*Central New England ........ $ 2,772.18
Chesapeake ................. 569.06
*Eastern Pennsylvania .... 2,507.67
Greater New York ........... 1,430.17
*New Jersey ............ 1,148.26
Maine ....................... 744.38
New York .................... 2,288.50
*Southern New England ... 1,210.50
*Vermont ............... 1,330.74
Virginia .................... 762.14
West Pennsylvania ........... 1,603.90
*Western New York ....... 2,030.84
West Virginia ................ 466.61
East Michigan ............... 2,549.09
*Indiana ................. 5,198.52
North Michigan ................ 1,403.14
*Northern Illinois ....... 2,834.86
*Ohio .................... 5,732.31
Southern Illinois ............ 1,206.69
West Michigan ................. 6,733.03
Wisconsin ..................... 4,340.92
Total .................. 29,998.56
North Pacific Union Conference
British Columbia ............ 210.50
Montana ...................... 579.33
*Upper Columbia .......... 2,931.75
Western Washington ........... 2,373.36
Idaho ........................ 1,171.86
Western Oregon ................ 2,628.46
Hawaii ....................... 16.05
Total .................. 9,911.31
Western Canadian Union Conference
Alberta ...................... 200.80
Manitoba ..................... 305.30
Saskatchewan Mission Field ... 47.60
*Algeria ................. 13.33
Australia ..................... 163.84
Bermuda ....................... 36.00
China ......................... 155.60
South Africa .................. 328.16
Jamaica ....................... 13.41
Yukon Territory ............... 20.00
England ....................... 274.84
West Africa ................... 14.06
Mexico ........................ 2.00
Costa Rica .................... 6.25
India ......................... 186.54
South America ................. 76.43
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 .................. 1,550.39
Grand Total ............. $116,022.14
I. H. EVANS, Treasurer.
Portugal and Religious Liberty
In the Episcopal Recorder, of December 12, is an editorial note upon the recent decision of the Lisbon Court of Appeals in reference to the charge brought against the agent of the British and Foreign Bible Society. His offense was the distribution of Bibles, and he was charged with “acting prejudicially to the religion of the state.” The judges declared his act could not be so construed, and further that “the Constitutional Charter grants free permission for the exercise of the Protestant religion.” Concerning this matter the journal above named says:—
We are always on the lookout for signs of the progress of religious liberty, and time and again search the world’s horizon as far as we can for such events. . . . The decision of Court of Appeals has been received with no little enthusiasm by the Portuguese people, and the official Gazette warmly congratulates the court upon its decision, and declares that it is high time that “the courts of a civilized and liberal country should repudiate the almost savage ill-treatment accorded to colporteurs.” A decision of this kind can not be without its influence in other Catholic countries.
It is indeed encouraging to see such a manifestation of purpose on the part of Portugal’s high judges. It will mean much for the circulation of the Bible in that country. But had the Portuguese court manifested toward colporteur work in Portugal the same spirit that many religious weeklies of this country are manifesting toward the decision of the New York School Board over religious exercises in the public schools, the Recorder would have had no opportunity to record the noble court decision. Religious liberty is as dear to Americans as to the inhabitants of Portugal, as dear to Jews as to Gentiles; and yet the compelling of Jewish school children to sing Christian songs can hardly be denominated religious liberty. In behalf of religious liberty the New York School Board has ruled out the singing of Christmas carols in the schools. The opposers of this just decision declare, “This is a Christian nation; if the Jews do not like our Christian customs, they do not need to come here.” The Portugal judges might have said: “This is a Catholic nation; if Protestants do not like our Catholic customs, they do not need to come here.” But the spirit of genuine religious liberty does not inhere in any such declaration.
The City Elysian
PAST the setting of suns stands the city Elysian,
Unrevealed save to spirits anointed and free,
Which the chosen behold as a glorified vision
In splendor unveiled by the crystalline sea,—
The clear, azure sea,—the wide-flashing sea,—
The wonderful, odorous, music-toned sea,—
That flows round the shores of the country of God,
Which only the feet of his freemen have trod.
