1922
By Frederick J. Haskin
Washington, D. C. — This is about numbers — but most of the numbers will be small, and nobody will be asked to do any figuring.
In the high and far off times, as Kipling would say, dignified men in turbans and robes took a figure such as seven or nine and regarded it as mystic and tried to understand the meanings it might have in relation to life. Today men in tweed suits are still pondering on the same subject. They point out that through the centuries, through widely separated civilizations, a symbolism of numbers has persisted. They also talk learnedly of number vibrations, harmonies, the signs of the zodiac, of living up to the plane of a number, and of the science of numbers. This is a field erudite, but some of the simpler facts are interesting whether you regard a number as purely meaningless in itself, as a sign to conjure with, or a clue to the understanding of the universe.
According to Matthew Dawson, one of the modern students of numbers, there is practically always an ancient precedent for our current allusions to numbers.
When twenty-three was popular slang only a few years ago how many Americans realized that they were harking back to old Egypt and the mysteries of the priests? Yet Mr. Dawson explains that the origin of the expression can be found there. It seems that the Egyptian priesthood used a pack of seventy-eight cards known as tarots for divination. These tarots were the forerunners of our modern playing card pack. Some of their symbols can still be found on playing cards. But the tarots were more than our deck of cards. They were like a book of occult philosophy, with each card a page of symbols and principles.
The public of Egypt was interested in the lore of the tarots no less than the priests. But, said the priests, if the laity can study all our sources of knowledge they may divine events as well as we. So, to protect their secrets, twenty-two of the highest cards were withdrawn from the sight of the public. The fifty-six less important cards, beginning with the twenty-third card of the deck, were available for anyone's use.
From this situation in Egypt, Mr. Dawson says, twenty-three came to suggest something outside of the sacred mystery, and hence not of any importance, or readily dispensed with.
Origin of Thirteen
Egypt may or may not be originally responsible for the idea of thirteen being unlucky. But on the thirteenth tarot of the pack was the picture of a skeleton with the number thirteen below it. This was the number of death, regeneration, and change. Later thirteen was associated with the tragic story of the Last Supper, where Christ and the twelve disciples sat down together.
Mr. Dawson, who believes that individuals vibrate to numbers, says that thirteen is not unlucky if you can live up to its high plane, but that it is "difficult to vibrate to thirteen." This may lift a weight from some of the superstitiously inclined who regard thirteen as inevitably fatal.
Four has always been taken to suggest the material, while three is the number of divinity, according to number lore. Some of the best examples of this symbolism are found in the Book of Revelation in the Bible. All through this book numbers are used in code fashion. "Four corners of the earth" take in everything in the material world. The four living creatures around the throne represent the entire world of living things. Three suggests the Trinity and when three and four are multiplied you have twelve.
Speaking of the number twelve in his study of the Book of the Revelation, P. W. Wilson says: "Here you arrive at the idea of a creation into which God has entered. You have something that has been secular but has become spiritual. Thus you have tribes of a chosen Israel, the twelve chosen apostles, the twelve stars around the head of the eternal woman, the twelve gates of the city, which being holy is 12,000 furlongs every way, and twelve by twelve cubits high, while the number of the redeemed are twelve by 12,000 led by twice twelve elders."
Number Three
The idea of spiritual things being connected with the number three has been applied to fairy stories by Dr. Dawson. "Study of the Arabian Nights and the old fairy lore will reveal a great deal of intended symbolism," he says. "There are always three sons in the fairy tale. The youngest son is always the smartest. He outwits the other two and they never understand how. These three sons can be replaced symbolically by the body, mind, and spirit. The youngest son represents the spiritual which is the last side of the man to develop."
The hour of midnight is always the critical time in the stories, and this idea, Mr. Dawson says, is held because midnight ends the cycle of day and night. After that comes the change brought by a new day.
These are only two of the examples of number symbolism which Mr. Dawson finds in fairy tales. In everyday life, too, the symbolism of numbers bobs up to intrigue the student.
