1901
The Rev. John McNeill was holding a revival service at Cardiff, Wales, and announced that he would answer any question about the Bible. At once a note was sent up to him reading as follows:
"Dear Mr. McNeill — If you are seeking to help young men, kindly tell me who was Cain's wife."
That seemed a poser, and the audience waited with intense interest, tempered with amusement, to see how the good man would extricate himself. After a pause he said:
"I love young men, especially young inquirers for light, and I would give this young man a word of advice. It is this: Don't lose your soul's salvation looking after other people's wives."
Showing posts with label 1901. Show all posts
Showing posts with label 1901. Show all posts
Friday, April 25, 2008
The Grand Medicine Man
1901
The ceremony of the Grand Medicine is an elaborate ritual, covering several days, the endless number of gods and spirits being called upon to minister to the sick man and to lengthen his life. The several degrees of the Grand Medicine teach the use of incantations, of medicines and poisons, and the requirements necessary to constitute a brave.
"When a young man seeks admission to the Grand Medicine lodge, he first fasts until he sees in his dream some animal, the mink, beaver, otter and fisher being most common, which he hunts and kills. The skin is then ornamented with beads or porcupine quills, and the spirit of the animal becomes the friend and companion of the man.
The medicine men have only a limited knowledge of herbs, but they are expert in dressing wounds, and the art of extracting barbed arrows from the flesh can be learned from them.
In olden times — yes, to within the memory of living Ojibways — the medicine man at the funeral ceremony thus addressed the departed: "Dear friend, you will not feel lonely while pursuing your journey toward the setting sun. I have killed for you a Sioux, [hated enemy of the Ojibways], and I have scalped him. He will accompany you and provide for you, hunting your food as you need it. The scalp I have taken — use it for your moccasins." — Open Court.
The ceremony of the Grand Medicine is an elaborate ritual, covering several days, the endless number of gods and spirits being called upon to minister to the sick man and to lengthen his life. The several degrees of the Grand Medicine teach the use of incantations, of medicines and poisons, and the requirements necessary to constitute a brave.
"When a young man seeks admission to the Grand Medicine lodge, he first fasts until he sees in his dream some animal, the mink, beaver, otter and fisher being most common, which he hunts and kills. The skin is then ornamented with beads or porcupine quills, and the spirit of the animal becomes the friend and companion of the man.
The medicine men have only a limited knowledge of herbs, but they are expert in dressing wounds, and the art of extracting barbed arrows from the flesh can be learned from them.
In olden times — yes, to within the memory of living Ojibways — the medicine man at the funeral ceremony thus addressed the departed: "Dear friend, you will not feel lonely while pursuing your journey toward the setting sun. I have killed for you a Sioux, [hated enemy of the Ojibways], and I have scalped him. He will accompany you and provide for you, hunting your food as you need it. The scalp I have taken — use it for your moccasins." — Open Court.
A Curious Error
1901
The Rev. Dr. Edward Everett Hale told how a curious error crept into the translation of the Lord's Prayer into the Delaware Indian tongue. The English translator had as an assistant an Indian who knew English. "What is 'hallow' in Delaware?" asked the translator. The Indian thought he said "halloo" and gave him the equivalent. Therefore the Delaware version of the Lord's Prayer reads to this day, "Our Father, who art in heaven, hallooed be thy name."
The Rev. Dr. Edward Everett Hale told how a curious error crept into the translation of the Lord's Prayer into the Delaware Indian tongue. The English translator had as an assistant an Indian who knew English. "What is 'hallow' in Delaware?" asked the translator. The Indian thought he said "halloo" and gave him the equivalent. Therefore the Delaware version of the Lord's Prayer reads to this day, "Our Father, who art in heaven, hallooed be thy name."
Saturday, April 12, 2008
The Snowshoe Itinerant
1901
Denver, June 17. — The Rev. John L. Dyer, one of the most famous preachers who has figured in the history of the west, died of paralysis of the throat after a lingering illness. Mr. Dyer was born in Franklin county, Ohio, in 1812. "Father" Dyer, as he became known, began preaching in Wisconsin in 1849, and was the oldest, if not the last of the old Methodist "circuit riders." Coming to Colorado in 1861 he met many thrilling adventures in his travels in this state and New Mexico, and through his zeal in preaching to the widely separated and almost inaccessible mining camps in ail kinds of weather earned the sobriquet of "The Snowshoe Itinerant" He is the author of a book bearing that title.
Denver, June 17. — The Rev. John L. Dyer, one of the most famous preachers who has figured in the history of the west, died of paralysis of the throat after a lingering illness. Mr. Dyer was born in Franklin county, Ohio, in 1812. "Father" Dyer, as he became known, began preaching in Wisconsin in 1849, and was the oldest, if not the last of the old Methodist "circuit riders." Coming to Colorado in 1861 he met many thrilling adventures in his travels in this state and New Mexico, and through his zeal in preaching to the widely separated and almost inaccessible mining camps in ail kinds of weather earned the sobriquet of "The Snowshoe Itinerant" He is the author of a book bearing that title.
