Revealed in the Temple, and the portion of Scripture upon which it is based is Dan. 1: 17–21.

Man was created to be a living temple in which the glory of God should be revealed. “I have created him for my glory, I have formed him; yea, I have made him.” “Thou hast made him a little lower than the angels, and hast crowned him with glory and honor.” The crown of glory which was bestowed upon man at his creation was not such as is worn by earthly kings to-day, a mere visible sign of kingly authority, but it was the gift of that royal character, that sharing in the character of the Ruler of the universe, which in itself constituted man the vicegerent of God upon earth. Man was a king by virtue of his intimate relationship with the “King of the ages.” The God of glory, that God with whom wisdom dwells, the God who is light, and in whom is no darkness at all, created man in his own image, after his likeness, a son of God in whom the glory and wisdom and light of the Father were revealed.

Man’s safety, his very existence, depended upon the continuance of that intimate relationship with God in which he was created. God condescended to take man into partnership with himself in sharing his own character with him, and in so doing he made him joint ruler with himself, but he never abdicated in favor of man. Man was bound to the throne of God by the cords of everlasting love, which could be cast off only by his own refusal to be held by them. Through disobedience man closed the windows of the temple against the heavenly light and glory, and “darkened and defiled by evil, the heart of man no longer revealed the glory of the divine One.” “All have sinned, and come short of [lack] the glory of God.”

The gospel is God’s provision for the restoration of his image in the soul of man, that humanity might again become the temple of God, that the glory of God might again be revealed in our flesh. This is “the gospel of the glory of the blessed God.” Its purpose is to restore in Christ the glory which was lost through separation from God. “If our gospel is veiled, it is veiled in them that are perishing: in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them. For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake. Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

That this glory might be restored to humanity, that the wisdom of the divine mind might again be manifested in the flesh, the Son of God, one with the Father, clothed his divinity with humanity, and himself became the head of a new humanity, the last Adam, in whom humanity could again become the temple of the living God. By this wonderful gift of himself to humanity in the person of his Son, the loving Father bridged the gulf of separation which sin had made between heaven and earth, provided for the forgiveness of the sin of rebellion against himself, and again placed upon the head of humanity the crown of glory and honor. The whole story of the original crown and its loss, and its restoration to humanity, is summed up in Heb. 2: 6–11: “But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou didst put all things in subjection under his feet. For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him. But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every man. For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren.”

This same gospel of the incarnation of the Son of God in the fulfillment of the divine purpose to make humanity the temple of the living God was set forth in the tabernacle and the temple. When John the Baptist said to the assembled people, “Behold the Lamb of God, which taketh away the sin of the world,” he was simply making a personal and definite application of the lesson of the tabernacle and the temple. When the tabernacle was erected, “the glory of the Lord filled the tabernacle.” When the earthly temple of the Son of God was prepared, “the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.” Every believing Israelite, who looked steadfastly “to the end of that which

is abolished,” saw in the temple and its services a promise of “the one in whom all the Jewish economy and typical service was to find its fulfillment.” —When he came, “he stood forth in the place of the temple.”

Thus an intelligent faith in the real truth of the temple and its services was faith in the essential truth of Christianity as distinguished from heathenism,—that through the gift of his Son to humanity God dwells with flesh. He who accepts this truth in any age must confess that in himself, that is, in his flesh of itself, there dwells no good thing, and that all good is of God. And this is justification by faith. “What is justification by faith?—It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ.”

Such was the experience of Daniel and his companions in Babylon. They were Israelites indeed. Their circumcision was “that of the heart, in the spirit, and not in the letter.” They worshiped God in the Spirit, while they still enjoyed the blessings of the temple and its services in Jerusalem; and when they went down to Babylon, they still maintained their fellowship with God by walking in faithful obedience to the light which he had given them. They were of the number “who through faith . . . wrought righteousness,” and he who revealed himself to them and in them as their righteousness became their wisdom in the sight of the Babylonians. “As for these four children, God gave them knowledge and skill in all learning and wisdom. . . . And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” Thus the fact of righteousness by faith, and what can be revealed through the flesh when God is given his rightful place, were made known in the palace of the king of Babylon. Thus without the aid of the temple and its services the real meaning of the sanctuary and its service was taught through the experience of the indwelling presence of God in the temple of the body. And so to a people the glory of God, which had well-nigh departed from the temple at Jerusalem because of the transgression and unbelief of the people, was revealed in the excellent wisdom and knowledge of the men who still believed in the true God. And thus was the gospel of justification by faith preached in Babylon through the revelation of the glory of God in flesh. This is “the mystery of godliness,” the divinely ordained remedy for “the mystery of iniquity” in every age and among every people.

