1900
Dr. Herrick Johnson, in writing of "Preaching and the Preacher," thus commends "grit." He says: "Grit keeps the preacher at the hard grind of incessant intellectual toil. That is grit brainward. Grit keeps him at men, for men, ready to spend and to be spent in their behalf, though the more abundantly he loves them the less he be loved. That is grit heartward. Grit keeps him steadfast in truth and bold to declare all God's counsel, fearless of man or devil. That is grit backboneward. Salted by grace, and so kept from obstinacy, it is a noble quality, and will do the preacher great stead in the coming battling years."
—The Ram's Horn, March 17, 1900, p. 18.
Showing posts with label 1900. Show all posts
Showing posts with label 1900. Show all posts
Friday, May 9, 2008
Thursday, May 8, 2008
Temperance Progress
1900
Rev. Frederick W. Farrar, Dean of Canterbury, in a recent article on "Temperance Progress in Great Britain," said: "Whatever progress there has been, a stupendous work still remains to be accomplished. Not for one hour, ought we to relax our efforts to save the world from this clinging curse, from this master-engine of the devil's malignity. Would that God might send us some great prophet to awaken us out of our spirit of stupor and to arouse our hearts and consciences as with the crash of thunder ere it be too late!"
—The Ram's Horn, March 17, 1900, p. 18.
Rev. Frederick W. Farrar, Dean of Canterbury, in a recent article on "Temperance Progress in Great Britain," said: "Whatever progress there has been, a stupendous work still remains to be accomplished. Not for one hour, ought we to relax our efforts to save the world from this clinging curse, from this master-engine of the devil's malignity. Would that God might send us some great prophet to awaken us out of our spirit of stupor and to arouse our hearts and consciences as with the crash of thunder ere it be too late!"
—The Ram's Horn, March 17, 1900, p. 18.
Tuesday, May 6, 2008
Life Is A Building
1900
Rev. Dr. J. R. Miller says: "Life is a building. It rises slowly, day by day, through the years. Every new lesson we learn lays a block on the edifice which is rising silently within us. Every experience, every touch of another life on ours, every influence that impresses us, every book we read every conversation we have, every act of our commonest days, adds something to the invisible building."
—The Ram's Horn, March 17, 1900, p. 18.
Rev. Dr. J. R. Miller says: "Life is a building. It rises slowly, day by day, through the years. Every new lesson we learn lays a block on the edifice which is rising silently within us. Every experience, every touch of another life on ours, every influence that impresses us, every book we read every conversation we have, every act of our commonest days, adds something to the invisible building."
—The Ram's Horn, March 17, 1900, p. 18.
Sunday, April 13, 2008
Mission Notes
1900
Statistics declare that in the entire kingdom of Spain there are only 3,230 children in attendance upon Sunday Schools.
Fifty years ago there were not fifty medical missionaries in the world. Fifteen years since there were but 250; while today there are over 600.
China, the greatest mission field in all the world, with at least 386,000,000 people, has a total of only 2,500 Protestant missionaries. Nearly one-fifth of these are ordained ministers.
The Zulu Bible, published by the American Bible Society, is an influential factor in South African affairs. "Whatever happens in the Transvaal," says the secretary, "the Bible will not cease to do its silent work."
It has been proposed by many who have been touched by the manner in which the six children of the Rev. D. H. and Mrs. Lee met their death in the recent disaster at Darjeeling, to perpetuate their memory by erecting a permanent institution, known as "The Dennett Training School and Home for Bengali Girls" in Calcutta. Mrs. F. L. Sperry, of Mt. Lake Park, Md., will give further information.
A Christian Endeavor meeting is held every Monday evening among the five troops of the United States cavalry stationed at Puerto Principe, Cuba. Mayaguez, Puerto Rico, has a Christian Endeavor Society, organized in December, 1899. One active member is a native, a clerk, that has learned to speak English well. There are four Puerto Rican associate members.
—The Ram's Horn, March 17, 1900, p. 18.
Statistics declare that in the entire kingdom of Spain there are only 3,230 children in attendance upon Sunday Schools.
Fifty years ago there were not fifty medical missionaries in the world. Fifteen years since there were but 250; while today there are over 600.
China, the greatest mission field in all the world, with at least 386,000,000 people, has a total of only 2,500 Protestant missionaries. Nearly one-fifth of these are ordained ministers.
The Zulu Bible, published by the American Bible Society, is an influential factor in South African affairs. "Whatever happens in the Transvaal," says the secretary, "the Bible will not cease to do its silent work."
It has been proposed by many who have been touched by the manner in which the six children of the Rev. D. H. and Mrs. Lee met their death in the recent disaster at Darjeeling, to perpetuate their memory by erecting a permanent institution, known as "The Dennett Training School and Home for Bengali Girls" in Calcutta. Mrs. F. L. Sperry, of Mt. Lake Park, Md., will give further information.
A Christian Endeavor meeting is held every Monday evening among the five troops of the United States cavalry stationed at Puerto Principe, Cuba. Mayaguez, Puerto Rico, has a Christian Endeavor Society, organized in December, 1899. One active member is a native, a clerk, that has learned to speak English well. There are four Puerto Rican associate members.
—The Ram's Horn, March 17, 1900, p. 18.
Sow Your Wild Oats, You'll Regret It
1900
Edward Bok said in the Sunday School Times, relative to a young man "sowing his wild oats:" "No man has ever passed through a period of indiscreet living during his early manhood without regretting the memory of it in after years. Nor has any man, by reason of 'sowing his wild oats,' known one iota more of 'life,' except that particular phase of it, which, if it had a glitter for him in youth, became a repellent remembrance to him in his more mature years. The reputation that comes of right living and good character is what the man of forty to seventy desires, and nothing but the well-spent years of early life can secure this."