Dowie Got Afraid
1901
Despite His Reincarnation He Summoned His Host
SUSPECTED A PLOT TO KIDNAP HIM
The Modern Elijah Declared That Physicians Would Spirit Him Away and Beat Him Until He Becomes Insane — Doesn't Like Being Called a Paranoiac
Chicago, June 17 — There is a new agitation in Dowie's Zion. During his meeting at the tabernacle, Dr. Dowie, overseer, claimed that certain physicians of this city had formed a plot to kidnap him, lock him in a detention hospital and beat him on the head and back till he should lose all his reasoning powers and become really insane. He said that the kidnaping might take place after his service and called a special private meeting of the male members of Zion to take steps to help the Zion guard in protecting him. He also made threats against the physicians, saying what he would do them, as he thought they were trying to do him, unless they let him alone and stop calling him a paranoiac. With all this Dowie repeated continually his pretensions to be Elijah reincarnated, making way for the end of the world, and he incidentally laid claim to immortality until his work is accomplished.
"I have special information," shouted the general overseer to his followers, "that a law has just been juggled with special reference to me. Those doctors have fixed it so that an insanity complaint does not have to come from a relative now, but may come from any man who says he acts in public interest. Do you know what this means? It comes from the same men who are calling me a paranoiac. It means they are going to kidnap me. They will try to get me some night. They will carry me to a hospital and bind me hand and foot. Then they will beat me and torture me till they make me insane. That's what they will do, the fiends, the scoundrels! I say to Zion, 'On guard!' I want every member of Zion and every male member especially to remain after this service and plan with me how to protect ourselves from these scoundrels and thieves. The emergency is great."
—Piqua Daily Call, Piqua, OH, June 17, 1901, p. 2.
Despite His Reincarnation He Summoned His Host
SUSPECTED A PLOT TO KIDNAP HIM
The Modern Elijah Declared That Physicians Would Spirit Him Away and Beat Him Until He Becomes Insane — Doesn't Like Being Called a Paranoiac
Chicago, June 17 — There is a new agitation in Dowie's Zion. During his meeting at the tabernacle, Dr. Dowie, overseer, claimed that certain physicians of this city had formed a plot to kidnap him, lock him in a detention hospital and beat him on the head and back till he should lose all his reasoning powers and become really insane. He said that the kidnaping might take place after his service and called a special private meeting of the male members of Zion to take steps to help the Zion guard in protecting him. He also made threats against the physicians, saying what he would do them, as he thought they were trying to do him, unless they let him alone and stop calling him a paranoiac. With all this Dowie repeated continually his pretensions to be Elijah reincarnated, making way for the end of the world, and he incidentally laid claim to immortality until his work is accomplished.
"I have special information," shouted the general overseer to his followers, "that a law has just been juggled with special reference to me. Those doctors have fixed it so that an insanity complaint does not have to come from a relative now, but may come from any man who says he acts in public interest. Do you know what this means? It comes from the same men who are calling me a paranoiac. It means they are going to kidnap me. They will try to get me some night. They will carry me to a hospital and bind me hand and foot. Then they will beat me and torture me till they make me insane. That's what they will do, the fiends, the scoundrels! I say to Zion, 'On guard!' I want every member of Zion and every male member especially to remain after this service and plan with me how to protect ourselves from these scoundrels and thieves. The emergency is great."
—Piqua Daily Call, Piqua, OH, June 17, 1901, p. 2.
Other Worlds, Other Redemptions
1901
The nature of God never changes, and from all eternity that holy passion glowed in the Infinite, and I think he was throwing out worlds into space and inhabiting them and more worlds for the application of that love. He may not have told the other worlds what he did for this world, as he has not told us what he did for them. I think the love of God was demonstrated in mightier worlds before our little world was fitted up for human residence. Will a man owning 50,000 acres of land put all the cultivation on a half acre? Will God make a million worlds and put his chief affection on one small planet? Are the other worlds and larger worlds standing vacant, uninhabited, while this little world is crowded with inhabitants? No, it takes a universe of worlds to express the love of God. And there are other ransoms and other rescues and other redemptions, as there may be other millenniums and other resurrection mornings and judgment days than those of our world. But in the space of six feet by five was comprised the mightiest evidence of God's love that any world ever saw or ever will see. Compressed on two planks joined together as a cross, there was enough agony there concentered, if distributed, to put whole nations into torture. That God allowed the assassination of his own Son for the rescue of our world is all the evidence needed that he loved the world. — T. DeWitt Talmadge.
—Piqua Daily Call, Piqua, Ohio, June 17, 1901, p. 6.
