Review and Herald Publishing Association · Washington, D. C. · Apr 15, 1915
ORDAINED MINISTERS, INDIA UNION MISSION FIELD
The accompanying picture shows our ordained ministers, with Elder A. G. Daniells, in the India Union Mission field. Their names are as follows: (front row, left to right) G. W. Pettit, A. G. Daniells, H. R. Salisbury, J. S. James; (back row, left to right) R. B. Thurber, G. G. Lowry, I. F. Blue, Dr. H. C. Menkel, M. D. Wood, W. R. French, J. M. Comer, S. A. Wellman, G. A. Hamilton.
These earnest workers are carrying heavy burdens and responsibilities in this great mission field. The climate is hot and enervating, and they meet many perplexities in their work. Let us remember in our prayers the faithful men and women who have taken their lives in their hands, and as our representatives have gone out into the great regions beyond to labor for the salvation of those in darkness.
A New Message-Filled “Liberty”
By Editor
“Final Destiny of the Nations,” “Free Press Hearing,” “Sunday Laws” and “Prohibition Movement” Number
In this issue, just off the press, the “Eastern Question,” or “The Extinction of Turkey,” the Bible Sabbath, “The Pro-Papal Program,” and other VITAL FEATURES of the THIRD ANGEL’S MESSAGE are treated in a popular vein that will attract thousands of those not of our faith. Read the remarkable statements of Rev. Clarence J. Harris, Unitarian pastor of Oklahoma City, Okla., on the Bible Sabbath.
About 22,000 copies were called for before it was off the press. Our various conferences have already instructed us to mail it to over 6,000 editors in America. Note the following selections from its table of contents:—
THE FINAL DESTINY OF THE NATIONS: a Prophetic Outlook on the Extinction of Turkey.
THE FREEDOM OF THE PRESS ATTACKED: a Most Important Congressional Hearing. (The speeches on both sides. Read them.)
GOVERNMENT APPROPRIATIONS TO SECTARIAN SCHOOLS: the Story of Roman Catholic Indian Mission Schools During the Past Nineteen Years.
THE “MORNING CALL” DENOUNCES ARRESTS FOR SUNDAY SELLING.
DELAWARE LEGISLATURE DECLARES “GOOD FRIDAY” A LEGAL HOLIDAY.
DISTRICT OF COLUMBIA COMMISSIONER ON “RELIGION AND POLITICS.”
ATTEMPTED RELIGIOUS LEGISLATION DEFEATED.
THE INALIENABLE RIGHTS OF MAN.
“THE PRO-PAPAL PROGRAM.”
OKLAHOMA LEGISLATOR TELLS CHURCHMEN TO “GO HOME AND PREACH.”
CONGRESSIONAL DISCUSSION ON RELIGIOUS FREEDOM IN PHILIPPINES.
WORSE THAN THE GALLIVAN BILL.
MARYLAND CITIZENS OPPOSE SUNDAY BLUE LAWS.
CALIFORNIA REFUSES TO REVIVE THE BLUE LAWS.
GALLIVAN BILL WOULD BAR “CONGRESSIONAL RECORD” FROM MAILS.
THE LIQUOR BUSINESS A FUGITIVE FROM JUSTICE.
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The Work and the Workers
By Editor
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The New Eastern Question Number
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W. B. White Praises Liberty Magazine
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Repealing Maryland’s Sunday Laws
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Taft on Friar Rule in the Philippines
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Liberty Magazine’s Educational Work
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Appeal to Eastern Editors
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Introducing the Protestant Magazine
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I Fear Not
By ARTHUR W. SPAULDING
ARTHUR W. SPAULDING
If He go with me through the valley
Where lurks the fearful shade,
If he sustain me with his presence,
I shall be unafraid.
If he be with me in the dungeon,
Uphold my drooping head;
If he speak sweetly through the torture,
I shall be comforted.
If he do lead me in the battle,
Direct the dubious strife;
If he that conquereth be my captain,
I shall have bond of life.
I fear not fate, nor evil portent,
If he my sign shall be;
The gall of sorrow, sting of terror,
Shall yield but balm to me.