—The Ram's Horn, March 17, 1900, p. 17
Edward Bok said in the Sunday School Times, relative to a young man "sowing his wild oats:" "No man has ever passed through a period of indiscreet living during his early manhood without regretting the memory of it in after years. Nor has any man, by reason of 'sowing his wild oats,' known one iota more of 'life,' except that particular phase of it, which, if it had a glitter for him in youth, became a repellent remembrance to him in his more mature years. The reputation that comes of right living and good character is what the man of forty to seventy desires, and nothing but the well-spent years of early life can secure this."
—The Ram's Horn, March 17, 1900, p. 17
The Church Too Conventional
1900
Rev. Dr. John Balcom Shaw considering the conditions of a revival and its power in the Homiletic Review, adds these suggestive words: "The curse of the church today, particularly in this city, is respectability and exclusiveness. We are dying of dignity. Conventionality is crushing out our very life. How the free, glad, uplifting influence of Him who 'worketh when, and where, and how he will,' would change all this! It would take all the ministers of our churches, if working unitedly, a century to overtake this tendency and another century to overcome it. The Holy Ghost could do it in a week."
—The Ram's Horn, March 17, 1900, p. 17
Rev. Dr. John Balcom Shaw considering the conditions of a revival and its power in the Homiletic Review, adds these suggestive words: "The curse of the church today, particularly in this city, is respectability and exclusiveness. We are dying of dignity. Conventionality is crushing out our very life. How the free, glad, uplifting influence of Him who 'worketh when, and where, and how he will,' would change all this! It would take all the ministers of our churches, if working unitedly, a century to overtake this tendency and another century to overcome it. The Holy Ghost could do it in a week."
—The Ram's Horn, March 17, 1900, p. 17
Christians Sound Asleep
1900
Dr. A. C. Dixon says: "Prove to me that the atmosphere of the theatre, and the ball room and the club is as good as a prayer meeting; that first-class people go to these places; the fact remains that these good people are, as Christians, sound asleep. They are not awake to winning souls, converting the heathen, building up the church. A church full of such excellent people would be a dormitory, and, for all practical purposes, is about as good as a cemetery."
—The Ram's Horn, March 17, 1900, p. 17
Dr. A. C. Dixon says: "Prove to me that the atmosphere of the theatre, and the ball room and the club is as good as a prayer meeting; that first-class people go to these places; the fact remains that these good people are, as Christians, sound asleep. They are not awake to winning souls, converting the heathen, building up the church. A church full of such excellent people would be a dormitory, and, for all practical purposes, is about as good as a cemetery."
—The Ram's Horn, March 17, 1900, p. 17
Saved By A Kind Providence
1900
A good story which has been translated from the German language, tells how Frank, a boy from the city, had been picking raspberries in the woods. As he was on his way home a violent storm arose. It began raining and lightning, and to thunder fearfully. Frank was very much frightened, and crept into a hole in an old oak tree not far from the roadside. He did not know that lightning is very apt to strike a hollow tree. But all at once he heard a voice that called, "Frank! Frank! come quickly."
Frank jumped instantly from the tree, but he had gone scarcely a hundred feet when the lightning struck the tree. The ground quaked beneath the terrified boy, and it seemed as if he was standing in the midst of fire. But he was not hurt at all, and exclaimed, with raised hand: "That voice came from heaven! Thou, O dear Lord, hast saved me!"
But once more the voice was heard, "Frank! Frank! do you not hear?"
He looked around, and saw a peasant woman who was calling. Frank ran to her and said: "Here I am. What do you want of me?"
"I did not mean you, but my own little Frank," the woman replied. "He was watching the geese by the brook. See! there he comes at last out from the bushes."
Frank, the boy from the city, related how he had taken her voice as a voice from heaven. Then the peasant folded her arms devoutly, and said: "Oh, my child, do not thank God any the less that the voice came from the mouth of a poor peasant woman. It was He who willed that I should call your name, although I knew nothing about you."
"Yes, yes," said Frank; "God served Himself by your voice, but my escape came from heaven."
Always remember that safety depends not on accident or chance, but on your heavenly Father.
—The Ram's Horn, March 17, 1900, p. 16.
A good story which has been translated from the German language, tells how Frank, a boy from the city, had been picking raspberries in the woods. As he was on his way home a violent storm arose. It began raining and lightning, and to thunder fearfully. Frank was very much frightened, and crept into a hole in an old oak tree not far from the roadside. He did not know that lightning is very apt to strike a hollow tree. But all at once he heard a voice that called, "Frank! Frank! come quickly."
Frank jumped instantly from the tree, but he had gone scarcely a hundred feet when the lightning struck the tree. The ground quaked beneath the terrified boy, and it seemed as if he was standing in the midst of fire. But he was not hurt at all, and exclaimed, with raised hand: "That voice came from heaven! Thou, O dear Lord, hast saved me!"
But once more the voice was heard, "Frank! Frank! do you not hear?"
He looked around, and saw a peasant woman who was calling. Frank ran to her and said: "Here I am. What do you want of me?"
"I did not mean you, but my own little Frank," the woman replied. "He was watching the geese by the brook. See! there he comes at last out from the bushes."
Frank, the boy from the city, related how he had taken her voice as a voice from heaven. Then the peasant folded her arms devoutly, and said: "Oh, my child, do not thank God any the less that the voice came from the mouth of a poor peasant woman. It was He who willed that I should call your name, although I knew nothing about you."
