The American Sentinel 12
February 4, 1897
“Editorial” American Sentinel 12, 5, pp. 65, 66.
DID the Lord Jesus make a mistake in regard to the way in which true reform should be conducted and accomplished in the world? AMS February 4, 1897, page 65.1
It is certain that all people look upon the mission and work of Christ in the world as having been at least intended to be reformatory. AMS February 4, 1897, page 65.2
Was His mission and work then truly reformatory or not? Did He proceed upon correct principles? did He employ right methods to accomplish real reform? or were His principles and methods altogether wrong? AMS February 4, 1897, page 65.3
These are not captious questions. They are not asked lightly. We are asking the questions seriously; and we ask that they be considered seriously. These are questions that need to be carefully and seriously considered, especially by all who profess to believe in Christ—by all who profess to have any respect for Him as a Reformer. AMS February 4, 1897, page 65.4
We are asking these questions just now, for the especial benefit of the Christian Endeavor Societies, the Christian Citizenship Leagues, the Christian Temperance Unions, and the combined Christian churches of the whole country. And this with especial reference to the principles which they have adopted and the methods which they employ. The principles entertained and the methods employed by these people as would-be reformers, are not at all those of Christ when He was on earth. AMS February 4, 1897, page 65.5
The conditions existing when Jesus Christ was on earth were just such conditions as are now upon the earth—only somewhat worse. The evils which then prevailed—private and public, individual and governmental—were precisely such as are now prevalent in the United States. There was corruption in government everywhere, whether municipal or national. Yet He did not, nor did He direct His disciples to, enter into an agitation for either municipal or national reform. He did not engage Himself, nor did He direct His disciples to engage, in the formation of any societies, leagues, unions, or federations, “to enthrone Christ in every town and city in the” Empire, nor to cause Him “to reign supreme on the Capitoline Hill.” AMS February 4, 1897, page 65.6
When a multitude of people were unanimous in the opinion that He should be King of His own city and His own country, which by the way were at the time governed by outrageously immoral men, He would not for a moment countenance their movement, but left the whole company and went away to the mountain alone. AMS February 4, 1897, page 65.7
When at another time the personage whose “seat” was at the Capital of the Empire, who really reigned on the Capitoline Hill, and who at the same time reigned in fearful unrighteousness, voluntarily offered to bestow upon Christ the power over all the kingdoms, and indeed over his whole Empire, according to much the same arrangement as these now propose to have Him reign on Capitol Hill, He unhesitatingly refused the offer. AMS February 4, 1897, page 65.8
There was tyranny of capital: and when one who was thus oppressed came to Jesus asking Him to direct an equable division of the capital, He refused to interfere, saying: “Man, who made me a judge or a divider over you? Take heed and beware of covetousness; for a man’s life consisteth not in the abundance of the things which he possesseth.” AMS February 4, 1897, page 65.9
The social evil was sadly prevalent. Some Pharisees employing Pharisaic—now the Parkhurstian—method to suppress it, captured and brought to him a guilty one, “taken in the very act,” and demanded what He had to say as to stoning her to death. He answered, “He that is without sin among you, let him cast the first stone at her.” “Being convicted by their own conscience, they went out one by one” till all were gone and the criminal was left alone with Jesus. Then Jesus said to her, “Woman, hath no man condemned thee? She said, ‘No man, Lord.’ And Jesus said unto her, ‘Neither do I condemn thee; go, and sin no more.’” AMS February 4, 1897, page 65.10
Now in none of this did Jesus for a moment convey the impression to the guilty one, nor to her accusers, nor to anybody else, that He either justified or excused what she had done. What she had done was wrong. It was a serious criminal offense. None knew this to its depths better than He. And knowing this, at the same time He showed to the Pharisaical accusers then and now and for all time, that their way of dealing with such people is not the Christian way. AMS February 4, 1897, page 66.1