Hendersonville, N. C.
A Message for Our Young People
By Ellen G. White
MRS. E. G. WHITE
THERE are books that are of vital importance that are not looked at by our young people. They are neglected because they are not so interesting to them as some lighter reading.
We should advise the young to take hold of such reading matter as recommends itself for the upbuilding of Christian character. The most essential points of our faith should be stamped upon the memory of the young. They have had a glimpse of these truths, but not such an acquaintance as would lead them to look upon their study with favor. Our youth should read that which will have a healthful, sanctifying effect upon the mind. This they need in order to be able to discern what is true religion. There is much good reading that is not sanctifying.
Now is our time and opportunity to labor for the young people. Tell them that we are now in a perilous crisis, and we want to know how to discern true godliness. Our young people need to be helped, uplifted, and encouraged, but in the right manner; not, perhaps, as they would desire it, but in a way that will help them to have sanctified minds. They need good, sanctifying religion more than anything else.
I do not expect to live long. My work is nearly done. Tell our young people that I want my words to encourage them in that manner of life that will be most attractive to the heavenly intelligences, and that their influence upon others may be most ennobling.
In the night season I was selecting and laying aside books that are of no advantage to the young. We should select for them books that will encourage them to sincerity of life, and lead them to the opening of the Word. This has been presented to me in the past, and I thought I would get it before you and make it secure. We cannot afford to give to young people valueless reading. Books that are a blessing to mind and soul are needed. These things are too lightly regarded; therefore our people should become acquainted with what I am saying.
I do not think I shall have more Testimonies for our people. Our men of solid minds know what is good for the uplifting and upbuilding of the work. But with the love of God in their hearts, they need to go deeper and deeper into the study of the things of God. I am very anxious that our young people shall have the proper class of reading; then the old people will get it also. We must keep our eyes on the religious attraction of the truth. We are to keep mind and brain open to the truths of God's Word. Satan comes when men are unaware. We are not to be satisfied because the message of warning has been once presented. We must present it again and again.
We could begin a course of reading so intensely interesting that it would attract and influence many minds. If I am spared for further labor, I should gladly help to prepare books for the young.
There is a work to be done for the young by which their minds will be impressed and molded by the sanctifying truth of God. It is my sincere wish for our young people that they find the true meaning of justification by faith, and the perfection of character that will prepare them for eternal life. I do not expect to live long, and I leave this message for the young, that the aim which they make shall not miscarry.
I exhort my brethren to encourage the young ever to keep the preciousness and grace of God highly exalted. Work and pray constantly for a sense of the preciousness of true religion. Bring in the blessedness and the attractiveness of holiness and the grace of God. I have felt a burden regarding this because I know it is neglected.
I have no assurance that my life will last long, but I feel that I am accepted of the Lord. He knows how much I have suffered as I have witnessed the low standards of living adopted by so-called Christians. I have felt that it was imperative that the truth should be seen in my life, and that my testimony should go to the people. I want that you should do all you can to have my writings placed in the hands of the people in foreign lands.
Tell the young that they have had many spiritual advantages. God wants them to make earnest efforts to get the truth before the people. I am impressed that it is my special duty to say these things.
Fishing for Men
By A. E. PLACE
A. E. PLACE
I THINK we shall all agree that it would be wrong for you to believe as I do because I believe as I do, or vice versa. To believe, to vote, or to in any way act from this standpoint would, to the extent that it is done, be the sinking of identity and an attempt to shirk individual responsibility.
Man can never be taken as a safe guide, or standard of truth. But truth can be, and is, a safe standard for every man, and we believe it to be the only safe standard.
But if you or the writer or any one else follows truth, it must be as he sees it for himself. No man can remain honest with himself if he allows any other man to see for him in things eternal. Neither can he depend upon any other man's prayers to save him from his sins. It is, of course, proper for us to see for the blind, to hear for the deaf, and to pray for any who request our prayers, or for any for whom we are impressed to pray. But I must pray for myself. You must pray for yourself. And so must we think and act for ourselves, or our work is vain. This, to me, seems as true as that I cannot breathe for you, or you for me.4
I once went to a private house to hold a Bible study. The man of the house made no move to come around the table with us, and so I invited him to come and read with us. His reply was, “No, thank you, I pay the minister to read the Bible for me.” “But,” I said, “you do not pay him to pray for you, do you?” His answer came quickly: “Yes, sir, I do. He has the time, and is paid for it, and I have to make a living for myself and family.”