"Yes, yes," said Frank; "God served Himself by your voice, but my escape came from heaven."
Always remember that safety depends not on accident or chance, but on your heavenly Father.
—The Ram's Horn, March 17, 1900, p. 16.
Saturday, April 12, 2008
Her Affection Came Too Late
1900
One of the papers tells of a woman at an old man's coffin. She kissed him and wept over him. She told the people how good he was. But he took it all very coolly. He was dead. He was old and poor and she was young and rich. She had ten rooms, but no room for her father. Yet he made room for her when he had only two. He was not educated. She was, at his expense. He had fed and clothed her and sent her to seminary and college, until she grew refined and married a rich man. Now she kissed him and cried by his coffin and buried him handsomely. But everybody said this did not make up for her want of kindness in the years of his old age.
—The Ram's Horn, March 17, 1900, p. 14.
One of the papers tells of a woman at an old man's coffin. She kissed him and wept over him. She told the people how good he was. But he took it all very coolly. He was dead. He was old and poor and she was young and rich. She had ten rooms, but no room for her father. Yet he made room for her when he had only two. He was not educated. She was, at his expense. He had fed and clothed her and sent her to seminary and college, until she grew refined and married a rich man. Now she kissed him and cried by his coffin and buried him handsomely. But everybody said this did not make up for her want of kindness in the years of his old age.
—The Ram's Horn, March 17, 1900, p. 14.
The Soldier and The Czar
1900
When a Russian soldier, heavily in debt, wrote out a list of his many obligations and exhibited it in a public place, adding in large letters the question: "Who will pay these debts?" the Czar happened to see the whimsical notice, and quietly wrote his name after the question: "Nicholas."
The soldier knew that he was free from his creditors. As simple as this, absolutely as simple, is the soul's way to get rid of its sins.
—The Ram's Horn, March 17, 1900, p. 14.
When a Russian soldier, heavily in debt, wrote out a list of his many obligations and exhibited it in a public place, adding in large letters the question: "Who will pay these debts?" the Czar happened to see the whimsical notice, and quietly wrote his name after the question: "Nicholas."
The soldier knew that he was free from his creditors. As simple as this, absolutely as simple, is the soul's way to get rid of its sins.
—The Ram's Horn, March 17, 1900, p. 14.
The Mission of Christ
1900
EVERY DAY RELIGION
Suggested by Sunday School Topic for March 25th, 1900
"I tell you," exclaimed the Man-of-Spirit, "the trouble with us is that we haven't backbone. We're afraid! Why, we call ourselves a Christian nation; the world calls itself civilized, and look at it! What has the church to do with the ruling of this country? Nothing! We ought to rise in our might and make ourselves felt! But we don't do it! And I'm afraid we won't do it. It's discouraging, the lack of backbone you find in the world. Don't you think so, Uncle Bez?"
"Well, I've found some pretty determined people in the world," replied Uncle Bez. "Some of them determined to do the right thing, and some determined to do the wrong. I don't believe that it's altogether a question of more backbone; I don't think that is the crying need of the church today. In fact, I'm not so sure that we haven't too much backbone, some of us. I'm not sure that we are not a proud and stiff-necked generation.
"I think if you'll get down your New Testament and read a little of the life of Christ, you will very soon see that He does not require us to carry the world by storm. You remember that He warned His disciples against seeking to 'domineer' men; 'for the Son of Man came not to be ministered unto, but to minister.'
"He was born in a stable; no man was crowded out of the comfortable inn to make room for the King of Glory.
"He began busying Himself 'about His Father's business,' when other boys were busy with games.
"His fore-runner was not a knightly herald in purple, but a man in camel's hair from the desert.
"Immediately after His ministry began, the devil began to tempt Him to take the kingdoms of the world for His own, but He would not — that was not the sort of rule He came to establish.
"He called disciples unto Him — that they might care for Him, watch Him and guard Him? No — they slept while He passed through the greatest agony the world has ever seen. 'Not to be ministered unto, but to minister.' He gathered them about Him that He might, with infinite patience and tenderness, teach them the way to live.
"He explained to Nicodemus that the Son of Man 'must be lifted up' — must give His life as a ransom for many.
"To the woman at the well, a Samaritan with whom the self-righteous Jews had nothing to do, and again to the publicans and sinners who gathered at Matthew's house, Christ went bearing the message of eternal life.
"To His friends and neighbors at Nazareth He declared that He was anointed 'to preach the gospel to the poor, to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind' — 'to minister.'
"At Capernaum He healed many, casting out devils, and forgiving sins — healing body and soul — ministering unto poor, sin-sick man.
"But in all of it, there's not a word about rising in His might and taking the world by force.
"Christ never drove any one. The only force He uses is the power of love, to draw all men to Him.
"He came to minister. Don't let us get the notion into our heads that we can do His work for Him. He has work for us to do — work in plenty if we do not turn from it, but it is not His work. We may become co-laborers with God, but only to do our own part. We must leave God's part with Him. 'God giveth the increase.' The results belong to Him, and our faith is very weak if after we have done the best we can according to our conscience and God's pointing and the common sense He has given us — our faith is very weak, I say, if we can't trust the outcome with God, but think we must get our backbone up, and 'rise in our might,' and take a club and drive men into the kingdom of heaven. We are not going to establish any inquisitions in these days; we have learned to know the love of God better than that.
"But, on the other hand, while we are to allow Christ to minister unto us to our soul's salvation; while we are to accept what He does for us; while we cannot 'convert' the world nor a single soul — we must follow in His steps if we are His children, and become also ministers inasmuch as it is in our power. After Christ has ministered to us, we must go and find our brethren as Andrew and Philip found Nathaniel; as the woman of Samaria went to the men of her city, saying, 'Come and see'; as those who were healed at Capernaum brought others to be healed; as Mathew made a feast and invited in publicans and sinners to see and hear the Master. We, too, must become ministers.