Again, when his disciples decided that because they were his disciples, they were just so much better qualified than all others to hold the officers and exercise authority in the kingdom which they desired to have Him establish then upon the earth, He said to them: “Ye know that they which are accounted to rule over the Gentiles, exercise lordship over them; and their great ones exercise authority upon them. BUT SO SHALL IT NOT BE AMONG YOU: but whosoever will be great among you, shall be your minister; and whosoever of you will be the chiefest, shall be servant of all. Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.” “I am among you as He that serveth.” AMS February 4, 1897, page 66.2
So it was in all the life of Christ on earth. At a time when there were greater evils in government and in society than had ever been survived, he never did himself, not ever hinted that his disciples should, attempt to reform government or society, by any kind of political working, nor by any kind of governmental means. He ever in word and act kept himself far aloof from any suggestion of anything of the kind: and so did his disciples in the infancy and purity of the gospel as He left it upon the earth to be preached by them. AMS February 4, 1897, page 66.3
Yet on the other hand he freely employed and poured out to employ his disciples, “All power in heaven and in earth” to the individual to cleanse the heart from all sin and purify the life from all evil, in “every one that believeth,” from the leper in the fields to the king in his royal robes, from the slave in his stable and the prisoner in the dungeon to the emperor at the pinnacle of human greatness. AMS February 4, 1897, page 66.4
This was Christ and His Christianity then; and this alone is Christ and His Christianity forevermore. Such were the principles maintained, the methods and the power employed, by the Lord Jesus when he the true Christian and the true Reformer was at work on earth for the world; and such alone are the principles that can be maintained, the methods and the power employed, by true Christians and true reformers unto the world’s end. AMS February 4, 1897, page 66.5
Now if the Christian Endeavor Societies, the Christian Citizenship Leagues, the Christian Temperance Unions, and all kindred “Christian” organizations who have set themselves by political methods and governmental power so to reform the world that “Christ shall be enthroned in every town and city and State,” and “shall reign supreme on Capitol Hill”—if, we say, all these professed Christian bodies really believe that the principles and methods of Christ were the correct ones to effect the reform, why do not they adopt these and hold strictly to them? AMS February 4, 1897, page 66.6
If on the other hand they think that His principles and methods are now antiquated, that they are not adapted to present conditions, how then can they believe in Him as a living present Person in all affairs, any more than any other reformer of antiquity? AMS February 4, 1897, page 66.7
There are very few people who will not allow that Christ was a reformer for His day, and that His way was adapted to the conditions then existing, just as to allow so far the claims of other men who have sought to benefit their people. They will allow, too, that He ... His work just as that of others may be looked upon as a good example; but that he is a present living Person and power for all time, and without whom all effort at true reform must fail, they will not allow.... a belief about Jesus, however, is far from being Christianity. AMS February 4, 1897, page 66.8
To believe that Jesus Christ is the Reformer for our time; that the principles held, the methods and power employed by Him, are adapted to all conditions of the human race; and that in the application of the identical principles, and the employment of these methods and this power, He is an ever-present living Person—this is to believe in Him as the true Reformer. Such belief in Jesus is Christianity. AMS February 4, 1897, page 66.9
“Christianity and Civilization” American Sentinel 12, 5, pp. 66, 67.
