The greatest obstacle to charity in the Christian church today is the fact that men expend so much on their table and women so much on their dress, they have got nothing left for the work of God and the world's betterment. — TALMAGE.
Condensed Comments
He that bath a bountiful eye shall be blessed;
For he giveth of his bread to the poor. — SOLOMON.
We only begin to realize the value of our possessions when we commence to do good to others with them. No earthly investment pays so large an interest as charity. — JOSEPH COOK.
Showing posts with label social-responsibility. Show all posts
Showing posts with label social-responsibility. Show all posts
Saturday, April 19, 2008
Friday, April 18, 2008
All Things To All Men
The power of adaptation to high and low, learned and ignorant, sad and frivolous, is no mean gift. If, like Nelson, we can lay our vessel side by side with the enemy, and come to close quarters without delay, we shall do considerable execution. Commend me to the man who can avail himself of any conversation and any topic, to drive home saving truth upon the conscience and heart. He who can ride a well-trained horse, properly saddled, does well; but the fellow who can leap upon the wild horse of the prairie, and ride him bare-backed, is a genius indeed. "All things to all men," rightly interpreted, is a motto worthy of the great apostle of the Gentiles, and of all who, like him, would win souls for Jesus. — SPURGEON.
Small Courtesies
In all the affairs of life, social as well as political, courtesies of a small and trivial character are the ones which strike deepest to the grateful and appreciating heart. — HENRY CLAY.
Small Courtesies
In all the affairs of life, social as well as political, courtesies of a small and trivial character are the ones which strike deepest to the grateful and appreciating heart. — HENRY CLAY.
Saturday, April 12, 2008
The King's Daughters and Sons
1900
HUNDREDS OF THOUSANDS UNITE IN CHRISTIAN WORK UNDER THE WATCHWORD
"In His Name"
Look up and not down,
Look forward and not back,
Look out and not in,
Lend a hand.
Such were the sentiments of that wonderful little book, "Ten Times One is Ten," written by Edward Everett Hale, and they have found an embodiment in the International Order of King's Daughters and Sons. This organization has proven marvelously successful and its membership today is over 400,000. So broad was the foundation laid that its sentiments do not conflict with any church creed and its membership is found in every quarter of the globe. "In His Name" was made the watchword and the silver Maltese cross was chosen for the badge. Those who preferred could wear instead of the cross a purple ribbon, either badge signifying that the wearer had undertaken special work for Christ "In His Name."
The King's Daughters as an organization came into existence at the residence of Mrs. Margaret Bottome, in New York City, on the morning of Jan. 13, 1886. Nine ladies met together to organize themselves into an order, or sisterhood, of service. Mrs. Bottome was chosen as president, Mrs. Mary Lowe Dickinson, secretary, and Miss Hamersley, soon succeeded by Miss G. H. Libby, treasurer. The remaining members present were Mrs. Theodore Irving, Mrs. F. Payson, Mrs. C. D. P. Field, Mrs. J. F. Ruggles, Miss S. B. Schenck, Miss G. H. Libby.
The name, The King's Daughters, was suggested by Mrs. Irving, a well-known educator of New York City, who had been in the habit of giving this name to young ladies as they went out into the world from her school. The original plan was to form "Tens," as many ladies' societies in large churches are called. But this was found impracticable and the name "Circle" was substituted, so that any number might be included.
For some time no effort was made to extend the idea, the members not seeking notoriety and shunning the publicity of their plans. Even today it is difficult to secure complete information for the same reason. Strictly speaking, it is not an organization, from the fact that no attempt is made by the officers to control the work undertaken by local circles. Any who desire to form circles address the headquarters in New York City for suitable literature to put them in touch with the aims of the order, and then they decide on what work they desire to undertake in their locality. Oftentimes each member of a circle will lay out special work for herself, in addition to the general work of the circle. More than one thousand different lines of work have been entered upon, which members have undertaken "In His Name."
In 1887, after urgent request, membership in the order was opened to men and boys, and its incorporated name is now The International Order of The King's Daughters and Sons.
For the past two decades there has been an intense and growing desire on the part of many Christian people for more reality in religion. It was first among the objects of The King's Daughters to develop the spiritual life and at the same time to start the individual at once in some form of practical Christian activity. The founders recognized that "love enough to create the desire to serve" was much more universal than is generally supposed.
No attempt has ever been made by its Central Council to examine into the theological views of its members. It considered it had no right to question the love of those who accepted a call to commit themselves to labor for His sake and in His name. Referring to it on the platform, a public speaker recently said: "It is the only absolutely Catholic organization known to me." A well-known editor wrote of it: "It is one of the two greatest human forces now at work in the world to bring about the unity of the church of God."
One strong point made by The King's Daughters is to teach all members of "Circles" that they are not their own, but that they belong to God and to humanity. They wear the little cross as an outward acknowledgment of this. There are state and county branches, chapters and city unions in America and Canada, and national branches in foreign lands. Its order of service is "the heart, the home, the church, and the world." While the organization is absolutely inter-denominational, perfect loyalty to that branch of the church to which its members belong is insisted upon, and all Circles at work in churches are under the teaching and guidance of their own pastor or rector.
Within its ranks can be found not only the little child and the wayworn pilgrim, but some of the noblest men and women who, in the church, the state, the university and the business world, are today shaping the policy and guiding the affairs of the nation in this marvelous nineteenth century.
What are they doing "for the love of Christ in His name?" Everything that can help the souls and bodies of the children of God; building churches, paying mortgages on those already built, building and furnishing parsonages and rectories, educating young men and women for the ministry and for the foreign mission field, taking care of orphans and widows, of the old and the sick, building hospitals and infirmaries, maintaining day nurseries and kindergartens, sending trained nurses to the homes of the poor, and following the sailors out upon the lonely seas with evidences of loving care for their spiritual and bodily welfare.
A Commercial Circle was formed in Baltimore less than a year ago, and members of it can now be found in almost every line of business in Baltimore. Six men in a large corporation deeply conscious of the need of "shining" Christians in their own offices, met at a private house to petition God for some practical method by which they could shine for Christ right where they were. God manifested Himself at the meeting and all were blessed, energized, and returned determined to do their utmost.
They met again one Sunday afternoon in the basement of church and so forgot the flight of time in their devotions that the sexton arrived to light up for the evening services, and though there was not the least excitement, God was so powerfully present that tears were shed and men who never before had done so, prayed aloud.
Out of these two meetings sprang the Commercial Circle, which now has representatives among merchants, lawyers, clerks, brokers, and others throughout Baltimore. It is intended especially for business and professional men and women.
The four lines of work which are emphasized by the Commercial Circle are: Missionary, prisoners, the poor and shut-ins, and hospitals. The first question this organization asks is, "Are you a Christian?" The next is, "Are you shining; if not, why?"
The following poem appeared in a recent number of "The Silver Cross," the weekly organ of the Order, and it beautifully expresses the aims of the organization:
In His Name
This is the task, so little, yet so great:
To keep the ear ajar for voice of God;
The eye alert for sign of messenger
From near or far that brings His high command;
To keep the hand to toil, the feet to haste,
The voice to echo loyally His own,
The heart to throb swift answer to His will.
All this, and more: To lift the stricken up,
On grievous wounds to pour the oil and wine;
To heal where hurt is sorest, to bow down
And lift the fallen, and to lead the blind;
To answer every plaint of human pain
And strengthen e'en the little ones of God.
Ah, glorious work! worthy the knightliest soul
That ever 'neath the banner of the cross
Set steadfast face toward far Jerusalem,
Or died for right to guard an empty tomb.
