hodern reforflers. - iapsophodern reforflers. sam w alker foss. the world has had reformers, men who...

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HODERN REFORflERS. SAM WALKER FOSS. The world has had reformers, men who were sternly just, Who smote the thrones of wickedness and laid them in the dust; Meek, tender men, made mighty by mankind’s blood and tears, ■Strong men, whose words were thunderbolts to smite the wrong ot years. Were all these stern reformers of a breed too weak to last? Did all the great wrong-smiters wane and perish in the past? Did they fight a losing battle? Were they conquered in the fray? Why are there no reformers fighting in the world today? Well, ’tis but a thing of labels; the reformers have not gone, But they’re mixing with the people with misleading placards on; For we placard them “ fanatics,” “ visionaries,” “ cranks,” and “ fools,”— Men denounced by clubs and churches, by the journals and the schools. There are men who bear these placards daily in the market-place, Heroes of the ancient lineage, kings and saviouis of the race, And we never see their greatness through life’s trivial events, But our children’s sons will read it on their granite monuments. ITEMS AND IDEAS. *** A p r i l ! *** A r i e s ! *** The Head. *** First month in the Zodiac. *** Christian is at the Head of the Pro- cession. *** Frank Meller’s call for subscribers to C hristian meets with a hearty response. They are coming Father Abraham 100,000 more. *** Terms for treatments from one to ten dollars per month. These treatments are given daily for health, happiness and pros- perity. *** “The Law of Vibrations ” is a booklet containing my first lessons on I Am Science. Sent postpaid for 25 cents in silver or 2-cent stamps. **# A good friend sends an acrostic on the name Shelton, in which much praise is given fo me. It is not my name. There are but three letters in my name—I-A-M. *** “ Why?” Vol. 1 , No. 1; February, 1899 ; monthly, 25 cents a year. Oliver Beardsley, Mazeppa, Minn. This is the latest new venture in metaphysical journalism. *** I’m not forcing C hristian on you by sending you sample copies. It is the only way I have of showing you how much you are missing by not being a regular reader of the paper. *** “ Natural Way in Diet; or the Proper Food of Man,” by Prof. L. H. Anderson. Cloth, illustrated, pp. 232 ; price $1.00. Na- tional Institute of Science, Masonic Temple, Chicago, 111. **» Don’t be afraid to take C hristian out of the postoffice. I’m sending it out at my own risk. If it can’t take care of itself let it perish. There’s nothing charged against you, my friend. *** “ The Free Man ” seems to be growing in grace and greenbacks since it absorbed the “ New Thought.” It is in magazine form, monthly, $1 a year. C. W. Close, 124 Birch St., Bangor, Maine. **# “ The Sermon on the Mount,” by An- nie Rix Militz. Pp. 101 ; cloth, 50 cents. F. M. Harley Publishing Co., Chicago, 111. This is a scientific commentary on the great- est of all the I Am Sermons. “ Scientific Lessons in Being;” Sec- ond Booklet of Three Lessons. By Edith A. Martin, 7220 Princeton Ave., Station O, Chi- cago. Price 25 cents for each booklet of three lessons, or $1 for the full course of twelve lessons. *** “ The Suggester and Thinker,” monthly, $1.00 a year. Edited by Robert Sheerin, M. D., 523 Superior St., Cleveland, Ohio. This magazine is welcomed to our exchange table. It is full of good sugges- tions and thoughts. *** “ Positive Thought,” Vol. 1, No. 1. January, 1899; monthly, twenty-five cents a year. Hugh O. Pentecost, 836 West End Avenue, New York City. Shake! Hugh. There’s no use in advising you to hew to the line ; you always do. W hat do you mean by sudden passions of love setting one crazy or insane ? It is an every day occurrence and I thought everybody knew it. Many minds are un- balanced bjr love; love between the sexes is a constant cause of lunacy. *** Is it an actual fact that there is such a thing as a spiritual world inhabited by the departed from this world ? Have you ever held a communication with any friend who has departed this life ? Yes. The spiritual world is the real world; this is the world of changes and shadows. I hear words and receive messages from the “ other world ” every day. *** April is a splendid month to begin treatments for chronic conditions. It is the first month in the Zodiac and the sign is in the head. It is a good idea to take a swing with the full zodiacal year. The planets do have an influence on physical conditions. *** What do you believe about evolution ? It is a movement of matter, an unfolding, over and over again, of the spirit of life in matter. There is no evolution in Spirit, for it is the same yesterday, today and forever. Matter is the playhouse and workshop of Spirit. *** Preserve a file of C hristian this year and you will find it good reading for all time to come. When you miss a number, postal card us at once and it will be supplied if possible; yet it is hard for us to keep back numbers although thousands of extras are issued. *** The preachers are now fighting among themselves over Christian Science.. Some of them endorse it, while others denounce it. Well, beloved brethren, Christian Science has come to stay; therefore the sooner you fall into line and march with the procession the better for you. *** Received, with compliments of the author, “ Margaret Salisbury,” a novel, bj- Mary Holland Lee. Cloth, pp. 349; Arena Publishing Co., Copley Square, Boston. This is a story of Southern life, before and during the war, with hypnotism and other occult elements introduced. *** Tell us the best thing to do when a big calamity befalls, and the mind is in an awful stir, and the heart breaking ? Practice the principles of Christian Science and calamity will not fall. Rest your soul in the one Truth of Being. Nothing can happen to God. *** Can you enlighten a yearning soul as to “ entering the Silence?” In back numbers of Christian you will find a long article on this subject. The first thing to do is to learn how to get out of the "noise, out of self in the personal sense ; and then you will suddenly find j'ourself in the Silence. *** If you were struggling through the River of Life, chained to a log only a little less weighty than yourself, how would “ make your own conditions” answer if there was no possible way to get free from the log without drowning yourself, both soul and body ? I would fire the log, dynamite it, draw the staple, melt the chain, or even saw off my leg, and start out free with a cork leg.

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Page 1: HODERN REFORflERS. - IAPSOPHODERN REFORflERS. SAM W ALKER FOSS. The world has had reformers, men who were sternly just, Who smote the thrones of wickedness and laid them in the dust;

HODERN R E F O R flE R S.

S A M W A L K E R F O S S .

The world has had re formers, men who were s te rnly jus t,Who smote the th rones of w ickedness and la id them in

the dust;Meek, tender men, made m igh ty by m a n k i n d ’s blood and

tears,■Strong men, whose words were th u n d e rb o l t s to smite the

wrong ot years.

Were all these stern re fo rmers of a breed too w eak to last?

Did all the great w rong-sm i te rs wane and perish in the past?

Did they fight a los ing ba t t le? W ere they conquered in the fray?

Why are there no re formers f ight ing in the world today?

Well, ’tis but a th ing of labe ls ; the re fo rmers have not gone,

But they’re mixing with the people w ith m is lead ing placards o n ;

For we placard them “ fan a t ic s ,” “ v is ionarie s ,” “ cranks,” and “ fools ,” —

Men denounced by clubs and chu rches , by the jo u rn a ls and the schools.