THE Christian Endeavorers, the Christian Citizens League, the National Reformers—the combined churches generally—distinctly announce it to be their great purpose to “regenerate the city,” to “redeem the States” to “save the nation.” This in order to preserve to the world the benefits of the highest state of civilization, which in turn shall redound to the glory of the Church. AMS February 4, 1897, page 66.1
To accomplish these great things they declare that the Church must direct the primaries, control the candidates and have general supervision of all the interests of State and nation; because Christians are best of all qualified to know what is for the true interests of the State, of the nation, and of civilization. Therefore they count the primary as important to the Christian as is the prayer meeting; to go to the polls as much an act of worship as to go to the Lord’s supper; the ballot as much a symbol of Christian standing as baptism. AMS February 4, 1897, page 66.2
They argue that the Church is certainly in the world for good; she is to influence people, States and nations for good. But if she is to keep herself separate from the State, and her work apart from the work and workings of the State, then how shall she fulfill her mission for good in the world? Then at the rate at which corruption is pervading the government of cities, States, and the nation, what will become of our civilization? And then what shall become of the Church?—what indeed will become of Christianity? AMS February 4, 1897, page 66.3
The answer to all this is that keeping herself totally separate from the State, and her work entirely separate from the work and workings of the State and the world, is the only way in which the Church can ever influence the State for good. It is only by being not of the world even as He is not of the world, that Christians can ever influence the world for good. AMS February 4, 1897, page 67.1
The Church, the Christian, though in the world, is to be not of the world. The Lord says, “I have chosen you out of the world.” “Ye are not of the world even as I am not of the world.” As certainly as the Church is in the world, she will influence the world and all that is in it. But the vital question is, shall she influence it for good, or for evil? She will exert a powerful influence one way or the other: which shall it be? AMS February 4, 1897, page 67.2
The Church will influence the world, the kingdoms, nations, and peoples thereof, when and only when she is faithfully the Church of Christ, walking only as He walked, and when she is not of the world even as He is not of the world. When it is not so with her, she will influence them, that is true; but it will be only to their undoing. AMS February 4, 1897, page 67.3
The truth is, that the Church has nothing to do with civilization as such. Christians have no commission to civilize the world, nor to preserve civilization in the world. Christianity does not aim to civilize anybody. Christianity aims alone at Christianizing men. AMS February 4, 1897, page 67.4
If civilization were the object and aim of Christianity, then there was no place for Christianity in the place, and at the time, when it was started in the world in the days of Christ on earth. AMS February 4, 1897, page 67.5
Were not the Jews civilized? Then what had Christianity to do for the Jews, if civilization is its object? AMS February 4, 1897, page 67.6
But if it be said that the Jews were not up to the proper standard of civilization, then let us turn to the Greeks and Romans. What of them at that time?—They had such a standing in architecture, art, literature, law, and the science of government—all that pertains to civilization—that the very goal of the most advanced nations of to-day is to copy successfully the achievements of those peoples. Therefore we say that if civilization were the object of Christianity there was no place for it at that time within a thousand miles of where it was started in the world. AMS February 4, 1897, page 67.7
But what were those people morally, who were so highly civilized? They were heathen. They were civilized heathen. Their “art” was idolatry. Their wisdom was foolishness. Their philosophy was a lie. Their morals were immorality. Amidst all the splendor of their outward civilization, at heart they were savages. AMS February 4, 1897, page 67.8
And to those civilized heathen, those civilized savages, in fact, the gospel of Jesus Christ is sent, because they needed it just as much as did the savage heathen—the uncivilized savages. But the gospel was not sent to them to civilize them. It was sent to save them. And those who were saved, those who were changed in heart, were civilized. However savage they may have been before. AMS February 4, 1897, page 67.9
Thus as a matter of fact, the gospel will have much to do in civilizing people, provided that no effort shall be made by means of the gospel to civilize people. That is to say: If the gospel, which is sent to the world solely to Christianize men, shall be used only to civilize men, then it will not even civilize men. Whereas if the gospel shall be used solely to Christianize men, it will indeed Christianize men, and, as a consequence, will civilize them. AMS February 4, 1897, page 67.10
Therefore Christians are not to aim at civilizing men, solely at Christianizing them. Christians are not to seek to civilize men in order to Christianize them. Christians are not to seek to Christianize men in order to civilize them. Christians are to seek to Christianize men solely in order to save them: and when that is done the civilizing will take care of itself. AMS February 4, 1897, page 67.11
Let all the power, all the zeal, and all the effort of all these professed Christians organizations, be turned with all the mind and all the soul only to Christianizing people. Then they and the world too will find that they are influencing the city, the State, the nation, and the world only for good. While to continue as they are going, will be only to influence all for unmitigated evil. AMS February 4, 1897, page 67.12
“A Menace to Republican Government” American Sentinel 12, 5, pp. 67, 68.
