Though the last year witnessed the distribution of quite a company of recruits among the mission fields, the number sent out was not quite equal to that of the year before. In 1906 there were seventy-four in our list, including the wives. That is a large number to be added in one year. It meant the addition of no small amount to our financial estimates.
In 1907 workers were added to fields abroad as follows:—
JANUARY
S. Parker Smith and wife, to St. Andrews Island, Colombia, South America.
C. B. Hughes and family, to Jamaica, West Indies.
U. Bender and wife, to the West Indies.
APRIL
L. W. Browne, to Sierra Leone, West Africa.
J. O. Miller and wife, to New Brunswick.
W. E. Howell and family, to Athens, Greece.
Mrs. Kinner (accompanying W. E. Howell and family).
MAY
Dr. R. G. Edib and wife, to the Levant Mission Field, later assigned to Egypt.
F. G. Lane, to the West Indies.
Ida I. Shirley, to Utilla, Bay Islands, Central America.
Mrs. M. May Quantock and child, to India.
E. C. Cushman and family, to Jamaica, West Indies.
Dr. W. C. Dunscombe and wife, to Japan.
W. E. Gillis and wife, to Mexico.
Hugo Mekkenon, to Finland.
C. A. Nowlen and family, to British Honduras, Central America.
AUGUST
H. C. J. Walleker and family, to St. Thomas, Danish West Indies.
SEPTEMBER
R. L. Price and family, to Trinidad, West Indies.
G. F. Enoch and family, to Bombay, India.
J. E. Shultz and family, to Korea.
OCTOBER
Dr. H. N. Greaves and wife, to Great Britain for medical study, then to British Guiana, South America.
H. Giraldi, to Naples, Italy.
NOVEMBER
Dr. Chas. Cave and wife, to Barbados, West Indies.
DECEMBER
E. R. Williams and family, to South Africa.
W. E. Robbins and wife, to Australia.
The following laborers sailed from Australia for the mission fields:—
Miss Nellie Sisley, January, to the Tonga Islands.
Miss Anna Nordstrom, October, to Java.
Miss Mabel Lewes, October, to Singapore.
J. E. Steed and wife, October, to Fiji and Samoa.
At the September meeting of the Australasian Union Conference other laborers were appointed to the Malaysian and Polynesian fields as follows, though we have not had information as to the time of their sailing:—
Miss Nettie Carswell, to Singapore.
Andrew Stewart, to Fiji.
Miss J. Stephen, to Fiji.
G. E. Marriott and wife, to Fiji.
W. W. Parmer, to Tonga.
Miss M. Ella Boyd, to Tonga.
Miss T. Judge, to Java.
R. A. Caldwell, to Manila, Philippines.
From Great Britain, J. D. Baker and wife and Miss Thompson have gone to British East Africa during the year.
The Latin Union has supplied E. Fawer to Hayti, West Indies, and P. Steiner, to Algeria, North Africa.
From the Scandinavian field, in September, J. Persson and P. N. Lindegren were sent to the Italian colony of Eritrea, on the Red Sea, as a first step toward opening work in Abyssinia.7
In supplying help to mission fields beyond its own borders, the German Union has sent A. Mertke, to Jerusalem, Palestine, and a worker or two to the Asiatic Russian field.
The workers named as having entered the field in 1907 number fifty-six, including the wives. Aside from these, are the eight appointed in Australia, of whose sailing we have not heard, but who may have entered the fields in the closing months of the year.
Altogether, it is evident that the pressure outward must keep the workers moving toward the great mission fields, as the work enlarges year by year. It is wonderful, as we think of the few thousands of believers, all told, who compose this denomination. The Lord is preparing workers and developing resources among those who believe that his coming is at the door. The year 1908 should see a still larger effort for missions. W. A. S.