There are men who bear these p laca rds daily in the market-place,

Heroes of the ancien t lineage, k ings and saviouis of the race,

And we never see their g rea tness th ro u g h li fe’s t r iv ia l events,

But our children’s sons will read it on the ir g ran i te monuments.

ITEMS AND ID E A S .

*** A p r i l!

*** A r ie s !

*** T he H ead.

*** F ir s t m on th in th e Z odiac.

*** Ch r istia n is a t th e H ead o f th e P ro ­cession.

*** F ran k M elle r’s c a ll fo r su b s c r ib e rs to C h r i s t i a n m eets w ith a h e a r ty re sp o n se . They are com ing F a th e r A b ra h a m 100,000 more.

*** T erm s fo r tr e a tm e n ts fro m one to te n dollars per m on th . T h e se t r e a tm e n ts a re given daily fo r h e a lth , h a p p in e s s an d p ro s­perity.

*** “ T he L aw o f V ib ra t io n s ” is a bo o k le t contain ing my firs t le s so n s on I A m S cience .Sent postpaid fo r 25 c e n ts in s i lv e r o r 2 -cen t stamps.

**# A good fr ie n d sen d s a n a c ro s tic on th e name Shelton , in w h ich m u ch p ra ise is g iv e n fo me. I t is n o t m y n am e. T h e re a re b u t three le tte rs in m y n a m e —I-A-M .

*** “ W hy?” Vol. 1 , N o. 1 ; F e b ru a ry , 1899 ; m onthly, 25 cen ts a y ea r. O liv e r B ea rd s ley , Mazeppa, M inn. T h is is th e la te s t new venture in m e tap h y s ica l jo u rn a lism .

*** I ’m n o t fo rc in g C h r is t ia n on you by se n d in g you sam p le copies. I t is th e o n ly w ay I h av e o f sh o w in g you how m uch you a re m is s in g by n o t b e in g a re g u la r re a d e r o f th e paper.

*** “ N a tu ra l W ay in D ie t; o r th e P ro p e r F ood o f M a n ,” b y P ro f . L . H . A nderson . C lo th , il lu s tra te d , pp. 232 ; p rice $1.00. N a­tio n a l I n s t i tu te o f S cience , M ason ic T em ple , C h icag o , 111.

**» D o n ’t be a fra id to ta k e C h r is t ia n ou t o f th e postoffice. I ’m se n d in g i t ou t a t m y ow n risk . I f i t c a n ’t ta k e ca re o f i ts e lf le t i t p e rish . T h e re ’s n o th in g c h a rg ed a g a in s t you, m y fr ien d .

*** “ T h e F re e M an ” seem s to be g ro w in g in g ra c e a n d g re e n b a c k s s in ce i t ab so rbed th e “ N ew T h o u g h t .” I t is in m a g a z in e fo rm , m o n th ly , $1 a y ea r. C. W. C lose, 124 B irch S t., B an g o r, M aine.

**# “ T h e S e rm o n on th e M o u n t,” b y A n ­n ie R ix M ilitz . P p . 101 ; c lo th , 50 cen ts . F . M. H a r le y P u b lis h in g Co., C h icag o , 111. T h is is a sc ien tific co m m e n ta ry on th e g re a t ­e s t o f a ll th e I A m S erm ons.

“ S c ien tif ic L e sso n s in B e in g ;” S ec­o n d B ook le t o f T h re e L esso n s . B y E d ith A. M a rtin , 7220 P r in c e to n A ve., S ta t io n O, C h i­cago . P r ic e 25 c e n ts fo r each bo o k le t of th re e le sso n s, o r $1 fo r th e fu ll course of tw e lv e lessons.

*** “ T h e S u g g e s te r an d T h in k e r ,” m o n th ly , $1.00 a yea r. E d ited by R o b ert S h e e rin , M . D ., 523 S u p e rio r S t., C leveland , O hio. T h is m a g a z in e is w elcom ed to ou r e x ch an g e tab le . I t is fu ll o f good su g g e s ­tio n s a n d th o u g h ts .

*** “ P o s itiv e T h o u g h t ,” V ol. 1, No. 1. J a n u a r y , 1899; m o n th ly , tw en ty -five c e n ts a y ea r. H u g h O. P e n te c o s t, 836 W est E n d A v en u e , N ew Y ork C ity . S h a k e ! H u g h . T h e re ’s no use in a d v is in g you to hew to th e lin e ; you a lw a y s do.

W h a t do you m ean by sudden p a ss io n s of love s e t t in g one c ra z y o r in s a n e ?

I t is a n ev e ry d ay occu rrence a n d I th o u g h t everybody knew it . M an y m in d s a re u n ­b a la n c e d b jr lo v e ; love be tw een th e sex es is a c o n s ta n t cau se o f lu n acy .

*** Is i t an a c tu a l fa c t th a t th e re is such a th in g a s a s p ir itu a l w orld in h a b ite d by th e d ep a rted from th is w orld ? H ave you ever h e ld a co m m u n ica tio n w ith a n y fr ie n d w ho h a s d ep a rted th is life ?

Y es. T h e s p ir itu a l w orld is th e re a l w o r ld ; th is is th e w orld of c h a n g e s a n d shadow s. I h e a r w ords an d receive m essag es from th e “ o th e r w orld ” ev ery day .

*** A p ril is a sp len d id m o n th to b eg in tr e a tm e n ts fo r ch ron ic cond itions . I t is th e f irs t m o n th in th e Z odiac a n d th e s ig n is in th e head. I t is a good idea to ta k e a sw in g w ith th e fu ll zod iaca l year. T h e p la n e ts do h ave a n in fluence on p h y sica l cond itions.

*** W h a t do you believe ab o u t evo lu tio n ?I t is a m ovem en t o f m a tte r , a n u n fo ld in g ,

over and over a g a in , o f th e s p ir it of life in m a tte r . T h e re is no evo lu tion in S p ir it , fo r i t is th e sam e yeste rd ay , to d ay an d fo rever. M a tte r is th e p layhouse a n d w orkshop o f S p ir it .

*** P re se rv e a file o f Ch r is t ia n th is y e a r a n d you w ill find i t good re a d in g fo r a ll tim e to com e. W hen you m iss a n um ber, p o s ta l ca rd us a t once an d i t w ill be supp lied if p o s s ib le ; y e t i t is h a rd fo r u s to k eep b ack n u m b ers a lth o u g h th o u sa n d s o f e x tra s a re issued.

*** T h e p reach e rs a re now f ig h tin g am o n g th em se lv e s over C h ris tia n Science.. Som e of th em endo rse it , w h ile o th e rs denounce it. W ell, beloved b re th re n , C h ris tia n S cience h a s com e to s t a y ; th e re fo re th e so o n er you fa ll in to lin e a n d m arch w ith th e p rocession th e b e tte r fo r you.