The nature of God never changes, and from all eternity that holy passion glowed in the Infinite, and I think he was throwing out worlds into space and inhabiting them and more worlds for the application of that love. He may not have told the other worlds what he did for this world, as he has not told us what he did for them. I think the love of God was demonstrated in mightier worlds before our little world was fitted up for human residence. Will a man owning 50,000 acres of land put all the cultivation on a half acre? Will God make a million worlds and put his chief affection on one small planet? Are the other worlds and larger worlds standing vacant, uninhabited, while this little world is crowded with inhabitants? No, it takes a universe of worlds to express the love of God. And there are other ransoms and other rescues and other redemptions, as there may be other millenniums and other resurrection mornings and judgment days than those of our world. But in the space of six feet by five was comprised the mightiest evidence of God's love that any world ever saw or ever will see. Compressed on two planks joined together as a cross, there was enough agony there concentered, if distributed, to put whole nations into torture. That God allowed the assassination of his own Son for the rescue of our world is all the evidence needed that he loved the world. — T. DeWitt Talmadge.
—Piqua Daily Call, Piqua, Ohio, June 17, 1901, p. 6.
Thursday, April 10, 2008
Believes In Evolution
1901
Salina, Kan., June 11. — Professor Frank D. Tubbs, recently removed from the chair of natural sciences in the Wesleyan university for alleged heresy, said of his case:
"I knew nothing of the movement to oust me until the thing was actually done. I am not a heretic. I challenge any member of the board of trustees, any preacher in the northwest Kansas conference or any one else to point out a single utterance of mine that he has heard that is in opposition to the doctrine of the Methodist church. I am a consistent believer in evolution as the method which God has employed to bring things about in this world."
Salina, Kan., June 11. — Professor Frank D. Tubbs, recently removed from the chair of natural sciences in the Wesleyan university for alleged heresy, said of his case:
"I knew nothing of the movement to oust me until the thing was actually done. I am not a heretic. I challenge any member of the board of trustees, any preacher in the northwest Kansas conference or any one else to point out a single utterance of mine that he has heard that is in opposition to the doctrine of the Methodist church. I am a consistent believer in evolution as the method which God has employed to bring things about in this world."
Obstacles of the Church
1901
Obstructions to Progress of Religion Set Forth In Alphabetical Order.
At last ministers spiritual have discovered after long investigation the causes obstructing the progress of the church. They were presented the other day to the annual meeting of the Chicago presbytery by the Rev. H. A. Percival, says the New York World. Here they are:
(a) Ambition to be on equal footing with others, in style of living and dress and, if possible, to outstrip them; apathy after giving energies to outside organizations.
(b) Blaming the church for coldness.
(c) Covetousness; card playing; craze for pulpit novelties.
(d) Debt; divisions among Christians; dancing; dyspepsia of spirit, so that neither the milk nor the meat of the word can by assimilated.
(e) Erroneous views of God's word.
(f) Frivolity; formality; false teaching.
(g) Gambling; gossip.
(h) Haste to be rich and scarcity of homes.
(i) Intemperance; indifference and inconsistency.
(j) Jealousy in the ranks.
(k) Knee drill neglected.
(l) Love of gain; low moral tone of politics.
(m) Mistaking means of grace for grace.
(n) Neglect of family religion.
(o) Ordinances irregularly attended.
(p) Pleasure seeking; political corruption; poverty.
(q) Quack evangelists.
(r) Rivalry between denominations.
(s) Sabbath desecration; skepticism; slander.
(t) Trinity of the world, the flesh and the devil; theater.
(u) Uncharitableness; universalism.
(v) Vanity in individuals and churches.
(w) Worldliness.
(x) Extravagance. Exodus of good families.
(y) Young and old dominated by the principle, "Enjoy yourself and don't get hurt."
(z) Zeal wanting for the glory of God and the salvation of souls.
The Rev. Mr. Percival sent out hundreds of cards with the question, "What is the chief end of man?"
The first answer he received said, "The chief end of man is to have good time."
Obstructions to Progress of Religion Set Forth In Alphabetical Order.
At last ministers spiritual have discovered after long investigation the causes obstructing the progress of the church. They were presented the other day to the annual meeting of the Chicago presbytery by the Rev. H. A. Percival, says the New York World. Here they are:
(a) Ambition to be on equal footing with others, in style of living and dress and, if possible, to outstrip them; apathy after giving energies to outside organizations.
(b) Blaming the church for coldness.
(c) Covetousness; card playing; craze for pulpit novelties.
(d) Debt; divisions among Christians; dancing; dyspepsia of spirit, so that neither the milk nor the meat of the word can by assimilated.
(e) Erroneous views of God's word.
(f) Frivolity; formality; false teaching.
(g) Gambling; gossip.
(h) Haste to be rich and scarcity of homes.