This was a new experience for me. I was young and inexperienced, and without taking time to think of God’s Word, or to pray for myself that I might know how to help this man, I then and there decided that it would be useless to try to do anything for him. In plain English, I judged and sentenced him at once, and then we went on with our reading.
But what might I have done? What ought I to have done? I might have taken time to say: “My brother, I respect your statement because I believe you are honest, and doubtless your statement is made because of circumstances of which I am ignorant; but it would please me, and in fact all of us, if you could feel free to join the circle and at least hear us read. We have an interesting study, ‘What Is Truth?’” But I did nothing of the kind.
I had been called to be a “fisher of men.” I saw a fish, but decided that it was useless for me to cast my hook. I have sometimes wondered if I had a hook. It is evident that I had no bait. O, how much easier it is to judge men than to fish for them!
But how is it with the real sportsman? If there is a fish in stream or lake that is difficult to catch, he baits his hook or adjusts his fly for that very fish. We never hear a sportsman criticize or condemn either fish or game that is worth catching. No! The true fisherman keeps fishing. Now and then he pulls up his hook to examine the bait or to change or readjust it. He may adjust another fly. He cautiously changes his position, and makes another cast over the same deep hole. He keeps fishing, and leaves the judging to the ignorant and foolish. As a rule, at night his basket is well filled, while the critic claims that he was in a miserable place that was “all fished out.”
What shall we as the professed ministers of Jesus Christ do? Shall we stroll along the bank or the shore and judge the fish, seen and unseen, and come in at the end of the gospel day with an empty basket, or shall we in God’s name, like true fishermen, get right down to business and fish for men, and allow God to do all the judging, of both fish and territory?
Judging is an individual sin. It is a family and a church sin. It is a conference sin. It is well-nigh a universal sin. But, thank God, Jesus came into the world to save men from this sin.
God pities his people. He is very patient. He counsels us to buy the white raiment, and anoint our eyes with eye-salve. He is today calling his people back to “Philadelphia”—“brotherly love.” Do you hear the call? Many are heeding it and are finding rest to their souls.
If when we are tempted to pass judgment, God should suddenly place before us a true picture of ourselves, we might suddenly drop from the seat of the Pharisee to find ourselves with the poor publican, smiting our breasts and crying, “God be merciful to me a sinner.”
San Jose, Cal.
Design of the Judgment
By J. Q. CORLISS
The Age-to-Come Doctrine —No. 6
Design of the Judgment
J. Q. CORLISS
WERE one to indorse all the teachings of the age-to-come theories, the day of judgment, so often and so solemnly referred to in the Bible, would carry little weight, so far as an examination of the daily life is concerned; for according to Pastor Russell's teachings, the day of judgment is not so much to decide as to the character of men and award each his just deserts, as it is to provide a release from the penalty of death already decreed because of sin. But in order that the reader may decide for himself as to the trend of doctrine advocated on this point, extracts from the Russell writings are here inserted.
On page 141 of “Studies in the Scriptures,” attention is called to Acts of the Apostles 17:31, which is thus commented on: “Has God changed his mind? Has he concluded that his decision in the trial of the first man, and the general sentence were unjust, too severe, that he now concludes to judge the world individually?” Attempting an answer to these queries, he says it is not that, but God “has provided a redemption [italics his] from the penalty of the first judgment, that he may grant another judgment, or trial, under more favorable conditions to the race—all having had experience with sin and its results.”