*** R eceived, w ith co m plim en ts o f th e au th o r , “ M a rg a re t S a lisb u ry ,” a novel, bj- M ary H o llan d L ee. C loth , pp. 349; A ren a P u b lis h in g Co., C opley S q u are , B oston . T h is is a s to ry o f S o u th e rn life , befo re an d d u r in g th e w ar, w ith h y p n o tism an d o th e r occu lt e lem en ts in troduced .

*** T e ll us th e best th in g to do w hen a b ig ca la m ity b e fa lls , an d th e m ind is in an aw fu l s t ir , an d th e h e a r t b re a k in g ?

P ra c tic e th e p rin c ip le s o f C h ris tia n Science an d ca la m ity w ill n o t fa ll. R es t you r sou l in th e one T ru th o f B e in g . N o th in g can hap p en to God.

*** C an you e n lig h te n a y e a rn in g soul asto “ e n te r in g th e S ile n c e ? ”

In b ack n u m b ers o f Ch r is t ia n you w ill find a lo n g a r t ic le on th is su b jec t. T h e firs t th in g to do is to le a rn how to g e t ou t o f th e

"noise, o u t o f se lf in th e p e rso n a l sense ; an d th e n you w ill su dden ly find j 'o u rse lf in th e S ilence.

*** I f you w ere s t ru g g lin g th ro u g h th e R iv e r o f L ife , ch a in ed to a log on ly a l i t t le less w e ig h ty th a n y o u rse lf, how w ould “ m ake yo u r ow n c o n d it io n s” an sw er if th e re w as no possib le w ay to g e t free from th e lo g w ith o u t d ro w n in g y o u rse lf, bo th soul a n d body ?

I w ould fire th e log , d y n a m ite it, d raw th e s tap le , m e lt th e c h a in , o r even saw off my leg , a n d s t a r t ou t free w ith a cork leg .

Page 2: HODERN REFORflERS. - IAPSOPHODERN REFORflERS. SAM W ALKER FOSS. The world has had reformers, men who were sternly just, Who smote the thrones of wickedness and laid them in the dust;

2 C H R I S T I A N

*** M rs. E d d y ’s school o f C h ris tian Science m ay expect p ro secu tions , a r re s ts and a g en e ra l w a rfa re in th e cou rts. “ W h atso ­ever th o u sow est, th a t sh a ll ye also re a p .” T hey h ave been th e firs t ones to p roscribe o th e rs an d m ake law s com pelling a ll to sw ear a lleg ian ce to th e ir b a n n e r ; there fo re , lik e b eg e ts like. I f you ask freedom fo r y o u rse lf you m u st g ra n t freedom to all o thers.

*** T h o u san d s of people a re sen d in g me one d o lla r on su b sc rip tio n fo r la s t y ea r and th is y ea r. T h is is f a ir p l a y ; if I tru s t you fo r one y e a r you can tru s t m e fo r th e nex t. I am now re a p in g w h a t I sowed la s t y ea r and th e y e a r before. “ Y e sh a ll reap if you fa in t n o t.” I ’m n o t g o in g to f a in t w hile C h r i s t i a n is ru n n in g up a t th e ra te i t is now , w ith back n u m b ers d is a p p e a rin g as f a s t as th e law w ill le t us send ’em out.

*** If a ll is God o r Good, th en w ould one tak e m easures to b r in g so called c rim in a ls to ju s tice ?

Yes, i t is good to b r in g c rim in a ls to ju s tic e —good fo r th e c rim in a ls a n d good fo r society . Ig n o ran ce m u s t be en lig h ten ed , even if you have to ta k e aw ay i ts lib e r ty in o rd e r to im-

th e spoken w o rd ? ”S p eak in g it 1 T h e S ile n t W ord is he ld in th e

m in d ; b u t w hen i t is u tte red in w ords i t be­com es th e Spoken W ord. In t r e a t in g people I seldom use th e S poken W ord, b u t som e­tim es th e re is an ou tspoken ex p ressio n o f th e T ru th , w h ich I h e a r in th e S ilence . My w rit te n w ord, in a n sw e rin g le tte rs , is th e Spoken W ord, fo r i t is f irs t spoken to th e s te n o g ra p h e r an d sh e p u ts i t in to a fo rm read y fo r th e eye an d e a r o f th e p a tie n t. B u t th e S ilen t W ord does th e h ea lin g .

*** Do you th in k A dam w as a re a l m an , or only sym bolic o f th e b e g in n in g of th e race ?

I see no reason to d o u b t th a t A dam an d E ve w ere rea l h u m an b e in g s—th e firs t p a ir on th is p lan e t. T h e w rite rs o f th e N ew T es­ta m e n t reco g n ize th e m as h is to r ic a l p e rso n ­ag es , th e sam e as N oah , M oses, e tc . T h e lin e a g e of Je su s , in L uke , is tra ced to A dam . T h e re is q u ite a lesson in th is G en ea lo g y , fo r God is recogn ized as th e F a th e r o f A dam ,

j N o, A dam is n o t a k in d o f U ncle S am or I S a n ta C laus.

*** S ev era l co rre sp o n d en ts h av e a sk ed th e m e a n in g of th e le t te rs , P h . D ., S. S. D.,

p ress a lesson. A ll is good, b u t a s lo n g as j w h ich occur a f te r th e e d ito r’s nam e. T h em en th in k o therw ise they m u s t be d e a lt w ith accord ing to th e ir th o u g h t. E v il to h im w ho th in k s evil.

*** If you a re in need of a to n ic w rite to Dr. T . J . S he lton , L it t le R ock, A rk . Y ou w ill g e t a dose every m o n th fo r a y e a r fo r SOc. W rite fo r free sam p le .—W hy ?

T h e ed ito r o f “ W h y ? ” is n o t th e f irs t one to g ive m e th is k in d of no tice . A y e a r ago som e one d id th e sam e th in g , b u t n o t in th e sam e w ords. W h a t is th e re su lt ? M any persons h ave enclosed f if ty c en ts fo r a b o ttle o f m y to n ic ! O f course th e ed ito r m ean t to ad v ertise C h r i s t i a n , w hich is f ifty c e n ts a year.

P h . D. s ta n d s fo r D octor o f P h ilo so p h y , th e S. S. D. fo r D octo r o f S p ir itu a l Science.

| T h ey a re m ere ly m ile s to n es th e ed ito r passed som e y e a rs ag o in h is jo u rn e y in

[ sea rch of t r u th .—T h e F re e M an .S ay , C harlie , if th e y a re m ile s to n es w h ich

we h av e passed , w h a t sen se is th e re in p u ll­in g th em o u t o f th e g ro u n d a n d h a u lin g th em a lo n g w ith u s? I t h a s been sa id , “ A ti t le m ak es a li tt le m an g re a t a n d a g re a t m an l i t t l e .” I d ropped “ R e v .” a n d now I d rop “ D r.,” an d am b e g in n in g to feel p roud

| o f M yself. A w ake, a n d ca ll m e ea rly , b u t ! p lease ca ll m e T om .