What could be more familiar to us in modern business affairs than the decimal system? Wilson, studying the Revelation, finds evidence that even centuries ago ten was a peculiarly secular digit:
"The tribes that broke away from Jerusalem were ten," he points out. "A beast with ten horns is dependent on secular forces. And an army of 200 thousand is, again, an unconsecrated army quite different from the redeemed who are reckoned by twelves. The raising of tens into millions indicates how immense was the army."
Material-minded folk would say that different numbers were used symbolically in certain ways at first by choice, and that they came to stand for definite ideas. The occultist says that there is a law of numbers, the secret of which is in themselves.
It is a deep and mysterious subject. These random glimpses only show vaguely how modern experience is built up on an enormous network of allusions and ideas out of the dim past. Whether the symbolism of numbers is outworn or whether it is more vital than ever, it persists to perplex and fascinate the descendants of the magi.
Showing posts with label Trinity. Show all posts
Showing posts with label Trinity. Show all posts
Wednesday, July 18, 2007
Wednesday, June 13, 2007
Apostle's Creed — The Office of The Holy Ghost
Pennsylvania, 1882
St. Paul's German Lutheran
At St. Paul's German Lutheran Church yesterday morning, the Rev. E. H. Gerhardt preached an instructive sermon on the gospel of the day in conjunction with the third article of the Apostle's Creed, as both suggest the office of the Holy Ghost. This is the first sermon of a series of three to be delivered in this church by the pastor on the Sundays preceding Pentecost, and on the third article of the creed in connection with the gospel for the day.
The pastor opened his sermon by calling the attention of the hearers to the expressions concerning the Holy Ghost in the three chief symbols of the church's faith, that there is a Holy Ghost "the Lord and Giver of life." The Holy Ghost is not made, nor created, nor begotten, but eternally proceeding from the Father and the Son, John 15:26. "But when the comforter is come, whom I will send unto you from the Father." That the Holy Ghost is proceeding from the Father and the Son is denied by the Greek church, Irvingites, Old Catholic and Moravians in their Easter Litany. The Holy Ghost is of equal essence and power with the Father and the Son, Acts 5:3,4; 1 Cor. 3:16. This doctrine is denied by the Armenians, Socinians, Unitarians, Universalists, (so called) Protestants, Swedenborgians, Bible Christians, Campbellites, Christians, Quakers, Hicksite Quakers, Mormons, Shakers, Christian Israelites, Seventh Day Adventists and Spiritualists.
It is the office of the Holy Ghost to sanctify us, to bring us to Christ in order that we may be saved. " Neither is there salvation in any other," (Acts 4:12). Jesus Christ became man, suffered and died in order that we might be His, live under Him in His Kingdom, and serve Him in everlasting righteousness. To this end salvation appeared that we shall believe in Jesus Christ and come to Him. We cannot by our own reason and strength believe in Jesus Christ our Lord (1 Cor. 2:14; Rom. 7:18,19); but must be led thereto by the Holy Spirit (1 Cor. 12:3). The Holy Spirit is powerful to work sanctification; this has been promised to us (Acts 2:1-18). The Holy Ghost brings us to Christ in no other way but by the Divinely appointed means, the Word and the Sacraments; and this by a fixed order of salvation.
The first in the order of salvation is calling. It is the universal and gracious invitation of God to enter His Kingdom and accept salvation through Christ by faith. All men are called through the Gospel, for that all men shall be saved that believe in Him who has mercy upon all men (1 Tim. 2:4; 2 Peter 3:9). Calvinists teach that God has decreed from eternity some to be saved, and some to be lost. After man has been called he must be illuminated, by which the Holy Ghost instructs the now called man and imparts to him a knowledge of his sinfulness as well as of Divine grace. To the illumined mind the Holy Ghost now produces deep sorrow on account of sins committed, and that by faith in the merits of Christ he shall be saved. Man attaining this stage will now appear improved, regenerated and born anew by the effectual working of the Holy Ghost through the means of grace, and this coinciding with justification, man upon entering that mystical union with God will experience more and more the presence of God, and His dwelling in him in a special manner. The sanctifying act of the Holy Spirit will be now more and more felt, and the believer continually seeking a higher degree of perfection in faith, love and obedience.
The pastor closed his remarks by earnestly admonishing all present unceasingly to pray to the Holy Ghost to preserve them in true faith unto everlasting life.