"I wouldn't become discouraged if I were you," Uncle Bez went on. "I know there are a good many things in the world we would like to have different. I know the devil seems to have a pretty good grip on some of the best things in the world, but I've faith enough to believe it's all coming out right in the end. Christ came to minister — and I don't believe His mission will be a failure. Do you?" — JOHNSTONE MURRAY.
EVERY DAY RELIGION
Suggested by Sunday School Topic for March 25th, 1900
"I tell you," exclaimed the Man-of-Spirit, "the trouble with us is that we haven't backbone. We're afraid! Why, we call ourselves a Christian nation; the world calls itself civilized, and look at it! What has the church to do with the ruling of this country? Nothing! We ought to rise in our might and make ourselves felt! But we don't do it! And I'm afraid we won't do it. It's discouraging, the lack of backbone you find in the world. Don't you think so, Uncle Bez?"
"Well, I've found some pretty determined people in the world," replied Uncle Bez. "Some of them determined to do the right thing, and some determined to do the wrong. I don't believe that it's altogether a question of more backbone; I don't think that is the crying need of the church today. In fact, I'm not so sure that we haven't too much backbone, some of us. I'm not sure that we are not a proud and stiff-necked generation.
"I think if you'll get down your New Testament and read a little of the life of Christ, you will very soon see that He does not require us to carry the world by storm. You remember that He warned His disciples against seeking to 'domineer' men; 'for the Son of Man came not to be ministered unto, but to minister.'
"He was born in a stable; no man was crowded out of the comfortable inn to make room for the King of Glory.
"He began busying Himself 'about His Father's business,' when other boys were busy with games.
"His fore-runner was not a knightly herald in purple, but a man in camel's hair from the desert.
"Immediately after His ministry began, the devil began to tempt Him to take the kingdoms of the world for His own, but He would not — that was not the sort of rule He came to establish.
"He called disciples unto Him — that they might care for Him, watch Him and guard Him? No — they slept while He passed through the greatest agony the world has ever seen. 'Not to be ministered unto, but to minister.' He gathered them about Him that He might, with infinite patience and tenderness, teach them the way to live.
"He explained to Nicodemus that the Son of Man 'must be lifted up' — must give His life as a ransom for many.
"To the woman at the well, a Samaritan with whom the self-righteous Jews had nothing to do, and again to the publicans and sinners who gathered at Matthew's house, Christ went bearing the message of eternal life.
"To His friends and neighbors at Nazareth He declared that He was anointed 'to preach the gospel to the poor, to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind' — 'to minister.'
"At Capernaum He healed many, casting out devils, and forgiving sins — healing body and soul — ministering unto poor, sin-sick man.
"But in all of it, there's not a word about rising in His might and taking the world by force.
"Christ never drove any one. The only force He uses is the power of love, to draw all men to Him.
"He came to minister. Don't let us get the notion into our heads that we can do His work for Him. He has work for us to do — work in plenty if we do not turn from it, but it is not His work. We may become co-laborers with God, but only to do our own part. We must leave God's part with Him. 'God giveth the increase.' The results belong to Him, and our faith is very weak if after we have done the best we can according to our conscience and God's pointing and the common sense He has given us — our faith is very weak, I say, if we can't trust the outcome with God, but think we must get our backbone up, and 'rise in our might,' and take a club and drive men into the kingdom of heaven. We are not going to establish any inquisitions in these days; we have learned to know the love of God better than that.
"But, on the other hand, while we are to allow Christ to minister unto us to our soul's salvation; while we are to accept what He does for us; while we cannot 'convert' the world nor a single soul — we must follow in His steps if we are His children, and become also ministers inasmuch as it is in our power. After Christ has ministered to us, we must go and find our brethren as Andrew and Philip found Nathaniel; as the woman of Samaria went to the men of her city, saying, 'Come and see'; as those who were healed at Capernaum brought others to be healed; as Mathew made a feast and invited in publicans and sinners to see and hear the Master. We, too, must become ministers.
"I wouldn't become discouraged if I were you," Uncle Bez went on. "I know there are a good many things in the world we would like to have different. I know the devil seems to have a pretty good grip on some of the best things in the world, but I've faith enough to believe it's all coming out right in the end. Christ came to minister — and I don't believe His mission will be a failure. Do you?" — JOHNSTONE MURRAY.
Cottage Prayer Meetings
1900
The People's Forum
How would you make the cottage prayer-meeting more interesting and fruitful? — A. L. LESTER, Pontiac, Mich.
The little cottage prayer meeting is one of the most powerful means Christ uses today for the salvation of men. Every pastor who is seeking the conversion of young or old should encourage in every way in his power the meeting of small bands of Christian people for prayer and testimony. It is in these small home gatherings that so many young people find Christ as their Savior. In these meetings they are less likely to be carried off their feet by religious excitement which attends a larger gathering, and they feel God's presence oftentimes more deeply. Our subscriber asks how these can be made more interesting. If by "interesting" he means "entertaining" a wide field for discussion is opened. But if he means by "interesting," "more fruitful in conversions," then the subject is simplified. The object of a "cottage" prayer meeting is to place all more at ease. Those in charge of the cottage prayer meeting should aim to invite and have present some unconverted persons. The subjects discussed in an informal manner should be such as will draw them into the discussion, and the Christians present should seek to find out what stands in the way of their salvation. To give some point to a meeting will invariably arouse interest. If no unconverted persons are present let some of those present mention relatives or friends whom they wish to see converted. Let there be prayer over each one and let there be general discussion as to how God would have them reach these particular ones. Every cottage prayer meeting should be characterized by neighborly Christian greetings, the singing of Gospel Hymns, reading of Scriptures, prayer and testimony. The leader should use all the tact at his command to keep the discussions on the thought of the evening. The conversational manner rather than set speech should be encouraged and every effort made to draw out the timid.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
How would you make the cottage prayer-meeting more interesting and fruitful? — A. L. LESTER, Pontiac, Mich.