*** W hy does H elen W ilm a n s h a v e now a , S a n ita r iu m a t h e r hom e fo r p a t ie n ts w hen

**'* If F eb ru a ry is th e P eacem ak e r w h a t you o b jec t to yo u r p a tie n ts co m in g in physi- at 1. •) TTrl ̂ ca l c o n ta c t w ith you, o r even in to you rare S ep tem ber an d M arch ? W h a t is th e

m ean in g of th e n u m b ers 14 an d 108 ?S ep tem ber is “ V irg o ,” th e V irg in ; th e

h ig h e r a tt r ib u te s of th is s ig n a re c ircu la tio n an d v ib ra tio n . M arch is “ P is c e s ,” th e P is h e s ; its h ig h e r a tt r ib u te s a re em otion an d silence. T h e science of n u m b ers ex ­ten d s o n ly from 1 to 12 an d co m b in a tio n s of th ese num bers . O ne is u n ity ; 2 com m un ity ; 3 t r in i ty ; 4 th e fam ily ; 5 th e c o v e n a n t; 6 ph y sica l life ; 7 s p ir itu a l life ; 8 r e g e n e ra ­tio n ; 9 ju d g m e n t ; 10 th e co v en an t u n d er th e la w ; 11 u n c e rta in ty ; 12 com pleteness. Y our 14 is tw ice seven , an d you r 108 is one hund red (ten tim es ten) an d e ig h t.

*** In th e “ I A m ” serm on of J a n u a ry you say , “ A n g e ls an d th e s p ir its of ju s t m en m ade perfec t, a re r e a l .” You “ ta lk w itlj m en in th e so called o th e r w orld a s easily as in th is .” You a re “ no t a s p ir i tu a lis t .” P lea se exp la in .

p resen ce rB ecause H e len W ilm a n s is g o v ern ed by h e r

ow n S p ir it , w h ile I am g o v e rn ed b y m y ow n d iv in ity . I t is a n old idea th a t you m u s t h ave

\ a m e e tin g p lace , a colony, an asso c ia tio n , con- i g re g a t io n , o rg a n iz a tio n , s a n ita r iu m , hom e j of h e a lth , o r so m e th in g o f th e k ind . T h e y a ll i do i t ; an d i f you a re n o t th o ro u g h ly ind i- j v idua lized , you w ill fa l l in to th e hy p n o tic j su g g es tio n . I t h a s c a u g h t M rs. E ddy , M rs. j W ilm an s, D r. T eed , H iram B u tle r, a n d a h u n d red le s se r lig h ts . I am rece iv in g le tte rs from w om en w ho w an t c o n tr ib u tio n s to help found hom es of tru th , e tc ., e tc. I t is u n ­sc ien tific an d th e m ere m im ic in g o f old

| m ethods. I am n o t a teac h e r, p reach e r o r | p h y sic ian a f te r th e old order. I am a m en ta l j h ea le r a n d am o m n ip re s e n t; th e re fo re I can n o t a n d w ill n o t m ake ca lls o r rece ive ca lls

I com m unicate w ith b e in g s in th e in v isib le 1 ^rom a n yone, excep t th ro u g h th o u g h t. T h e

*** T h e e d i to r o f “ T h e N a u tilu s ” knows a good th in g w h en sh e e d its it. H ere is the w ay she p u ts i t :

I rem ark ed in a n o th e r co lum n th a t “ The N a u tilu s ” is a m asco t. I t is b e tte r th a n that. I f a m a n w ill c a rry a copy o f it a ro u n d in his h ip pocke t, even if he n e v e r re a d s it, he will find it f a r ah ead of th e t r a d it io n a l po ta to to w a rd off rh e u m a tism . I t w ill w a rd off other d ise a se s a lso . I f a y o u n g m iss w ill roll it up an d w ear i t in a lo ck e t a ro u n d h e r neck it w ill p rove m ore efficacious th a n all four feet o f f ifty ra b b i ts k ille d in th e d a rk of the m oon ; o r th e l ig h t e ith e r . N a iled up over a door i t is a f a r m ore p o w erfu l m a g n e t than a ho rsesh o e fo r good luck . W orn over the h e a r t it w ill p rove a love ta l is m a n . Pasted in a y o u n g m a n ’s h a t i t w ill keep him out o f m isch ie f. K e p t on th e h a ll tab le , it will b r in g you fr ie n d s .

*** Is it good fo r u s to p o in t ou t dangers to c h ild re n ? such a s th e c reek b ack of the house. S h o u ld I te ll m y l i t t le boy of seven th a t th e re is d a n g e r if he w ad es in th e creek ? T h e re w ere sev e ra l ch ild ren d row ned there la s t sum m er.

C e r ta in ly ; i t is alwrnys sc ien tific to use good com m on sense . T e ll c h ild re n of dan­g e r in w a te r, fire, e tc .; a n d u n ti l th ey are ab le to a c t fo r th em se lv e s , you m u s t guard th em a g a in s t th e re s u lts o f th e i r ow n ignor­ance . B u t use good sense . M y p a re n ts told m e n ev e r to go n e a r th e w a te r u n ti l I learned how to sw im . T h e re s u lt is, I c a n ’t sw im ! I te ll m y b oys to sm oke, chew , d rin k , a n d go to th e dev il if th e y a re so in c lin ed ; b u t I a lso tell th em th a t i t is n o t a d e s ira b le th in g to do, a n d th a t th e y m u s t p ay th e i r ow n w ay . I w ill n o t fu rn is h a n y m oney fo r th e se th in g s . T h e re s u lt is th a t th e y a re fine, h e a lth y boys w ith no bad h a b its . D on ’t b u ild 'to o m any fences.

*** In a re c e n t a r t ic le M ary B a k e r E ddy m ak es th e fo llo w in g s t a te m e n t :

I c h a lle n g e th e w orld to d isp rove w h a t I h e reb y d ec la re . A fte r m y d isco v ery of C h r is tia n S cience I h ea led co n su m p tio n in i ts la s t s ta g e s th a t th e M. D .’s, by v e rd ic t of th e s te th o sco p e an d th e schools, d ec la red in ­cu rab le , th e lu n g s b e in g m o s tly consum ed. I healed m a lig n a n t tu b e rc u la r d ip h th e r ia and ca rio u s bones th a t could be d en ted by the fin g e r, sa v in g th em w hen th e su rg e o n ’s in­s tru m e n ts w ere ly in g on th e ta b le re ad y for th e ir am p u ta tio n . I h av e hea led a t one v is it a can ce r th a t had so ea ten th e flesh of the neck a s to expose th e ju g u la r ve in so th a t it stood ou t lik e a cord.

by te lep a th y . I t is like te lep h o n in g . W hen I te lephone, th e one w ho com m un ica tes w ith m e is in v is ib le ; a n d so th e one w ho speaks to m e by te lep a th y is in th e su n w h ile I am on th e

m an a t m y door bell is as f a r from m e as th e m an in H o n g K o n g or B erlin . I p rac tic e w h a t I p reach . T h e re is no space an d no tim e in S p ir it , a n d as a h ea le r I am S p ir it .

e a r th . T h e sp ir itu a lis t uses a m edium w ho I am as w ise a s P la to , a s b ea u tifu l as A pollo c la im s to be con tro lled by th e sp ir it o f som e ’one. I am no t u nder a n y m ore con tro l th a nw hen I am u sin g th e te lephone, and I w ill

and as versatile as S h ak esp eare; but you m ust not expect m e to bring m y corporeal

n o t p e rm it an y one, liv in g or dead, to tak e I body in to yo u r ph y sica l p resence , an d youpossession of m y body o r m ind. m u st n o t b r in g yo u r ow n body to me.

