Review and Herald, Vol. 86, No. 9. (3/4/1909)

Review and Herald

Mar 4, 1909

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 4, 1909

Tract List for Busy Workers

Topically Arranged

ONE of the best means of passing the light of truth on to others is through the distribution of tracts. Many owe their first knowledge of the message to the reading of some tract. Tracts are convenient in size, easily carried, and the subjects treated are all presented in a brief and comprehensive manner. The following list will be found useful in carrying forward this line of missionary work:—

IMMORTALITY QUESTION

PER HUNDRED POST-PAID Thoughts for the Candid ...... B. S. L. 47 $ .50 Rich Man and Lazarus ........ B. S. L. 146 1.00 Is Man Immortal? ............ A. G. L. 86 1.00

SECOND COMING OF CHRIST

Without Excuse .............. B. S. L. 46 .50 The Eastern Question ........ B. S. L. 144 1.00 The Gospel Message .......... B. S. L. 188 1.00 Waymarks to the Holy City ... B. S. L. 189 1.00 Signs of the End ............ B. S. L. 194 1.00 We Would See Jesus .......... W. T. S. 36 1.00 Coming of the Lord .......... A. G. L. 40 .50 Heralds of His Coming ....... A. G. L. 85 1.50 “Come, for All Things Are Now Ready” .................. A. G. L. 87 1.00 Signs of Our Times .......... W. T. S. 37 1.00 What Do These Things Mean? .. W. T. S. 39 1.00

THE SABBATH QUESTION

Why Not Found Out Before? .. B. S. L. 52 .50 Jewish ...................... B. S. L. 69 .50 From Sabbath to Sunday ...... B. S. L. 95 .50 Identical Seventh Day ....... B. S. L. 114 1.00 The Seal of God and the Mark of the Beast ................ B. S. L. 130 2.00 New Testament Sabbath ...... B. S. L. 137 1.00 Who Changed the Sabbath? ... B. S. L. 187 1.00 Elihu on the Sabbath?....... W. T. S. 46 1.00 The Seventh or One-Seventh . A. G. L. 39 .50 Day of the Sabbath .......... A. G. L. 50 1.00 Which Day Do You Keep, and Why? ....................... A. G. L. 75 .50 Is Sunday the Sabbath? ...... A. G. L. 76 .50 The True Seventh Day ....... A. G. L. 78 1.50 Sunday in a Nutshell ........ A. G. L. 88 1.00

SPIRITUALISM

PER HUNDRED POST-PAID Try the Spirits ............. A. G. L. 48 $ .50 Spiritualism: Its Source and Character ................... B. S. L. 112 1.00

THE MILLENNIUM

Temporal Millennium ........ B. S. L. 121 1.50 The Great Day of the Lord ... B. S. L. 65 2.50

THE LAW

Under the Law, or Under Grace B. S. L. 163 1.00 Relation of the Law and Gospel B. S. L. 166 1.50 The Perpetuity of the Law ... W. T. S. 40 1.00 Ceremonial and Moral Law Distinguished ............... B. S. L. 195 1.00 The Two Covenants ........... A. G. L. 83 1.00 The Law in Christ ........... W. T. S. 11 1.50

BIBLE STUDY

Benefits of Bible Study .... A. G. L. 10 .50 Topical Bible Studies ....... B. S. L. 185 1.50

PAMPHLETS

Matthew Twenty-four; or, The Second Coming of Christ .... B. S. L. 58 $ .10 Christ Our Advocate, His Min- istry in the True Taber- nacle (illustrated) .......... B. S. L. 128 .10 The Lord’s Day the Test of the Ages (illustrated) .......... B. S. L. 134 .10 Saints’ Inheritance .......... B. S. L. 140 .10 Sure Word of Prophecy ....... B. S. L. 131 .10

A SAMPLE

One of each tract listed on this page (no pamphlets) .......................... $.35 One of each pamphlet and tract ....... .85

New catalogue, just off the press, lists over 300 tracts and pamphlets — free on request.

Review and Herald Publishing Assn. Takoma Park Station Washington, D. C.

