Review and Herald, Vol. 93, No. 42. (8/24/1916)

Review and Herald

Aug 24, 1916

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 24, 1916

Special Mention

The Spirit of Our Medical School

OUR medical school, the College of Medical Evangelists, at Loma Linda, Cal., has been established by great sacrifice upon the part of many of our people. It has been called into being in order that the spirit of this mighty message, instead of the spirit of the world, might be the ruling factor in the hearts and minds of our medical graduates. Consequently it is a source of deep gratitude to the faculty to note from time to time little evidences showing how their hopes and desires are being fulfilled in this respect. We believe that the following address, which was presented by the members of the junior class to the graduates of 1916, will do its part, because of the spirit which it breathes, in demonstrating to our people that their sacrifices have not been altogether in vain:—

“To the Graduating Medical Class of Nineteen Hundred and Sixteen, Greeting:

“Pausing for a moment at this commencement time to look at the high ideals which have been raised for our medical work, and to consider the very solemn responsibility which devolves upon those who go forth from Loma Linda’s halls, we have come to look upon the graduation exercises more as an ordination service. It is the commencement of a work so infinitely important that it was intrusted to none other than the Son of God himself to exemplify; yet it demanded so much of human sympathy that he ‘was made in the likeness of man’ for its accomplishment, and he now commits to us the finishing of that work which brought him from his royal throne to our earth.

“Great reform movements are never understood until they are seen in their historic setting. So the magnitude of Loma Linda’s work will never be fully appreciated until her workers and those who have been saved by their efforts, stand in the kingdom of God, and the great Medical Missionary unfolds to them the eternal results of the influence of which Loma Linda was the center.

“Looking forward to the time when we shall ‘follow the Lamb whithersoever he goeth,’ we must all esteem it a privilege to minister in cooperation with the divine Physician to those for whom he has paid so infinite a redemption price.

“We recognize that in extending our courtesies to you only in this memorial, we are departing from a time-honored custom, but we are willing thus to commit ourselves to the principle of reform which should characterize all our work at this time.

“You are preceding us in a great reform work. We shall follow you, gathering courage from your steadfastness, and inspiration from your zeal.

“May it not be that the light of the vision which shall come to you of the possibilities in this great medical missionary work, will fall even across the path of us who follow, and make plainer our duties and responsibilities when we, too, shall have been ordained to this work at our commencement?

“Since ‘we need not tie to men in order to secure influence,’ and ‘there is to be no compromise in order to meet the world’s standards,’ we shall direct our petitions to Him who has spoken much concerning this work—that it may be prospered in your hands.

“We express our good will and wishes, and assure you of our deep interest in you and in your work. We extend our congratulations upon the completion of your medical course and the privilege of active—

The Loma Linda Graduates — Where are They?

By Newton Evans, M. D.

At this time, when the attention of our people everywhere is being drawn to Loma Linda and to the need for The Ellen G. White Memorial Hospital, our readers may be interested in the whereabouts of the graduates of this medical school. The following list covers all who have been graduated from the Loma Linda College of Medical Evangelists, and indicates where they now are:—

Fred Herzer, Loma Linda.

Lavina Herzer, Loma Linda.

L. M. White, San Bernardino and Loma Linda.

J. T. Weir, Loma Linda.

A. R. Dickson, Los Angeles, in connection with college work there.

D. E. Davenport, China.

A. N. Donaldson, Loma Linda.

O. Santee-Donaldson, Loma Linda.

O. S. Parrett, Paradise Valley Sanitarium, National City, Cal.

Zenobia Nightengale, Loma Linda.

C. W. Harrison, Loma Linda.

A. W. Semmens, Loma Linda.

W. Richli, Loma Linda.

Olive Smith, India.

John Warren, Loma Linda.

Mary Zener, Glendale Sanitarium, Glendale, Cal.

Leslie Trott, Loma Linda.

Hans Bonde, Calgary, Alberta, Canada.