I h a v e n ’t a d oub t b u t th i s s ta te m e n t is tru e . M any h e a le rs h ave h a d th e sam e kind of success w h ile th e y w ere in th a t h ig h ex­a lta tio n of m ind . H elen W ilm a n s healed by w ord of co m m an d m en t. S he declares th a t she w as lif te d above th e sen se s in to an ex a lted c o n d itio n w h ich could n o t la s t. I say th e tim e is co m in g w hen th is e x a lta tio n will be n a tu ra liz e d . I m a in ta in th is condition now fo r m an y h o u rs each day ; b u t w hen I b eg an g iv in g tr e a tm e n ts I could o n ly rem ain in th is s ta te fo r a few m in u te s a t a time. A ll w ho w ill read th e reco rd o f Je s u s will n o te th a t H is g r e a t m irac le s w ere perform ed w hen H e w as in a p e c u lia r s ta te o f ex a lta ­tio n . T h e s to ry o f th e re su rre c tio n of L a z a ru s is in p o in t. H e p u rp o se ly rem ained aw ay fo r fo u r days, ta lk in g to th e disciples on su b lim e th em es. W hen th e w eep in g sis­te r s m e t H im th e re w as an a ffec tin g scene, in w h ich J e s u s w as v is ib ly affected . The m in d m u st be p rep a red fo r g re a t ac tio n s.

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C H R I S T I A N 3

* You s ta te th a t a ll th o se w ho d ie b efo re al* th ing 's a re rev ea led sh a l l h e a r th e voice of the Sou of M an , a n d com e fo r th . Do you mean th a t ou r d ead w ill be a g a in v is ib ly an d sub s tan tia lly w ith u s ? H ow can th i s b e ? How be reb o rn ? W h ere a re th e y now ? H ow engaged in a c tiv ity o f life ?

I do no t c la im to k now a n y th in g ab o u tthis inv isib le w orld ex cep t w h a t I h av e h ea rd in the S ilence. I t is sa id o f th e S p ir i t o f T ruth , “ W h atso ev er H e h e a re th , th a t sh a ll He also sp e a k .’’ I h av e n e v e r b een to ld alie since I cam e in to th e T r u th a n d h a d th einner sense opened. T h e tr u th is confirm ed to me over an d over, in re g a rd to th e o b ­jective w orld, a n d th e re is no rea so n w hy I should doubt w h a t is sa id to m e in re g a rd to the subjective w orld . T h e so ca lled dead a re alive in form a n d body lik e u n to h u m a n be­ings; to “ com e f o r t h ” m e a n s to becom e m anifest in th e o b jec tiv e . T h e “ d ead ” w ill appear to us an d we w ill k now them .

*** Can a w ife ho ld good th o u g h ts to w ard a man who is w ill in g ly u n tru e to h e r ? O ne Mental S c ien tis t sa y s th a t i f a m an is u n tru e he m ust be le f t to h im se lf even if th e heavens fa ll. Is th a t a good id ea ?

I suppose so, if sh e u n d e rs ta n d s th e re la ­tionship betw een h e r th o u g h t a n d h e rse lf . The holding of a n y o th e r th a n good th o u g h ts will react on y o u rse lf . T h e re fo re a s a m a t­ter of self p re se rv a tio n you m u s t ho ld o n ly thoughts of good. Y our th o u g h ts a n d y o u r­self are m ore c losely b o u n d to g e th e r th a n you and your h u sb an d . In th e T r u th th e re are no h usbands , no w ives, no fa th e r s , no mothers, no ch ild ren ; th e re is th e in d iv id u a l only. W hat r ig h t h av e you to d e m a n d th a t any m an should be tru e to you ? A t th e a lta r ? Y es ; b u t a s m a n m ade th e a l t a r m an can break the a l ta r w ith o u t v io la t in g a n y law of God. T h e a l ta r is, n in e ty -n in e tim es out of a hundred , th e h a lte r . S w e e th e a rt, your w hole k in g d o m is w ith in you ; yo u r happiness does n o t d ep en d on a n y one else. No one can be u n tru e to you , fo r no one is bound to you. Y ou a re f r e e ! N o m a n can put asunder w h a t G od h a th jo in ed .

*** Can you n o t ev o lu te o u t o f th e idea th a t ev e ry th in g p e r ta in in g to a n a f te r life must be fo rtified by B ib le a u th o r ity , q u o ta ­tions and te rm s th a t w ill f a i r ly ta k e a p e r­son’s b rea th aw ay ?

Perhaps I could, b u t I d o n ’t w a n t to evo lu te m such an id io tic w ay . W hy sh o u ld one who speaks E n g lish ev o lu te aw ay fro m th e U nabridged D ic tio n a ry ? T h e B ib le is n o t a church book, a re lig io u s te x t book , a se c ta ­rian encyclopedia. I t b e lo n g s to th e race. It is a h is to ry of m a n ’s th o u g h t , a k in d o f dictionary of h u m an la n g u a g e a n d id eas °n religion, g o v e rn m e n t, philosophy^ a n d poetry. I t co n ta in s th e su b lim e s t th o u g h ts ever spoken by m en . T h e s ta te m e n ts o f ^Iruth found in th e B ib le c a n n e v e r be im ­proved upon, because th e y w ere sp o k en in the sublim e, an d th e su b lim e n e v e r p a sse s away. T he m an w ho tu r n s a w a y fro m th e wisdom of th e B ib le s im p ly b ecau se re l i­gionists have m ade a n ido l o u t o f it , is n o t "ise . T he books o f th e B ib le s ta n d o u t in their ru g g ed n ess lik e th e R ocky M o u n ta in s . v hen the S p ir it o f T ru th com es to a m an it

W,U endorse a ll o f th e T ru th in th e B ib le , all of the T ru th in th e K o ra n , a n d a ll of th e T ruth everyw here.

*.** W hen ta k in g a ride , ho rses r a n a w a y ; a b r ig h t, h ea lth y ' y o u n g w om an fe ll on a s tone , c a u s in g f r a c tu re o f th e sk u ll an d d e a th in a few h o u rs . How do you acco u n t fo r th is ? H ow could we p re v e n t th is ? W h a t th o u g h ts sh o u ld w e ho ld ? I w ish science w ould speak in p la in p ra c tic a l la n g u a g e an d n o t so am ­b ig u o u s ly .