Small need to quarrel o'er His sepulchre;
His grave is wheresoe'er His Christhood dies;
He lies enshrouded in the hearts of men.
To rise in strength and cast the evils out
That stay the Christ-life in the human soul;
This is the work. And the reward is this:
To see on human faces, stained and scarred,
The dawning light that says the Lord is risen;
That they have seen, like Mary, face to face,
The majesty of kingliness and power,
The tenderness of wondrous love and grace
By which all wrongs shall measure their brief hour,
And one by one, before the matchless sight,
Slink, Judas-like, each to his own dark place.
—The Ram's Horn, March 17, 1900, p. 6.
HUNDREDS OF THOUSANDS UNITE IN CHRISTIAN WORK UNDER THE WATCHWORD
"In His Name"
Look up and not down,
Look forward and not back,
Look out and not in,
Lend a hand.
Such were the sentiments of that wonderful little book, "Ten Times One is Ten," written by Edward Everett Hale, and they have found an embodiment in the International Order of King's Daughters and Sons. This organization has proven marvelously successful and its membership today is over 400,000. So broad was the foundation laid that its sentiments do not conflict with any church creed and its membership is found in every quarter of the globe. "In His Name" was made the watchword and the silver Maltese cross was chosen for the badge. Those who preferred could wear instead of the cross a purple ribbon, either badge signifying that the wearer had undertaken special work for Christ "In His Name."
The King's Daughters as an organization came into existence at the residence of Mrs. Margaret Bottome, in New York City, on the morning of Jan. 13, 1886. Nine ladies met together to organize themselves into an order, or sisterhood, of service. Mrs. Bottome was chosen as president, Mrs. Mary Lowe Dickinson, secretary, and Miss Hamersley, soon succeeded by Miss G. H. Libby, treasurer. The remaining members present were Mrs. Theodore Irving, Mrs. F. Payson, Mrs. C. D. P. Field, Mrs. J. F. Ruggles, Miss S. B. Schenck, Miss G. H. Libby.
The name, The King's Daughters, was suggested by Mrs. Irving, a well-known educator of New York City, who had been in the habit of giving this name to young ladies as they went out into the world from her school. The original plan was to form "Tens," as many ladies' societies in large churches are called. But this was found impracticable and the name "Circle" was substituted, so that any number might be included.
For some time no effort was made to extend the idea, the members not seeking notoriety and shunning the publicity of their plans. Even today it is difficult to secure complete information for the same reason. Strictly speaking, it is not an organization, from the fact that no attempt is made by the officers to control the work undertaken by local circles. Any who desire to form circles address the headquarters in New York City for suitable literature to put them in touch with the aims of the order, and then they decide on what work they desire to undertake in their locality. Oftentimes each member of a circle will lay out special work for herself, in addition to the general work of the circle. More than one thousand different lines of work have been entered upon, which members have undertaken "In His Name."
In 1887, after urgent request, membership in the order was opened to men and boys, and its incorporated name is now The International Order of The King's Daughters and Sons.
For the past two decades there has been an intense and growing desire on the part of many Christian people for more reality in religion. It was first among the objects of The King's Daughters to develop the spiritual life and at the same time to start the individual at once in some form of practical Christian activity. The founders recognized that "love enough to create the desire to serve" was much more universal than is generally supposed.
No attempt has ever been made by its Central Council to examine into the theological views of its members. It considered it had no right to question the love of those who accepted a call to commit themselves to labor for His sake and in His name. Referring to it on the platform, a public speaker recently said: "It is the only absolutely Catholic organization known to me." A well-known editor wrote of it: "It is one of the two greatest human forces now at work in the world to bring about the unity of the church of God."
One strong point made by The King's Daughters is to teach all members of "Circles" that they are not their own, but that they belong to God and to humanity. They wear the little cross as an outward acknowledgment of this. There are state and county branches, chapters and city unions in America and Canada, and national branches in foreign lands. Its order of service is "the heart, the home, the church, and the world." While the organization is absolutely inter-denominational, perfect loyalty to that branch of the church to which its members belong is insisted upon, and all Circles at work in churches are under the teaching and guidance of their own pastor or rector.
Within its ranks can be found not only the little child and the wayworn pilgrim, but some of the noblest men and women who, in the church, the state, the university and the business world, are today shaping the policy and guiding the affairs of the nation in this marvelous nineteenth century.
What are they doing "for the love of Christ in His name?" Everything that can help the souls and bodies of the children of God; building churches, paying mortgages on those already built, building and furnishing parsonages and rectories, educating young men and women for the ministry and for the foreign mission field, taking care of orphans and widows, of the old and the sick, building hospitals and infirmaries, maintaining day nurseries and kindergartens, sending trained nurses to the homes of the poor, and following the sailors out upon the lonely seas with evidences of loving care for their spiritual and bodily welfare.
A Commercial Circle was formed in Baltimore less than a year ago, and members of it can now be found in almost every line of business in Baltimore. Six men in a large corporation deeply conscious of the need of "shining" Christians in their own offices, met at a private house to petition God for some practical method by which they could shine for Christ right where they were. God manifested Himself at the meeting and all were blessed, energized, and returned determined to do their utmost.
They met again one Sunday afternoon in the basement of church and so forgot the flight of time in their devotions that the sexton arrived to light up for the evening services, and though there was not the least excitement, God was so powerfully present that tears were shed and men who never before had done so, prayed aloud.
Out of these two meetings sprang the Commercial Circle, which now has representatives among merchants, lawyers, clerks, brokers, and others throughout Baltimore. It is intended especially for business and professional men and women.
The four lines of work which are emphasized by the Commercial Circle are: Missionary, prisoners, the poor and shut-ins, and hospitals. The first question this organization asks is, "Are you a Christian?" The next is, "Are you shining; if not, why?"
The following poem appeared in a recent number of "The Silver Cross," the weekly organ of the Order, and it beautifully expresses the aims of the organization:
In His Name
This is the task, so little, yet so great:
To keep the ear ajar for voice of God;
The eye alert for sign of messenger
From near or far that brings His high command;
To keep the hand to toil, the feet to haste,
The voice to echo loyally His own,
The heart to throb swift answer to His will.
All this, and more: To lift the stricken up,
On grievous wounds to pour the oil and wine;
To heal where hurt is sorest, to bow down
And lift the fallen, and to lead the blind;
To answer every plaint of human pain
And strengthen e'en the little ones of God.
Ah, glorious work! worthy the knightliest soul
That ever 'neath the banner of the cross
Set steadfast face toward far Jerusalem,
Or died for right to guard an empty tomb.
Small need to quarrel o'er His sepulchre;
His grave is wheresoe'er His Christhood dies;
He lies enshrouded in the hearts of men.
To rise in strength and cast the evils out
That stay the Christ-life in the human soul;
This is the work. And the reward is this:
To see on human faces, stained and scarred,
The dawning light that says the Lord is risen;
That they have seen, like Mary, face to face,
The majesty of kingliness and power,
The tenderness of wondrous love and grace
By which all wrongs shall measure their brief hour,
And one by one, before the matchless sight,
Slink, Judas-like, each to his own dark place.
—The Ram's Horn, March 17, 1900, p. 6.
Sunday, June 24, 2007
A Second Sight
1899
A story is told of Dorothea Dix, who forty years ago did good work in the prisons and jails of this country. She became interested in one woman condemned to serve out a sentence of ten years. and tried in vain to reach and touch her heart. She remained stolid and immovable, unaffected by either kindness or reproof.