Its walls stand superb in the sunshine eternal;
Round its turrets in ether the cloud-billows curl;
Not a fair stone is stained with a shadow diurnal;
And each massy gate is a portal of pearl,—
One lustrous great pearl,—a bewildering pearl,—
A glorious, fathomless, mystical pearl,—
That haunts me and taunts me with far-off delight,
In visions of day-tide and dreams of the night.
I dream of it often when sickness and sorrow
Pass over my spirit and scourge as a rod,
And fill me with longings for some glad to-morrow,—
Some glimpse of that city whose builder is God,—
Whose founder is God,—whose maker is God,—
Where the blest reign forever and ever with God;
And then how it seems to grow nearer—so near
That the strains of its music break low on my ear.
And then as its splendors are spread out before me,
Enchanting my senses, alluring my soul,
What billows of rapture roll o’er me and o’er me,
Till earth and its troubles from under me roll;—
Beneath me they roll,—far away from me roll,—
As distant as east from the west is their roll;—
And I seem like a child on the warm, loving breast
Of a mother who soothes it and lulls it to rest.
Shall we see it?—Ah, yes! for us it was builded,—
For us its foundations were measured of old,—
For us were its turrets of ivory gilded,
Its battlements burnished with silver and gold,— With virginal gold,—with yellow bright gold,
And metals more precious than silver and gold,—
For us it is waiting who wearily roam
As aliens afar from our country and home.
How often, God help us! far from it we wander,
Our bruised feet marking the way with our blood;
Of the joys of this life growing fonder and fonder
As if over yonder no proud city stood,—
No bright city stood,—no light city stood,—
No royalest, comeliest, white city stood,—
While we who are heirs by a kinship divine
Are content with the huts and the husks of the swine.
—Springfield Republican.
The Return of the Exiles
By Ellen G. White
— No. 9
Joshua and the Angel
MRS. E. G. WHITE
(Concluded)
ZECHARIAH'S vision of Joshua and the angel applies with peculiar force to the experiences of God's people in the closing up of the great day of atonement. The remnant church will be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus, will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control of the apostate churches. But here is a little company that are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. All will be required to render obedience to human edicts in violation of the divine law. Those who will be true to God and to duty will be menaced, denounced, and proscribed. They will be betrayed “both by parents, and brethren, and kinsfolks, and friends.”
Their only hope is in the mercy of God; their only defense will be prayer. As Joshua was pleading before the Angel, so the remnant church, with brokenness of heart and earnest faith, will plead for pardon and deliverance through Jesus their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and as they look upon themselves, they are ready to despair. The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright the soul with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, turn from their allegiance to God, and receive the mark of the beast.
Satan urges before God his accusations against them, declaring that they have by their sins forfeited the divine protection, and claiming the right to destroy them as transgressors. He pronounces them just as deserving as himself of exclusion from the favor of God. “Are these,” he says, “the people who are to take my place in heaven, and the place of the angels who united with me? While they profess to obey the law of God, have they kept its precepts? Have they not been lovers of self more than of God? Have they not placed their own interests above his service? Have they not loved the things of the world? Look at the sins which have marked their lives. Behold their selfishness, their malice, their hatred toward one another.”
The people of God have been in many respects very faulty. Satan has an accurate knowledge of the sins which he has tempted them to commit, and he presents these in the most exaggerated light, declaring, “Will God banish me and my angels from his presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Thy throne will not stand in righteousness and judgment. Justice demands that sentence be pronounced against them.”
But while the followers of Christ have sinned, they have not given themselves to the control of evil. They have put away their sins, and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin, and also their repentance, declares, “The Lord rebuke thee, O Satan. I gave my life for these souls. They are graven upon the palms of my hands.”
The assaults of Satan are strong, his delusions are terrible; but the Lord’s eye is upon his people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness must be removed that the image of Christ may be perfectly reflected; unbelief must be overcome; faith, hope, and patience are to be developed.