A y e a r ago I w as d r iv in g w ith th re e lad ies w h en m y m are , a sp irite d an im a l, ra n aw ay. S h e ra n fo r one m ile w ith o u t an y le t up. I h e ld th e r e in s b u t sh e held th e b its . T h e v eh ic le w as a tw o sea ted t r a p ; in th e re a r s e a t s a t A da A . H ill a n d h e r d a u g h te r Iren e , now o f S ea B reeze, F la . T h e re w as n o t a w ord sp o k en , n o t a c ry , o r a tre m o r of fea r. W hen th e m are g o t over h e r sca re and stopped , I tu rn e d to th e lad ies a n d sa id , “ W ere you s c a re d ? ” M iss R ene answ ered , “ W hy , n o ; w e w ere g o in g a s f a s t a s she w as g o in g ; w e k e p t up w ith h e r a ll th e w a y .” I t is a s m u ch th e law fo r a ho rse to ru n a s i t is to s ta n d s t i l l ; th e law is n e ith e r good n o r bad , i t is ju s t th e law . M an is m a s te r o f th e law , b u t he d o esn ’t k now it. M ake a law u n to y o u rse lf an d you can w a lk on w a te r , co n tro l th e w in d ; in a w ord , be ru le r o v e r y o u r e n v iro n m e n t. F e a r is th e p o te n t cau se o f a ll a b n o rm a l co n d i­t i o n s ; to be fre e fro m fe a r is to be a law u n to y o u rse lf .

*** A n y b o d y w ho th in k s I am fo llo w in g in h is fo o ts te p s is s l ig h t ly off. I am m a k in g tr a c k s o f m y ow n—n u m b er s ix tra c k s , w ith so lid com m on sen se h ee ls sq u a re ly set. S h e lto n k n o w s he an d I a re o n e ; b u t he m ak es th e com m on m ascu lin e b lu n d e r o f th in k in g h e is th e one. B u t h e i s n ’t. I A m th e o n ly a n d o r ig in a l B e tsy L o is .—T h e N a u ­tilu s .

W ell, I d id th in k you h a d ev o lu ted o u t o f su ch old fa sh io n e d id io c y ! O f cou rse I am th e O ne. God, th e L o rd G od (beg y o u r p a r ­don , D e n s ie !), n ev e r w ould h av e th o u g h t o f you if i t h a d n ’t been fo r Me. I t w as m y lo n e lin e ss w h ich su g g e s te d you. I to ld th e L o rd G od th a t I co u ld n ’t keep house, m uch le s s a g a rd e n , w ith o u t you. So you see, you a re th e re s u lt o f a h y p n o tic su g g e s tio n of m in e , an d you w ere m ade ou t o f m e w h ile I w as in h y p n o tic sleep ! T h e re ! I ve g o t th e d o cu m en ts—1 Cor. 11 :8 , 9. J u s t fo r fe a r you w ould d isp u te th is docum en t, I r a n g up C e n tra l a n d asked P a u l if he w ould s ta n d by h is s ta te m e n ts , an d he an sw ered , “ O. K .” N ow , I am th e o r ig in a l O ne, b u t y u m ! y u m ! y um 1 you a re th e o th e r one—b less you, w h a t is one w ith o u t th e o th e r o n e? I f you re s ig n I ’ll q u it 1 I f you go on a s tr ik e , I w ill a rb i ­tr a te . I ’m so g lad I su g g e s te d you ! I t w as one o f m y b r ig h te s t ideas, an o rig in a l th o u g h t, w o rth y of th e g ig a n tic b ra in of H is M a je s ty , M y se lf ! H eav en s ! b u t w h a t w ould h av e becom e o f Me if I h a d n ’t th o u g h t o f Y o u ?

*** “ P le a s e be y o u r o n ly co n tr ib u to r . I a m su re no one w a n ts y o u r p lace ta k e n by an y one e ls e .”

11 h av e e n jo y ed y o u r p ap e r, an d app re- te m uch it c o n ta in s an d h a s co n ta in ed rin g th e p a s t y ea r. T h e “ old ” nam e and iz e ” to w h ich vou h av e re tu rn e d I like ich b e tte r th a n th e e n la rg ed w ith a new me, w h ich I p resu m e M rs. E d d y ob jec ted y o u r u s in g . I f sh e is th e cause o f it , sh e s u n co n sc io u sly done you a fav o r ; a s also loever, o r w h a tev e r, caused you to decide t to p u b lish m uch excep t w h a t th e s p i r i t „ c v th ro u g h Y ourself. I t is n o t p ro fit­

ab le to read lo n g a rtic le s of m an o r w om an, n o t p rom p ted by th e S p ir it, on ly by v a n ity a n d se lf conceit, w ith w hich too m an y a re fla tu le n t and g id d y .”

T h e above is a sam ple of th o u san d s o f le t­te r s s e n t me. I t is n o t a c ritic ism on m y c o n tr ib u to rs , b u t an index p o in tin g to th e tr e n d o f fe e lin g a m o n g th e read ers o f N ew T h o u g h t p u b lica tio n s . I have been a ll a lo n g th is lin e a n d can te ll th e m om ent I ta k e up a pap er, a book, o r a p am ph le t, w h e th e r i t is w o rth re a d in g o r no t. So m an y persons h av e “ ru sh e d in to p r i n t ” before th e y had a n y th in g to say , th a t i t is lik e th ra s h in g s traw over an d over an d g e t t in g a g ra in of w h ea t h e re an d there . In w rit in g m y booklet e n ti tle d “ T h e L aw o f V ib ra t io n s ,” I took th e m a n u sc rip t o f tw elve lo n g lec tu res an d cu t o u t a n d boiled dow n u n ti l th e w hole w as b u t a v e ry few w ords m ore th a n one lec tu re . I t is re a lly tw elve in one. W hy ? B ecause i t g iv es one in te lle c tu a l in d ig e s tio n to h av e to ta k e in so m an y p a g e s of m ere w ords fo r th e sake of an o ccasio n a l idea. Y ou w ill n o tice th e re p e tit io n s a n d “ v a in w ords ’ o f th o se w ho try to ed it a m e tap h y sica l w eekly . I t is th e h o u r fo r sa y in g w h a t th e S p ir it g iv e s you an d n o th in g m ore.

*** U n d er th e h ead in g “ C h r is t ia n ,” E le a ­n o r K irk , in h e r “ Id ea ” s a y s :

A co rresp o n d en t w ho h a s ev id en tly lived in a n u ltra -c o n v en tio n a l a tm o sp h ere w ishes to know w h e th e r she o u g h t to su b sc rib e to Ch r is t i

“ T h e fa c t is ,” sh e say s , “ a n e ig h b o r tak e s i t a n d len d s i t to m e. S om etim es I am v e ry m uch shocked, b u t I a lw ay s find m yself w a n tin g i t w h en th e m o n th com es round . I f m y m o th e r shou ld see th is p aper, she w ould th in k I w as c razy . I observe th a t M r. S h e l­to n ad d resses you v e ry fa m ilia r ly . Is it or is it n o t a n ice th in g fo r h im to ca ll you ‘ E le a n o r ’ in h is co lum ns ?”