The little cottage prayer meeting is one of the most powerful means Christ uses today for the salvation of men. Every pastor who is seeking the conversion of young or old should encourage in every way in his power the meeting of small bands of Christian people for prayer and testimony. It is in these small home gatherings that so many young people find Christ as their Savior. In these meetings they are less likely to be carried off their feet by religious excitement which attends a larger gathering, and they feel God's presence oftentimes more deeply. Our subscriber asks how these can be made more interesting. If by "interesting" he means "entertaining" a wide field for discussion is opened. But if he means by "interesting," "more fruitful in conversions," then the subject is simplified. The object of a "cottage" prayer meeting is to place all more at ease. Those in charge of the cottage prayer meeting should aim to invite and have present some unconverted persons. The subjects discussed in an informal manner should be such as will draw them into the discussion, and the Christians present should seek to find out what stands in the way of their salvation. To give some point to a meeting will invariably arouse interest. If no unconverted persons are present let some of those present mention relatives or friends whom they wish to see converted. Let there be prayer over each one and let there be general discussion as to how God would have them reach these particular ones. Every cottage prayer meeting should be characterized by neighborly Christian greetings, the singing of Gospel Hymns, reading of Scriptures, prayer and testimony. The leader should use all the tact at his command to keep the discussions on the thought of the evening. The conversational manner rather than set speech should be encouraged and every effort made to draw out the timid.
—The Ram's Horn, March 17, 1900, p. 8.
The First Church
1900
The People's Forum
Where was the first church set up? By whom, and when? — T. J. W., Glouster, O.
There seems more or less confusion on this subject. Christians in those troublous times met in small bands from house to house, and while collectively they might be called the Church of Jerusalem, or of Antioch, or the Seven Churches in Asia, it is doubtful if it is possible to give any exact information as to priority. It is clearly stated that the disciples were called Christians first at Antioch. On the other hand, if our subscriber will read St. John, the fourth chapter, he will receive some valuable information on this subject in Christ's own words to the woman of Samaria. She says: "Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Christ replied: "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." This would seem to answer our correspondent. It was here at Jacob's well that Christ set up a universal church, not bounded by brick and mortar, but united by those unbreakable ties of spiritual communion with the Father of all. The members of this church were called "worshippers." Its creed was, "Believe on the Lord Jesus Christ." It was founded on Christ and Christ alone. Its gospel was the gospel proclaimed by Christ. Nineteen hundred years have passed away and with all the progress which has been made the words of Christ to the woman of Samaria are hardly yet comprehended.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Where was the first church set up? By whom, and when? — T. J. W., Glouster, O.
There seems more or less confusion on this subject. Christians in those troublous times met in small bands from house to house, and while collectively they might be called the Church of Jerusalem, or of Antioch, or the Seven Churches in Asia, it is doubtful if it is possible to give any exact information as to priority. It is clearly stated that the disciples were called Christians first at Antioch. On the other hand, if our subscriber will read St. John, the fourth chapter, he will receive some valuable information on this subject in Christ's own words to the woman of Samaria. She says: "Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Christ replied: "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." This would seem to answer our correspondent. It was here at Jacob's well that Christ set up a universal church, not bounded by brick and mortar, but united by those unbreakable ties of spiritual communion with the Father of all. The members of this church were called "worshippers." Its creed was, "Believe on the Lord Jesus Christ." It was founded on Christ and Christ alone. Its gospel was the gospel proclaimed by Christ. Nineteen hundred years have passed away and with all the progress which has been made the words of Christ to the woman of Samaria are hardly yet comprehended.
—The Ram's Horn, March 17, 1900, p. 8.
Business and Religion
1900
The People's Forum
Do business and religion go together? — JAMES CRAIG, Starkville, Colo.
Why not? Is religion merely for dress parade on the Sabbath? Is it possible for a Christian man not to carry his religion with him into his business, professional or social life? If religion transforms a man thoroughly he would no sooner think of dealing unjustly with his fellows than he would of committing highway robbery. That a Christian business man is beset by many temptations and surrounded with pitfalls we are all candid enough to admit. Keen competition on the part of rivals, who are less scrupulous than he, threatens oftentimes to destroy both income and capital. Many have gone down to financial ruin in such extremity, but their Christian light sustained them and made them shining examples of Christian heroism. The majority of failures are not among Christian men, but rather among those who temporized, falsified statements and finally buried their good name with the financial wreck. In extremity the true Christian business man always has an enormous leverage in his hold upon public opinion where his non-Christian rival has not. Therefore, considered from any point of view we say religion and business do go together to uplift humanity and place all transactions on a higher level. Mr. Moody once said to J. V. Farwell, "Don't you see anything more in business than these boxes and goods?" The inquiry was characteristic of him, and through it he reached a great merchant's heart. It made transactions which footed up yearly into millions sink into insignificance compared with a conscience void of offence toward God and man, the blessings of a Christian life and the salvation of men.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Do business and religion go together? — JAMES CRAIG, Starkville, Colo.