One day Miss Dix saw her eyes lighten when she entered her cell; they were fixed on a little spray of rose-geranium leaves which the good Quakeress had pinned on her breast. Miss Dix gave it to her. The woman broke into an eager laugh.
The next time the visitor came she brought a wooden tray full of earth, which she placed in the window of the cell, and a half dozen slips of flowers. Two years later she wrote to a friend:
"C. is a human being. I found the key. I think I can help her."
The old Scotch believed that certain persons were gifted with a second sight, which enabled them to read in each person's face their future. The sight which enabled this helper of mankind to see the possibilities of good in others was a keen spiritual perception that had been fostered and strengthened by her charity and patience in dealing with the degenerate souls for whom she gave her life. — Youth's Companion.
A story is told of Dorothea Dix, who forty years ago did good work in the prisons and jails of this country. She became interested in one woman condemned to serve out a sentence of ten years. and tried in vain to reach and touch her heart. She remained stolid and immovable, unaffected by either kindness or reproof.
One day Miss Dix saw her eyes lighten when she entered her cell; they were fixed on a little spray of rose-geranium leaves which the good Quakeress had pinned on her breast. Miss Dix gave it to her. The woman broke into an eager laugh.
The next time the visitor came she brought a wooden tray full of earth, which she placed in the window of the cell, and a half dozen slips of flowers. Two years later she wrote to a friend:
"C. is a human being. I found the key. I think I can help her."
The old Scotch believed that certain persons were gifted with a second sight, which enabled them to read in each person's face their future. The sight which enabled this helper of mankind to see the possibilities of good in others was a keen spiritual perception that had been fostered and strengthened by her charity and patience in dealing with the degenerate souls for whom she gave her life. — Youth's Companion.
The Human Rubbish-Heap
1899
The publication of General Booth's "Through Darkest England," several years ago, gave currency to the striking phrase, "the submerged tenth." It will not do to construe the phrase too strictly, but certainly it expresses a gruesome and ominous fact.
At the bottom of our social structure there is a stratum of "the bad." This term is used here not in the sense of moral reprobation, but in the sense in which it is used, for example, of castings that come from the molds defective. In this sense no one will question the statement that a certain stratum of humanity is bad. It is composed of the imbecile, the incompetent, the vicious and the criminal. It is found in all our great cities, but it is found also in the smaller towns, and even in the country. It is a sort of human rubbish-heap; and is the perpetual accompaniment and foil of our fair civilization. Perhaps we ought to say that it is a constant feature or element of our civilization. Every community has its "rubbish-heap," large or small.
But the phrase, "the submerged tenth," covers a larger fact than is indicated above. For despite all the efforts of society to reduce it, through the work of churches, Sunday-school missions, reform organizations and a multitude of other agencies, the stratum of human waste is only slightly diminished. There is a constant production of "the bad." They are recruited from the cradle. Besides, they are scarcely more than touched by most of the reformative and moralizing enterprises that have been mentioned.
Here is the great sociological problem that confronts us: How shall we effectively deal-with "the submerged tenth?" How shall we reduce the "human rubbish—heap?" How shall we check the production of "the bad?" These are questions to make boys and girls and men and women — think. —Youth's Companion.
The publication of General Booth's "Through Darkest England," several years ago, gave currency to the striking phrase, "the submerged tenth." It will not do to construe the phrase too strictly, but certainly it expresses a gruesome and ominous fact.
At the bottom of our social structure there is a stratum of "the bad." This term is used here not in the sense of moral reprobation, but in the sense in which it is used, for example, of castings that come from the molds defective. In this sense no one will question the statement that a certain stratum of humanity is bad. It is composed of the imbecile, the incompetent, the vicious and the criminal. It is found in all our great cities, but it is found also in the smaller towns, and even in the country. It is a sort of human rubbish-heap; and is the perpetual accompaniment and foil of our fair civilization. Perhaps we ought to say that it is a constant feature or element of our civilization. Every community has its "rubbish-heap," large or small.
But the phrase, "the submerged tenth," covers a larger fact than is indicated above. For despite all the efforts of society to reduce it, through the work of churches, Sunday-school missions, reform organizations and a multitude of other agencies, the stratum of human waste is only slightly diminished. There is a constant production of "the bad." They are recruited from the cradle. Besides, they are scarcely more than touched by most of the reformative and moralizing enterprises that have been mentioned.
Here is the great sociological problem that confronts us: How shall we effectively deal-with "the submerged tenth?" How shall we reduce the "human rubbish—heap?" How shall we check the production of "the bad?" These are questions to make boys and girls and men and women — think. —Youth's Companion.
Tuesday, June 12, 2007
Lectures on Chastity and Social Purity
Kansas, 1911
Men's Meeting Held
There was quite an interesting event last Sunday afternoon at the Opera House under the auspices of the Y.M.C.A.
The secretary, Britt Harris, had issued tickets to men only and boys over sixteen years of age to a lecture delivered by Dr. Wayne K. Stalnaker of the First Methodist Episcopal Church, who gave his lecture on the subject "Chastity and Social Purity."
The Doctor held his audience for nearly an hour. It was evident that the audience was with him from start to finish, and at the close, each man pledged himself to stand for the motherhood, wifehood, and daughterhood of the city of Ellis.
The song service was in charge of Prof. F. F. Gearhardt who is conducting the chorus at the Methodist Revival. It was a source of inspiration to hear 90 men singing the songs of Zion like camp-meeting folk. Mr. Harris seems to be adept at getting men together and in touch with each other.
—The Ellis Review-Headlight, Ellis, Kansas, 1911.
1910
Families Should Have Dogs
An Edinburgh clergyman says: "Every family should have a dog. It is like a perpetual baby; it betrays no secrets, never sulks, asks no troublesome questions, never gets into debt, never comes down late to breakfast, and is always ready for a bit of fun."
Men's Meeting Held
There was quite an interesting event last Sunday afternoon at the Opera House under the auspices of the Y.M.C.A.
The secretary, Britt Harris, had issued tickets to men only and boys over sixteen years of age to a lecture delivered by Dr. Wayne K. Stalnaker of the First Methodist Episcopal Church, who gave his lecture on the subject "Chastity and Social Purity."
The Doctor held his audience for nearly an hour. It was evident that the audience was with him from start to finish, and at the close, each man pledged himself to stand for the motherhood, wifehood, and daughterhood of the city of Ellis.
The song service was in charge of Prof. F. F. Gearhardt who is conducting the chorus at the Methodist Revival. It was a source of inspiration to hear 90 men singing the songs of Zion like camp-meeting folk. Mr. Harris seems to be adept at getting men together and in touch with each other.
—The Ellis Review-Headlight, Ellis, Kansas, 1911.
1910
Families Should Have Dogs
An Edinburgh clergyman says: "Every family should have a dog. It is like a perpetual baby; it betrays no secrets, never sulks, asks no troublesome questions, never gets into debt, never comes down late to breakfast, and is always ready for a bit of fun."
Judgment Day
1910
Judgment or Blessing Today Yours To Choose — Matthew 25:31-46
That there is a day of judgment is a fact, but it is difficult, and not so important to decide the exact nature or time of the coming of the Lord to judgment. It is said in Matt 24:29-34 that "this generation shall not pass away till all these things be accomplished," and it is repeated in Mark 13:30, Luke 21:32, and again in Matt. 16:28, "there are some of them that stand here, which shall in no wise taste of death, till they see the Son of man coming in his kingdom," when "the Son of man shall come in the glory of his Father with his angels, and then shall he render unto every man according to his deeds."