It will readily be noticed that very much has been assumed in this extract. First of all, the writer does not give any reason for alleging that a second judgment would be different from the first, since both are called into being by the same infinite mind, nor does he tell why the first was a judgment to condemnation, and the second is given to provide redemption from the decision of the first judgment. It is therefore safe to say that this quieting doctrine is purely conjecture, being the figment of a fanciful brain, and invented as the foundation upon which to build a pacifying, contented feeling, while resting the hope of a future life on an unwarranted deduction. But as if hoping to confirm his position, he quotes, on page 144, from Isa. 65:20, concerning the sinner being accursed who dies at the age of a hundred years, and applies it to his favorite theme, as follows:—
“Thus all must have at least one hundred years of trial; and if not so obstinate as to refuse to make progress, their trial will continue throughout the entire day of Christ, reaching a culmination only at its close.”
The “day of Christ” here spoken of has reference to a supposed thousand years of the reign of Christ upon earth while giving sinners a second probation in behalf of their desired salvation. But how any well-balanced mind could possibly draw from the prophet's augury the conclusion announced in the foregoing quotation is a puzzle to the average intellect; for one might safely challenge the warrant for it in either reason or inspiration. It is, however, a fair sample of Mr. Russell's methods of dealing with Scripture in his effort to maintain a cherished theory, which seems a very near case of corrupting inspired truth, and so falling under the interdict of Prov. 30:6.
This doctrine of a second probation is based on the assumption of two judgments, one of which, six thousand years ago, condemned the first sinners, and the other is to follow the second coming of Christ, for the purpose of giving those first condemned ones another trial, after they have learned the real nature of sin and its consequences. During the intervening time, it is declared that God has been selecting two classes of men through whom he will be honored in the last judgment day, the time of which he has definitely appointed. Those of either class who have met divine approval will not pass under the second judgment trial with the world at large, but will, from their successful experiences, be made “God's agents in the blessing of the world—in giving to men the instruction and training necessary for their final testing and judgment.” The only semblance of authority by which to make this statement appear plausible is this partial quotation from 1 Cor. 6:2: “Do ye not know that the saints shall judge the world?”
One of two things must be certain in Pastor Russell's application of this text. Either he did not consider the force of the word krino, from which the English word judge is rendered, or else he willingly perverted that meaning; for it is well known that among its English synonyms it carries such words as condemn, sentence, conclude, determine. All these words convey the idea of a positive rendering of account, and receiving therefor a just sentence, be it good or bad. It is never once used in Scripture to promote the thought of a probational trial under suspended sentence.
In fact, the Saviour places that word in direct contrast with his mission of salvation. He proclaimed that his errand to earth was not to judge men, but to save them. John 12:47. Is it not plain that in these words he makes judgment a condemnation, rather than a special opportunity for salvation? The apostle Paul uses the word in the same sense. Writing to the church at Rome, he said: “Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest5doest the same things.” Rom. 2:1. How evident that the apostle used this word to convey the sense of condemnation, rather than of giving a probationary trial under peculiarly favorable circumstances.
Again Paul exhorts: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” 1 Cor. 4:5. The evident reason for this prohibition is that man in his present state is human, and therefore is not able to probe the secret motives of another's heart, so is not prepared properly to judge his case. But when Christ comes to earth and brings to light all the hidden things of darkness, the redeemed will then clearly see how far and how strongly, as Christ's representatives only, to judge the actions of unregenerate men. 1 Cor. 6:2.
Another phase of this subject is in place just here. It is this: The apostle declared that woe was his if he did not preach the gospel to warn men. 1 Cor. 9:16. Manifestly the thought of this contemplated sorrow prompted him in the charge he delivered to the young minister Timothy, when he counseled him to preach the word faithfully, because the Lord Jesus was coming to judge both the living and the dead. 2 Tim. 4:1. This instruction notified that all conditions of men would be judged at the same time and by the same standard, without discrimination, each receiving for the things done beforetime in the flesh. 2 Cor. 5:10. The inspired one knew this to be so, and therefore added, “Knowing therefore the terror [fear] of the Lord, we persuade men.”