One Hundred and Fifty Thousand Dollar Fund
By I. H. EVANS
For Special Work at Home and Abroad
Received on the $150,000 Fund
up to Dec. 24, 1907
Atlantic Union Conference
Central New England ........ $ 2,772.18
Chesapeake .................... 569.06
Eastern Pennsylvania ....... 2,477.67
Greater New York .............. 1,430.17
New Jersey .................. 1,148.26
Maine .......................... 689.88
New York ....................... 2,241.00
Southern New England ........ 1,160.50
Vermont ...................... 1,328.74
Virginia ....................... 762.14
West Pennsylvania .............. 1,501.85
Western New York ............. 2,030.84
West Virginia .................. 466.61
East Michigan .................. 2,544.09
Indiana ...................... 5,193.52
North Michigan ................. 1,403.14
Northern Illinois ............ 2,810.61
Ohio ......................... 5,725.81
Southern Illinois .............. 1,206.69
West Michigan .................. 6,700.80
Wisconsin ...................... 3,871.87
Total ...................... 29,456.53
North Pacific Union Conference
Conference not specified ...... 55.00
British Columbia ............... 210.50
Montana ........................ 579.33
Upper Columbia ................. 3,037.78
Western Washington ............. 2,359.56
Idaho .......................... 976.90
Western Oregon ................. 2,604.96
Hawaii ......................... 16.05
Total ...................... 9,840.08
Western Canadian Union Conference
Alberta ........................ 200.80
Manitoba ....................... 305.30
Saskatchewan Mission Field ..... 47.60
Total ...................... 553.70
Northern Union Conference
Iowa ........................... 4,789.20
Minnesota ................... 5,475.68
South Dakota ................ 2,645.47
North Dakota ................. 2,011.09
Conference not specified ....... 73.82
Algeria ..................... 13.33
Australia ...................... 163.84
Bermuda ........................ 36.00
China .......................... 155.60
South Africa ................... 328.16
Jamaica ........................ 13.41
Yukon Territory ................ 20.00
England ........................ 269.97
West Africa .................... 14.06
Mexico ......................... 2.00
Costa Rica ..................... 6.25
India .......................... 152.94
South America .................. 41.80
Switzerland .................... 9.69
Panama ........................ 24.00
Nicaragua ...................... 4.00
Central American Mission ....... 26.00
Trinidad ....................... 28.69
Norway ......................... 25.00
Japan .......................... 12.50
Hayti .......................... 5.00
Egypt ......................... 51.55
Palestine ...................... 3.00
Tobago, W. I. .................. 1.22
Cuba ........................... 8.00
Hungary ........................ 3.00
Tahiti ......................... 14.88
France ......................... 6.80
Philippine Islands ............. 1.00
Samoa .......................... 8.00
Barbados ....................... 5.00
Portugal ....................... 1.00
Straits Settlements ............ 10.08
Pitcairn Island ................ 10.00
New Zealand .................... 1.52
Total ...................... 1,477.29
Grand Total ................ $114,755.25
I. H. EVANS, Treasurer.
There is doubtless quite an amount already paid on the $150,000 fund which is still in the hands of the State treasurers. All this may properly be regarded as having been paid on this fund before the end of the year, and will so be reckoned when received.
Note and Comment
Ominous Conditions
THERE are more Sodoms than the one so named in the Bible. Many of our great cities to-day would put Sodom to shame. They are filling up with thousands who are controlled by the spirit of that ancient iniquitous city whose sins cried to heaven. Sodom and Gomorrah were types of the sinful condition of this world when ripe for its destruction. We see frequent indications that the ripening is now going on with great rapidity. On the night of December 9 there took place in one of our largest cities what the secular press fitly termed an orgy. The press said of it:—
Vice was given its annual immunity bath last night. Thirty thousand people attended the First Ward ball, a money-raising function conducted by Aldermen Blank and Blank. The only mishap was that the supply of fifty thousand bottles of champagne was not equal to the demand, and special supplies had to be carted in during the early morning hours. A majority of the dancers, of whom it is estimated three thousand were women, came from the tenderloin districts, but thousands of spectators were from the fashionable districts. It eclipsed anything in the way of a carousal this city has ever known, and it is probable that its like was never known in any other section of this country. The march circled and re-circled the hall, men in evening dress and women in silks and laces, and all bedecked with diamonds and jewels, presenting an imposing array of the First Ward's profits from drink, white slavery, and kindred vices.
And this is only a fragment of the picture of the carousal. What more could Sodom have done? The rapid increase of such conditions indicates clearly that we are reaching the time specified by our Saviour as the last days.
Hold Thou My Hand
By Wm. A. Lee
HOLD Thou my hand; through life's unfolding years
Be thou my guide;
The world is strange, my heart disturbed with fears,
Stay thou beside;
Thou know'st the way — man's way thyself hast trod;
Hold thou my hand. Direct my steps, and O God.
Hold thou my hand; in pleasure and in pain
Be thou my guide;
Or sad or gay, let me not life disdain
Whate'er betide.