This must refer to the destruction of Jerusalem and the end of the old dispensation or age, and the coming of the gospel dispensation. But it does not exclude the great and final coming and judgment day at the end of that age.
There is really a judgment day at every great crisis of the nation or of our lives, at death, at the coming of rewards or punishments for our actions, at every time of decision. For instance, we have seen within the last few years many persons who have been for years growing rich by graft and dishonesty and have suddenly met their judgment day, while others have been reaping the rewards of faithful service. So young men who have been going on in course of drinking and rioting for a long time, suddenly find themselves drunkards, in ill health, incapacitated for their best work. They have been brought up at a judgment day; while those who have resisted temptation and been faithful and true are also reaping their rewards.
Then shall the king say unto them on his right hand. The sheep, the righteous. Come. Draw near to your Elder Brother, to your Father, to your home, for here is the place for you. Ye blessed of my Father means exactly "my Father's blessed ones," denoting not simply that they have been blessed by him, but that they are his. Blessings innumerable had come to them through their being willing to become his children and accept the kind of blessings he had to bestow, such as his loving care, the bestowal of the Holy Spirit, the experiences of the gospel, the renewal of the heart, the bestowal by the Spirit, the power to become children and heirs of God, the gifts and fruits of the Spirit, eternal life, the favor of God, the rest in the everlasting arms, the pavilion under the shadow of his wings.
Receive not by purchase, or by labors, but by becoming children of God, like God, and therefore heirs of God, and joint heirs with Jesus Christ Every one must be the heir of him whose child he is. He that is a child of sin is an heir of sin; a child of the devil inherits from the devil; a child of goodness and of God inherits from God. The kingdom of heaven, the kingdom which consists in righteousness, peace, joy in the Holy Ghost (Rom. 14:17), in which saints reign over infinite forces and powers to make them minister to happiness and good: "All things are yours," because "ye are Christ's."
Ye have done it unto me, the poor and needy and sick, and all the classes whom Jesus helped in Palestine are his representatives now on earth. The only visible expression of our love to him is through them. What a privilege this is to show our love to our Master. How it enriches our life if we keep in mind that we are not only helping the needy, but expressing our love to our Master. The unconsciousness of the righteous shows that their virtues were sincere and true. Whosoever does good deeds for the sake of the reward deserves no reward, and will obtain none, for the soul of goodness is left out of such deeds.
Unconscious goodness is the highest form of goodness. The beginner in music counts his measures, and studies on what note he shall place each finger; but the perfect musician strikes the right notes and expresses the right emotions almost as naturally as he breathes or as the birds warble their morning songs.
The cause of the doom was the refusal to do the deeds that belong to the heavenly kingdom and to be ruled by its motives. They refused to be fit for heaven. They decided to live selfish lives. The plan of their lives was such that all the evils of society — graft, child labor, poverty, degradation, crime, oppression, drunkenness, disease, could go on without any effort on their part to put an end to them.
The punishment is like the sin: it omits heaven and joy and God and the companionship of the good from our lives, and adds the everlasting fire.
This is a warning of love. It is a statement of the fact that by the very nature of things sin leads to ruin, and righteousness to heaven. No evil can enter heaven, for if it did heaven would not be heaven any longer.
President Eliot of Harvard, in an address to medical men, said that however people might refuse to believe in a future hell, it was the doctor's business to show young men that if they persisted in certain vices they would find a hell in this life. It is for each of us to make the choice, and start on the way which leads where we wish to go and live forever.
The law of the harvest is "to reap more than you sow."
Judgment or Blessing Today Yours To Choose — Matthew 25:31-46
That there is a day of judgment is a fact, but it is difficult, and not so important to decide the exact nature or time of the coming of the Lord to judgment. It is said in Matt 24:29-34 that "this generation shall not pass away till all these things be accomplished," and it is repeated in Mark 13:30, Luke 21:32, and again in Matt. 16:28, "there are some of them that stand here, which shall in no wise taste of death, till they see the Son of man coming in his kingdom," when "the Son of man shall come in the glory of his Father with his angels, and then shall he render unto every man according to his deeds."
This must refer to the destruction of Jerusalem and the end of the old dispensation or age, and the coming of the gospel dispensation. But it does not exclude the great and final coming and judgment day at the end of that age.
There is really a judgment day at every great crisis of the nation or of our lives, at death, at the coming of rewards or punishments for our actions, at every time of decision. For instance, we have seen within the last few years many persons who have been for years growing rich by graft and dishonesty and have suddenly met their judgment day, while others have been reaping the rewards of faithful service. So young men who have been going on in course of drinking and rioting for a long time, suddenly find themselves drunkards, in ill health, incapacitated for their best work. They have been brought up at a judgment day; while those who have resisted temptation and been faithful and true are also reaping their rewards.
Then shall the king say unto them on his right hand. The sheep, the righteous. Come. Draw near to your Elder Brother, to your Father, to your home, for here is the place for you. Ye blessed of my Father means exactly "my Father's blessed ones," denoting not simply that they have been blessed by him, but that they are his. Blessings innumerable had come to them through their being willing to become his children and accept the kind of blessings he had to bestow, such as his loving care, the bestowal of the Holy Spirit, the experiences of the gospel, the renewal of the heart, the bestowal by the Spirit, the power to become children and heirs of God, the gifts and fruits of the Spirit, eternal life, the favor of God, the rest in the everlasting arms, the pavilion under the shadow of his wings.
Receive not by purchase, or by labors, but by becoming children of God, like God, and therefore heirs of God, and joint heirs with Jesus Christ Every one must be the heir of him whose child he is. He that is a child of sin is an heir of sin; a child of the devil inherits from the devil; a child of goodness and of God inherits from God. The kingdom of heaven, the kingdom which consists in righteousness, peace, joy in the Holy Ghost (Rom. 14:17), in which saints reign over infinite forces and powers to make them minister to happiness and good: "All things are yours," because "ye are Christ's."
Ye have done it unto me, the poor and needy and sick, and all the classes whom Jesus helped in Palestine are his representatives now on earth. The only visible expression of our love to him is through them. What a privilege this is to show our love to our Master. How it enriches our life if we keep in mind that we are not only helping the needy, but expressing our love to our Master. The unconsciousness of the righteous shows that their virtues were sincere and true. Whosoever does good deeds for the sake of the reward deserves no reward, and will obtain none, for the soul of goodness is left out of such deeds.
Unconscious goodness is the highest form of goodness. The beginner in music counts his measures, and studies on what note he shall place each finger; but the perfect musician strikes the right notes and expresses the right emotions almost as naturally as he breathes or as the birds warble their morning songs.
The cause of the doom was the refusal to do the deeds that belong to the heavenly kingdom and to be ruled by its motives. They refused to be fit for heaven. They decided to live selfish lives. The plan of their lives was such that all the evils of society — graft, child labor, poverty, degradation, crime, oppression, drunkenness, disease, could go on without any effort on their part to put an end to them.
The punishment is like the sin: it omits heaven and joy and God and the companionship of the good from our lives, and adds the everlasting fire.
This is a warning of love. It is a statement of the fact that by the very nature of things sin leads to ruin, and righteousness to heaven. No evil can enter heaven, for if it did heaven would not be heaven any longer.
President Eliot of Harvard, in an address to medical men, said that however people might refuse to believe in a future hell, it was the doctor's business to show young men that if they persisted in certain vices they would find a hell in this life. It is for each of us to make the choice, and start on the way which leads where we wish to go and live forever.
The law of the harvest is "to reap more than you sow."