The Emmanuel Movement

Its Founder and His Theology

The ancient Athenians, who “spent their time in nothing else, but either to tell or to hear some new thing,” must have had their time fully occupied in discussing the latest developments in science and theology if the air was as full of strange claims, striking interpretations, and advanced theories as it is in our day. Some new claim of speculative philosophy, some new school of advanced theology, or some new movement based upon new theories is being constantly exploited in the public press, upon the lecture platform, or from some liberal pulpits. Those who depend upon others to do their thinking for them must be kept in a state of constant uncertainty, and must feel that they are walking in a labyrinthian maze without any definite idea as to where they will come out, or whether they will come out at all.

Among the new things which have recently attracted attention and been the subject of general discussion is what has been styled “The Emmanuel Movement.” This movement had its origin somewhat over two years ago in the city of Boston, famed as the home of culture and philosophy, and at the same time having the reputation of being good soil for erratic thought.

The professed purpose which finds expression in this new school of thought is to carry out the divine commission to preach the gospel and to heal the sick. The nature of the gospel which is preached, and the methods employed in healing the sick, indicate that a new interpretation has been placed upon familiar words of scripture, and that ideas unknown to Christ and his apostles have been given a large place in this modern movement.

As the basis for a clearer understanding of what is involved in the Emmanuel movement (so-called because it started in Emmanuel church, Boston) we will state some facts concerning its founder, Dr. Elwood Worcester, and his philosophy. After finishing a course of study at Columbia University and a theological seminary, Dr. Worcester went to Germany to take a post-graduate course. Of his experience there Ray Stannard Baker writes in the American Magazine for December, 1908:—

At once he found himself in the atmosphere of the New Thought; he studied under the eminent psychologists Wundt and Fechner, and he chose for his thesis “The Opinions of John Locke.”

On his return to America, he served for a short time as pastor of a church in Brooklyn, and later became professor of philosophy at Lehigh University. Concerning his attitude toward the Bible, the same writer states:—

He had accepted broadly the argument of the “higher critics;” his volume, “The Book of Genesis in the Light of Modern Knowledge,” in which he voiced the newest thought on the Bible, was published while he was rector of St. Stephen’s Church in Philadelphia.

From the same article, we learn that when Dr. Algernon S. Crapsey, a most pronounced advocate of the New Theology, was tried by the authorities of the Episcopal Church for heresy, Dr. Worcester was one of those who defended him.

The view maintained by this leader of the Emmanuel movement as stated by himself, concerning the healing of disease and God’s working to restore the sick in answer to prayer, is not entirely new to us, and prepares the way for repudiating any really miraculous restoration to health, by claiming that all recoveries are equally miraculous. In the introduction to his book, “Religion and Medicine,” Dr. Worcester thus states the case:—

Most religious workers in this field have made the mistake of supposing that God can cure in only one way, and that the employment of physical means indicates a lack of faith. This is absurd. God cures by many means. He uses the sunlight, healing and nourishing substances, water and air. The knitting of a broken bone, or the furrowing out of new blood courses in a diseased limb, is just as truly his work as the restoration of a wounded spirit. . . . We have seen the consumptive nursed back to life by rest, fresh air, abundant food and kindness, and we have seen more spectacular recovery from other diseases through confident expectation and the spoken word, but we have never felt that the one was necessarily more an act of God than the other. . . . We believe God has power to cure all disease, but we do not believe that God cures all disease by the same means. At all events, an authentic instance of recovery from organic disease through psychical means is what we are waiting for.

The practical application of these principles, and the real interpretation placed upon them, are shown by the following statement:—

In our practise we neither look for nor desire sudden or spectacular cures, partly because of the publicity which attaches

to them, partly because of the moral effect on other patients, which is apt to be bad, and lastly because such cures are seldom permanent.

This plainly indicates that while Dr. Worcester professes a theoretical belief in extraordinary cures, he so far discounts and belittles them as in effect to deny them. This again is somewhat familiar teaching.

That the views of Dr. Worcester are influenced more by human philosophy than by revelation is clear from this statement taken from the same introduction:—

The teachings of modern psychology and physiology as to the essential unity of human nature and the mutual relations of mind and body have sunk so deep into the popular conscience that the church can no longer address men as disembodied spirits, and no scheme of salvation causes the heart to beat with hope which does not include the whole man, and which does not begin now.