(i) Intemperance; indifference and inconsistency.
(j) Jealousy in the ranks.
(k) Knee drill neglected.
(l) Love of gain; low moral tone of politics.
(m) Mistaking means of grace for grace.
(n) Neglect of family religion.
(o) Ordinances irregularly attended.
(p) Pleasure seeking; political corruption; poverty.
(q) Quack evangelists.
(r) Rivalry between denominations.
(s) Sabbath desecration; skepticism; slander.
(t) Trinity of the world, the flesh and the devil; theater.
(u) Uncharitableness; universalism.
(v) Vanity in individuals and churches.
(w) Worldliness.
(x) Extravagance. Exodus of good families.
(y) Young and old dominated by the principle, "Enjoy yourself and don't get hurt."
(z) Zeal wanting for the glory of God and the salvation of souls.
The Rev. Mr. Percival sent out hundreds of cards with the question, "What is the chief end of man?"
The first answer he received said, "The chief end of man is to have good time."
Wednesday, April 9, 2008
Hymns Up to Date
1901
An old gentleman of 82 whose occasionally cynical speeches are always tinged with good humor was asked his opinion of modern church music.
"It's all very fine," he said dryly, "and I like to hear it, but there's one thing I've noticed. It may be just chance, but I've noticed it a good many times.
"When I was a boy, the people went to two services a day and sometimes three, and they sat on hard seats and sang with all their hearts:
"My God, the spring of all my joys.
"Now the congregation lean comfortably back in softly cushioned pews and listen to the choir singing:
"Art thou weary, art thou languid?
"I may be mistaken, but it comes home to me every now and then that hymnology is changing to suit the times." — Youth's Companion.
An old gentleman of 82 whose occasionally cynical speeches are always tinged with good humor was asked his opinion of modern church music.
"It's all very fine," he said dryly, "and I like to hear it, but there's one thing I've noticed. It may be just chance, but I've noticed it a good many times.
"When I was a boy, the people went to two services a day and sometimes three, and they sat on hard seats and sang with all their hearts:
"My God, the spring of all my joys.
"Now the congregation lean comfortably back in softly cushioned pews and listen to the choir singing:
"Art thou weary, art thou languid?
"I may be mistaken, but it comes home to me every now and then that hymnology is changing to suit the times." — Youth's Companion.
Tent Meetings
Ohio, 1901
A Nice Audience, Excellent Song Service and the Story of the Prodigal Son.
Last evening was clear and beautiful and fine, just right for a good meeting at the big tent. And nobody was disappointed. On the platform besides the welcome group of singers, were Revs. Herron and Dennison of Troy, and Revs. Black, Weddell, and Mann of Piqua. With Judd Palmer at the organ and Prof. Weeden to direct the singing and to sing "Calvary" as a solo, the singing was most impressive. Then followed the discourse of the evening by Rev. [J. W.] VanDeVenter, of which we can only give the merest outline.
He began his address with the story of the conversion and the ministry of Harry Moorehouse whose favorite theme was the "Wonderful love of God," and whose favorite text was Jno. 3:16. He said in brief:
"I do not wish to use the text often chosen by Harry Moorehouse but I wish to speak upon the same subject — The Love of God.
"There is a story told by Jesus of Nazareth, in the l5th chapter of Luke, which tells of the wonderful love of the Father, for a poor lost soul, that I want to use as a basis of my remarks. Had Jesus lived in America, and at this time, He probably would have laid the plot of his story here and selected his characters from our midst and I beg that privilege."
The speaker then proceeded to describe a country home with all of its charms, the home of two boys, one of whom, dissatisfied with the dull routine of farm life, asked the father for his portion of the property which finally was given him, and with the same he went out into the world to seek his fortune. He was conceited, stubborn and self-willed and would not listen to the advice of a kind, loving father and went away to the great city of Chicago, to pass through the college of experience.
He described his downward course as he went, step by step, to ruin. In three years he had wasted his substance in riotous living, "comes to himself" and finds that he is without friends, money or character, in short only a tramp. He decides to return to the old home.
The speaker then described the wonderful love of the old father, the anxious waiting, the many prayers offered and the final return of the lost son and his restoration to the old home circle.
In conclusion he told some touching stories which were listened to with deep interest by the audience.
A number asked for prayers and anxious ones were conversed with and led out to freely talk of their desire and determination to lead new lives.
This evening there will be a lecture on the Passion Play, with stereopticon views, the same as are seen at Oberammergau.
—The Piqua Daily Call, Piqua, Ohio, June 4, 1901, p. 5.
A Nice Audience, Excellent Song Service and the Story of the Prodigal Son.