Wednesday, June 6, 2007
Value of Science on Modern Faith
California, 1922
Miracles are not in keeping with the scientific interpretation of life and the universe. Human ignorance, carelessness, vice and greed are the causes of most disease. The rules of sanitation are not observed and scores of innocent persons die. Supernatural belief, which may bar the use of simple medicine, is responsible for the death of many more. Physicians and surgeons are among the greatest benefactors of mankind.
These statements were made by Rev. Clarence Reed, pastor of the First Unitarian church, in a sermon on "Prayer Cures vs. Medical Cures," delivered yesterday morning.
"It was perfectly natural for primitive man to believe that the different diseases from which he suffered were imparted to him by evil spirits," Rev. Reed said. "He beheld from day to day what seemed to him to be miracles of cure, because he did not understand the laws of the universe.
"If a person accepts the literal interpretation of the Bible, it is natural for him to believe in the possibility of prayer and faith cures. But the person who accepts the scientific interpretation of life and the universe does not believe in miracles. If Christ and His apostles performed miracles there is no reason devout Christians cannot perform them today.
"Auto-suggestion has great value in the treatment of certain diseases. No matter what a person's belief or theory may be in regard to prayer or faith healing, most people have sense enough to send for a physician in case of serious sickness.
"Prayer has been valued in the past as a means to obtain material prosperity and health. The aim of prayer should be to help man develop himself by treasuring the highest ideals in his mind, and seeking the uplift of mankind."
—Oakland Tribune, Oakland, CA, Aug. 21, 1922, p. 8.
Miracles are not in keeping with the scientific interpretation of life and the universe. Human ignorance, carelessness, vice and greed are the causes of most disease. The rules of sanitation are not observed and scores of innocent persons die. Supernatural belief, which may bar the use of simple medicine, is responsible for the death of many more. Physicians and surgeons are among the greatest benefactors of mankind.
These statements were made by Rev. Clarence Reed, pastor of the First Unitarian church, in a sermon on "Prayer Cures vs. Medical Cures," delivered yesterday morning.
"It was perfectly natural for primitive man to believe that the different diseases from which he suffered were imparted to him by evil spirits," Rev. Reed said. "He beheld from day to day what seemed to him to be miracles of cure, because he did not understand the laws of the universe.
"If a person accepts the literal interpretation of the Bible, it is natural for him to believe in the possibility of prayer and faith cures. But the person who accepts the scientific interpretation of life and the universe does not believe in miracles. If Christ and His apostles performed miracles there is no reason devout Christians cannot perform them today.
"Auto-suggestion has great value in the treatment of certain diseases. No matter what a person's belief or theory may be in regard to prayer or faith healing, most people have sense enough to send for a physician in case of serious sickness.
"Prayer has been valued in the past as a means to obtain material prosperity and health. The aim of prayer should be to help man develop himself by treasuring the highest ideals in his mind, and seeking the uplift of mankind."
—Oakland Tribune, Oakland, CA, Aug. 21, 1922, p. 8.
Tuesday, June 5, 2007
The Rural Church As Social Center
1915
A Broader Sphere for Religion
By Peter Radford
Lecturer, National Farmers' Union
The social duty of the rural church is as much a part of its obligations as its spiritual side. In expressing its social interest, the modern rural church does not hesitate to claim that it is expressing a true religious instinct and the old-time idea that the social instincts should be starved while the spiritual nature was overfed with solid theological food, is fast giving way to a broader interpretation of the functions of true religion.
We take our place in the succession of those who have sought to make the world a fit habitation for the children of man when we seek to study and understand the social duty of the rural church. The true Christian religion is essentially social — its tenets of faith being love and brotherhood and fellowship. While following after righteousness, the church must challenge and seek to reform that social order in which moral life is expressed.
While cherishing ideals of service, the rural church which attains the fullest measure of success is that which enriches as many lives as it can touch, and in no way can the church come in as close contact with its members as through the avenue of social functions.
The country town and the rural community need a social center. The church need offer no apology for its ambition to fill this need in the community, if an understanding of its mission brings this purpose into clear consciousness. The structure of a rural community is exceedingly complex; it contains many social groups, each of which has its own center, but there are many localities which have but one church and although such a church cannot command the interest of all the people, it is relieved from the embarrassment of religiously divided communities.
A Broader Sphere for Religion
By Peter Radford
Lecturer, National Farmers' Union
The social duty of the rural church is as much a part of its obligations as its spiritual side. In expressing its social interest, the modern rural church does not hesitate to claim that it is expressing a true religious instinct and the old-time idea that the social instincts should be starved while the spiritual nature was overfed with solid theological food, is fast giving way to a broader interpretation of the functions of true religion.
We take our place in the succession of those who have sought to make the world a fit habitation for the children of man when we seek to study and understand the social duty of the rural church. The true Christian religion is essentially social — its tenets of faith being love and brotherhood and fellowship. While following after righteousness, the church must challenge and seek to reform that social order in which moral life is expressed.
While cherishing ideals of service, the rural church which attains the fullest measure of success is that which enriches as many lives as it can touch, and in no way can the church come in as close contact with its members as through the avenue of social functions.
The country town and the rural community need a social center. The church need offer no apology for its ambition to fill this need in the community, if an understanding of its mission brings this purpose into clear consciousness. The structure of a rural community is exceedingly complex; it contains many social groups, each of which has its own center, but there are many localities which have but one church and although such a church cannot command the interest of all the people, it is relieved from the embarrassment of religiously divided communities.
Friday, June 1, 2007
Dr. Aked Resigning Under Fire, Bible Snatched and Torn
1914
Dr. Aked to Resign Under Church Fire
SAN FRANCISCO, Feb. 5. — As the result of criticism directed by the Presbyterian Ministers' Association of the San Francisco Bay cities against the declaration made Sunday by the Rev. Dr. Charles F. Aked, a clergyman of international repute, he probably will resign as president of the San Francisco Church Federation, according to announcement just made by Doctor Aked himself.
A communication has been prepared by the Ministers' Association asking for Doctor Aked's resignation because of utterances from the pulpit of the First Congregational Church last Sunday.
Doctor Aked said he would not support the doctrine of the miraculous conception and birth of Christ. "My conclusion upon this question," he announced, "is that the faith of Mark and John and James and Paul is good enough for me. It is good enough for any Christian. These men say nothing about Jesus having come into the world in a miraculous way. I prefer to stand with them."
1914
Minister's Bible is Snatched and Torn
Unknown Man Shows His Hatred for Dr. Aked's Doctrines
SAN FRANCISCO, March 1. — To show his disapproval of an unorthodox minister, an unknown man interrupted the ceremonies of the laying of the corner stone of the Congregational church in this city today, and tearing the Bible from the hands of the Rev. Charles Frederick Aked, who was speaking, tore the book to pieces and denounced the minister.
The occurrence caused much excitement, but the man turned quietly away, after he had torn the Bible, and walking into the crowd disappeared. His identity is still unknown.
Dr. Aked was formerly pastor of the church of John D. Rockefeller, and resigned from it some, years ago, issuing a rather caustic charge against the rich and their religion at the time of his resignation. He has been in San Francisco for the last ten years and has written quite extensively for the press on moral and social problems.
Dr. Aked to Resign Under Church Fire
SAN FRANCISCO, Feb. 5. — As the result of criticism directed by the Presbyterian Ministers' Association of the San Francisco Bay cities against the declaration made Sunday by the Rev. Dr. Charles F. Aked, a clergyman of international repute, he probably will resign as president of the San Francisco Church Federation, according to announcement just made by Doctor Aked himself.