But a clearer view of the foundations upon which rests this religio-medical movement may be obtained from some statements made by Dr. Worcester in his latest book, “The Living Word.” We have already found from Mr. Baker’s article that Dr. Worcester “studied under the eminent psychologists Wundt and Fechner,” but it is probable that few of our readers appreciate what is involved in this statement. This, however, can be further developed by quotations from Dr. Worcester’s book. In the preface he says:—

This book owes its existence, its substance and whatever merit it possesses, to one of the greatest and least-appreciated thinkers of the nineteenth century, Gustav Theodor Fechner. It was my privilege to know Fechner in Leipsic shortly before his death. The effect of his personality and of his thought marked a turning-point in my life, and his influence has deepened with the passing years. . . . On reflection, I am not sure that I am more indebted to Fechner for these thoughts than Fechner was indebted for them to the wonderful poet Rückert: Rückert in his turn drew his treasures of wisdom from the East, ransacking whole literatures, and giving back gold for the silver he abstracted from the Brahmans.

Now that we have learned the source of the philosophy upon which the Emmanuel Movement is based, it will be worth our while to go to this source and discover for ourselves the nature of this philosophy. This is made possible by an article in the current number of The Hibbert Journal, by Prof. William James, the distinguished psychologist, who gives “An Account of the Philosophy of G. T. Fechner.” We quote:—

The original sin, according to Fechner, of both our popular and our scientific thinking, is our inveterate habit of regarding the spiritual not as a rule, but as an exception in the midst of nature. Instead of believing our life to be fed at the breasts of the greater life, our individuality to be sustained by the greater individuality, which must necessarily have more consciousness and more independence than all that it brings forth, we treat whatever lies outside our life as so much slag and ashes of life only; or, if we believe in the divine Spirit, we fancy him on the one side as bodiless, and nature as soulless on the other. . . .

The vaster orders of mind go with the vaster orders of body. The entire earth on which we live must have, according to Fechner, its own collective consciousness. So must each sun, moon, and planet. So must our solar system have its own wider consciousness in which the consciousness of our earth plays one part. So has the entire starry system, as such, its consciousness; and if that starry system be not the sum of all that is, materially considered, then that whole system, along with whatever else may be, is the body of that absolutely totalized consciousness of the universe to which men give the name of God.

Speculatively, Fechner is thus a monist in his theology; but there is room in his universe for every grade of spiritual being between man and the final all-inclusive God. In suggesting the positive content of all this super-humanity, however, he hardly lets his imagination fly beyond simple spirits of the planetary order. The earth-soul he passionately believes in; he treats the earth as our special human guardian angel; we can pray to the earth as men pray to their saints; and I think that in his system, as in so many of the actual historic theologies, the supreme God only marks a sort of limit of enclosure of the world of the divine.

These quotations from an account of Fechner’s philosophy, written by a friendly and sympathetic critic, are sufficient evidence that Dr. Worcester was right in saying that Fechner’s views were not original with him, but came from the East. Any unprejudiced reader of these extracts would find in them abundant evidence that Fechner was a pantheist; and in doing so, he would only adopt the view which Professor James himself asserts in the first sentence of his article:—

Fechner and Hegel are both pantheists, and in a sense Fechner writes himself down as an absolutist.

Fechner’s philosophy made little impression upon the men of his time, but clothed in somewhat different language and put forth as a spiritual interpretation of the Scriptures, it meets with more favor to-day. Explaining why Fechner’s words “fell on unheeding ears,” Dr. Worcester says:—

This is probably due to the charming fancies in which Fechner indulged himself as to the souls of planets, and stars, and men, which to a materialistic age seemed scarcely worth refuting, but which we do not find so absurd.

He further gives his own estimate of the value of Fechner’s writings:—

The greater of Fechner’s works can be compared only with the sacred books of the nations. They are inspired, and they contain a true revelation of God.

Such, then, is the theology of the Emmanuel Movement. In principle it is an old theology, dating back from the time of Brahma and Gautama; in form of statement it is a new theology, being clothed in language better adapted to the modes of thought of those who profess to believe in the Christian system.