THERE is nothing unusual in the fact that some of the leading representatives of wealth and fashion in the nation’s metropolis are about to amuse themselves and at the same time accent their standing in “society” by means of a fancy-dress ball, at a cost of a quarter of a million of dollars. Ostentatious wealth has long been wont to manifest itself in this way. The noteworthy feature in the present instance is not the event itself, but its materialization in the face of an all too necessary display of direful and widespread poverty. AMS February 4, 1897, page 67.1
The gaunt spectre of desperate human want stalks through the land, and extravagant luxury dares to display herself almost at its side. If the former should turn upon the latter, there would be no occasion for surprise. AMS February 4, 1897, page 67.2
It is said in defense of this extravagant affair that it has furnished a large amount of extra employment to costume makers, which is no doubt true. And it is better, of course, that the money should be spent in some way than hoarded in vaults. But there is little or nothing in this to offset the effect of such a flaunting of superfluous wealth in the face of destitution. Probably no worse method could be taken of letting the army of poverty know that they stand in close proximity to almost limitless wealth, which its holders prefer to spend in the most useless manner rather than apply it to their relief. AMS February 4, 1897, page 67.3
The situation has attracted attention even in Europe and the comments which come from that quarter, while not of a nature to foster American pride, are worthy of notice. The London Daily News, of January 26, has the following:— AMS February 4, 1897, page 67.4
“In America society is very old, reckoning its age by its ideas, and there is nothing more characteristic in society of that kind than the defiant animation with which the people dance when anybody ventures to whisper that they are on the edge of a volcano. Mr. Bradley-Martin and his guests have no belief in a volcano, and they are making every preparation for a good time. AMS February 4, 1897, page 68.1
“Our own younger and altogether more modern community would be disturbed by such discussion, and would probably tone down the frolic and redouble its attentions to the East End.” AMS February 4, 1897, page 68.2
The same paper notes further that— AMS February 4, 1897, page 68.3
“There is a certain suggestiveness in some of the costumes for which arrangements have already been made. There is to be an abundance of Louis XVI. And Marie Antoinette. Louis the well-beloved will not be forgotten, and it is quite conceivable that some cynic may choose to represent the monarch whose private party for the encouragement of trade was so rudely disturbed by the handwriting on the wall.” AMS February 4, 1897, page 68.4
Europe has had centuries of experience in dealing with the problems which arise from abnormal social conditions, and her thinking men are qualified to speak understandingly upon such subjects. It is quite possible that a clearer view of the dangers which threaten this Republic from class antagonism is to be found on the other side of the Atlantic than is commanded by the vast majority of those directly concerned. AMS February 4, 1897, page 68.5
It is a fact that fancied security often hovers on the brink of the precipice; and finite humanity, when blinded by selfish indulgences and selfish hopes, has often danced above a volcano. We do not allude to these things to excite alarm, but because it is better to know the truth, even though it cause alarm, than to borrow ease from ignorance. It is best to be alarmed, if need be, while there is time to profit by the experience. It is truth that we want, first and always. AMS February 4, 1897, page 68.6
When such things happen in a government “of the people, by the people, and for the people,” it is much worse than would be the case under a monarchy. The revolution which they breed will be against republican government, and only despotism in some form can be the result. AMS February 4, 1897, page 68.7
“Note” American Sentinel 12, 5, p. 68.
THE trouble with all such methods of reform as that adopted by the “Christian Citizenship” and kindred organizations for the regeneration of society, is that they do not go deep enough. They stop when they reach the Church; but alas! the Church herself needs to be reformed as much as anything else. Reform must start with the individual; it must proceed with individuals. Reform “en masse” or by organization, is a delusion. The Church is an organization; but her purity and righteousness are those of individuals in her communion. There are some in every church, and a large number in most churches, whose piety is but a pretense. They are a part of the organization, but are not made righteous by that fact. The Church herself cannot be pure while any of her members are unrighteous. AMS February 4, 1897, page 68.1
A moral reform which is to prove effectual must pierce through every organization and get at the individuals. It must reach the individuals in the Church as well as those outside of it. The Christian Citizenship kind of reform does not purpose to go within the portals of the Church. Hence as a moral reform it must prove a failure. It can only drive people to seek refuge with the Church, where as long as they can keep up a pretense of piety, they will be safe. Thus this “reform” will not only fail to benefit the State, but will fill the Church with the unconverted; and that must work the ruin of the Church. There is no safety in stopping short of individual reform, which is heart reform, and to be accomplished only by the power of divine grace. AMS February 4, 1897, page 68.2
This is the kind of reform that is most sadly needed to-day. But the professed ministers of that grace seem to be fast going into the business of trying to reform men by civil law. They are thus doing more than any other class of persons to lower the moral tone of society. AMS February 4, 1897, page 68.3
“The Treaty of Arbitration” American Sentinel 12, 5, pp. 68, 69.