A communication has been prepared by the Ministers' Association asking for Doctor Aked's resignation because of utterances from the pulpit of the First Congregational Church last Sunday.
Doctor Aked said he would not support the doctrine of the miraculous conception and birth of Christ. "My conclusion upon this question," he announced, "is that the faith of Mark and John and James and Paul is good enough for me. It is good enough for any Christian. These men say nothing about Jesus having come into the world in a miraculous way. I prefer to stand with them."
1914
Minister's Bible is Snatched and Torn
Unknown Man Shows His Hatred for Dr. Aked's Doctrines
SAN FRANCISCO, March 1. — To show his disapproval of an unorthodox minister, an unknown man interrupted the ceremonies of the laying of the corner stone of the Congregational church in this city today, and tearing the Bible from the hands of the Rev. Charles Frederick Aked, who was speaking, tore the book to pieces and denounced the minister.
The occurrence caused much excitement, but the man turned quietly away, after he had torn the Bible, and walking into the crowd disappeared. His identity is still unknown.
Dr. Aked was formerly pastor of the church of John D. Rockefeller, and resigned from it some, years ago, issuing a rather caustic charge against the rich and their religion at the time of his resignation. He has been in San Francisco for the last ten years and has written quite extensively for the press on moral and social problems.
Universalist Services — Duty Toward Immigrants
Iowa, 1914
Rev. Effie McCollum Jones' sermon last evening was a plea for the immigrant. Her subject was suggested by Mary Antin's book on "The Promised Land" and was very interesting.
Mary Antin is a Russian Jewess, who came to this country when 12 years of age. In her book she outlined the condition of her people in the old country and portrays the essentially religious feeling which the immigrants entertain about America. To them it is a place of hope and deliverance; a place where great opportunities await them.
Mrs. Jones emphasized the duty of American citizens toward their immigrant neighbors. She believes that if the immigrant's dreams do not come true when he reaches American soil that it is the fault of the American people, and they should attempt to train the immigrant educationally, socially, industrially and religiously. This cannot be done by the settlement workers alone, but can be done by each of us cultivating a better sentiment toward our new citizens and by each feeling a deeper interest in them.
A special song service was given in the evening by the chorus choir under the direction of Mrs. Maxwell Case, who sang "God Be Merciful," by Bartlett.
—Waterloo Evening Courier, Waterloo, IA, Jan. 19, 1914, p. 8.
Rev. Effie McCollum Jones' sermon last evening was a plea for the immigrant. Her subject was suggested by Mary Antin's book on "The Promised Land" and was very interesting.
Mary Antin is a Russian Jewess, who came to this country when 12 years of age. In her book she outlined the condition of her people in the old country and portrays the essentially religious feeling which the immigrants entertain about America. To them it is a place of hope and deliverance; a place where great opportunities await them.
Mrs. Jones emphasized the duty of American citizens toward their immigrant neighbors. She believes that if the immigrant's dreams do not come true when he reaches American soil that it is the fault of the American people, and they should attempt to train the immigrant educationally, socially, industrially and religiously. This cannot be done by the settlement workers alone, but can be done by each of us cultivating a better sentiment toward our new citizens and by each feeling a deeper interest in them.
A special song service was given in the evening by the chorus choir under the direction of Mrs. Maxwell Case, who sang "God Be Merciful," by Bartlett.
—Waterloo Evening Courier, Waterloo, IA, Jan. 19, 1914, p. 8.
Preacher to Don Overalls, Study Social Problems
1916
DENVER, Colo., Oct. 30. — The Rev. Allan A. Tanner, prominent Denver churchman, resigned yesterday as pastor of the First Congregational church and people's tabernacle to don overalls and study economic and social problems at close range in the industrial centers of the east.
"The church," declared the Rev. Tanner, "either must get back on a human plane or get out of business."
Says Parents Should Supervise Courtships of Young Generation
AURORA, Neb., Oct. 30. — Speaking on the faults of the American people at the men's meeting of the Aurora Y. M. C. A. Sunday Judge Corcoran of York, declared that some of the worst evils in America are the divorce evil, profanity and laxity in church attendance. He insisted that the divorce evil is being accentuated by the failure of parents to properly supervise the courtships of their children.
Too often, he said, boys and girls marry without paying any attention to the true sanctity of the marriage relation. He cited instances in his own court where girls of seventeen and eighteen, with children in their arms, have been turned out on the world as widows. This, he said, would never occur if the parents would see to it that their children formed proper companionships and thoroughly understood the sacredness of the marriage relation.
Judge Corcoran said that the vice of profanity is more common in this country than in Europe. For three months, he said, he traveled in Europe without hearing profanity, But immediately upon his return to America, his ears began to tingle with profanity from the lips of Americans. He urged all men present to align themselves with some church and become active workers. The meeting was attended by a large number of men of Aurora, Marquette and Hampton.
DENVER, Colo., Oct. 30. — The Rev. Allan A. Tanner, prominent Denver churchman, resigned yesterday as pastor of the First Congregational church and people's tabernacle to don overalls and study economic and social problems at close range in the industrial centers of the east.
"The church," declared the Rev. Tanner, "either must get back on a human plane or get out of business."
Says Parents Should Supervise Courtships of Young Generation
AURORA, Neb., Oct. 30. — Speaking on the faults of the American people at the men's meeting of the Aurora Y. M. C. A. Sunday Judge Corcoran of York, declared that some of the worst evils in America are the divorce evil, profanity and laxity in church attendance. He insisted that the divorce evil is being accentuated by the failure of parents to properly supervise the courtships of their children.
Too often, he said, boys and girls marry without paying any attention to the true sanctity of the marriage relation. He cited instances in his own court where girls of seventeen and eighteen, with children in their arms, have been turned out on the world as widows. This, he said, would never occur if the parents would see to it that their children formed proper companionships and thoroughly understood the sacredness of the marriage relation.
Judge Corcoran said that the vice of profanity is more common in this country than in Europe. For three months, he said, he traveled in Europe without hearing profanity, But immediately upon his return to America, his ears began to tingle with profanity from the lips of Americans. He urged all men present to align themselves with some church and become active workers. The meeting was attended by a large number of men of Aurora, Marquette and Hampton.
Saturday, May 12, 2007
Get Back to Teachings of Christ, Christianity Will Live
1922
World's Need, Says Astor
Teachings of Christ Must Guide Awakening Christianity to Live, Thinks Viscount
By DAVID M. CHURCH
(Staff Correspondent I.N. Service)
LONDON, Nov. — World codes must be revived in conformity with the teachings of Christ, according to Viscount Astor, if Christianity is not to become a failure.
The world is described by new points of view regarding the position of women, class distinction, the movement against alcoholism, the relations of capital and labor, the brotherhood of man. Hosts of citizens are challenging these new advances, the viscount said.
America is now in the midst of a great moral struggle that may influence the trend of Christianity, the viscount said. America gave up intoxicants, but as with many a man who has done likewise, the American people are experiencing a moral struggle as to whether or not they are able to carry out their resolution. The cause of Christianity must be affected one way or another by the result of this struggle.
France is a drawback to the progression of Christianity, the viscount indicated.
"France," he says, seems often very materialistic. Women's outlook, which is usually more moral and spiritual than man's has but little influence on French national policy.
"Parisian life exemplifies too closely the saying: 'Eat, drink and be merry, for tomorrow we die.'
"On the whole French opinion even in the provinces, considers man to be a sensual animal, and expects the government to make unchastity as safe for him as possible."