This pantheistic philosophy as taught by Dr. Worcester is expressed in this way:—

As a matter of fact, we possess in our religion the greatest of all therapeutic agents, if only we deal with it sincerely. The thought of a loving God within us, above us, and about us, who desires our peace, our happiness and salvation, and who has greater and better means than ours to remove our anguish, which he unceasingly employs, is a consolation greater than our greatest need.

It must be borne in mind that when Dr. Worcester uses the expression “God within us,” he does not mean the God of the Bible, whose indwelling presence is assured to the believer through the gift of Christ and his ministry of the Holy Spirit, but rather to “that absolutely totalized consciousness of the universe to which men give the name of God,” according to the philosophy of Fechner.

A sound view concerning the nature and being of God and his relation to his created works is a fundamental requirement in a system of doctrine or in a movement professedly Christian and asking for the support of Christian believers. It is on this basis that we have inquired into the theological views of Dr. Worcester, the founder of the Emmanuel Movement, instead of dealing first with the phenomena of the movement. When we have learned from unimpeachable testimony that the idea of God entertained by Dr. Worcester, and therefore forming the basis of the movement of which he is the founder, is merely a slight variation and adaptation to Western minds of the philosophical speculations of Fechner, who in turn based his idea upon that Oriental philosophy which is acknowledged pantheism, and that therefore the God of the Emmanuel Movement is not the God who has revealed himself to us in the Scriptures, we may be sure that the system which rests upon this foundation can have no proper claim to be regarded as Christian. Its promoters may use the statements of Scripture (interpreted apart from their connection, and in harmony with their own philosophy), they may repeat the formulas of faith familiar to Christian ears, and they may refer to God as the one who heals disease, but they are merely employing these forms of expression as the channel for such a pantheistic philosophy as will be repudiated by all those who accept the Bible in its obvious meaning as an infallible revelation.

We are now better prepared to consider some of the professedly scientific principles which are exploited in the Emmanuel Movement, and the methods employed in the religious clinics conducted by Dr. Worcester and his followers. This will be the subject of our next article.

God Is Love

By Editor

Editorial

God is love. This is the very essence of his character. It was manifested in the gift of his Son; it is revealed in all the history of his dealings with the human family. Sin has created a gulf between God and man, and has placed in the hearts of the human family an enmity against heaven. Christ bridged the gulf, and is seeking to remove the enmity from every heart. While in no sense will he compromise with sin, he will exhaust every effort in seeking to save the sinner from his sin and its dire results. In this he manifests his great love.

Our Privilege

That his followers might know the peace of perfect trust in him, Jesus said: “Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.” The thought is: there is enough of care in each day, without bringing into it the cares of other days. Christ has promised grace for each day’s duties on the day in which they must be done. “As thy days, so shall thy strength be.” Says one writer: “We never have grace given us for imaginary troubles, and that is why they are so hard to bear.” When the troubles of to-morrow are brought into to-day, we have only our own weakness to oppose to them; but when they are left where they belong, we can meet them in the strength of God. Such is the blessed privilege of him who has made Christ his choice.

Rejoicing in God

By F. M. W.

The path of the Christian is not all smooth and pleasant. Sometimes it winds through rugged mountain fastnesses, or across desert wastes. Sorrow is mingled with joy, and pain with pleasure. But whatever the experience, it is the privilege of the child of God to rejoice and be glad. Says the apostle, “Rejoice in the Lord alway: . . . and the peace of God, which passeth all understanding, shall keep your hearts and minds in Christ Jesus.”

From the human standpoint it is impossible to rejoice in trial and disappointment. Some of life's experiences appear as did the bereavements of Jacob, directly against us. For this reason scores who know not God are unable to endure the destruction of cherished hopes, and sink in discouragement and despair.

The child of God may take a happier view of life's vicissitudes. It is for him to view things from another standpoint than that of temporal surroundings. By faith he can look beyond the present, and see God working out all things for good in the ultimate. On this point the apostle bears the following testimony: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”

If the shaping of human destiny rested wholly with man, well might he despair, particularly in view of the studied efforts of Satan to accomplish his ruin. But God is over all, and his great power can cause even the wrath of the enemy to praise him, and to work the good of his chosen ones. By faith we may know that “all things work together for good to them that love God.”