THE treaty of arbitration between this nation and Great Britain, which is now awaiting the ratification of the United States Senate, is hailed by multitudes as a sure omen of an approaching era of widespread if not universal peace. The Rev. Heber Newton, in a recent sermon, went so far as to say that it was a fulfillment of the prophecy of Isaiah which points, as it is said, to a time when men’s swords shall be beaten into plowshares, and the nations learn war no more. Isaiah 2:2-5. AMS February 4, 1897, page 68.1
We make mention of this to call attention to the fact that there is only one sure guarantee of peace, whether between nations or individuals; and that is the absence of those propensities of the heart from which contentment arises. When peace reigns in the hearts of individuals, there will be peace without; and when peace does not reign in the heart, there cannot long be peace in the outward life. AMS February 4, 1897, page 68.2
A treaty of peace is very good; but nations have a habit of disregarding treaties when their interests seem to demand it, so that not the treaty, but the selfish interests of the parties concerned, really control the situation. The Behring Sea award did little or nothing to settle the question of the seal fisheries which it concerns. Treaties are susceptible of being interpreted; and when the interests of two nations come into conflict touching some point of the treaty, it is never difficult for them to come to a misunderstanding upon that point. AMS February 4, 1897, page 68.3
About one year ago there was a remarkable outburst of “patriotism” in all parts of this country in view of the prospect of war with this same nation of Great Britain. A little later there was an even greater outburst of patriotic feeling in the latter country, in view of what seemed a menacing attitude towards her on the part of Emperor William and some of the nations of Europe. Such manifestations show as clearly as anything could what is the real mind of both countries, as regards the prospects for peace. AMS February 4, 1897, page 68.4
There will be peace in the world just in proportion to the desire of the people in the world to live peaceably. And this desire and disposition to live peaceably will prevail in the world just in proportion to the extent to which men yield themselves to the control of the God of peace. Selfishness, envy, pride, the love of power, do not breed peace. They breed war. AMS February 4, 1897, page 69.1
Note the language of the Apostle James on this point: “From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?” James 4:1. The lusts of the flesh can be overcome only by divine grace. The one great antidote for war in the world is the gospel of peace. AMS February 4, 1897, page 69.2
There is nothing to be gained by taking a sentimental, rather than sensible, view of this subject. We must not shut our eyes to facts for the sake of seeing pleasing visions in the realm of fancy. The Scriptures of truth do not speak of this age as an age of peace. They warn men of a time when the cry, “Peace and safety” will be the precursor of “sudden destruction.” 1 Thessalonians 5:3. The inspired utterances, above all others, demand our attention now. AMS February 4, 1897, page 69.3
If peace is to be promoted in the earth, it will be by means of the gospel of Jesus Christ. There will come a time when “the meek shall inherit the earth, and shall delight themselves in the abundance of peace.” Psalm 37:11. But that time will be when the judgments of the final day shall have swept the wicked out of existence and a new creation shall have come in the place of that so long cursed by sin. AMS February 4, 1897, page 69.4
“Proposed Law for Christmas Observance” American Sentinel 12, 5, p. 75.