Why not? Is religion merely for dress parade on the Sabbath? Is it possible for a Christian man not to carry his religion with him into his business, professional or social life? If religion transforms a man thoroughly he would no sooner think of dealing unjustly with his fellows than he would of committing highway robbery. That a Christian business man is beset by many temptations and surrounded with pitfalls we are all candid enough to admit. Keen competition on the part of rivals, who are less scrupulous than he, threatens oftentimes to destroy both income and capital. Many have gone down to financial ruin in such extremity, but their Christian light sustained them and made them shining examples of Christian heroism. The majority of failures are not among Christian men, but rather among those who temporized, falsified statements and finally buried their good name with the financial wreck. In extremity the true Christian business man always has an enormous leverage in his hold upon public opinion where his non-Christian rival has not. Therefore, considered from any point of view we say religion and business do go together to uplift humanity and place all transactions on a higher level. Mr. Moody once said to J. V. Farwell, "Don't you see anything more in business than these boxes and goods?" The inquiry was characteristic of him, and through it he reached a great merchant's heart. It made transactions which footed up yearly into millions sink into insignificance compared with a conscience void of offence toward God and man, the blessings of a Christian life and the salvation of men.
—The Ram's Horn, March 17, 1900, p. 8.
Educating Indian Children In The U.S.
1900
The People's Forum
Can you give me the latest information concerning the education of Indian children in the United States? — H. I. M., Philadelphia, Pa.
Miss Estelle Reed, the superintendent of Indian education, answers our correspondent in an interview taken by William E. Curtis. In this interview Miss Reed says: "There are 50,000 Indian children in round numbers, and perhaps 35,000 or 37,000 are of school age. The enrollment for 1899 was 25,203. Since 1877 there has been a rapid increase in the allowance for the support of the Indian schools. In 1877 the appropriation was $20,000; in 1887, $1,211,415; in 1897, $2,517,265, and the allowance for the present fiscal year is $2,638,390.
"The movement to educate the Indians commenced before the revolution, when a few were maintained at the college of William and Mary at Williamsburg, Va., shortly after 1692. The first appropriation of which we have record made by Congress was passed in 1775 and carried an allowance of $500. The first Indian treaty in which any form of education was mentioned was with the Oneida, Tuscarora and Stockbridge Indians in 1794, and provided that one or two persons, besides keeping in repair certain mills built by the Indians, should instruct the young men of the three nations 'in the arts of the miller and sawyer.'
"I advocate legislation to compel Indian children to attend school, and I regard this of the first importance. I also advocate a change in our methods so that the children will be instructed more in industrial pursuits and less in the arts and sciences. The results accomplished at Hampton, Va., are gratifying, and emphasize the benefits to be obtained by Indians working under skilled instructors in mechanical schools. The Indians are much better educated than people generally suppose. An average of one in four can read, and even a larger percentage can talk enough English for ordinary purposes."
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Can you give me the latest information concerning the education of Indian children in the United States? — H. I. M., Philadelphia, Pa.
Miss Estelle Reed, the superintendent of Indian education, answers our correspondent in an interview taken by William E. Curtis. In this interview Miss Reed says: "There are 50,000 Indian children in round numbers, and perhaps 35,000 or 37,000 are of school age. The enrollment for 1899 was 25,203. Since 1877 there has been a rapid increase in the allowance for the support of the Indian schools. In 1877 the appropriation was $20,000; in 1887, $1,211,415; in 1897, $2,517,265, and the allowance for the present fiscal year is $2,638,390.
"The movement to educate the Indians commenced before the revolution, when a few were maintained at the college of William and Mary at Williamsburg, Va., shortly after 1692. The first appropriation of which we have record made by Congress was passed in 1775 and carried an allowance of $500. The first Indian treaty in which any form of education was mentioned was with the Oneida, Tuscarora and Stockbridge Indians in 1794, and provided that one or two persons, besides keeping in repair certain mills built by the Indians, should instruct the young men of the three nations 'in the arts of the miller and sawyer.'
"I advocate legislation to compel Indian children to attend school, and I regard this of the first importance. I also advocate a change in our methods so that the children will be instructed more in industrial pursuits and less in the arts and sciences. The results accomplished at Hampton, Va., are gratifying, and emphasize the benefits to be obtained by Indians working under skilled instructors in mechanical schools. The Indians are much better educated than people generally suppose. An average of one in four can read, and even a larger percentage can talk enough English for ordinary purposes."
—The Ram's Horn, March 17, 1900, p. 8.
The Funeral of a Saloonkeeper
1900
The People's Forum
How can a minister of the Gospel best perform his duty when asked to conduct the funeral of a saloonkeeper? — (Rev.) DAVID JONES, Wash.
As we answer this question there lies before us a ten-page letter from another minister who has just preached such a sermon, and he is bewailing the fact that it has brought about dissensions in his church which cut his financial support by half. His wife and children are in danger of going without proper food and clothes, and he is threatened with tar and feathers. "What did he say?" you ask. Well, here is a selection from his sermon, which will give you an idea of its general tenor:
"Good people, you have come here today, not only in honor of your dead, but in honor of our social, civil and religious institutions. You have asked the church and clergy for burial services, and while it is against the laws and constitutions of some churches to give burial services to those outside of their membership, I want to say for the benefit of our own members, who have objected to using the church on this occasion, on account of the business of the deceased, that it is not for us to deny funeral or burial services to any, but we are to serve all willingly, reserving the right to make them an occasion of benefit to the congregation and comfort to the mourners.