We may praise him in the darkness, knowing that he standeth near in the shadow, and that in his own time, light will break forth. Paul and Silas sang praises to God while in prison, with their feet fast in the stocks. Surely an unpleasant position, and an unfavorable outlook. But they knew God would work good out of their trial. And in this they were not disappointed. Doubtless the conversion of the jailer was due in large measure to the spirit manifested by these disciples.

When God calls us to stand trial, let us be brave and hopeful. We must learn to endure hardness as good soldiers of Jesus Christ. Were God to remove the trial, we would be weakened in consequence. He will not suffer us to be tempted above what we are able to bear, but will with the temptation make a way of escape, by strengthening us that we may be able to bear it. I Cor. 10:13. He has wisdom and power for every need, and by staying our hearts on him, and by living faith grasping his promises, we may draw from him supplies of grace for every trial of our strength.

F. M. W.

Commissioned of God

By C. M. S.

WHAT a full surrender to the purpose of God means is thus set forth by our Saviour: “Whosoever he be of you that renounceth not all that he hath, he can not be my disciple.” The words of our Saviour preceding this statement in the twelfth chapter of Luke illustrate what he means. A certain man had made a great supper, and invited many. Those invited put forth many excuses of a personal nature for not accepting the invitation. The lesson taught is that nothing of a personal or worldly or temporal nature must be allowed to stand between us and the acceptance of his invitation.

The acceptance of the invitation which he gives makes us not simply guests at his table, but inheritors with him in the purchased redemption. But it involves something also; we are his messengers, the army of his campaign. Said Jesus: “Ye are my friends, if ye do the things which I command you. . . . Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit.” Again he said: “Go ye into all the world, and preach the gospel to every creature.”

Thus is it made manifest that our acceptance of Christ involves a complete surrender to his purpose. “Whatsoever I command you” is all-comprehensive. A work is set before us, not a theory. A campaign is on hand, not a discussion of abstruse theological themes. Says Inspiration, through the prophet Malachi: “Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, will suddenly come to his temple.” To that temple our Lord never would come until the people had been prepared for that event by the message which God’s messengers were commissioned to give. The giving of that message was the preparing of the way for that coming. God has appointed none of his workmen to positions of ease and indolence, to positions where it is not required of them that they let shine the light entrusted to them. “Ye know that the rulers of the Gentiles lord it over them,

and their great ones exercise authority over them. Not so shall it be among you: . . . whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister.” Every faithful follower of Christ is doing something for the advancement of his kingdom. “Well done,” is the divine passport into eternal life, into the mansions of bliss in the New Jerusalem. It will never be said to those who have done nothing. Each accepted child of God is a commissioned messenger of God.

The business of the commissioned messenger of God is more than to worship; it is more than to propound deep moral themes; it is more than to “live a moral life,” and teach or preach about the attributes of God; it means more than to “get religion.” The messenger of God may do all this; but his true occupation is more definite. It is, to be the Spirit’s mouthpiece to convince the world of sin, to warn of the impending penalty for transgression, to proclaim the risen Saviour, who saves his people from their sins, and to declare the proximity of the return of our blessed Lord. This is the gospel work, the occupation of God’s messengers. It does not exclude works of charity for humanity; they are its inevitable result.

When God has a message for the world, he expects his messengers—that is, his professed followers—to give that message. Their continual, every-day work is to “preach the gospel to every creature”—the “good news” of salvation; but salvation itself means a saving from something as well as a saving to something. Man is to be saved to righteousness and eternal life; he is to be saved from sin and its consequences, eternal death. That penalty is hanging over every unregenerate soul. It is about to be executed. The judgment will be without partiality, without favor; the execution will be without partiality, without favor, terribly exact, terribly just, summary and soon.

The execution of the judgment upon the unjust will take place in connection with the rewarding of those who have been God’s true children. These two culminating events, than which none are more fearfully—or gloriously—important to every human being, are intimately associated in the Word which foretells them. The revelator declares: “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. 22:12. That includes the recompense of the wicked, as well as the reward of the righteous. For the latter there is a reward indeed; for the former there is the recompense which the works of the flesh have merited, the wages of sin—death.