The theme for the next sermon will be The Sanctification of the whole Christian Church on earth.
—Chester Times, Chester, Pennsylvania, May 8, 1882.
St. Paul's German Lutheran
At St. Paul's German Lutheran Church yesterday morning, the Rev. E. H. Gerhardt preached an instructive sermon on the gospel of the day in conjunction with the third article of the Apostle's Creed, as both suggest the office of the Holy Ghost. This is the first sermon of a series of three to be delivered in this church by the pastor on the Sundays preceding Pentecost, and on the third article of the creed in connection with the gospel for the day.
The pastor opened his sermon by calling the attention of the hearers to the expressions concerning the Holy Ghost in the three chief symbols of the church's faith, that there is a Holy Ghost "the Lord and Giver of life." The Holy Ghost is not made, nor created, nor begotten, but eternally proceeding from the Father and the Son, John 15:26. "But when the comforter is come, whom I will send unto you from the Father." That the Holy Ghost is proceeding from the Father and the Son is denied by the Greek church, Irvingites, Old Catholic and Moravians in their Easter Litany. The Holy Ghost is of equal essence and power with the Father and the Son, Acts 5:3,4; 1 Cor. 3:16. This doctrine is denied by the Armenians, Socinians, Unitarians, Universalists, (so called) Protestants, Swedenborgians, Bible Christians, Campbellites, Christians, Quakers, Hicksite Quakers, Mormons, Shakers, Christian Israelites, Seventh Day Adventists and Spiritualists.
It is the office of the Holy Ghost to sanctify us, to bring us to Christ in order that we may be saved. " Neither is there salvation in any other," (Acts 4:12). Jesus Christ became man, suffered and died in order that we might be His, live under Him in His Kingdom, and serve Him in everlasting righteousness. To this end salvation appeared that we shall believe in Jesus Christ and come to Him. We cannot by our own reason and strength believe in Jesus Christ our Lord (1 Cor. 2:14; Rom. 7:18,19); but must be led thereto by the Holy Spirit (1 Cor. 12:3). The Holy Spirit is powerful to work sanctification; this has been promised to us (Acts 2:1-18). The Holy Ghost brings us to Christ in no other way but by the Divinely appointed means, the Word and the Sacraments; and this by a fixed order of salvation.
The first in the order of salvation is calling. It is the universal and gracious invitation of God to enter His Kingdom and accept salvation through Christ by faith. All men are called through the Gospel, for that all men shall be saved that believe in Him who has mercy upon all men (1 Tim. 2:4; 2 Peter 3:9). Calvinists teach that God has decreed from eternity some to be saved, and some to be lost. After man has been called he must be illuminated, by which the Holy Ghost instructs the now called man and imparts to him a knowledge of his sinfulness as well as of Divine grace. To the illumined mind the Holy Ghost now produces deep sorrow on account of sins committed, and that by faith in the merits of Christ he shall be saved. Man attaining this stage will now appear improved, regenerated and born anew by the effectual working of the Holy Ghost through the means of grace, and this coinciding with justification, man upon entering that mystical union with God will experience more and more the presence of God, and His dwelling in him in a special manner. The sanctifying act of the Holy Spirit will be now more and more felt, and the believer continually seeking a higher degree of perfection in faith, love and obedience.
The pastor closed his remarks by earnestly admonishing all present unceasingly to pray to the Holy Ghost to preserve them in true faith unto everlasting life.
The theme for the next sermon will be The Sanctification of the whole Christian Church on earth.
—Chester Times, Chester, Pennsylvania, May 8, 1882.
Friday, June 8, 2007
The Threeness of the One God
1921
By Rev. E. J. Pace
Director of Missionary Course, Moody Bible Institute, Chicago
TEXT — The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. — 2 Cor. 13:14
In the familiar words of the apostolic benediction, so called, without which no assembly of Christians seems fittingly dismissed, reverberates the supreme fact of the Christian revelation, namely that God exists a trinity of persons in a unity of nature. It is one God, and yet there are three persons; not three Gods, nor yet three manifestations of the one God, as the religion of the Hindoos, but three persons, each distinct from the other two, and yet bound to both by mutual bonds of complementary life and love relationships.