I am v e ry fond of th e nam e E lean o r, an d I am g la d w hen m y fr ie n d s lik e it. I h ave n ev er h ad th e p leasu re o f se e in g th e ed ito r o f Ch r is t ia n , b u t i f ev er “ th e v ita l sp a rk of h eav en ly fla m e ” glow ed in a m a n ’s soul, i t g low s in S h e lto n ’s. H e is overflow ing w ith fu n , qu ick a t rep a rte e , a n d a lw ay s spo il­in g fo r a f ig h t. Y ou can ta k e h is p a p e r o r leave it. I t is a l l th e sam e to him .

I co n fess th a t th e f irs t copy of Ch r is t ia n th a t w as se n t m e m ade m y h a ir rise , an d it ta k e s so m e th in g o f a to rn ad o to do th a t . B u t I liked it, an d so does everybody else. I t sp eak s fo r itse lf. I t is g e tt in g b ig g e r an d b ig g e r a n d h a s a trem en d o u s c ircu la tion .

O ur co rresponden t needn t be a fra id of her m other. G ive h e r a ch an ce to read it, and sh e ’ll be a sk in g fo r sam ple copies fo r her fr ie n d s .—Ch r is t ia n , L it t le R ock, A rk .

T h e re ’s a fellow fee lin g in m y h e a r t fo r E le a n o r , because, like me, she h a te s a hypo­c rite . W hen everybody an d h is s is te r w as p itc h in g in to Ch r is t ia n , she stood up fo r m e, n o t in a p r iv a te le t te r m ark ed “ p e r­s o n a l” an d “ co n fid en tia l,” b u t r ig h t ou t in p r in t befo re th e w hole U n ited S ta te s an d the P h il lip in e s . N ow th a t Ch r is t ia n is th e g re a te s t p a p e r on e a r th (eh ? um !), I like to le t every b o d y know th a t E le a n o r is one of m y sw e e th e a r ts—an d m ay she live fo rev e r as E le a n o r , “ th e L ig h t .”

*** “ In th e ea rly p a r t o f th e su m m er a r*end w ro te to you to t r e a t m y li tt le g ir l wo an d a h a lf y ea rs old) fo r re lie f from onvu lsions. I w ish to th a n k you, an d to q i you she h a s s te a d ily im proved , a n d is ow p e rfe c tly w ell a n d as ro b u s t an d fine as ch ild could p oss ib ly b e .”

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4AN 1 AH SERHON.

P o w er 1B e tte r keep on p re a c h in g pow er.W eakness h a s p rev a iled lo n g enough.T e x t : “ A nd I w ill g iv e u n to th ee th e keys

o t th e k in g d o m of heaven : an d w hatsoever thou sh a lt b in d on e a rth sh a ll be bound in h eav en : an d w h a tso ev e r thou sh a lt loose on e a rth sh a ll be loosed in heaven . T hen ch a rg ed he h is d isc ip les th a t they should te ll no m an th a t he w as Jesu s, th e C h ris t.”

W h a t h a s th is la s t sen tence to do w ith th is p rom ise of th e keys of th e k ingdom of heaven ? M uch every w a y ; b u t chiefly to te ac h you silence. W hen you g e t th e keys and beg in to unlock th e k ingdom o f heaven , i t w ill be tim e enough to te ll m en th a t you a re Jesu s, th e C hris t. I have been c ritic ised fo r affirm ing m y d iv in ity ; b u t I have no t y e t affirm ed m y C hristhood . M y d iv in ity , m y nam e, I A m th a t I A m , b e longs to m e by v ir tu e of m y b e in g ; b u t I A m n o t Jesu s , th e C hris t, u n ti l I A m a n o in ted a S av io r an d Redeem er. I A m now w o rk in g a s a M oses am ong th e slaves o f E g y p t. I A m w an d e r­in g w ith th e ch ild ren o f Is ra e l in th e w ild er­ness, a f te r h a v in g crossed th e R ed Sea. I A m d riv in g o u t th e C a a n a n ite s an d o th e r i t e s ; co n q u erin g th e P h il is t in e s an d prophe­sy in g th ro u g h th e p ro p h e ts o f Is rae l. I h ave even been a Jo h n th e B a p tis t, in th e w ilderness, b a p tiz in g th e people fo r th e re ­m ission of s i n s ; a voice in th e w ilderness say in g , “ P re p a re ye th e w ay of th e L o rd .” In all th is w ork I com e in th e nam e of Jehovah , th e I A m . B u t w hen I sh a ll have been an o in ted I w ill be Jesu s , th e C h ris t, and “ a ll pow er in heaven and in e a rth ” w ill be g iven un to m e. N ow I A m ch arg ed to keep m y peace so fa r a s C hris thood is concerned . T h u s fa r th e I A m h as proved H is p resence a s th e I A m in m an y w ays, and is s t il l d o in g H is w ork th ro u g h me ; b u t I lo n g to be Je su s , th e C h ris t. I A m p e rm itted to p roc la im to you th e fa c t th a t th e I A m is Je su s , th e C h ris t. T h e re is no one beside H im . H e w ho spoke, in th e b e g in n in g , a s th e W ord, is Je su s , th e C h ris t. God is O ne an d H is N am e is O ne. T h e seem ing ch an g e of nam e is to express d iffe ren t k in d s of w ork and d iffe ren t p h ases of ch a ra c te r. I A m Je su s , th e C h ris t, b u t th e tim e fo r a ssu m in g th is c h a ra c te r h a s n o t com e y e t ; b u t it w ill com e soon. I now hea l lik e th e I A m h ea ls th e w ounds in a tree , by slow g ro w th . B u t w hen I A m Je su s , th e C h ris t, I w ill h ea l in s ta n t ly by W ord of C om m andm ent, because I w ill im m ed ia te ly c rea te new co nd itions w ith o u t w a itin g to ch an g e old co n d itio n s by th e p rocess of g row th . I w ill h ave th e k ey s of th e k ingdom of h eaven , an d w h a t I b in d on e a rth w ill be bound in h eaven , an d w h a t I loose on e a rth w ill be loosed in heaven . I t is a law of c rea ­tio n an d deals w ith th e F ir s t C ause in s tead o f secondary causes.