Thy plan unfold — thy plan of life for me;
Hold thou my hand, assurance rests in thee.
Hold thou my hand; in dark, bewildering doubt
Be thou my guide;
With thine own light encompass me about,
Nor from me hide.
If thou dost lead, Lord, triumph then I can;
Hold thou my hand. How weak, how blind is man!
Hold thou my hand, in triumph keep me meek;
Be thou my guide.
Forbid it, Lord, that I for self should seek;
Thou wilt provide.
With thy humility touch heart and mind;
Hold thou my hand till humbleness I find.
Hold thou my hand; when evening shadows wane,
Be thou my guide;
When death shall come to free me from earth's pain,
E'en then abide.
On yonder shore, beyond sin's bitter gall,
Hold thou my hand — on earth, in heaven, my all.
— Wm. A. Lee.
The Return of the Exiles—
By Ellen G. White
No. 9
Joshua and the Angel
MRS. E. G. WHITE
SATAN and his army were greatly discomfited and alarmed by the steady advancement made by the builders of the temple. The hosts of evil determined to put forth untiring effort to weaken and depress God’s people by holding before them their imperfections of character. Satan well knew that if those who had long suffered because of transgression, could again be induced to disregard God’s commandments, they would be brought once more under the bondage of sin. But the Lord, in infinite pity, strengthened his chosen people “with good words and comfortable words.” In this crisis, he gave to his people a most forcible and impressive illustration of the work of Satan and the work of Christ, and the power of our Mediator to vanquish the accuser of his people. This is recorded in the third chapter of the prophecy of Zechariah.
In holy vision the prophet beholds Joshua the high priest, “clothed with filthy garments,” standing before the Angel of the Lord, entreating the mercy of God in behalf of his people who are in deep affliction. Satan stands at his right hand to resist him. Because Israel had been chosen to preserve the knowledge of God in the earth, they had been, from their first existence as a nation, the special objects of Satan’s enmity, and he had determined to cause their destruction. He could do them no harm while they were obedient to God; therefore he had bent all his power and cunning to enticing them into sin. Ensnared by his temptations, they had transgressed the law of God, and thus separated from the Source of their strength, and had been left to become the prey of their heathen enemies. They were carried into captivity to Babylon, and there remained for many years. Yet they were not forsaken of the Lord. His prophets were sent to them with reproofs and warnings. The people were awakened to see their guilt; they humbled themselves before God, and returned to him with true repentance. Then the Lord sent them messages of encouragement, declaring that he would deliver them from their captivity, and restore them to his favor. It was this that Satan was determined to prevent. A remnant of Israel had already returned to their own land, and Satan was seeking to move upon the heathen nations, who were his agents, to destroy them utterly.
As Joshua humbly pleads for the fulfilment of God’s promises, Satan stands up boldly to resist him. He points to the transgressions of Israel as a reason why that people should not be restored to the favor of God. He claims them as his prey, and demands that they be given into his hands to be destroyed.
The high priest can not defend himself or his people from Satan’s accusations. He does not claim that Israel are free from fault. In his filthy garments, symbolizing the sins of the people, which he bears as their representative, he stands before the Angel, confessing their guilt, yet pointing to their repentance and humiliation, relying upon the mercy of a sin-pardoning Redeemer, and in faith claiming the promises of God.
Then the Angel, who is Christ himself, the Saviour of sinners, put to silence the accuser of his people, declaring, “The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” Israel had long remained in the furnace of affliction. Because of their sins they had been well-nigh consumed in the flame kindled by Satan and his agents for their destruction; but God had now set his hand to bring them forth. In their penitence and humiliation the compassionate Saviour will not leave his people to the cruel power of the heathen. “A bruised reed shall he not break, and the smoking flax shall he not quench.”
As the intercession of Joshua is accepted, the command is given, “Take away the filthy garments from him,” and to Joshua the Angel declares, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” “So they set a fair miter upon his head, and clothed him with garments.” His own sins and those of his people were pardoned. Israel were clothed with “change of raiment,”—the righteousness of Christ imputed to them. The miter placed upon Joshua’s head was such as was worn by the priests, and bore the inscription, “Holiness to the Lord,” signifying that notwithstanding his former transgressions, he was now qualified to minister before God in his sanctuary.
After thus solemnly investing him with the dignity of the priesthood, the Angel declared, “Thus saith the Lord of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.” He would be honored as the judge or ruler over the temple and all its services; he should walk among attending angels, even in this life, and should at last join the glorified throng around the throne of God.
“Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch.” Here is revealed the hope of Israel. It was by faith in the coming Saviour that Joshua and his people received pardon. Through faith in Christ they were restored to God’s favor. By virtue of his merits, if they walked in his ways and kept his statutes, they would be “men wondered at,” honored as the chosen of Heaven among the nations of the earth. Christ was their hope, their defense, their justification and redemption, as he is the hope of his church to-day.
As Satan accused Joshua and his people, so in all ages he accuses those who are seeking the mercy and favor of God. In the Revelation he is declared to be “the accuser of our brethren,” “which accused them before our God day and night.” The controversy is repeated over every soul that is rescued from the power of evil, and whose name is registered in the Lamb’s book of life. Never is one received from the family of Satan into the family of God without exciting the determined resistance of the wicked one. Satan’s accusations against those who seek the Lord are not prompted by displeasure at their sins. He exults in their defective characters. Only through their transgression of God’s law can he obtain power over them. His accusations arise solely from his enmity to Christ. Through the plan of salvation, Jesus is breaking Satan’s hold upon the9human family, and rescuing souls from his power. All the hatred and malignity of the arch-rebel is stirred as he beholds the evidence of Christ’s supremacy, and with fiendish power and cunning he works to wrest from him the remnant of the children of men who have accepted his salvation.
He leads men into skepticism, causing them to lose confidence in God and to separate from his love; he tempts them to break his law, and then he claims them as his captives, and contests the right of Christ to take them from him. He knows that those who seek God earnestly for pardon and grace will obtain it; therefore he presents their sins before them to discourage them. He is constantly seeking occasion against those who are trying to obey God. Even their best and most acceptable services he seeks to make appear corrupt. By countless devices, the most subtle and the most cruel, he endeavors to secure their condemnation. Man can not meet these charges himself. In his sin-stained garments, confessing his guilt, he stands before God. But Jesus our Advocate presents an effectual plea in behalf of all who by repentance and faith have committed the keeping of their souls to him. He pleads their cause, and vanquishes their accuser by the mighty arguments of Calvary. His perfect obedience to God’s law, even unto the death of the cross, has given him all power in heaven and in earth, and he claims of his Father mercy and reconciliation for guilty man. To the accuser of his people he declares, “The Lord rebuke thee, O Satan.” These are the purchase of my blood, brands plucked from the burning. Those who rely upon him in faith receive the comforting assurance, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” All that have put on the robe of Christ’s righteousness will stand before him as chosen and faithful and true. Satan has no power to pluck them out of the hand of Christ. Not one soul that in penitence and faith has claimed his protection, will Christ permit to pass under the enemy’s power. His word is pledged: “Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.” The promise given to Joshua is made to all: “If thou wilt keep my charge, . . . I will give thee places to walk among these that stand by.” Angels of God will walk on either side of them, even in this world, and they will stand at last among the angels that surround the throne of God.
The fact that the acknowledged people of God are represented as standing before the Lord in filthy garments should lead to humility and deep searching of heart on the part of all who profess his name. Those who are indeed purifying their souls by obeying the truth will have a most humble opinion of themselves. The more closely they view the spotless character of Christ, the stronger will be their desire to be conformed to his image, and the less will they see of purity or holiness in themselves. But while we should realize our sinful condition, we are to rely upon Christ as our righteousness, our sanctification, and our redemption. We can not answer the charges of Satan against us. Christ alone can make an effectual plea in our behalf. He is able to silence the accuser with arguments founded not upon our merits, but on his own.
Yet we should never be content with a sinful life. It is a thought that should arouse Christians to greater zeal and earnestness in overcoming evil, that every defect in character, every point in which they fail to meet the divine standard, is an open door by which Satan can enter to tempt and destroy them; and, furthermore, that every failure and defect on their part gives occasion to the tempter and his agents to reproach Christ. We are to exert every energy of the soul in the work of overcoming, and to look to Jesus for strength to do what we can not do of ourselves. No sin can be tolerated in those who shall walk with Christ in white. The filthy garments are to be removed, and Christ’s robe of righteousness is to be placed upon us. By repentance and faith we are enabled to render obedience to all the commandments of God, and are found without blame before him. Those who shall meet the approval of God are now afflicting their souls, confessing their sins, and earnestly pleading for pardon through Jesus their Advocate. Their attention is fixed on him, and when the command is given, “Take away the filthy garments,” and clothe him with “change of raiment,” and “set a fair miter upon his head,” they are prepared to give him all the glory of their salvation.