Through the world, as in France, temperance and chastity are challenges, the viscount said, but Christianity has not failed.
"What the world needs now is fearless leadership and honest thinking. Democracy and Christianity have not failed here and when they have been properly tried, Christianity has not failed. It cannot have failed, because it has not been really tried, fully applied and understood.
"Democracy is not wrong, because we are not yet able t or willing to apply the ideas of the brotherhood of man.
"There are indications of an awakening or resurrection from materialism, selfishness, self-indulgence and thoughtlessness, the awakening of our common conscience on the traffic in women and children, on the deception of alcohol, on slums and war.
"All these are hopeful signs that we are striving to arise out of mental satisfaction and our of more selfish physical enjoyment and are indications of vitality and progress."
World's Need, Says Astor
Teachings of Christ Must Guide Awakening Christianity to Live, Thinks Viscount
By DAVID M. CHURCH
(Staff Correspondent I.N. Service)
LONDON, Nov. — World codes must be revived in conformity with the teachings of Christ, according to Viscount Astor, if Christianity is not to become a failure.
The world is described by new points of view regarding the position of women, class distinction, the movement against alcoholism, the relations of capital and labor, the brotherhood of man. Hosts of citizens are challenging these new advances, the viscount said.
America is now in the midst of a great moral struggle that may influence the trend of Christianity, the viscount said. America gave up intoxicants, but as with many a man who has done likewise, the American people are experiencing a moral struggle as to whether or not they are able to carry out their resolution. The cause of Christianity must be affected one way or another by the result of this struggle.
France is a drawback to the progression of Christianity, the viscount indicated.
"France," he says, seems often very materialistic. Women's outlook, which is usually more moral and spiritual than man's has but little influence on French national policy.
"Parisian life exemplifies too closely the saying: 'Eat, drink and be merry, for tomorrow we die.'
"On the whole French opinion even in the provinces, considers man to be a sensual animal, and expects the government to make unchastity as safe for him as possible."
Through the world, as in France, temperance and chastity are challenges, the viscount said, but Christianity has not failed.
"What the world needs now is fearless leadership and honest thinking. Democracy and Christianity have not failed here and when they have been properly tried, Christianity has not failed. It cannot have failed, because it has not been really tried, fully applied and understood.
"Democracy is not wrong, because we are not yet able t or willing to apply the ideas of the brotherhood of man.
"There are indications of an awakening or resurrection from materialism, selfishness, self-indulgence and thoughtlessness, the awakening of our common conscience on the traffic in women and children, on the deception of alcohol, on slums and war.
"All these are hopeful signs that we are striving to arise out of mental satisfaction and our of more selfish physical enjoyment and are indications of vitality and progress."
Friday, May 11, 2007
From the Pew — You Make Your Own Heaven or Hell Right Here
1911
By William L. Brownell
The preacher drew largely upon his fertile imagination as he described to his flock the Celestial City, with its streets paved with gold and its alleys even bordered with precious stones. As he expatiated on the richness and splendor of the place he called Heaven, Mr. and Mrs. Bondholder, down in the pew, were pleased, highly pleased, and they said to themselves, "He is a great preacher," we must not lose him. We must raise his salary; his sermons are so sensible, so uplifting, he gives us something pleasant to think about; he is not always talking about the poor and their suffering, our duty and what will happen to us of we do not perform it."
Then the preacher forgot himself for a moment and was transformed into a mere man, a man among men, and he said: "My friends, for many years I have preached to you about a Heaven that was away off somewhere beyond the stars; a place where, no matter how you had lived here, no matter how unfair, how unjust you had been to your fellow men, you would, if at the last moment you repented, enjoy through an endless eternity."
The old preacher paused, leaned heavily on the pulpit for a moment and then continued: "I feel that I shall not preach to you many more sermons and now I want to say to you something which I draw from my heart and not from my creed, with reference to Heaven and your relation to it. I believe that the poor man is not more liable to reach this place, or condition than is the rich man; that every man is making his own Heaven or hell right here and now, a Heaven or hell which he will carry with him across the border; a Heaven or hell created by his own thoughts and his own deeds, and that just as many poor men as rich men are manufacturing hell records which their future life phonographs will grind out and compel them to listen to. If," he said, "any of you people want to enjoy a Heaven in the hereafter, my advice to you is to start one here, otherwise you will be a long, long time in working it up over there.
—Middletown Daily Times-Press, Middletown, NY, Aug. 5, 1911, p. 4.
By William L. Brownell
The preacher drew largely upon his fertile imagination as he described to his flock the Celestial City, with its streets paved with gold and its alleys even bordered with precious stones. As he expatiated on the richness and splendor of the place he called Heaven, Mr. and Mrs. Bondholder, down in the pew, were pleased, highly pleased, and they said to themselves, "He is a great preacher," we must not lose him. We must raise his salary; his sermons are so sensible, so uplifting, he gives us something pleasant to think about; he is not always talking about the poor and their suffering, our duty and what will happen to us of we do not perform it."
Then the preacher forgot himself for a moment and was transformed into a mere man, a man among men, and he said: "My friends, for many years I have preached to you about a Heaven that was away off somewhere beyond the stars; a place where, no matter how you had lived here, no matter how unfair, how unjust you had been to your fellow men, you would, if at the last moment you repented, enjoy through an endless eternity."
The old preacher paused, leaned heavily on the pulpit for a moment and then continued: "I feel that I shall not preach to you many more sermons and now I want to say to you something which I draw from my heart and not from my creed, with reference to Heaven and your relation to it. I believe that the poor man is not more liable to reach this place, or condition than is the rich man; that every man is making his own Heaven or hell right here and now, a Heaven or hell which he will carry with him across the border; a Heaven or hell created by his own thoughts and his own deeds, and that just as many poor men as rich men are manufacturing hell records which their future life phonographs will grind out and compel them to listen to. If," he said, "any of you people want to enjoy a Heaven in the hereafter, my advice to you is to start one here, otherwise you will be a long, long time in working it up over there.
—Middletown Daily Times-Press, Middletown, NY, Aug. 5, 1911, p. 4.
Sunday, April 22, 2007
The Rural Church
1915
The Farmers The Custodians of the Nation's Morality
Co-operation of Church, School and Press Essential to Community Building
By Peter Radford
Lecturer National Farmers' Union
The church, the press and the school form a triple alliance of progress that guides the destiny of every community, state and nation. Without them civilization would wither and die and through them life may attain its greatest blessing, power and knowledge. The farmers of this nation are greatly indebted to this social triumvirate for their uplifting influence, and on behalf of the American plowmen I want to thank those engaged in these high callings for their able and efficient service, and I shall offer to the press a series of articles on co-operation between these important influences and the farmers in the hope of increasing the efficiency of all by mutual understanding and organized effort. We will take up, first, the rural church.
The Farmers Are Great Church Builders.
The American farmer is the greatest church builder the world has ever known. He is the custodian of the nation's morality; upon his shoulders rests the "ark of the covenant" and he is more responsive to religious influences than any other class of citizenship.
The farmers of this nation have built 120,000 churches at a cost of $750,000,000, and the annual contribution of the nation toward all church institutions approximates $200,000,000 per annum. The farmers of the United States build 22 churches per day. There are 20,000,000 rural church communicants on the farm, and 54 per cent of the total membership of all churches reside in the country.
The farm is the power-house of all progress and the birthplace of all that is noble. The Garden of Eden was in the country and the man who would get close to God must first get close to nature.
The Functions of a Rural Church.
If the rural churches today are going to render a service which this age demands, there must be co-operation between the religious, social and economic life of the community.