We grant there is mystery here. But where in this universe will we encounter no mystery? When we can explain one of the manifold mysteries that are locked up in a single drop of water, or in one beam of light, we will then demand an explanation of this, the profoundest mystery of all, the tri-unity of the one Godhead.
So, let it be repeated, we have here a fact of revelation, and of the Christian revelation, mind you, a fact which, while not opposed to reason, nevertheless transcends reason. Science unaided never could have discovered it; and yet when once the fact is revealed, lo, even science comes laden with presumptive evidence from myriad sources; and not only so, but the artist from his palette, and the musician from his keys, all of them come bearing united testimony that underneath all the phenomena of nature, as well as all the harmonies of both light and sound, lies the number three.
Every schoolboy knows how with three primary colors — red, yellow and blue — he can make any other color. Indeed, every imaginable tint or hue in the universe is but the blending of these three undivided colors. And it does not take long for the lassie at the piano stool to learn that all the infinite range of possibilities in the harmony of sound results from the blending of three primary triads of notes. The scientist in his eager search for unifying laws cannot get less than three categories in which to cast all physical phenomena. These three categories are substance, form and force. And how strikingly suggestive these three! For what have we in substance but the Father? What have we in form but the Son, who is the "express image of the Father's substance (Heb. 1:3); and what have we in force but the Spirit, by whose power all effects in creation and redemption are wrought!
By Rev. E. J. Pace
Director of Missionary Course, Moody Bible Institute, Chicago
TEXT — The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. — 2 Cor. 13:14
In the familiar words of the apostolic benediction, so called, without which no assembly of Christians seems fittingly dismissed, reverberates the supreme fact of the Christian revelation, namely that God exists a trinity of persons in a unity of nature. It is one God, and yet there are three persons; not three Gods, nor yet three manifestations of the one God, as the religion of the Hindoos, but three persons, each distinct from the other two, and yet bound to both by mutual bonds of complementary life and love relationships.
We grant there is mystery here. But where in this universe will we encounter no mystery? When we can explain one of the manifold mysteries that are locked up in a single drop of water, or in one beam of light, we will then demand an explanation of this, the profoundest mystery of all, the tri-unity of the one Godhead.
So, let it be repeated, we have here a fact of revelation, and of the Christian revelation, mind you, a fact which, while not opposed to reason, nevertheless transcends reason. Science unaided never could have discovered it; and yet when once the fact is revealed, lo, even science comes laden with presumptive evidence from myriad sources; and not only so, but the artist from his palette, and the musician from his keys, all of them come bearing united testimony that underneath all the phenomena of nature, as well as all the harmonies of both light and sound, lies the number three.
Every schoolboy knows how with three primary colors — red, yellow and blue — he can make any other color. Indeed, every imaginable tint or hue in the universe is but the blending of these three undivided colors. And it does not take long for the lassie at the piano stool to learn that all the infinite range of possibilities in the harmony of sound results from the blending of three primary triads of notes. The scientist in his eager search for unifying laws cannot get less than three categories in which to cast all physical phenomena. These three categories are substance, form and force. And how strikingly suggestive these three! For what have we in substance but the Father? What have we in form but the Son, who is the "express image of the Father's substance (Heb. 1:3); and what have we in force but the Spirit, by whose power all effects in creation and redemption are wrought!
Tuesday, June 5, 2007
Hope Crapsey Will See Error of Ways
1906
If He Doesn't His Jurors Decide That Church Shall Suspend Him
Rochester, N. Y., May 15. — The verdict in the heresy trial of Rev. Dr. Algernon S. Crapsey was today delivered to the accused minister. The four jurors state in their opinion sentence should be passed as follows:
"That the respondent should be suspended from exercising functions of the church until such time as he shall satisfy the ecclesiastical authorities of the diocese that his belief and teaching conform to the doctrines of the Apostles' Creed and the Nicene Creed as this church has received the same. However, we express the earnest hope and desire that the respondent may see his way clearly during the thirty days that under the canons of the church must intervene before sentence can be pronounced to fully satisfy the ecclesiastical authorities of such conformity on his part."