Dale Bonde, Calgary, Alberta, Canada.

Leslie Butka, Sanitarium, New York.

Lawrence Butka, California Hospital, Los Angeles, Cal.

Arabelle Feldkamp, Children’s Hospital, San Francisco, Cal.

H. C. Nelson, Portland Sanitarium, Portland, Oregon.

Josie Shryock, Glendale Sanitarium, Glendale, Cal.

R. M. Smith, St. Helena Sanitarium, Sanitarium, Cal.

Geoffrey Williams, Loma Linda.

R. I. Hall, Portland, Oregon.

Iner Ritchie, Riverside, Cal.

With the addition of the medical evangelistic courses and the extending and perfecting of the work in the various departments of the regular medical school, it has become necessary to add a number of physicians and assistants to our staff of workers here in the college and sanitarium, opening the way for many of our own graduates to remain here. This accounts for the apparently large proportion in Loma Linda, but all who have been graduated are as ready to respond to calls for the needy fields, near or far, as were those who have gone. Only two out of the twenty-eight are in private practice, and these two stand ready to enter our work when the way opens.

We rejoice to know that so large a company of workers is going to the great Eastern fields this fall, and we hope to see many medical missionary evangelists in the companies that shall be sent to the distant fields. They are being prepared for this work.

NEWTON EVANS, M. D.

Cooperation with the Divine Physician

By Percy T. Magan

“CLASS OF NINETEEN HUNDRED AND SEVENTEEN.”

There is a note of devotion in this farewell word. It met a deep response in the hearts of the graduates, every one of whom has offered himself for service in this cause. This is an encouraging omen. Let us be grateful for it.

PERCY T. MAGAN, M. D., Dean.

Testimonies and Missionary Activity

“It is noticeable that those of our people who possess copies of the ‘Testimonies for the Church,’ and read them, are most active in missionary work.” This is the statement made by one of our brethren who has been visiting some of our general meetings. There may of course be exceptions to the rule laid down in the statement, but we believe that for the most part the statement is true. We do not believe that we can neglect the instruction which the Lord through his servant has sent to the church and maintain that measure of spiritual life which he designs we should possess. We believe that every Seventh-day Adventist family should have, if possible, a full set of the “Testimonies for the Church;” a copy each of such books as “Patriarchs and Prophets,” “The Great Controversy,” “The Desire of Ages,” and “Early Writings.” Next to the study of the Bible the reading of these books will infuse new spiritual life into the soul.

Getting Rid of Sin

By F. M. W.

CHRIST came into the world, not to save people in their sins, but to save them from sin. Upon as many as receive him he bestows power “to become the sons of God, even to them that believe on his name.” The reception of Christ involves the work of repentance. In response to those who were pricked in their hearts on the day of Pentecost, and desired to know what they should do to be saved, Peter replied, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

Repentance embraces sorrow for sin and a turning away from sin. The Scriptures of truth recognize two kinds of sorrow, one a worldly, policy sorrow, and the other godly sorrow, which deeply regrets the sin, and with fear and vehement desire turns from it. 2 Cor. 7: 10, 11.

Godly sorrow will lead to the confession of the wrong-doing. Indeed, this is the only divinely provided means whereby the soul may rid itself of sin. Declares the Scripture: “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” This is heaven’s appointed way. There are no exceptions to the rule. The king on his throne, the serf in the field, must rid themselves of iniquity in precisely the same way. The minister of Christ must get rid of his sin in precisely the same way as those to whom he preaches. God does not have one way for the pulpit and another way for the pew. Official position makes no difference in the sight of God. All have sinned and come short of his glory; and every soul, irrespective of his name or position in the world or in the church, must come to God in the divinely appointed way if he would get out from under the pall of condemnation.