"If you think the business of this man is wrong, I want to show you that he had the highest authority within the gift of this country to justify and defend him in the prosecution thereof. He had the silent if not the open consent and endorsement of nearly every business, professional and official man in the city, besides a large lucrative patronage among the common people of the community. Therefore if he was wrong then you are wrong also, and if you think he alone will perish for the wrong, in the language of the text, I tell you nay; but except ye repent ye shall all likewise perish."
The minister who speaks plainly at a funeral will always be criticized. There are many, therefore, who would refuse to conduct such a funeral service, especially over a man who has lived a notoriously sinful life. They would reserve the lessons which might be drawn for a more appropriate occasion. There is no fixed law of propriety in such matters. Circumstances must always be taken into consideration. A minister should be guided by the best religious sentiment in his church and by his heartfelt convictions after earnest prayer for guidance.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
How can a minister of the Gospel best perform his duty when asked to conduct the funeral of a saloonkeeper? — (Rev.) DAVID JONES, Wash.
As we answer this question there lies before us a ten-page letter from another minister who has just preached such a sermon, and he is bewailing the fact that it has brought about dissensions in his church which cut his financial support by half. His wife and children are in danger of going without proper food and clothes, and he is threatened with tar and feathers. "What did he say?" you ask. Well, here is a selection from his sermon, which will give you an idea of its general tenor:
"Good people, you have come here today, not only in honor of your dead, but in honor of our social, civil and religious institutions. You have asked the church and clergy for burial services, and while it is against the laws and constitutions of some churches to give burial services to those outside of their membership, I want to say for the benefit of our own members, who have objected to using the church on this occasion, on account of the business of the deceased, that it is not for us to deny funeral or burial services to any, but we are to serve all willingly, reserving the right to make them an occasion of benefit to the congregation and comfort to the mourners.
"If you think the business of this man is wrong, I want to show you that he had the highest authority within the gift of this country to justify and defend him in the prosecution thereof. He had the silent if not the open consent and endorsement of nearly every business, professional and official man in the city, besides a large lucrative patronage among the common people of the community. Therefore if he was wrong then you are wrong also, and if you think he alone will perish for the wrong, in the language of the text, I tell you nay; but except ye repent ye shall all likewise perish."
The minister who speaks plainly at a funeral will always be criticized. There are many, therefore, who would refuse to conduct such a funeral service, especially over a man who has lived a notoriously sinful life. They would reserve the lessons which might be drawn for a more appropriate occasion. There is no fixed law of propriety in such matters. Circumstances must always be taken into consideration. A minister should be guided by the best religious sentiment in his church and by his heartfelt convictions after earnest prayer for guidance.
—The Ram's Horn, March 17, 1900, p. 8.
Christians and Life Insurance
1900
The People's Forum
Do you think it is wrong, from a Christian point of view, to carry a life insurance policy? — L. B. J., Peterson, Minn.
To answer such a question depends entirely on the point of view. If a person sits down and figures on life insurance purely as a lottery game and considers that he is betting on his length of life with a life insurance company, then life insurance to him is nothing more than a Monte Carlo. If, however, he looks at it from the standpoint of mutual helpfulness, is willing to share with others the care of widows and orphans, then it becomes a Christian duty. The world has small pity for the man who, for the sake of a few dollars which may benefit him, neglects to join others for mutual protection of his wife and children when he is taken away. Many times the widow goes to an untimely grave in seeking to support her little ones, and the children are thrown upon society to live stunted lives. Or the aged father or mother, depending on the strong arm of the son or daughter, is driven to the poorhouse to be given grudging support by the state. Many excellent people we know refuse to have anything to do with life insurance, because they look upon it as a lottery. To the others, and the number is growing, life insurance is a privilege and a Christian duty.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Do you think it is wrong, from a Christian point of view, to carry a life insurance policy? — L. B. J., Peterson, Minn.
To answer such a question depends entirely on the point of view. If a person sits down and figures on life insurance purely as a lottery game and considers that he is betting on his length of life with a life insurance company, then life insurance to him is nothing more than a Monte Carlo. If, however, he looks at it from the standpoint of mutual helpfulness, is willing to share with others the care of widows and orphans, then it becomes a Christian duty. The world has small pity for the man who, for the sake of a few dollars which may benefit him, neglects to join others for mutual protection of his wife and children when he is taken away. Many times the widow goes to an untimely grave in seeking to support her little ones, and the children are thrown upon society to live stunted lives. Or the aged father or mother, depending on the strong arm of the son or daughter, is driven to the poorhouse to be given grudging support by the state. Many excellent people we know refuse to have anything to do with life insurance, because they look upon it as a lottery. To the others, and the number is growing, life insurance is a privilege and a Christian duty.
—The Ram's Horn, March 17, 1900, p. 8.
Moody and Sinless Perfection
1900
The People's Forum
Did Mr. Moody teach the doctrine of "sinless perfection" or "perfect love," or did he believe and teach that a Christian is "a sinner saved by grace"? — (Rev.) THOS. F. MARSHALL, Ironton, Mo.
Mr. Moody was never a perfectionist. He believed emphatically in God's power to save even to the uttermost, but so far as our knowledge extends he never advocated such an idea as "sinless perfection" or "perfect love" in this world.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Did Mr. Moody teach the doctrine of "sinless perfection" or "perfect love," or did he believe and teach that a Christian is "a sinner saved by grace"? — (Rev.) THOS. F. MARSHALL, Ironton, Mo.
Mr. Moody was never a perfectionist. He believed emphatically in God's power to save even to the uttermost, but so far as our knowledge extends he never advocated such an idea as "sinless perfection" or "perfect love" in this world.
—The Ram's Horn, March 17, 1900, p. 8.