The charges against Crapsey grew out of a series of sermons, delivered by him while he was rector of St. Andrew's church at Rochester, and which he subsequently published in book form under the title of "Religion and Politics." In brief the charges declare Crapsey in these writings denies the doctrines of the divinity of Christ, his virgin birth, his resurrection and the doctrine of the Trinity as contained in the Apostles' and Nicene creeds and the Book of Common Prayer of the Protestant Episcopal church of the United States.
Dr. Francis S. Dunham filed a minority report in which he says:
"I find from Crapsey's own statements and evidence submitted for his defense that his defense is that his error consists rather in presuming to define what God has not been pleased to reveal, and to interpret those doctrines in a manner not generally received by the church, rather than in denial and rejection of their truth and authority."
If He Doesn't His Jurors Decide That Church Shall Suspend Him
Rochester, N. Y., May 15. — The verdict in the heresy trial of Rev. Dr. Algernon S. Crapsey was today delivered to the accused minister. The four jurors state in their opinion sentence should be passed as follows:
"That the respondent should be suspended from exercising functions of the church until such time as he shall satisfy the ecclesiastical authorities of the diocese that his belief and teaching conform to the doctrines of the Apostles' Creed and the Nicene Creed as this church has received the same. However, we express the earnest hope and desire that the respondent may see his way clearly during the thirty days that under the canons of the church must intervene before sentence can be pronounced to fully satisfy the ecclesiastical authorities of such conformity on his part."
The charges against Crapsey grew out of a series of sermons, delivered by him while he was rector of St. Andrew's church at Rochester, and which he subsequently published in book form under the title of "Religion and Politics." In brief the charges declare Crapsey in these writings denies the doctrines of the divinity of Christ, his virgin birth, his resurrection and the doctrine of the Trinity as contained in the Apostles' and Nicene creeds and the Book of Common Prayer of the Protestant Episcopal church of the United States.
Dr. Francis S. Dunham filed a minority report in which he says:
"I find from Crapsey's own statements and evidence submitted for his defense that his defense is that his error consists rather in presuming to define what God has not been pleased to reveal, and to interpret those doctrines in a manner not generally received by the church, rather than in denial and rejection of their truth and authority."
Wednesday, May 16, 2007
Meaning of Blessed Trinity Outlined at Church Service
Texas, 1920
"The Holy Trinity" was the theme of the sermon delivered by Rev. J. P. McCarthy at St. Patrick's Church yesterday. He selected his text from Matt. 28:14, "In the name of the Father and the Son and the Holy Ghost." He said, in part:
Today, my dear brethren, the church celebrates the feast of the most holy Trinity. In Advent she glorified the Father for the merciful redemption she saw him preparing for mankind; from Christmas to Easter she adored God the Son in his birth and sufferings and death, and last Sunday she sang the praises of God the Holy Ghost, the sanctifier of mankind. And having, as it were, praised each separately, she bids her children today join one and all in praise of the ever-adorable Trinity.
What do we mean by the blessed Trinity? By the blessed Trinity we mean one God in three divine persons.
We agree with the Unitarian in saying that God, the Infinite First Cause and supreme Lord of all things, must be one, for if there were two first causes neither would be first, or if there were two infinite supreme beings both would be finite and subject to a higher third. Again, we agree with the Trinitarians that God is three because faith tells us so. But when the one tells us that "there are three gods," or when the other says "there is only one person in God " we disagree with both and stand half way between the two and say "there is one God in three persons." For just as in myself there is a human nature which I have in common with all mankind and a personality which distinguishes me from all others, so in God there is one divine nature, but three distinct personalities: Father, Son and Holy Ghost.
Some may object and say, "I cannot see how a thing can be one and three at the same time, and so I do not believe your doctrine."
Brethren, remember our Lord's words, "Blessed are they who have not seen and have believed." Faith is a belief in things unseen founded on the word of God, and without faith, especially in the blessed Trinity, it is impossible to be saved. We might as well attempt to drain the sea drop by drop into the palm of the hand as to comprehend the mystery of the Trinity with our shallow brain.
—The Galveston Daily News, Galveston, Texas, May 31, 1920, p. 6.