Last evening was clear and beautiful and fine, just right for a good meeting at the big tent. And nobody was disappointed. On the platform besides the welcome group of singers, were Revs. Herron and Dennison of Troy, and Revs. Black, Weddell, and Mann of Piqua. With Judd Palmer at the organ and Prof. Weeden to direct the singing and to sing "Calvary" as a solo, the singing was most impressive. Then followed the discourse of the evening by Rev. [J. W.] VanDeVenter, of which we can only give the merest outline.
He began his address with the story of the conversion and the ministry of Harry Moorehouse whose favorite theme was the "Wonderful love of God," and whose favorite text was Jno. 3:16. He said in brief:
"I do not wish to use the text often chosen by Harry Moorehouse but I wish to speak upon the same subject — The Love of God.
"There is a story told by Jesus of Nazareth, in the l5th chapter of Luke, which tells of the wonderful love of the Father, for a poor lost soul, that I want to use as a basis of my remarks. Had Jesus lived in America, and at this time, He probably would have laid the plot of his story here and selected his characters from our midst and I beg that privilege."
The speaker then proceeded to describe a country home with all of its charms, the home of two boys, one of whom, dissatisfied with the dull routine of farm life, asked the father for his portion of the property which finally was given him, and with the same he went out into the world to seek his fortune. He was conceited, stubborn and self-willed and would not listen to the advice of a kind, loving father and went away to the great city of Chicago, to pass through the college of experience.
He described his downward course as he went, step by step, to ruin. In three years he had wasted his substance in riotous living, "comes to himself" and finds that he is without friends, money or character, in short only a tramp. He decides to return to the old home.
The speaker then described the wonderful love of the old father, the anxious waiting, the many prayers offered and the final return of the lost son and his restoration to the old home circle.
In conclusion he told some touching stories which were listened to with deep interest by the audience.
A number asked for prayers and anxious ones were conversed with and led out to freely talk of their desire and determination to lead new lives.
This evening there will be a lecture on the Passion Play, with stereopticon views, the same as are seen at Oberammergau.
—The Piqua Daily Call, Piqua, Ohio, June 4, 1901, p. 5.
Tuesday, April 8, 2008
Transplanted to the Skies Early
1901
Paul, the infant son of Rev. and Mrs. David Herr, died at their home in Springfield last Sunday, aged about 15 months. The baby was of delicate mold, too delicate for the blustering winds and angry billows of this life, and knowing this the Good Shepherd gathered it to his own bosom where there is never anything to harm, no pain, no disease, no death, but perpetual life and ever blooming flowers.
The baby was laid away to rest today.
—The Piqua Daily Call, Piqua, Ohio, June 4, 1901, p. 8.
Comment: The headline "Transplanted to the Skies Early" is the original headline for this little article, and of course the rest of the article is as it was first published. It is a remarkable way to describe an infant's death, or at least it would be remarkable today. You still can find plenty of very sentimental language in obituaries today, which is written by funeral homes or by family members. But I seldom see anything written in quite the same poetic tone as this little article.
Paul, the infant son of Rev. and Mrs. David Herr, died at their home in Springfield last Sunday, aged about 15 months. The baby was of delicate mold, too delicate for the blustering winds and angry billows of this life, and knowing this the Good Shepherd gathered it to his own bosom where there is never anything to harm, no pain, no disease, no death, but perpetual life and ever blooming flowers.
The baby was laid away to rest today.
—The Piqua Daily Call, Piqua, Ohio, June 4, 1901, p. 8.
Comment: The headline "Transplanted to the Skies Early" is the original headline for this little article, and of course the rest of the article is as it was first published. It is a remarkable way to describe an infant's death, or at least it would be remarkable today. You still can find plenty of very sentimental language in obituaries today, which is written by funeral homes or by family members. But I seldom see anything written in quite the same poetic tone as this little article.
A Day Dream of Tennyson
1901
In the "Life of Tennyson" occurs the following:
"A kind of waking trance I have frequently had, up from boyhood, when I have been all alone. This has generally come upon me through repeating my own name two or three times to myself silently, till all at once, as it were out of the intensity of the consciousness of individuality, the individuality itself seemed to dissolve and fade away into boundless being, and this not in a confused state, but the clearest of the clearest, the surest of the surest, the weirdest of the weirdest, utterly beyond words, where death was an almost laughable impossibility, the loss of personality (if so it were) seeming no extinction but the only true life. This might be the state which St. Paul describes, 'whether in the body I cannot tell, or whether out of the body cannot tell.' I am ashamed of my feeble description. Have I not said the state is utterly beyond words? But in a moment when I come back to my normal state of 'sanity' I am ready to fight for mein liebes ich and hold that it will last for aeons and aeons."