At times, the Lord may seem to have forgotten the perils of his church, and the injury done to her by those who follow principles which he can not indorse. But God has not forgotten. Nothing in this world is so dear to the heart of God as his church. He marks every action of the members. It is not his will that worldly policy shall corrupt her record as a representative of heaven. Nothing so offends the heart of Christ as injury done those whom he died to save. His heart of love is grieved when the lame are turned out of the way by the crooked paths made by others. God does not leave his people to be overcome by Satan’s9temptations. He will chastise those who misrepresent him. But he will be gracious to all who sincerely repent. Christ loves his church. He will give all needed help to those who call upon him for strength for the development of Christlike character.
The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon his perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners; for they shall be comforted.
The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
As the people of God afflict their souls before him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. A ‘fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb. And in their mouth was found no guile; for they are without fault before the throne of God.’
Now is reached the complete fulfilment of those words of the Angel: ‘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.’ Christ is revealed as the Redeemer and Deliverer of his people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.’
The Lord Our Righteousness
By T. E. Bowen
T. E. BOWEN (Concluded)
That sixth day, on Calvary, was the most important day for our world since the sixth day of creation, when the human race found its birth in the creation of Adam and Eve. That day the Father fulfilled the text in 2 Cor. 5:21. He, then, that very day, made his Son to be sin on our behalf. This was actually done. Had it not been so, death could not have claimed by its power his holy Son. But how could this be? one may ask. No one but God knows. The how of it can never be told, but the blessedness of it for us is that it is so.
Sinner, stop and ponder this truth. God’s own Son, after thirty-three years of resisting temptation successfully,—more powerful, more subtle, than any of us ever endured or met,—at the end of such a life as that, with the testimony of that voice from heaven only a few days before, proclaiming, “This is my beloved Son, in whom I am well pleased,” was actually treated by his Father as if he were one of the veriest sinners. From this some faint idea can be had of the terrible enormity of sin. This Jesus endured for us. And this agony the Father endured for us, that it might be possible for him to present to those who believe, and who with Jesus “endure temptation,” the blessed “gift of [Jesus’] righteousness.” Jesus knew no sin. We know no righteousness. God made Jesus to be sin, that we who know no righteousness “might become the righteousness of God in him.” O, the blessedness of it all! It is a living truth. It is that blessed truth for us all to receive by living faith.
It was through the disobedience of one, Adam, that “the many were made sinners.” It is through the “obedience of the one,” Jesus, that the many are “made righteous.”
Now shall we conclude that since Jesus has won righteousness back, we can continue in sin, and meet the approbation of the Father?—God forbid! For if disobedience was so severely dealt with in the angels who rebelled against God, and in the father of our race, let us not think we shall escape the penalty if we likewise transgress. Here is where thousands fail, and miss obtaining the gift of righteousness. The one extreme is to think there is nothing to do, since Jesus won it; the other extreme is to conclude that by our own works we can in some manner earn righteousness. The one is as fatal as the other.
Jesus placed his merits within our reach, but it is only through faith and obedience to God’s revealed will that righteousness is imputed to us. Never can it be earned. God places the righteousness of his Son upon only the humble, obedient believer in Jesus (although by right it is not his, nor ever could be), just as surely as he made Him who knew no sin to be sin in our stead. So it will be eternally true that Jesus was made sin when he did not deserve to be so counted. It will equally be true eternally that God counted the redeemed from earth righteous, when in very fact they deserve not to be so counted. Well may we exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”
God’s plan will eternally exalt that Son who left the glory which he had, freely laying that all aside, that he might win back to loyalty, through his love and life of self-sacrifice, a lost world. No true follower of Jesus will take any pleasure in magnifying himself or counting as meritorious anything he has ever done, in view of such wonderful condescension as is exemplified in the life of Christ Jesus. All such glory becomes contemptible, fitly compared to “filthy rags.” All such glorying is worse than vain, because it at once proclaims to the universe that the subject of divine grace and mercy does not appreciate what Jesus has suffered to make it even possible for sin to be forgiven. Like the man in the parable, who had not the wedding garment, he fails to appreciate the worth of Christ’s righteousness by thinking his own will be accepted of God.
God’s holy law stands guard at the city’s gate. None will be admitted who can not present in that supreme hour of eternal destiny the spotless righteousness of our Lord and Saviour Jesus Christ. To each saint that truth presented by Paul to the church at Corinth10will have become literally true: “But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption; that, according as it is written, He that glorieth, let him glory in the Lord.”