(To be concluded)
The Lord Our Righteousness
By T. E. BOWEN
T. E. BOWEN
Righteousness is absolute perfection of life. It can not be fully described by human tongue or pen. Primarily it belongs to God. He is righteous. He also has made it possible for the creatures created by his infinite power to enter into and enjoy righteousness with him. But this can be received only as a gift, for righteousness, like life itself, belongs to God. Even though it be possible for intelligent beings to come into the possession of righteousness, still it must ever be confessed that the glory all belongs to God. Righteousness did not originate with men; therefore, having received it from another, there remains no room for boasting. Thus Daniel, offering his supplications unto God, exclaimed: “O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day.” Ezra also prayed, and said: “O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Since the days of our fathers have we been in a great trespass unto this day. . . . O Lord God of Israel, thou art righteous: . . . behold, we are before thee in our trespasses: for we can not stand before thee because of this.”
Innocence, holiness of heart, and righteousness go together. By angels and those who never fell into sin, so long as perfect trust and faith are maintained in God, innocence and holiness and righteousness are enjoyed. All this our first parents shared until they yielded to the tempter. We can not fully realize what bliss it was to enjoy the perfect confidence and presence of the great God. We are told that even the tempter himself shuddered at the thought of his causing Adam and Eve to lose it.
“Satan went alone to mature plans that would most surely secure the fall of Adam and Eve. He had fears that his purposes might be defeated. And again, even if he should be successful in leading Adam and Eve to disobey the commandment of God, and thus become transgressors of his law, and no good come to himself, his own case would not be improved; his guilt would only be increased. He shuddered at the thought of plunging the holy, happy pair into the misery and remorse he was himself enduring. He seemed in a state of indecision; at one time firm and determined, then hesitating and wavering. His angels were seeking him, their leader, to acquaint him with their decision. They will unite with Satan in his plans, and with him bear the responsibility, and share the consequences. Satan cast off his feelings of despair and weakness, and as their leader, fortified himself to brave out the matter, and do all in his power to defy the authority of God and his Son.”—“Great Controversy” (old edition), Vol. I, pages 31, 32.
This wicked prince once knew the blessedness of innocence and righteousness—harmony with God. This state of righteousness and obedience was exchanged for rebellion and disobedience. Man was beguiled into sin by Satan. Having once lost his happy state of harmony with God,—trust, love, and obedience,—he was forever powerless of himself to regain it. This must be wrought out for him by a power outside of and greater than himself; yea, even more mighty than the foe by whom he had been overcome. None in all the universe could accomplish this save Jesus, the only begotten Son of God.
The law of God describes his righteousness. It reveals the relationship of Creator to created, as well as that existing between created beings themselves. It is the great rule by which character is measured. It defines righteousness. It is the quick detector of unrighteousness—sin. It is not to be wondered at that as soon as Lucifer rebelled, he sought to destroy the law. That revealed the hideousness of his acts. It was and is as true in heaven as upon earth that “by the law is the knowledge of sin.” The law defines righteousness. And so long as righteousness endures,10so long will exist the standard by which it is to be known. How utterly foolish, then, to contend that the law has been abolished. One might as well set out to prove that there is no throne of God, no heaven on high, no place where innocence and happiness exist, as to deny the existence of the law.
Christ’s righteous life is necessary. Without that no sinful flesh could be saved. Heaven stooped to rescue man, but it cost its very life—him in whom every heart-chord centered. Jesus became one with us. He was born into the human family, partook of sinful flesh, was made subject to every temptation to which we are heirs. He was “in all points tempted like as we are, yet without sin.” He lived a righteous life. He kept his Father’s commandments. What the law could not do, because of the weakness of our sinful flesh, Jesus made it do in his flesh. What the law was powerless to do through us, it was made powerful to do in Christ. Thus the Son of God wrought out righteousness in human flesh for us. He first demonstrated that the law could be kept in human flesh. Then he confronted the enemy with the powerful argument that what his Father’s grace wrought out in his life in human flesh, might be wrought out in the lives of his followers, through the grace he would impart to them. This the devil denies; but before the controversy ends, Christ will demonstrate before all the universe that his Father’s law can be kept by men and women, with himself enthroned within their hearts through love and faith. It is written of him that he will not be satisfied until he has a church to present to his Father absolutely without spot or wrinkle or any such thing—a state of perfect righteousness in him.