God has been warning the world from

the time of creation down to the present time that “the wages of sin is death.” In the very nature of the case, there must come a time when that penalty would be carried out. That time God calls “the harvest” of the world. In the parable of the sower our Lord declares: “The harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire.” Matt. 13:39-42. This time of woe for the wicked is the very time when the righteous are glorified and immortalized. Verse 43.

So, side by side, these two great events, which bring to a culmination the history of mortal man on this earth, are marching down upon the closing days of this generation—the one buoyant with blessing, the other heavy with the black fruit of the curse. In the days of great calamities God has always required that his messengers, his watchmen, shall make the approach of those calamities known. His admonition is, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isa. 58:1. “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.” Eze. 3:18.

Now, God has spoken; but the great mass of his professed followers are not warning the wicked of the penalty for their wickedness, nor of the impending executive judgment. The judgment draws on, and the world sleeps on in its sin, heedless of the terrible calamity which hangs over the sin-cursed earth. Multitudes are not aware of the proximity of that event, are not aware of the fact that God has hung out in the heavens and spread out upon the earth unmistakable signs of the approach of that event. But they have occurred and are occurring, and they tell in one universal and unmistakable language that the coming of the Just One, with all that it means, both to the righteous and to the wicked, draws on with rapid pace.

In the first chapter of the first book of the Bible the Lord tells us that the lights of the heavens are to be “for signs,” as well as for seasons, days, and years. When Jesus’ disciples asked him, “What shall be the sign of thy coming, and of the end of the world?” he gave them the signs for which they asked, the signs which were to precede his coming, and were to warn the world of its approaching end. Those signs are put into our hands, that we, as messengers of God, may lay before the world a warning and a way of escape. Whoever knows and believes this truth, and professes the name of Christ, is a commissioned messenger of God to make it known to those who have not yet become acquainted with it. We can not put it upon the living preacher alone. He can deliver but his own soul by sounding the message given to him. His performance of his duty in that regard will clear his skirts, but not ours who are not ministers. “To every man his work,” is the Lord’s own method. If we can not speak in public to give the message, the Lord has other means, which will leave us all without excuse who have failed to heed our Saviour’s command to carry the message to the people. Paul said, “Woe is unto me if I preach not the gospel.” Let every Seventh-day Adventist join Paul in this declaration, and then with voice or book or paper or tract take up the message of warning and salvation committed to this people. C. M. S.

Fellowship

By W. A. S.

The individualist cares not a whit for anybody’s opinion or counsel. He asserts, usually after a characteristic way of his own, the truth that “the head of every man is Christ,” and that if a man has faith, it is “to be according to the scripture, ‘Have it to thyself before God.’”

Nothing is easier for the natural heart than the assertion of an individualism which ignores every principle of the gospel of Christian fellowship.

The real experience of the truth that Christ is the head of every man, brings with it the truth, also, of the fellowship of believers in Christ. The bond that binds individuals to him, binds heart to heart in the communion of saints.

The unsanctified independence, which springs from human selfishness or vanity and love of supremacy, is in striking contrast with the spirit which rules in the church of Christ as thus shown:—

“If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

“Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”

“Walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

“If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. . . . In lowliness of mind let each esteem other better than themselves.”

These scriptures are like tiny snapshot views of the fellowship side of life in the church of Christ. There was never a man yet who did not need the help and sympathy and guiding and restraining influence of fellowship with the brethren to balance and level up individual traits. He is in the greatest need of it who thinks he has least need of it. W. A. S.

Entertainment of Those Attending the Coming General Conference

By Arthur G. Daniells

As many inquiries are being made regarding entertainment at the coming conference, it may be helpful to many to make quite a full statement in the REVIEW of the plans of the committee to care for those who may attend the meeting.