Pithy and Pertinent Paragraphs
1900
Written for The Ram's Horn by W. L. Y. Davis
An aimless life is a nameless life.
The well-rounded Christian keeps square with the world.
Birth sometimes gives a man his berth.
Rome was taken for Christ by a tentmaker.
The life of love is better than the love of life.
He who lives only for himself has little to live for.
Many a man never opens his mouth but he gets his foot in it.
Every aching void in the human heart is part of the "great gulf fixed."
A froward youth is sometimes brought up better by being brought down.
The best beam for the eye is the sunbeam.
Bury your troubles and erect no tombstones.
He who is believing God ought to be leaving the devil.
The most arbitrary king in the world is drinking.
He who gives a piece of his mind has little peace of mind left.
Temperance ought not to lose its temper any more than it ought to drink whiskey.
The phials filled with the prayers of the saints fill the viols of the angels with praise.
The man who is most generous in forgiving others is most generous in giving for others.
—The Ram's Horn, March 17, 1900, p. 7.
Written for The Ram's Horn by W. L. Y. Davis
An aimless life is a nameless life.
The well-rounded Christian keeps square with the world.
Birth sometimes gives a man his berth.
Rome was taken for Christ by a tentmaker.
The life of love is better than the love of life.
He who lives only for himself has little to live for.
Many a man never opens his mouth but he gets his foot in it.
Every aching void in the human heart is part of the "great gulf fixed."
A froward youth is sometimes brought up better by being brought down.
The best beam for the eye is the sunbeam.
Bury your troubles and erect no tombstones.
He who is believing God ought to be leaving the devil.
The most arbitrary king in the world is drinking.
He who gives a piece of his mind has little peace of mind left.
Temperance ought not to lose its temper any more than it ought to drink whiskey.
The phials filled with the prayers of the saints fill the viols of the angels with praise.
The man who is most generous in forgiving others is most generous in giving for others.
—The Ram's Horn, March 17, 1900, p. 7.
A Brazen Wall
(Click graphic for better view)1900
Five Minute Sermons — Written Especially for The Ram's Horn
We had a menagerie in our town when I was a boy, and like other boys, I managed to get there. They had one huge cage in which they placed their happy family during the hours when the tent was opened. They had half a dozen huge beasts of different kinds in that cage and I remember looking in open-eyed astonishment at them. It occurred to me that if they should escape it would be a sorry day for the visitors, and I could not help looking to see what our securities were. There were iron bars through which we peered at the animals, and through which they were looking with hungry eyes at us. It was ten feet from the top to the bottom of that cage. But about half way from the top to the bottom was a bar of polished wood into which the iron bars entered from either side. It there should be a family row inside that cage and in the skirmish that bar of wood should give way, it was as plain as my existence that some of us near the cage should be devoured. I grew uneasy at every growl, and when two or three of them threw themselves against the bars I beat a retreat. I did not propose to wait to be eaten. It is not probable that I should have stopped until I reached my home, if one of the men employed about the tent had not stopped me and told me that the bar of wood was but an ornament upon a solid piece of brass. There was no possibility that it should give way. Who of you remembers where it is written, "I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee and to deliver thee, saith the Lord."
I have had my panicky times since. I have looked at the moral wild beasts which are only aching for an opportunity to devour human society, and I have thought that if they summon all their strength and pounce upon our defenses, they will surely consume us. And then some one has reminded me that God has set His people as a brazen wall, and they cannot be broken down. I gather up the colossal figures of the liquor traffic, and I note its power in all political organizations, and I see its popularity in society where men whose purses are lined with its gold shine in brilliant society and occupy the choice pews in churches, and I watch youth after youth disappear before it, and I say, surely this country has gone to ruin before this foe. But I am called back by the prophetic voice, and am bidden to look at the "Impregnable Rock of Holy Scripture" and the appointed church and kingdom of our Lord Jesus Christ, and am told to look at that brazen wall which stands between the destroying power and human society. They may fight against it, but they cannot destroy it. They would if they could, no doubt, but they cannot.
I get alarmed about the amount of impurity in the world. We have imported it from abroad when it was so vicious that we were ashamed to claim it as American. We have introduced it into our theatres if their advertisements and posters tell any truth. We have made many suggestions of it in our newspaper and magazine illustrations. We have made large use of it for advertising purposes. We have published it in a thousand books in its worst form, under the plea that we must describe things as they actually are, and in this way we have carried it into the homes and libraries of the most discreet and modest. It would seem that there is practically nothing to save us from absolute demoralization of morals by this subtle and fearful evil. And then I come back to the Lord's appointment of his servants in the earth as a "fenced city, and an iron pillar and brazen wall." Impurity may fight, but shall not prevail.
When they elected a polygamist to Congress, my heart sank within me. There was that fearful curse which we had tried to exterminate, coming back with added virulence and vehemence. It was seeking recognition in the high places of our land, and by political machination was pretty certain to get it. It would carry with it the establishment of the same old outrage on Western civilization, which must make every self-respecting American blush when Mormonism is mentioned. And if this horror of all horrors is to be permitted, it means the destruction of the sacredness of marriage and the happiness of the Christian home and the rights of children, to home life and care and training. If the bars of the cage in which Mormonism is confined once give way, there is no escape provided for our security as a people. But after all, that barrier is more than a fragile strip of wood, it is a brazen wall against which this form of corruption too, is destined to beat itself in vain. "God is not dead." He still says to His people, "I will make thee unto this people a fenced brazen wall: they shall fight against thee; but they shall not prevail against thee." — J. N. ERVIN.
—The Ram's Horn, March 17, 1900, p. 7.
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