We are thus brought to the most wonderful problem that ever can engage the attention of the human mind; namely, how it is possible that this perfect righteousness of Jesus Christ can be made actually and truly to belong to the sinner. How is it that sinful flesh—actual sinners like you and me—can be made in God’s sight as righteous as Jesus himself?
That we are all sinners, needs no effort to prove. All have sinned from Adam down. But the point of special interest is, How are we to become righteous? God gives us the key in two texts. Let us place them side by side: “Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him.” 2 Cor. 5: 21, A. R. V. “For if, by the trespass of the one [Adam], death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ. . . . For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.” Rom. 5: 17, 19.
These are most precious scriptures. They reveal a simple transaction, planned by God, which brings life and righteousness to the sinner, condemns sin in the flesh, and exalts and magnifies his holy law, and Jesus Christ, his Son, who wrought out righteousness for us.
Takoma Park, D. C.
(To be concluded)
The Inquisition and Its Fruits
By J. O. CORLISS
Character of the Papacy— No. 6
The Inquisition and Its Fruits
J. O. CORLISS
Inherent in human nature is the desire for unrestricted operation of the mind. This is as it should be; for if every one must give an account of himself before God, he can not well do so, if another, just as responsible as himself at the same bar of justice, has controlled his mind, and in that way regulated his conduct. It therefore follows that the feeling of revolt which animates men when others attempt to bridle their search for truth, is of heavenly origin, and should be encouraged.
But this freedom of conscience was found early to be antagonistic to certain ambitious claims of the papacy. It was therefore very soon officially decided by the church that liberty of thought constituted heresy, and ought to be suppressed. The famous encyclical issued by Gregory XVI in 1832, and later confirmed by Pius IX, declared “freedom of conscience an insane folly, and freedom of the press a pestiferous error which can not be sufficiently detested.” The British Constitution, known as Magna Charta, called forth strong expressions of anger from Innocent III, who saw in it a contempt for the authority of the see of Rome. In a bull issued Aug. 15, 1215, he pronounced it null and void, and excommunicated the English barons who procured it.
Not only were great and public differences with Rome counted heresy, and worthy of punishment, but whosoever (even though in private life) contradicted a papal decision, or knowingly disobeyed a papal command, incurred the same guilt. That principle was enunciated very early by the popes. Paschal II, in attempting to strengthen this position, pretendedly quoted from Ambrose as follows: “Whoever does not agree with the apostolic see, is without doubt a heretic.”—Martene’s “Thesaurus of Anecdotes,” I, 338.
This was but another way of stating the infallibility of the popes. But notwithstanding these strong assertions, there were to be found, here and there, those who thought for themselves; and many of these were not afraid to disseminate their dissentient views. But this was to sow discord, and distrust of the divine claims of the papacy, and therefore was not to be tolerated. So a system was devised by which men, with traveling orders, were to spy out and correct all forms of heresy, which the church taught was its appointed duty. But the Inquisition took specific form in 1229, under Gregory IX.
In the Synod of Toulouse, held that year, it was agreed that each bishop should appoint one priest, and from one to three or more laymen to inquire after heresy, of various people, under oath, and with the greatest secrecy. But the most this effort accomplished, as stated in history, was “to catch and kill the little foxes” in southern France and northern Spain. The real Spanish Inquisition was instituted in 1480, through the prejudice of Ferdinand and Isabella against the wealthy Jews and Moors of southern Spain. But the terrible reality of inquisitorial work was largely reserved for the beginning of the Portuguese inquisition, which was set in motion by that prince of Jesuits, Ignatius Loyola, in the middle of the sixteenth century. No society, before nor since, was ever organized along such rigid disciplinary rules, as the Society of Jesus. It was indeed a “naked sword, whose hilt was at Rome, but whose point was everywhere.”
This society was not professedly for the betterment of its members, but for a totally different purpose. In a collection of Loyola’s sayings, which have been accepted generally by Jesuits, the statement is made that Loyola said to his secretary Polanco that “in those who offered themselves he looked less to purely natural goodness than to firmness of character and ability for business,” for he was of opinion that those not fit for public business were not adapted for filling offices in the society. More than this, he held that a candidate was valuable in his eyes only on the condition that his qualities and endowments could be brought into play, or held in strict abeyance, at the command of a superior.