First of all, it may be explained that a committee on transportation has been appointed to secure the best rates possible

from the railway lines. This committee is now at work, and as soon as possible will announce the arrangements they succeed in making with the railroads. The members of this committee are located in all parts of the country, and are as capable of attending to this part of the work as any one we know of. It is hoped that those who may desire to aid in securing good terms will make their suggestions to this committee, instead of endeavoring to make independent arrangements with railroad agents. Elder I. H. Evans, the chairman of the committee, will be glad to get helpful information and suggestions from any of our brethren.

A committee on receiving and locating those who come to the meeting has been appointed. This committee will arrange to have young men, displaying conference badges, meet delegates and visitors at the union station and at the terminus of the Takoma Park street-car line. These young men will render aid in getting to the grounds and in transporting the baggage. This committee will soon give through the REVIEW full information concerning their arrangements.

Another committee has been appointed to provide rooms, tents, and furniture. Takoma Park will be canvassed for furnished rooms. A large building or two in the Park may be used for sleeping apartments. Hundreds of tents can be erected on the Seminary grounds. There will be just enough trees to afford nice shade. Elder G. A. Irwin is chairman of this committee, and in a short time will be prepared to give full information regarding rooms, tents, furniture, and rates. This will also be given in the REVIEW. It may be well to state that it has been decided to reserve the Seminary buildings for the foreign delegates and such home delegates as may not be strong physically, and for those of advanced age. One hundred can be taken care of in these buildings.

We are planning for the best dining arrangements we can make. In addition to the regular dining-room board that will be provided in the Seminary dining hall, a large tent will be erected for dining purposes. It is thought that the meals can be served in the dining tent on a plan that will greatly economize the labor and expense, and yet be very acceptable.

All these committees are now at work, and will give our people needed information at an early date. Every reasonable effort will be put forth to make those who come comfortable. We do not want anything to mar the meeting. We solicit the earnest prayers and co-operation of our people in our efforts to make this one of the best conference gatherings we have ever had in our history.

A. G. DANIELLS.

Out in the Deep

By William A. Spicer

THERE is joy in laboring to win hearts to the Lord Jesus anywhere. The burden for souls does not come and go with changing place or scene. But with a given field to cover before the work can be finished, there is inspiration in seeing the boundaries of our effort enlarging, and the deepest joy in the consciousness of working to supply the greatest need. “Launch out into the deep,” is the word that comes to us, “and let down your nets for a draft.”

Last year a young brother left the Foreign Mission Seminary for a country where one minister, and he with failing health, faced millions of Catholic peoples. The young brother had calls to work at home, but the needs in the mission field appealed most strongly. Now he writes:—

We have experiences daily which water our souls, and make us thank God for a part in his work. I am more contented here than I was at any time in the States. There is so much to do here, such battles to be fought, such vast multitudes in darkness! What a privilege to be used of God in giving them the light!

Hundreds must follow on into the fields. The conferences will not weary of training young workers into strength, and then seeing them called away to mission fields. We are obeying the word to launch out into the deep of the world's great need. It is the only thing to do.

Scores of workers with good experience as canvassers, teachers, nurses, or evangelists, are needed continually in the Foreign Mission Seminary, adding to their qualifications while waiting, but ready any day to respond as the right call comes in from the fields. W. A. S.

The Collective Conscience

THERE is being built up to-day a complete system of “religious” instruction based on the “civic righteousness,” “national soul,” and “collective conscience” idea. The individual conscience has stood as a barrier against the encroachments in this country of a hierarchy which rules the souls as well as the bodies of the people. It is necessary to the establishment of a hierarchy here that the individual conscience should be either abolished or swallowed up. It has seemed impossible to abolish it, so the “collective conscience” idea is now brought forward to accomplish the same purpose in a different way. Says the Christian Register of recent date:—

In ethics it was once the fashion to deal almost entirely with the individual conscience. Now attention is drawn to the unfolding of the collective, or social, conscience. . . . The man with an individual conscience and nothing more becomes a bigot.

This is but another way of arguing that some men must exercise their consciences for themselves, and for other men, too. But that is precisely what they did under the church-and-state governments of Massachusetts, Connecticut, New York, and Virginia. That was all Archbishop Laud was doing in England when the Puritans and Pilgrims fled from his fury to America; and that was all papal Rome did during the Dark Ages.

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