Takoma Park, D. C.
Resultant Corruption from Its Divine Claims
By J. O. CORLISS
Character of the Papacy—No. 7
Resultant Corruption from Its Divine Claims
J. O. CORLISS
WITH the Inquisition finally established in nearly every corner of Europe, and with paid employees of the “holy office” at every turn to spy upon unsuspecting ones, it is little wonder if hypocrisy and deceit became the rule, rather than the exception, among all classes. Not only were Jesuits to watch for heretical expressions in religious gatherings, and so subdue speech there, but, as the policy of the order was to control the world in the interests of the papacy, these secret agents were instructed to become members in all social, educational, and governmental stations. They accordingly were found in all walks of life, serving as public teachers, private tutors, physicians, lawyers, merchants, missionaries, servants, and even as beggars.
No class of people was neglected by these emissaries of the papacy. Not a single person in any calling, or class of society, was supposed to escape the shadow of these papal sleuths. The result of this system of espionage was to beget in every one, old or young, a distrustful nature, and to create in them imitative powers, in order to appear like those in authority, that they might avoid falling under suspicion.
It was not long until “like priest like people,” became the universal condition. Each vied with all the others to secure immunities and privileges, until every district reeked with corruption. Every accent of hope disappeared from the utterances of the church, and men’s minds in general were held in bondage to a low and narrow trend of thought. All seemed to comprehend the fact, however, that reformation was necessary, but of what use would it be for them to attempt so much when the clergy all around them were so corrupt?
History has left on record the awful declaration concerning the church of the fifteenth century that “in whole dioceses and countries of Christian Europe clerical concubinage was so general that it no longer excited any surprise; and it might be said of certain provinces that hardly one clergyman in thirty was chaste.”—“Pope and Council,” page 346. This was the word brought from Rome by every one who returned from a pilgrimage to that head and center of the papacy. It was said, moreover, that when the vicar of Innocent VIII wanted to correct this state of things, the pope forbade him to do so. This from the Roman annalist, Infessura, in his diary given in Eccard. Corp. Hist. 2. Men of no conscience prospered, and rose to the highest positions, because every preferment within the gift of the church was sold to the highest bidder, and so every just and honorable man was ruled out of the race for such honors.
So far indeed were matters carried that Machiavelli was induced to say: “The Italians are indebted to the Roman Church and its priests for our having lost all religion and devotion through their bad examples, and having become an unbelieving and evil people.”—“Discorsi,” 1. 12, page 273, ed. 1843. Indeed, Isidore Chiari, Bishop of Foligno, said: “In all Italy, among two hundred fifty bishops, one could scarcely find four who even deserved the name of spiritual shepherds.”—Quoted by Bishop Lindanus in “Apologet. ad German” (Antwerp, 1568), page 19. With such antecedents how could the people be otherwise than corrupt?
But when “evil men and seducers” had thus gone to the depths of depravity, light began to dawn upon hitherto benighted minds. The art of printing had so far advanced as to produce copies of the Bible, which were quietly circulated, and eagerly read. As the sentiments of the precious volume were absorbed, doubts were entertained as to the doctrines and claims of the church. To heighten this reaction, there was sprung upon the people the controversy about indulgences. These under certain conditions had been granted by various pontiffs, with different objects in view. In papal theology, “an indulgence is a special use of the absolving power [reference is here made to Matt. 16:19]. While in the tribunal of penance, the guilt, and at least the eternal punishment of sin are taken away; an indulgence cancels, wholly, or in part, the remaining penalty still to be borne in this world or in the next. . . . Plenary indulgences release from all penalty, as far as the person, under the unknown laws of God’s providence, is capable of being thus benefited.”—“Systematic Study of the Catholic Religion” (ed. 1906), pages 248, 249.
Until the sixteenth century, indulgences were supposed to be granted only upon sincere repentance, or as stated by Catholics, after having done penance. But when Leo X ascended the papal throne in 1513, he found the treasury of the church almost empty. Some way must be devised by which to carry on the expensive undertakings he had in mind, among which was the rebuilding of St. Peter’s Cathedral. In view of this, he determined to issue a grant of indulgences to all who were willing to pay the price demanded.