The polity of the Jesuits is almost absolute despotism. Their general is elected for life, and every appointment within the gift of the society is made by him. The vow of obedience is taken directly to him. It is his prerogative to admit or dismiss members. So complete indeed is his authority, and so independent was it at one time from the pope’s dictation, when differences of opinion occurred, that the people of Rome were wont to designate one as the “White Pope,” and the other the “Black Pope.” On the ground that the society was becoming unmanageable by the pope, Clement XIV issued the famous brief, Dominus ac Redemptor, on July 21, 1773, which, for the time, suppressed the order, and confiscated much of its property.
The society was, however, again gradually restored, until, in 1814, Pius VII finished the work of restoration by revoking the action of Clement XIV, when the society again was given full corporate legal existence. But prior to 1773, the Jesuits relentlessly pursued to the death every one upon whom rested the faintest suspicion of heresy. Innocent III declared that the mere refusal to be put under oath, or to give opinion that oaths were unlawful, was a heresy worthy of death. See “Concil” (ed. Labbe), II:152.11
To justify the act of putting heretics to death, resort was had to rigid applications of Scripture allusions. For example, Christ said that those who came before him were “thieves and robbers.” John 10:1, 12. Of course these were heretics, that is, those not of the true faith. Again, Paul warned the church at Ephesus to beware of “grievous wolves,” which would come in among them, and would not spare the flock. Acts 20:29. How plain that these obnoxious characters called “wolves” were not of the true faith. But, said St. Thomas, “We hang thieves and kill wolves.” There is duty, clear enough. We must kill the heretics. Again, heretics were only sons of Satan, and should share the fate of their father, that is, be burned to ashes upon the earth. Are we not also told to reject heretics after two admonitions? Titus 3:10. How could this be done so well as by putting them to death? See “Summa,” 2:9, II, art. 3, 4.
It may be said that the Jesuits were so headstrong that they alone were at fault in carrying out this policy. But Nicholas Eyremich, the Dominican, and Spanish inquisitor-general of Aragon, says that the popes suffered the inquisitors, without a word of opposition, to formulize their cunning in bringing their victims to the stake. See “Directorium Inquisitorium,” Venet, 1707. The rules found in this infamous book were taken as a guide by Torquemada in his terrible work, and were adopted and disseminated by the Curia, which, in Italy, means the body of lawyers practising in the Roman courts.
The dissemination of these rules for inquisitors, by the Curia, was for a purpose. The pope had no thought of bearing all the responsibility of this awful work. The civil power must be utilized in its behalf. So every prince, or civil magistrate, was indoctrinated to the point of carrying out the sentences of inquisitors after this fashion: Any civil officer who refused to co-operate in the work was himself excommunicated, and all who would hold intercourse with him. Next, the city of his residence was laid under interdict. If more stress was needed, the officials were deposed, and the bishop’s work there stopped.
As time went on, the Inquisition became more and more severe, one form of torture after another being invented, until men’s hearts sank within them. No one was safe from condemnation. A mere suspicion meant the application of the rack, until innocent men confessed to heresy in order to prevent further torture. Of course death followed in the wake of confession.
A bull of Innocent III authorized the confiscation of the goods of heretics, on the ground that children must suffer for the offense of their parents. But it was provided that those who betrayed their parents would preserve their inheritance. See Prescott’s “Ferdinand and Isabella,” Vol. I, pages 262, 263. With this reward held before their children, parents felt forbidden to teach them the doctrines of salvation, lest some expression might drop that would be reported as heretical, and cost them their lives. This fear of parents, and the antagonism of their children, became so pronounced as to snap the very ties of nature, and life became almost an intolerable burden. The people of God were literally “worn out,” as predicted in the prophetic vision concerning this power.
In vain did such men as Bishops Wazo of Liège, Hildebert of Le Mans, Rupert of Dentz, and St. Bernard, protest that this was not Christ’s method of procedure, and that it only would multiply heretics, and create intense hatred against a persecuting church and its clergy. The work went on because it was necessary to prove in a bloodthirsty way that the pope was infallible, and could not brook the least opposition. One can hardly wonder that the French Revolution so bitterly condemned the church as a human folly. But the end is not yet. What the near future has in store as a result of the past ages of mockery of the Christian religion, we may be able to determine by further study of past and present features of this ecclesiastical establishment.