There must come into the lives of many of God’s professed children a spirit to rid themselves of sin,—such a spirit as they have never manifested before. They must dig down deep to the very roots of cherished iniquity, confess it to God or to their fellows as the circumstances may demand, and then forever put from them that which has cursed their Christian experience. Such will not employ general terms in their confession, but will deal with the specific besetments which have dragged them downward. It is high time that this work was undertaken by every needy soul. These are days of peril. It is time that every soul should find out how he stands with God.

The promised mercy which God will bestow upon the penitent is that of his own blessed pardon and forgiveness. Says the apostle, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Declares the patriarch Job, “He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light.”

It is the privilege of every child of God to rejoice in the blessing and pardon which come through the forgiveness of transgression. By faith in the divine promise we may look up and know that through the unmerited grace of Christ our names are written in the Lamb’s book of life, and that we are recognized as the children of the Highest. Let us comply with the conditions laid down; let us turn away from sin; let us forsake it forever, placing ourselves without reserve upon the altar of consecration, and accepting the freedom and peace which the blessed Master stands ready to bestow upon his loved ones. F. M. W.

Biblical Interpretations

By L. L. C.

In our use of the Bible it is of supreme importance that our interpretations be correct. There are three main methods of Biblical interpretation, which we may call the interpretation by the church, the interpretation by commentary, and the interpretation by comparison of scripture with scripture. The first of these methods is that of the Roman Catholic Church, which claims the sole right to interpret the Scripture. This is often stated in their doctrinal books. The Council of Trent in its fourth session, April 8, 1546, authoritatively states the position of the church:—

“No one relying on his own skill, shall,—in matters of faith, and of morals pertaining to the edification of Christian doctrine,—wresting the Sacred Scripture to his own senses, presume to interpret the said Sacred Scripture contrary to that sense which holy Mother Church—to whom it belongs to judge of the true sense and interpretation of the Holy Scriptures [italics ours],—hath held and doth hold.”—Under “Decree Concerning the Edition and Use of the Sacred Books,” in “Dogmatic Canons and Decrees” (Imprimatur of John Cardinal Farley), New York, the Devin-Adair Company, 1912, p. 11.

No true Protestant believes that the church has any such authority in matters of Biblical interpretation.

It should also be clear to the student of the Bible that we cannot depend upon commentaries for the meaning of any text. To begin with, the authors of these commentaries often do not agree among themselves as to the meaning of the text. Also this method is as objectionable as the first method mentioned, as it involves an appeal to authority outside of the Scriptures. It may be well worth our while to find out what eminent Bible students have thought the meaning of the text to be, but we ourselves shall then need to decide whether their interpretation is in accord with the rest of the Scripture.

The only safe method of determining the meaning of a text is that which has been suggested in the ninth article of the Westminster Confession:—

“The infallible rule of interpretation of Scripture is Scripture itself; and therefore, when there is a question about the true and full sense of any scripture, . . . it must be searched and known by other places that speak more clearly.”—Philip Schaff, “The Creeds of the Evangelical Protestant Churches,” Hodder and Stoughton, London, 1877, p. 605.

This is the position of every true Protestant.

In these days when many, even those who profess to be ministers of the gospel, are explaining away some of the clearest prophecies of the Bible and denying that the Scriptures give us any clear view of the times in which we live, we should diligently study, comparing scripture with scripture, that we may know the real meaning.

It is of course true that some texts

may have more than one meaning. This is seen in the case of many of the prophecies of the Old Testament to which the apostles referred as having been fulfilled in their time, as, for example, the prophecy of Joel. It is plain, however, from the study of the text, that this prophecy will have a more complete fulfilment in our day. There are other statements in the prophecies of the Old Testament, having a fulfilment in Old Testament times, but which are quoted by the apostles as having a fulfilment in New Testament times; for example, the statement in Hosea, “I . . . called my Son out of Egypt.” Matthew tells us that this was fulfilled in the coming out of Egypt of Christ, as well as in the exodus of the Israelites. By comparison of scripture with scripture it also seems to be probable that this same scripture may have a third meaning, as Egypt seems to be a type of sin, out of which the Christian is called.