IN Atlanta, Ga., the 25th day of December last was made an occasion of revelry and crime, by the baser element of the population, to an extraordinary degree. The result was a proposition by the chairman of the police committee of the city council to obtain legislation which would secure a “proper observance” of the day. The following information relative to the project is furnished by the Atlanta Journal of January 7:— AMS February 4, 1897, page 75.1
“Alderman Joseph Hirsch, the new chairman of the police committee of the city council, proposes to secure legislation that will bring about a proper observance of Christmas as a religious holiday. The alderman thinks that rowdyism and riotous conduct should not be permitted on Christmas and is determined to at least make an effort to put a stop to the practice prevalent here of celebrating Christ’s birthday as if it were the Fourth of July. AMS February 4, 1897, page 75.2
“‘I propose, if possible, to secure legislation that will prevent a repetition of the disgraceful conduct on the part of rowdies which has characterized Christmas in Atlanta in the past,’ said Alderman Hirsch, this morning. ‘Christmas is a holiday in celebration of the beginning of the Christian era, and by the Christians is regarded as a holy day. Therefore, it should be observed as such. In the north, east, west and, in fact, everywhere but here, the people observe Christmas as a holy day and attend divine worship. But here the day is turned into a regular Fourth of July. The streets are given over to rowdies, their riotous conduct disturbs the peace as well as the devotions of good citizens. This, I think, is all wrong, and I propose to start a movement that will result in the day being properly observed.’ AMS February 4, 1897, page 75.3
“Captain Connolly, chief of police, heard the remarks of the chairman of the police committee and stated that his views coincided exactly with those of Mr. Hirsch. He said the police did their best to keep order, but were unable to do so.” AMS February 4, 1897, page 75.4
Anyone familiar with the history of Sunday legislation can easily see the exact parallel which will be furnished by the development of Christmas into a legal “holy day,” with the development of the legal “sabbath.” First appears the fact that the holiday is made an occasion of unusual lawlessness. This has long been the case with Sunday. For reasons which require no great study to understand, Sunday has long contributed more cases for the police court dockets than any other day of the week. To this fact the champions of Sunday have long been calling public attention; and that this Sunday lawlessness was exceedingly bad and demanded a remedy, could not be denied. And the “remedy” proposed and in many instances secured, was a stricter law for Sunday observance. AMS February 4, 1897, page 75.5
Upon the same ground precisely it is now proposed to secure such an observance of Thanksgiving as will not conflict with the religious exercises of the day. By the same logic these “holy days” stand or fall together. AMS February 4, 1897, page 75.6
No one denies the evil of the rioting and criminal excess which our holidays so frequently bring forth. But the proposed remedy can only make the matter worse. Idleness can never become a remedy for crime. AMS February 4, 1897, page 75.7
There is no reason why people should not be required to behave themselves as well on Sunday, Christmas, or any legal holiday, as on any other day of the year; and there is no reason why they should not be required to conduct themselves as decently on every day as on these days. There can be no reason whatever for making Christmas, Sunday, or Thanksgiving legally different from other days in this respect. AMS February 4, 1897, page 75.8
The only remedy for holiday lawlessness is to cut off the opportunity from those to whose natures such conduct is congenial. In other words, they should be kept at work. If they were not so frequently cut off from honest work by these holidays, the civil authorities would not so often be called upon to furnish them with work in the penal institutions of the State. AMS February 4, 1897, page 75.9
“Note” American Sentinel 12, 5, p. 75, 76.
THE Pittsburg Catholic, of January 14, notes that “Governor Hastings, in his message, deplores the fact that official statistics show that crime is increasing at a more rapid ratio than our population,” and adds: “Building additional prisons will not prove a preventive. When the growing generation is trained in morality, as it is in secular knowledge, the State may look for a decrease. The education from which God is banished is the root of the evil.” AMS February 4, 1897, page 75.10
The “root of the evil” is the depravity of human nature; and only that which will change that nature can prove a remedy. Will training the growing generation “in morality” avert the evil? The Roman Catholic Church trains the growing generation of her adherents in “morality,” but criminal statistics do not speak more favorably for that class of our citizens than for any other. The morality which will restrain people from crime is that which is taught to individuals by the Holy Spirit, through the Word of God; and that morality does not come through any secular channel. AMS February 4, 1897, page 76.1