In the "Life of Tennyson" occurs the following:
"A kind of waking trance I have frequently had, up from boyhood, when I have been all alone. This has generally come upon me through repeating my own name two or three times to myself silently, till all at once, as it were out of the intensity of the consciousness of individuality, the individuality itself seemed to dissolve and fade away into boundless being, and this not in a confused state, but the clearest of the clearest, the surest of the surest, the weirdest of the weirdest, utterly beyond words, where death was an almost laughable impossibility, the loss of personality (if so it were) seeming no extinction but the only true life. This might be the state which St. Paul describes, 'whether in the body I cannot tell, or whether out of the body cannot tell.' I am ashamed of my feeble description. Have I not said the state is utterly beyond words? But in a moment when I come back to my normal state of 'sanity' I am ready to fight for mein liebes ich and hold that it will last for aeons and aeons."
Not an Educated Dog
1901
In the "Floresta Espanola" of Melchior de Santa Cruz the author has an anecdote of Cardinal Pedro Concalez. That prelate noticed that one of the priests in his retinue, a Biscayan, carried a short sword under his cloak. The cardinal reproved him and told him that it was wrong for a cleric to carry arms. The Biscayan replied that he carried the weapon to defend himself if he were attacked by a dog. The cardinal said that in case he saw a dog running at him he should begin to recite from the gospel of St. John. The priest acknowledged that this was a good way, but held to the dagger, "because there are some dogs who do not understand Latin."
In the "Floresta Espanola" of Melchior de Santa Cruz the author has an anecdote of Cardinal Pedro Concalez. That prelate noticed that one of the priests in his retinue, a Biscayan, carried a short sword under his cloak. The cardinal reproved him and told him that it was wrong for a cleric to carry arms. The Biscayan replied that he carried the weapon to defend himself if he were attacked by a dog. The cardinal said that in case he saw a dog running at him he should begin to recite from the gospel of St. John. The priest acknowledged that this was a good way, but held to the dagger, "because there are some dogs who do not understand Latin."
Monday, April 7, 2008
Trying to Keep Out
1901
A sick man who was really near to death could not resist the temptation to have a little fun with his spiritual adviser. He had a lingering malady, but his days were certainly numbered by a few weeks at the most. He had not been known as a man of strong religious convictions, and yet there was little if anything which could be said against him. It was one of those delicate cases in which it is hard for the minister to do anything. Some one suggested to Rev. Paul Weyand, then stationed at Morningside, that he make a call upon the patient.
Going to the house, he found the man propped up in bed to relieve a smothering sensation. The sick man could scarcely talk above a whisper, and Rev. Mr. Weyand began to make subtle inquiries about his spiritual welfare. The invalid's answers were all noncommittal and evasive, and finally in despair the pastor asked:
"Do you really want to go to heaven, Mr. Blank?"
"Do I want to go to heaven?" repeated the dying man in a hoarse whisper. "Why, that's the place I've been fighting so hard to keep out of for the last two years." — Pittsburgh News.
A sick man who was really near to death could not resist the temptation to have a little fun with his spiritual adviser. He had a lingering malady, but his days were certainly numbered by a few weeks at the most. He had not been known as a man of strong religious convictions, and yet there was little if anything which could be said against him. It was one of those delicate cases in which it is hard for the minister to do anything. Some one suggested to Rev. Paul Weyand, then stationed at Morningside, that he make a call upon the patient.
Going to the house, he found the man propped up in bed to relieve a smothering sensation. The sick man could scarcely talk above a whisper, and Rev. Mr. Weyand began to make subtle inquiries about his spiritual welfare. The invalid's answers were all noncommittal and evasive, and finally in despair the pastor asked:
"Do you really want to go to heaven, Mr. Blank?"
"Do I want to go to heaven?" repeated the dying man in a hoarse whisper. "Why, that's the place I've been fighting so hard to keep out of for the last two years." — Pittsburgh News.
Her Sacrifice
1901
The Rev. Cyrus T. Brady says in his book of missionary reminiscences: "I was once preaching about missions, urging the congregation to make some sacrifice for the missionary cause and indicating to them several methods by which they could follow my advice. Among other things I suggested that they refrain from purchasing any book which they very much desired and donate the money to me instead for my missionary work. I happened to have perpetrated a book myself.
"You will therefore understand my feelings when, a very bright woman in the congregation came up to me and handed me $1 with the remark, 'I had intended to buy your book and read it, Mr. Brady, but I have concluded to follow your advice and give you the money for missions instead.'
"I accepted the situation gracefully and told her I would lend her my own copy of the book to read. She smiled and thanked me, and as she did so I voiced my thought in this way, 'But after all Mrs. R., there does not seem to be any sacrifice on your part in this transaction, for you have the happy consciousness of having given the money for missions and yet have the book as well.'
" 'No sacrifice?' she replied. 'Why, have to read the book!' "
The Rev. Cyrus T. Brady says in his book of missionary reminiscences: "I was once preaching about missions, urging the congregation to make some sacrifice for the missionary cause and indicating to them several methods by which they could follow my advice. Among other things I suggested that they refrain from purchasing any book which they very much desired and donate the money to me instead for my missionary work. I happened to have perpetrated a book myself.