Let us, then, in every case first consider the immediate context of the passage, giving it its most obvious meaning wherever possible. If other interpretation is given to the passage, let us be certain that it is in accord with the meaning of the same words in other portions of the Scripture; and above all, let us seek the guidance of God's divine Spirit that we may follow the truth and not the opinions of men. L. L. C.

The New Testament Church at Work

By W. A. S.

THE growth of the work brought increasing burdens of administrative detail. The whole body of believers were gathered about Jerusalem. There arose murmuring among the Grecians as to the distribution from the common treasury for the needy. Even with the twelve apostles looking after affairs, there was chance for oversight or mistakes. But there was no suggestion that the systematic plan of work should be set aside, and that every one should manage independently and without cooperation. That was not the spirit in the church of Christ in apostolic times. Rather, the apostles saw the need of calling in other helpers to share responsibilities, and of strengthening the regular channels for carrying forward the financial side of the gospel work. They proposed the selection of a committee of brethren for this purpose:—

“Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” Acts 6: 2, 3.

“The saying pleased the whole multitude,” and they chose this committee of seven. These were “set before the apostles: and when they had prayed, they laid their hands on them.” The Lord accepted the united decision of the believers, and Stephen, one of the seven, was the first martyr witness. As yet they were not called deacons, so far as the record goes. In the later development of organization we find the office of deacon a regular appointment in the churches.

In this emergency it was the need of the hour that led to the selection of men to the office and work. As conditions arose, the Spirit-guided church was alert to organize its work and appoint men to service as needs were recognized. It is for this that the offices or gifts of the Spirit are placed in the church. The plans agreed upon in the council of the apostles were laid before the believers, so that there was unity in the action taken. And those whom the Lord had ordained to the oversight of the work ordained the seven to their appointed office.

Of the lesson for our day in this record, the Spirit of prophecy (with the church now, as in apostolic days, as a guiding voice) says:—

“It is necessary that the same order and system should be maintained in the church now as in the days of the apostles. The prosperity of the cause depends very largely upon its various departments being conducted by men of ability, who are qualified for their positions. . . . It is proper for all matters of a temporal nature to come before the proper officers, and be by them adjusted. But if they are of so difficult a character as to baffle their wisdom, they should be carried into the council of those who have the oversight of the entire church.”—“Redemption: or the Ministry of Peter and the Conversion of Saul,” pp. 29, 30.

The call of Paul to the ministry and apostleship illustrates the Lord's recognition of the organized body of believers as his representative. By special revelation Christ appeared to Paul, but from his baptism to his ordination to the ministry and his appointment to the work to which he was called, the Lord worked through his appointed agency, the church. The Spirit of prophecy draws the lesson of church order in this experience of Paul, in these words:—

“The Redeemer of the world does not sanction experience and exercise in religious matters independent of his organized and acknowledged church. Many have an idea that they are responsible to Christ alone for their light and experience, independent of his recognized followers on earth. But in the history of the conversion of Saul, important principles are given us, which we should ever bear in mind. He was brought directly into the presence of Christ. . . . He arrested his course and convicted him; but when asked by him, ‘What wilt thou have me to do?’ the Saviour placed him in connection with his church, and let them direct him what to do. . . . In this case Ananias represents Christ, and also represents Christ's ministers upon earth, who are appointed to act in his stead. . . . All is done in the name and by the authority of Christ; but the church is the channel of communication.”—“Sketches from the Life of Paul,” pp. 31, 32.

As believers sprang up in Antioch, the apostles and church in Jerusalem sent Barnabas to labor there, and Paul joined him. To a number of ministering prophets and teachers, laboring at Antioch, in association with Barnabas and Paul, the word of the Holy Spirit came:—

“Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed.” Acts 13: 2-4.