The church to attain its fullest measure of success must enrich the lives of the people in the community it serves; it must build character; develop thought and increase the efficiency of human life, it must serve the social, business and intellectual, as well as the spiritual and moral side of life. If religion does not make a man more capable, more useful and more just, what good is it? We want a practical religion, one we can live by and farm by, as well as die by.
Fewer and Better Churches.
Blessed is that rural community which has but one place of worship. While competition is the life of trade, it is death to the rural church and moral starvation to the community. Petty sectarianism is a scourge that blights the life, and the church prejudice saps the vitality, of many communities. An over-churched community is a crime against religion, a serious handicap to society and a useless tax upon agriculture.
While denominations are essential and church pride commendable, the high teaching of universal Christianity must prevail if the rural church is to fulfill its mission to agriculture.
We frequently have three or four churches in a community which is not able to adequately support one. Small congregations attend services once a month and all fail to perform the religious functions of the community. The division of religious forces and the breaking into fragments of moral efforts is ofttimes little less than a calamity and defeats the very purpose they seek to promote.
The evils of too many churches can be minimized by cooperation. The social and economic life of a rural community are respective units and cannot be successfully divided by denominational lines, and the churches can only occupy this important field by co-operation and co-ordination.
The efficient country church will definitely serve its community by leading in all worthy efforts at community building, in uniting the people in all co-operative endeavors for the general welfare of the community and in arousing a real love for country life and loyalty to the country home and these results can only be successfully accomplished by the united effort of the press, the school, the church and farmers.
The Farmers The Custodians of the Nation's Morality
Co-operation of Church, School and Press Essential to Community Building
By Peter Radford
Lecturer National Farmers' Union
The church, the press and the school form a triple alliance of progress that guides the destiny of every community, state and nation. Without them civilization would wither and die and through them life may attain its greatest blessing, power and knowledge. The farmers of this nation are greatly indebted to this social triumvirate for their uplifting influence, and on behalf of the American plowmen I want to thank those engaged in these high callings for their able and efficient service, and I shall offer to the press a series of articles on co-operation between these important influences and the farmers in the hope of increasing the efficiency of all by mutual understanding and organized effort. We will take up, first, the rural church.
The Farmers Are Great Church Builders.
The American farmer is the greatest church builder the world has ever known. He is the custodian of the nation's morality; upon his shoulders rests the "ark of the covenant" and he is more responsive to religious influences than any other class of citizenship.
The farmers of this nation have built 120,000 churches at a cost of $750,000,000, and the annual contribution of the nation toward all church institutions approximates $200,000,000 per annum. The farmers of the United States build 22 churches per day. There are 20,000,000 rural church communicants on the farm, and 54 per cent of the total membership of all churches reside in the country.
The farm is the power-house of all progress and the birthplace of all that is noble. The Garden of Eden was in the country and the man who would get close to God must first get close to nature.
The Functions of a Rural Church.
If the rural churches today are going to render a service which this age demands, there must be co-operation between the religious, social and economic life of the community.
The church to attain its fullest measure of success must enrich the lives of the people in the community it serves; it must build character; develop thought and increase the efficiency of human life, it must serve the social, business and intellectual, as well as the spiritual and moral side of life. If religion does not make a man more capable, more useful and more just, what good is it? We want a practical religion, one we can live by and farm by, as well as die by.
Fewer and Better Churches.
Blessed is that rural community which has but one place of worship. While competition is the life of trade, it is death to the rural church and moral starvation to the community. Petty sectarianism is a scourge that blights the life, and the church prejudice saps the vitality, of many communities. An over-churched community is a crime against religion, a serious handicap to society and a useless tax upon agriculture.
While denominations are essential and church pride commendable, the high teaching of universal Christianity must prevail if the rural church is to fulfill its mission to agriculture.
We frequently have three or four churches in a community which is not able to adequately support one. Small congregations attend services once a month and all fail to perform the religious functions of the community. The division of religious forces and the breaking into fragments of moral efforts is ofttimes little less than a calamity and defeats the very purpose they seek to promote.
The evils of too many churches can be minimized by cooperation. The social and economic life of a rural community are respective units and cannot be successfully divided by denominational lines, and the churches can only occupy this important field by co-operation and co-ordination.
The efficient country church will definitely serve its community by leading in all worthy efforts at community building, in uniting the people in all co-operative endeavors for the general welfare of the community and in arousing a real love for country life and loyalty to the country home and these results can only be successfully accomplished by the united effort of the press, the school, the church and farmers.
Sunday, April 8, 2007
Genesis 4: "Am I My Brother's Keeper?"
Atlanta, 1901
First Christian Church
After the reading of the scripture lesson, from Genesis, iv., Rev. S. B. Moore said in his pulpit at the First Christian church yesterday:
"I bring to you this morning this short text, 'Am I My Brother's Keeper?'
"This question has been asked by many others since it was first spoken by Cain; and many times it has been asked in thought when the words have not been uttered. We are all our brothers' keepers to the extent of our ability to help.
"In this age the brotherhood of man needs to be emphasized. God has linked us together; we cannot cut these bonds asunder if we would. Paul hath truly said, 'No man liveth unto himself.'
"Cain sought in this question to clear himself by declaring his independence; so have thousands of others! In many things we are responsible for our brothers' condition to a certain extent."
Here Mr. Moore followed with illustrations of responsibility touching railroad companies, factory enterprises, banking corporations, and other active business associations — all tending to show that too often the principle prevails that laborers are cheaper than life-saving improvements, for, said he:
"Certain enterprises thrive and grow at the expense of life and blood.
"No business has a right to live in this land that lives at such fearful expense to others. We have no right to put a stumbling block in our brother's path.
"We are further keepers of our brothers' reputation. Character and reputation ought to accord. Oh, that our words and deeds might always carry good cheer for our brothers' reputation — would that we might always look kindly and charitably, that we might dwell oftener on the blessed Savior's picture stooping to write in the sand, while the fierce accusers departed under His rebuke."
--The Atlanta Constitution, Atlanta, Georgia, May 27, 1901, page 10.
First Christian Church
After the reading of the scripture lesson, from Genesis, iv., Rev. S. B. Moore said in his pulpit at the First Christian church yesterday:
"I bring to you this morning this short text, 'Am I My Brother's Keeper?'
"This question has been asked by many others since it was first spoken by Cain; and many times it has been asked in thought when the words have not been uttered. We are all our brothers' keepers to the extent of our ability to help.
"In this age the brotherhood of man needs to be emphasized. God has linked us together; we cannot cut these bonds asunder if we would. Paul hath truly said, 'No man liveth unto himself.'
"Cain sought in this question to clear himself by declaring his independence; so have thousands of others! In many things we are responsible for our brothers' condition to a certain extent."
Here Mr. Moore followed with illustrations of responsibility touching railroad companies, factory enterprises, banking corporations, and other active business associations — all tending to show that too often the principle prevails that laborers are cheaper than life-saving improvements, for, said he:
"Certain enterprises thrive and grow at the expense of life and blood.
"No business has a right to live in this land that lives at such fearful expense to others. We have no right to put a stumbling block in our brother's path.
"We are further keepers of our brothers' reputation. Character and reputation ought to accord. Oh, that our words and deeds might always carry good cheer for our brothers' reputation — would that we might always look kindly and charitably, that we might dwell oftener on the blessed Savior's picture stooping to write in the sand, while the fierce accusers departed under His rebuke."
--The Atlanta Constitution, Atlanta, Georgia, May 27, 1901, page 10.
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