"You will therefore understand my feelings when, a very bright woman in the congregation came up to me and handed me $1 with the remark, 'I had intended to buy your book and read it, Mr. Brady, but I have concluded to follow your advice and give you the money for missions instead.'
"I accepted the situation gracefully and told her I would lend her my own copy of the book to read. She smiled and thanked me, and as she did so I voiced my thought in this way, 'But after all Mrs. R., there does not seem to be any sacrifice on your part in this transaction, for you have the happy consciousness of having given the money for missions and yet have the book as well.'
" 'No sacrifice?' she replied. 'Why, have to read the book!' "
Baptist Humor
1901
Here is a story from the Baptist conference at Leicester. It is about a minister. He found himself at chapel one morning without his sermon. "My dear brethren," he exclaimed, "I can only give you now what God will send me, but tonight I will come back better prepared." — Pall Mall Gazette.
Here is a story from the Baptist conference at Leicester. It is about a minister. He found himself at chapel one morning without his sermon. "My dear brethren," he exclaimed, "I can only give you now what God will send me, but tonight I will come back better prepared." — Pall Mall Gazette.
The Temple of Zeus
1901
All that remains of the great temple of Zeus, which was 700 years in building, is to be found about 150 yards from the foot of the Acropolis at Athens. The ruins consist of 10 columns of the Corinthian order 6-1/2 feet in diameter and 60 feet high. It was the second largest temple erected by the Greeks, one superior to it in size being the temple of Diana at Ephesus. According to a legend, its foundation was built by Dukalion, the Greek Noah, who from this point witnessed the waters of the flood subside. An opening in the ground is said to be the orifice through which the flood disappeared.
All that remains of the great temple of Zeus, which was 700 years in building, is to be found about 150 yards from the foot of the Acropolis at Athens. The ruins consist of 10 columns of the Corinthian order 6-1/2 feet in diameter and 60 feet high. It was the second largest temple erected by the Greeks, one superior to it in size being the temple of Diana at Ephesus. According to a legend, its foundation was built by Dukalion, the Greek Noah, who from this point witnessed the waters of the flood subside. An opening in the ground is said to be the orifice through which the flood disappeared.
Sunday, April 6, 2008
The Congregation Smiled
1901
A certain clergyman when preaching extemporaneously touched on the subject of miracles. Some people, he said, had difficulty in accepting the miraculous stories of the Bible, as, for example, the story of the speech that Balaam's ass made to his master.
Looking solemnly at the congregation the preacher hammered in his contention with the remark. "Why should not God make an ass to speak — he made me to speak." — New York Tribune.
A certain clergyman when preaching extemporaneously touched on the subject of miracles. Some people, he said, had difficulty in accepting the miraculous stories of the Bible, as, for example, the story of the speech that Balaam's ass made to his master.
Looking solemnly at the congregation the preacher hammered in his contention with the remark. "Why should not God make an ass to speak — he made me to speak." — New York Tribune.
Wednesday, March 12, 2008
She Prayed For Bread, But Not For Butter
1901
Olivia was visiting her grandmother. Olivia's grandmother had money to burn. So have Olivia's father and mother. Although the father and mother had come to the wicked city of New York to burn some of their money, leaving Olivia with grandmamma in the west, they are nevertheless very good people. Olivia is well acquainted with the Lord's Prayer. One morning she climbed into bed with her grandmother and began to make conversation.
"At home," she said, "we often pray God to bring us bread."
"Do you?" said grandmamma. "And butter, too, I suppose?"
"Oh, no!" said Olivia airily. "The butter man brings the butter." — New York Sun.
Olivia was visiting her grandmother. Olivia's grandmother had money to burn. So have Olivia's father and mother. Although the father and mother had come to the wicked city of New York to burn some of their money, leaving Olivia with grandmamma in the west, they are nevertheless very good people. Olivia is well acquainted with the Lord's Prayer. One morning she climbed into bed with her grandmother and began to make conversation.
"At home," she said, "we often pray God to bring us bread."
"Do you?" said grandmamma. "And butter, too, I suppose?"
"Oh, no!" said Olivia airily. "The butter man brings the butter." — New York Sun.
Monday, March 10, 2008
Address Against Weltmerism
1901
"Weltmerism Destroyed and Zion Ever Triumphant." This is the subject of an address to be delivered by Rev. James R. Adams, B. D., tomorrow afternoon, at 3 o'clock, in Zion tabernacle, No. 608 Commercial street. S. A. Weltmer and his secretary, J. H. Kelly, have pleaded guilty and thrown themselves upon the mercy of the federal court, which recently tried them for fraud in Kansas City. Thus perish, one by one, the satanic counterfeits of God's work of free grace in Zion. Those who have been deceived and robbed by the so-culled "magnetic healing" are especially welcome at this service, All seats free to everybody. Free-will offerings. "Christ is all and in all." — J. R. A.