Thus the Holy Spirit worked through the church and the gifts of ministry set in it, to ordain and commission men to the gospel service. The Spirit of prophecy again points the lesson in gospel organization:—

“Both Paul and Barnabas had been laboring as ministers of Christ, and God had abundantly blessed their efforts; but neither of them had previously been formally ordained to the gospel ministry by prayer and the laying on of hands. They were now authorized by the church, not only to teach the truth, but to baptize and to organize churches, being invested with full ecclesiastical authority. . . . The brethren in Jerusalem and in Antioch were made thoroughly acquainted with all the particulars of this divine appointment, and the specific work of teaching the Gentiles, which the Lord had given to these apostles. Their ordination was an open recognition of their divine mission, as messengers specially chosen by the Holy Ghost for a special work.”—Id., pp. 42, 43.

Later, as churches were raised up among the Gentiles, there came in questionings as to teaching and practice, brought about by unauthorized and independent teachers, who went among the churches. This led to the first general conference of the churches to decide upon the matter.

W. A. S.

A Unique Resolution

By F. M. W.

PERHAPS one of the most unique resolutions ever introduced in Congress, and one of the most original attempts for the settlement of religious controversy, is represented in a joint resolution introduced in the House of Representatives July 13, by Mr. Lindbergh, a representative from Minnesota. This resolution recites the religious controversy which has been going on regarding the aims and purposes of the Roman Catholic Church in America, the evils which are resulting from this controversy in the engendering of religious prejudice, and proposes the appointment of a committee for the purpose of investigating charges which have

been made against the Roman Catholic Church. The resolution follows, as published in the Congressional Record of July 13:—

“Whereas, There are many economic problems that require the action of Congress and the concerted action of all the patriotic people with Congress for their solution favorable to the public which, to the great loss of the people, have remained in a state of uncertainty because of disputes among the people upon other matters; and—

“Whereas, One of the most important of the collateral matters that diverts the people from sufficiently considering the economic needs is the claim of the Free Press Defense League, a Kansas organization, with affiliations in all parts of the country, involving a large following; and—

“Whereas, The Free Press Defense League and similar organizations and their following represent that:—

“First, the Pope of Rome is a foreign sovereign, claiming allegiance in temporal as well as spiritual matters throughout the world.

“Second, the papal system of which the Pope is the head is opposed to and seeks to destroy our free institutions, to wit:—

“a. Our public schools.

“b. The free press.

“c. The right of free speech and public assembly.

“d. The right of freedom of thought in matters of conscience.

“e. The principle of separation of church and state.

“Third, the papal system of America, which consists of Roman Catholics, cardinals, bishops, priests, Jesuits, Knights of Columbus, Federation of Catholic Societies, and other Catholic societies, together with the Roman Catholic press, seek to substitute for our democratic system of government the monarchial or papal system.

“Fourth, the Roman Catholic laity in the United States of America are taught, influenced, and commanded, by some of those in authority, to yield implicit obedience to the teaching of the popes of Rome and to blindly obey their orders and decrees, even though said orders and decrees conflict with the Constitution of the United States of America.

“Fifth, the Roman Catholic organization of America is perniciously active in politics, and although having but few voters, as compared with the whole body of electors, it manages by threats, intimidations, blackmail, and by coercion of the press, to secure an undue proportion of the elective, and especially the appointive, offices throughout the country, and these offices, when filled with Roman Catholics, are used to further the plan of making America dominantly Catholic.

“Sixth, in carrying out the conspiracy to bring the United States of America under the complete domination of the Pope of Rome, the Roman Catholic hierarchy, aided by the Roman Catholic politicians and the Roman Catholic press, has inspired a portion of the Roman Catholic laity to resort to threats, to intimidation, to boycott, to assault, and to riot.