Had the apostle viewed the judgment in the light of modern age-to-come doctrines, he would have assigned an altogether different motive for persuading men to Christianity. He would in that case, instead of pointing to the judgment as an occasion of terror, or fear, have tried to comfort them with the thought that, having now learned the real nature of sin, they would, at the coming of Christ, have a second opportunity for true repentance, lasting “at least one hundred years of trial” in which to recover from their spurned chances while on earth the first time. How very different and comforting an outlook that would have been from what the apostle always presented!
How strange that Paul should talk as he did if he believed the dogmas of the age-to-come theorists! Hear him tell what only remains to those who sin willfully. To all such he says, “There remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Heb. 10:26, 27. This expression, too, is in perfect accord with the Saviour's teaching concerning his return to earth to assume its kingship. To those who do not fully prepare to meet him then, he says that even that which they seem to have will be taken from them, and the decree will be added, “Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” Luke 19:26, 27.
The Master further said of that generation before whom he appeared in his first advent: “The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas.” Luke 11:32. According to Pastor Russell's theory these Ninevites, instead of condemning that generation in the judgment, would be ministers of God to bring them the blessings of a second probation. One can well thank the Lord for the clearness of his Word, which points the only safe way to eternal salvation. Let all adhere to it, rather than to the vagaries of unreliable human fancies.
Glendale, Cal.
The Schools of the Prophets
By M. E. Cady
— No. 6
The Study of Sacred Literature
M. E. CADY
SACRED literature was one of the chief subjects taught in the schools of the prophets, and probably the larger portion of it was sacred poetry. Early in Bible history we find the writers departing from the prose to the poetical style when giving expression to stirring or sublime thoughts. All we have of ancient Hebrew history and poetry is contained in the Sacred Scriptures, as the other writings of the Hebrews were lost during the captivity and exile. The books, or parchments, composing the Scriptures alone were miraculously preserved.
The first poetical expression—one of triumph—is found in Gen. 4:23:—
“Adah and Zillah, Hear my voice;
Ye wives of Lamech, hearken unto my speech:
For I have slain a man for wounding me,
And a young man for bruising me.”
The Song of the Red Sea is a triumph poem, sung to celebrate the victory over Pharaoh’s pursuing hosts. Exodus 15. The Song of Deborah is another triumph poem, celebrating the victory over the army of Sisera. Some of these poems were sung to the accompaniment of instrumental music and dancing, as when Saul and David were hailed by the women of Israel, celebrating their victories over their enemies. Undoubtedly “the book of the wars of the Lord” and “the book of Jasher” contained many martial poems which were sung to commemorate victories gained on the march to the Promised Land, and those also gained while subduing the inhabitants of Canaan. Other poems are mentioned; as, The Song of the Well (Num. 21:17-20), David’s Lamentation Over Saul and Jonathan (2 Sam. 1:17-27). These, with many others that might be mentioned, go to show that the Hebrew literature abounded with poetry.
But in addition to the poetical fragments mentioned above, we have whole books of poetry in the Bible; one of these is believed to have been written by Moses, in the land of Midian, long before the founding of the schools of the prophets. Of this poetical book a modern literary critic has said, “It will be found at the last that the book of Job towers above all the poetry of the world.” This book of inspired poetry probably was the principal textbook of sacred poetry used in the schools of the prophets founded by Samuel and Elijah.
Other poetical books were written by two leading pupils in these schools, both of whom were kings of Israel during the period of its greatest prosperity. David wrote many of the psalms, and Solomon wrote in poetical form three thousand proverbs. A portion of these are found in the books of Proverbs and Ecclesiastes.
Solomon was a man of great literary skill and ability. This literary master speaks of his painstaking efforts to produce entertaining and wholesome literature, in the following words: “And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words [diction]; and that which was written was upright, even words of truth.”
Solomon then adds a few words as to the value of wise, wholesome literature: “The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.”
The wise man offers a word of warning and caution against indiscriminate and excessive reading, of which many are guilty because of the making of “many books.” He urges that all literature be measured by the unerring standard—the law of God—to determine whether it is worth our time and effort in reading; for God’s law makes plain “the whole duty of man.” These are his words: “And further, by these [words of truth], my son, be admonished: of making many books there is no end; and much study [“reading,” margin] is a weariness of the flesh. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” Eccl. 12:9-13.