Note and Comment

Something of the general character of modern revivalistic effort is reflected in the tour of an “evangelist” who is going about among the churches in northern Illinois, with the advertisement, “Forty dollars a week and fifty conversions guaranteed or money refunded.” In any community where religious work is in a healthy state, such evangelism would find no opportunity to get started.

Among recent inventions which are attracting public notice, is one by the chief of the United States Weather Bureau, Prof. Willis L. Moore, which is intended to do much to ameliorate the discomfort of hot weather. Professor Moore has devised “a cold stove,” an apparatus somewhat resembling a stove in appearance, and which operates, the inventor says, by the action of gravity, taking in warm air from without, cooling it, and passing it out into the room. The mechanism inside the “stove” works automatically, being stimulated by a high temperature out of doors, but coming to a stop when the outside temperature is not above 65°. The air which flows out at the bottom of the “stove” is at a temperature only slightly above freezing, hence the temperature of the room is readily lowered to the desired point. The cost of running the “cold stove” is not stated, but if moderate, the invention will doubtless be utilized to a large extent.

Recently before the National Educational Association, Dr. Nicholas Murray Butler, president of Columbia University, delivered an address in which he strongly advocated the reading of the Bible in the public schools. He did not, however, advocate this for religious reasons, but on the ground that a knowledge of the Bible as literature was essential to an appreciation of classical English literature, most young students of this day being so deficient in Biblical knowledge that the Biblical allusions contained in standard English poetry — Milton’s writings for example — are unintelligible to their minds. As regards the importance of the Bible as literature to a proper education in the meaning and use of the English language, Dr. Butler certainly does not overstate the truth; but as regards the place in which the Bible should be read and studied, the public schools are debarred by the necessity of separating religion from governmental control. The Bible is the foundation of religious teaching in this country, and from this, its primary purpose, it cannot be separated. Hence Bible study must be taken up elsewhere than in institutions controlled and maintained by the state. As the Chicago Tribune,

which makes note of Dr. Butler’s address, observes, “The home and the Sunday school will have to do what the public school, as at present organized, is incapable of doing.” Biblical instruction is primarily the duty and privilege of the parent, and after the parent the duty of the instructor in the church or denominational school. It is never the duty of the state.

A voice against the “higher criticism” which has so nearly displaced the old-time orthodoxy in the Protestant churches, is now rarely heard in these bodies; but there are still a few who dare to stand up in defense of the old belief. One of these is the Rev. L. W. Munhall, a Methodist evangelist, who has published a pamphlet entitled “A Crisis in Methodism,” in which he asserts that as a result of the inroads of Bible criticism, the spiritual life of Methodism is dying out. In his pamphlet he says:—

What is the real cause of our spiritual decline? Many causes have been named, some of which explain in part; but, for myself, I believe the real cause of it all is the dishonor put upon God’s holy Word in many of our educational institutions, by some editors of church periodicals, and not a few preachers; because of which the Holy Spirit has been grieved, and has withdrawn his power in large measure from us. Because of their commanding influence, our educational institutions are the chief offenders. Of course, I know that all these institutions are not given to this mischievous business, but most of the leading ones are. In the faculties of these institutions are men who are skeptics and rationalists; who do not at all believe that the Bible is God’s Word nor in the doctrines of Methodism, and who do not hesitate to let the students know their position. They repeat infidel objections to the Bible, and call it modern scholarship, and then give the young men under them for instruction to understand that they believe it all; and many of these young men take up with these skeptical views, and go out into the ministry, not to preach the gospel of the blessed God, but their questionings, rationalism, and agnosticism.

Dr. Munhall finds himself opposed and ridiculed as an ignoramus by other Methodist authorities, and the tide of sentiment in support of the latter-day critics is too strong to be materially affected by his protest and warning. He will find, like Luther, that the church as a body has hopelessly departed from the pathway of the inspired Word, and that a new home must be found for the faith once delivered unto the saints. The Protestant churches are reaping the inevitable result of their rejection of the heaven-sent message, “Fear God, and give glory to him; for the hour of his judgment is come.” This message opens the way to a new understanding of the Word of God, which effectually debars the ideas in which “higher criticism” has its foundation.

Continue reading: The Importance of a Knowledge of Health Principles