"The Holy Trinity" was the theme of the sermon delivered by Rev. J. P. McCarthy at St. Patrick's Church yesterday. He selected his text from Matt. 28:14, "In the name of the Father and the Son and the Holy Ghost." He said, in part:
Today, my dear brethren, the church celebrates the feast of the most holy Trinity. In Advent she glorified the Father for the merciful redemption she saw him preparing for mankind; from Christmas to Easter she adored God the Son in his birth and sufferings and death, and last Sunday she sang the praises of God the Holy Ghost, the sanctifier of mankind. And having, as it were, praised each separately, she bids her children today join one and all in praise of the ever-adorable Trinity.
What do we mean by the blessed Trinity? By the blessed Trinity we mean one God in three divine persons.
We agree with the Unitarian in saying that God, the Infinite First Cause and supreme Lord of all things, must be one, for if there were two first causes neither would be first, or if there were two infinite supreme beings both would be finite and subject to a higher third. Again, we agree with the Trinitarians that God is three because faith tells us so. But when the one tells us that "there are three gods," or when the other says "there is only one person in God " we disagree with both and stand half way between the two and say "there is one God in three persons." For just as in myself there is a human nature which I have in common with all mankind and a personality which distinguishes me from all others, so in God there is one divine nature, but three distinct personalities: Father, Son and Holy Ghost.
Some may object and say, "I cannot see how a thing can be one and three at the same time, and so I do not believe your doctrine."
Brethren, remember our Lord's words, "Blessed are they who have not seen and have believed." Faith is a belief in things unseen founded on the word of God, and without faith, especially in the blessed Trinity, it is impossible to be saved. We might as well attempt to drain the sea drop by drop into the palm of the hand as to comprehend the mystery of the Trinity with our shallow brain.
—The Galveston Daily News, Galveston, Texas, May 31, 1920, p. 6.
Wednesday, May 2, 2007
Sermon — "The Secret of a Great Life"
Hammond, IN, 1935
TRINITY ENGLISH LUTHERAN
Waltham street and Park place.
H. A. Nuoffer, pastor.
Sunday school at 9:30 a. m.
Bible classes at 9:30 a. m. at the church and at the Northern States building. If you attend once, you will be back.
Morning service at 10:45 a. m. Subject: "The Secret of a Great Life."
The religion of Jesus Christ is one of deeds, not of words; a life of action, not of dreaming. It is easy enough to assume the character and manner of a Christian, but to live the Christian life is not so easy. It is well for us to pause at times and to look into our lives very closely to ascertain whether we are mistaking outward form for true religion. To this end Trinity church invites you to come and hear its pastor speak on the topic: "The Secret of a Great Life" tomorrow morning.
"Good-bye God, summer time is here!" Thus millions of people are shouting at this season of the year — not with words, but more forcibly with their actions. Are you one of them? A real Christian is a summer Christian as well as a winter Christian.
Come, the Friendly Lutheran church at Harrison park has a message and a welcome for you.
—The Hammond Times, Hammond, IN, July 13, 1935, p. 14, one of the back sections.
TRINITY ENGLISH LUTHERAN
Waltham street and Park place.
H. A. Nuoffer, pastor.
Sunday school at 9:30 a. m.
Bible classes at 9:30 a. m. at the church and at the Northern States building. If you attend once, you will be back.
Morning service at 10:45 a. m. Subject: "The Secret of a Great Life."
The religion of Jesus Christ is one of deeds, not of words; a life of action, not of dreaming. It is easy enough to assume the character and manner of a Christian, but to live the Christian life is not so easy. It is well for us to pause at times and to look into our lives very closely to ascertain whether we are mistaking outward form for true religion. To this end Trinity church invites you to come and hear its pastor speak on the topic: "The Secret of a Great Life" tomorrow morning.
"Good-bye God, summer time is here!" Thus millions of people are shouting at this season of the year — not with words, but more forcibly with their actions. Are you one of them? A real Christian is a summer Christian as well as a winter Christian.
Come, the Friendly Lutheran church at Harrison park has a message and a welcome for you.
—The Hammond Times, Hammond, IN, July 13, 1935, p. 14, one of the back sections.
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