Another contribution from the pen of Solomon is the Song of Solomon. It is evident that the students in the schools of the prophets established by Elijah studied five poetical works: Job, the Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. In addition to these they studied the fragmentary poems contained in the parchment rolls of the Old Testament Scriptures, and in the historical and biographical books of the sacred history library. This abundant material provided for a thorough course in the study of sacred literature, to say nothing of the abundant material at hand for the study of the prose composition in the writings of the Hebrews.
Because the poetry of the Bible, in1translation, lost largely its rhythmic and metric form, some have concluded that there were no poets among the Hebrew writers. But Hebrew poetry did not consist of a rhyming of words, but rather a rhyming of thought, which consisted of a repetition of the thought in the first line of a couplet, in the second line, but expressed in different wording. This poetical form is called parallelism. It was used to give emphasis to the thought expressed.
The poems were read or sung, the readers or singers being divided into two groups. The leader of one group would recite the first line, and this then would be recited by his group. The leader of the second group would recite the same thought expressed in other words in the second line, then it would be expressed by his group. The song and recitation exercise was carried on in connection with religious worship, accompanied by instrumental music. The following are a few examples of parallelism:—
Psalm 19:—
1. “The heavens declare the glory of God;
And the firmament showeth his handiwork.
2. “Day unto day uttereth speech,
And night unto night showeth knowledge,” etc.
Psalm 21:—
1. “The king shall joy in thy strength,
O Lord;
And in thy salvation how greatly shall he rejoice!
2. “Thou hast given him his heart’s desire,
And hast not withholden the request of his lips.
3. “For thou preventest him with the blessings of goodness:
Thou settest a crown of pure gold on his head.”
Another poetic form found especially in the psalms is the strophe and the antistrophe, which correspond in some degree to the stanza made up of a certain number of lines, or verses. The end of the strophe is sometimes indicated by the word Selah. Psalm 114 will illustrate the antistrophe and the strophe.
Strophe 1:—
“When Israel went forth out of Egypt,
The house of Jacob from a people of strange language;
Judah became his sanctuary,
Israel his dominion.”
Strophe 2:—
“The sea saw it, and fled;
Jordan was driven back.
The mountains skipped like rams,
The little hills like young sheep.”
Antistrophe 2:—
“What aileth thee, O thou sea, that thou fleest?
Thou Jordan, that thou turnest back?
Ye mountains, that ye skip like rams?
Ye little hills, like young sheep?”
Antistrophe 1:—
“Tremble, thou earth, at the presence of the Lord,
At the presence of the God of Jacob: Which turned the rock into a pool of water,
The flint into a fountain of waters.”
The strophe and the antistrophe were also recited or sung by leaders and their groups, accompanied by instrumental music, on occasions of worship, forming a very impressive religious service.
While the poetical form has largely been lost in translation, yet the spirit and power still remain. The psalms and proverbs seem as fresh and vigorous as if penned but yesterday. They are as applicable to life and conduct as when they were written. There are no signs of age or decay. They ring true to the experience of human life in all ages, and therefore can never grow old.
What masters of letters must those teachers in the schools of the prophets have been who gave to the world a David and a Solomon. David was not only a ready writer, but also a ready speaker, using both the tongue and the pen with great facility. “My heart bubbleth up with good matter: . . . my tongue is the pen of a ready writer.” Ps. 45:1, margin. A heart bubbling up with good matter was the secret of power to fullness of expression with both his pen and his tongue.
Concerning the Bible as a literary treasure, we have the following words of commendation:—
“In its wide range of style and subjects, the Bible has something to interest every mind and appeal to every heart. . . . It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings.”—“Education,” page 125.
“As an educating power, the Bible is of more value than the writings of all the philosophers of all ages. In its wide range of style and subjects, there is something to interest and instruct every mind, to ennoble every interest. . . . There is poetry which has called forth the wonder and admiration of the world. In glowing beauty, in sublime and solemn majesty, in touching pathos, it is unequaled by the most brilliant productions of human genius.”—“Counsels to Teachers,” pages 428, 429.