“Seventh, the Roman Catholic hierarchy is now and has been for more than a year last past, actively engaged within the territory of the United States of America in fomenting and inciting revolution in the Republic of Mexico and attempting to bring about a state of war between the Republic of Mexico and the United States; and—

“Whereas, The said claims on the part of the said so-called Free Press Defense League and similar organizations have been and now are being broadcasted over the country, and both sides to the controversy are causing to be sent to members of Congress great numbers of allegations and assertions and counter-allegations and denials upon the said various claims, which controversy injures the interests of both Catholics and Protestants; and—

“Whereas, The said controversy foments troubles and interferes with the unprejudiced action of millions of electors in the United States, and thereby interferes with a natural, consistent, and impartial administration of government in the interests of all the people; and—

“Whereas, A true and impartial investigation and a report thereon by a properly constituted public committee would take these controversies out of politics and stop the attempts to improperly influence the acts of public officials; now, therefore be it—

“Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That a joint committee of the Senate and House be appointed to make inquiry into the representations hereinbefore referred to.

“Section 2. That the said committee shall have power to employ clerks and stenographers and to compel the attendance of persons and the production of papers, books, documents, and records, and to examine witnesses under oath; that said committee shall have power to sit anywhere that it may deem necessary to secure all the facts to complete its inquiry, and shall report the testimony to Congress.”

We understand that this resolution was introduced at the instance of the so-called Free Press Defense League. We question whether it will ever be reported out of the committee to which it was referred. While such an investigation, if impartially conducted, might prove highly educational in that it would clarify the questions under discussion, yet we doubt whether there could be appointed a committee which would consider the charges made by the Free Press Defense League without political or religious bias, for both these elements would play a part in the investigation of the question.

But the results of such an investigation would by no means settle the controversy. Suppose the committee should find in favor of the charges of the Defense League, would the Catholic population of the country be willing to accept the decision? This is unbelievable, and we feel equally confident that there are many Protestants who would be as unwilling to accept the conclusion of the committee if a decree favorable to the Catholic side of the question were rendered. Over the questions involved, the convictions of many have become too deeply seated to be changed by the investigations or opinions of a Congressional committee.

We have absolutely no sympathy with the bitter tirades which have been carried on by many lecturers and some journals against the Roman Catholic Church. This warfare has been lacking in every essential of Christian courtesy. Other journals, however, have carried on the discussion in a dignified Christian spirit. From this manner of discussion much good has resulted.

We must believe that it is the purpose of Roman Catholicism to make America dominantly Catholic. To do this through a missionary propaganda, as that term is properly understood, is entirely laudable; but to employ in such service political and other non-Christian influences is reprehensible. We believe sincerely that the time will come in the history of the United States when Roman influence will dominate the affairs of the nation much more completely than it is doing at the present time. This we hold is clearly revealed in the prophecies of Revelation 13 and 14. We do not believe that any opposing propaganda can avert this, for the reason that the prophet of God foresaw that it would come, and we cannot doubt the precision of that foreknowledge.

We cannot hope to save the great mass of mankind from deception, nor the multitude from taking the fateful step which will involve the ruin of American freedom. We can, however, hope to save individuals, and for this reason we should be zealous in our efforts, reasonably and consistently, in the spirit of Christ, to warn our fellows against the aims of the Roman Catholic Church. Those aims are not alone religious, but predominatingly political, and it is for us to proclaim to our fellows the principles of civil and religious liberty as represented in the gospel message.

F. M. W.

The Secret of Success

“SECRET prayer is the secret of success, and a well-marked Bible is the chart of life’s sea.”

Blessing at Napa Camp Meeting

A LETTER from Elder I. H. Evans, who is attending camp meetings on the Pacific Coast, reports that the Northwestern California Conference enjoyed an excellent meeting at Napa. The meeting was not large, but there were several hundred in attendance, and the rich blessing of the Lord was experienced. This is the testimony which is coming in from all our camp meeting workers. God is making his people willing in the day of his power,—willing to receive and appropriate his spiritual blessings; willing to pass on to others the fulness of the blessing which their hearts are unable to contain.

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