The full text of these indulgences was as follows: “May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by his authority, that of his blessed apostles Peter and Paul, and of the most holy pope, granted and committed to me in these parts, do absolve thee, first, from all ecclesiastical censures, in whatever manner they have been incurred, and then from all thy sins, transgressions, and excesses, how enormous they may be, even from such as are reserved from the cognizance of the holy see; and as far as the keys of the holy church extend, I remit to you all punishment which you deserve in purgatory on this account, and I restore you to the holy sacraments of the church, to the unity of the faithful, and to the innocence and purity which you possessed at baptism; so that, when you die, the gates of punishment shall be shut, and the gates of the paradise of delight shall be opened; and if you shall not die at present, this grace shall remain in full force when you are at the point of death. In the name of the Father, and of the Son, and of the Holy Ghost.”—“Prescott’s Robertson’s Charles the Fifth,” Vol. I, page 461, note. (Phila. 1881.)
Armed with this formidable document, the Dominican friar, Tetzel, pushed his way through Saxony, as the deputy of the archbishop of Magdeburg, to whom the power of dispensing them throughout Germany had been delegated. A great scandal was created by the immoderate language used by Tetzel when seeking purchasers for these papal exemptions. The sale of these promised absolutions is well authenticated by reliable history, and is not, therefore, an invention of enemies of the papacy, as has been stated sometimes by those who would defend Catholicism.
The voice of Germany’s indulgence hawker proved the death knell of the papacy’s absolute control of the world. People had patiently endured for centuries almost every exaction of the Church of Rome, and still rendered homage to that authority, but this last step was a revelation which called for instant reform. When Luther nailed to the church door of Wittenberg his ninety-five theses, opposing papal merchandise in past and prospective sins, he little saw the outcome of his act. Europe was stirred by the boldness of the man; but when he dared to burn publicly the papal bull which condemned his propositions, and at the same time denounced the pope as the Antichrist of Revelation, the entire country was plunged into a tumult of controversy, which was destined to reveal the wickedness of the “man of sin,” who had so long posed before the world as “God upon earth.” 2 Thess. 2:3, 4.
There was to be a “time” for this revelation (verse 6), and the papacy itself had disclosed it by its crowning act of assumption. From that period its shadowy footsteps have been traced through the Dark Ages, revealing by degrees its sunless course, until the world has stood aghast at the dismal record. Time but waits for the revelation of its final insidious exploit of cunning diplomacy, when we are assured that the Lord will remove him and his work, by the brightness of Christ’s coming. 2 Thess. 2:8.
A study of the seventeenth chapter of Revelation, we believe, justifies this application of the scripture before cited. In this chapter a woman and her nefarious11work form the theme of discourse. The closing verse explains this woman to be “that great city, which reigneth over the kings of the earth.” No city has ever done this so fully as Rome; hence the application is easy. In verse 3 the woman is seen seated upon a seven-headed, ten-horned beast. Thus she is exhibited as being sustained in her throne by the kingdoms over which she rules, while she holds out to them a golden cup filled with “abominations and filthiness of her fornications.” Verse 4.
One other reference, and the picture of ecclesiastical Rome is complete, according to the history already presented in these papers. With the title of Mystic Babylon, and Mother of Harlots, written across her forehead, and drunken with the blood of the saints and martyrs of Jesus Christ, she yet professes to be the church of Christ, with power from heaven both to forgive sin and to cancel its penalties. Such a sight might well cause angels to weep, as it caused the seer of Patmos to wonder with great astonishment. But like all things earthly, this performance must come to an end. The prophet follows her dark career until he sees her made desolate, by the very kings over whom she ruled as queen. Even while boasting that she sits a queen, and is no widow, though having lost the support of her former associates, and gained their hatred, her plagues, mourning, famine, and death by burning, follow in quick succession. Compare Rev. 17:16 and 18:7, 8.
But as these last have not yet overtaken this apocalyptic woman, she has still a brief history. Let us study it thoughtfully and reverently that we may know whether we ourselves are walking in the light of saving truth, or in the shadow of deceitful error.