—Waterloo Daily Reporter, Waterloo, IA, April 27, 1901, p. 4.
Excerpt from The Mystery Revealed or the Hand-Book of Weltmerism, By Prof. S.A. Weltmer, 1901:
WELTMERISM
Weltmerism is the term applied to the teachings of the author by a magazine writer who paid him a visit in May, 1899. It was used by him to distinguish the teachings of the author from those of other exponents of Mental Healing and its allied branches.
The peculiar feature of my teaching is this: I believe that every person is born with equal rights; that the spiritual part of each person is born in the image and likeness of the Creator; that the same power which produced man produced everything; and that all things, animate and inanimate, have their continual being in accordance with the laws of this Creator.
I believe the power that created man is omnipotent, possesses all the power there is; hence, the power is all in the Creator. This Creator in action is Law, and this Creator is known by the names Law, Law of Nature, Law of Being, God, and designated by Jesus Christ as "My Father which is in Heaven."
Man's power does not consist in any inherent, inborn, latent ability that he may possess; his power consists solely in his ability to grasp the meaning of the Law that governs him and to comply with it. His knowledge of this Law and how to comply with it constitutes his power. I recognize in the language contained in Matt. 18:19, a statement biblical in its origin and both theological and scientific in its meaning; and take the position that a thorough understanding of the language couched in that verse of scripture forms the basis of compromise and unity between science and religion. I believe the religion Christ taught and the works He did were based upon scientific truths, and when applied according to His instruction are capable of demonstration. I believe Christ's entire teachings are as true to-day as they were the day He gave them utterance. I do not believe Christ would teach us to do a work we cannot do.
A strictly undeviating course, based upon the principle involved in His aforesaid statement, constitutes the fundamental doctrine of Weltmerism. Based upon this principle, I claim that any person in the world can do what I do if he knows what I know. The purpose of my life is to teach others what I know. I have no creed except the following: "I do not claim for myself any power or virtue that I do not freely concede to all other men; I do claim for myself all power and virtue conceded to any other man."
"Weltmerism Destroyed and Zion Ever Triumphant." This is the subject of an address to be delivered by Rev. James R. Adams, B. D., tomorrow afternoon, at 3 o'clock, in Zion tabernacle, No. 608 Commercial street. S. A. Weltmer and his secretary, J. H. Kelly, have pleaded guilty and thrown themselves upon the mercy of the federal court, which recently tried them for fraud in Kansas City. Thus perish, one by one, the satanic counterfeits of God's work of free grace in Zion. Those who have been deceived and robbed by the so-culled "magnetic healing" are especially welcome at this service, All seats free to everybody. Free-will offerings. "Christ is all and in all." — J. R. A.
—Waterloo Daily Reporter, Waterloo, IA, April 27, 1901, p. 4.
Excerpt from The Mystery Revealed or the Hand-Book of Weltmerism, By Prof. S.A. Weltmer, 1901:
WELTMERISM
Weltmerism is the term applied to the teachings of the author by a magazine writer who paid him a visit in May, 1899. It was used by him to distinguish the teachings of the author from those of other exponents of Mental Healing and its allied branches.
The peculiar feature of my teaching is this: I believe that every person is born with equal rights; that the spiritual part of each person is born in the image and likeness of the Creator; that the same power which produced man produced everything; and that all things, animate and inanimate, have their continual being in accordance with the laws of this Creator.
I believe the power that created man is omnipotent, possesses all the power there is; hence, the power is all in the Creator. This Creator in action is Law, and this Creator is known by the names Law, Law of Nature, Law of Being, God, and designated by Jesus Christ as "My Father which is in Heaven."
Man's power does not consist in any inherent, inborn, latent ability that he may possess; his power consists solely in his ability to grasp the meaning of the Law that governs him and to comply with it. His knowledge of this Law and how to comply with it constitutes his power. I recognize in the language contained in Matt. 18:19, a statement biblical in its origin and both theological and scientific in its meaning; and take the position that a thorough understanding of the language couched in that verse of scripture forms the basis of compromise and unity between science and religion. I believe the religion Christ taught and the works He did were based upon scientific truths, and when applied according to His instruction are capable of demonstration. I believe Christ's entire teachings are as true to-day as they were the day He gave them utterance. I do not believe Christ would teach us to do a work we cannot do.
A strictly undeviating course, based upon the principle involved in His aforesaid statement, constitutes the fundamental doctrine of Weltmerism. Based upon this principle, I claim that any person in the world can do what I do if he knows what I know. The purpose of my life is to teach others what I know. I have no creed except the following: "I do not claim for myself any power or virtue that I do not freely concede to all other men; I do claim for myself all power and virtue conceded to any other man."
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