D on’t be a la rm ed by w h a t m ay seem b la s ­phem y. I A m n o t sp eak in g of D r. S he lton ; he is lo n g since dead. W hen I g ave up m y own nam e, and took th e on ly nam e o f I Am , a s tra n g e th in g happened . A s I th rew aw ay m y own nam e th e I A m took i t up and as­sum ed i t H im self. T h e first le t te r I ever w rote to a p a tie n t w as s igned “ I A m , T . J . S h e lto n .” I w ro te i t by th e S p ir it , an d then w an ted to sc ra tch th e “ I A m ” out. T he

C H R I S T I A NS p ir it sa id , “ I f you sc ra tch th e I A m out, I w ill sc ra tch th e T . J . S helton ou t, a n d n o th in g w ill be le f t .” “ B u t,” I p ro tested , “ T . J . S h e lto n is no t th e I A m .” “ N o ,” sa id th e S p ir it , “ b u t I A m T . J . S h e lto n .”“ T h a t is tr u e ,” sa id I, “ fo r T . J . S h e lto n is n o th in g w ith o u t th e I A m .” “ W ell,” sa id th e S p ir it , “ tu rn ab o u t is f a i r p la y ; if you tak e m y nam e I w ill ta k e you r nam e. H en ce­fo r th I A m T . J . S h e lto n .” F ro m th a t h o u r u n ti l th is th e re h av e been th o u sa n d s a n d te n s of th o u san d s of le t te rs se n t a ll over th is e a rth signed , “ I Am , T . J . S h e lto n .” T h is is one reason w hy I h ave b een ca lm an d serene w hen a t ta c k s w ere m ade on “ T . J . S h e lto n .” I t is n o t m y n am e, a n d if H e w ho assum ed th a t nam e is n ’t ab le to defen d it, th e U n iv e rse is in chaos fo r w a n t o f a H ead . T h o u san d s of d o lla rs h ave been p u t in to th e b a n k su b je c t to th e o rder o f “ T . J . S h e lto n ,” b u t I h av e n ev e r y e t p resum ed to s ig n th a t nam e since I th re w i t aw ay . T h e one w ho took th e nam e s ig n s i t an d n am es th e sum w an ted . O nce I s ta r te d to d raw a check fo r one h u n d red d o lla rs . I w ro te “ O n e ” an d s ta r te d to m ake th e “ H ,” w hen , lik e a flash , m y f in g e rs w ro te “ T h o u s a n d .” I w as s u r­p rised , fo r ev ery m o v em en t o f th e S p ir i t is a su rp rise , no m a tte r if i t com es every m in ­u te in th e d a y ; b u t I sa id , “ A m en , i t is y o u r m oney an d y o u r b u sin ess , n o t m in e .” D ay by day , y e a r a f te r yea r, I h av e g o n e on d o in g w h a t th e I A m did in m e. I am n o th in g , fo r I g a v e m y se lf aw ay , le f t a ll, cu t off a ll, th a t th e I A m m ig h t sp eak in m e th e w ords of T ru th .

T h e re fo re , you see, I w ill n o t be a t a ll abashed , o r a la rm ed , w hen th e I A m drops th e nam e of T . J . S h e lto n an d d ec la res “ I A m Je s u s , th e C h r is t .” I te l l you th e t r u th w h en I say th a t I n ev e r h ad th e le a s t h in t th a t th is tim e w ould ever com e u n ti l I b eg an to w rite th is se rm on , a n d th e I A m th a t I A m m ade i t c le a r to me. I t is a p e rso n a l m a t te r ; th e re fo re you w ill p a rd o n m e fo r ta lk in g so m uch ab o u t m yse lf. I am re a lly sp e a k in g o f th e I A m a n d on ly seem to be w r it in g ab o u t m yse lf. I t h a s been n in e y e a rs since I h ad a n y self. T h e re is no d a n g e r o f m e p ic k in g up m y ow n p e rso n a l n am e a g a in , an d a sc r ib in g g lo ry , h o n o r o r pow er to m y­s e l f ; fo r th e nam e h a s g o n e fro m me and b e lo n g s to God. I w a n t you, w ho have been w ith m e from th e b e g in n in g of m y unfo ld- m en t, to c lea rly u n d e rs ta n d m y p osition . I t d o esn ’t m a tte r w h a t th e w orld th in k s abou t m e ; b u t you, w ho h av e fo llow ed m e in th e R eg en e ra tio n , should , fo r yo u r ow n sakes, know th a t I, th e m an , S h e lto n , th rew aw ay m y ow n nam e an d m y ow n life , an d h ave n ev er been a n y th in g since . I am n o th in g even in th e w orld of b u sin ess , y e t th e I A m tr a n s a c ts a g re a t deal o f b u s in e ss th ro u g h m y nam e, and I am d o in g a m ig h ty w ork in H is N am e. We h av e ex ch an g ed p laces ; and since I am out o f th e hells , I like th e ch an g e . I t is jo y u n sp eak ab le an d fu ll o f g lo ry .

I do n o t know th e tim es , or th e seasons. I o n ly know th a t a ll m en m u st re ach C h ris t­hood an d all th e w om en m u st becom e chu rches of th e C h ris t, fo r th e C hurch is th e B ody of C h ris t, th e T em ple of th e L iv in g God. E ach m an w ill be a C h ris t an d th e W om an w ho b e lo n g s to him w ill be h is C hurch . T h is is “ th e g re a t m y s te ry ” of w hich S t. P a u l on ly

g iv e s a h in t . “ B u t I w ould h av e you know th a t th e h ead o f ev e ry m an is C h r is t ; and th e h ead o f th e w o m an is th e m a n ; and the head o f C h ris t is G o d .” “ F o r th e m an is not of th e w om an ; b u t th e w om an is o f th e man. N e ith e r w as th e m an c re a te d fo r th e woman, b u t th e w om an fo r th e m a n .” “ N everthe­less n e ith e r is th e m a n w ith o u t th e woman, n e ith e r th e w om an w ith o u t th e m an , in the L o rd . F o r a s th e w om an is o f th e man, even so is th e m an a lso b y th e w o m a n ; but a ll th in g s o f G od .” T h e se a re b u t h in ts of a g re a t m ys te ry . T h e B ib le is a book on the “ sex q u e s t io n ;” i t is sex fro m G enesis to R ev e la tio n . B u t th e B ib le is a book of p rophecy , a n d p rophecy a n d a ll prophetic w r it in g s a re from th e p sy ch ic l ig h t an d must be in te rp re te d by th e s u n l ig h t o f fu lfillm ent. P a u l w as a p ro p h e t, a n d lik e a ll prophets saw th e fu tu re a s if i t w ere p re se n t, there­fo re he th o u g h t a ll w ould be fu lfilled in the life t im e o f th o se w ho h e a rd h is w ords. But ju s t now a t th e close o f th e N in e te e n th Cen­tu ry a re th in g s seen a n d h e a rd in th e moon­lig h t, b e g in n in g to be fu lfilled in th e clear l ig h t o f th e sun .

T h e k ey s o f th e k in g d o m o f h eav en are th e k ey s o f th e C h u rch o f C h r i s t ; fo r k ing ­dom o f h e a v e n a n d C h u rch o f C h ris t are sy n o n y m o u s. T h e T ru e C h u rch is W om an, in w hom th e b lood of th e c ro ss h a s flowed fro m th e b e g in n in g o f m o r ta lity . S h e is the L a m b s la in fro m th e fo u n d a tio n o f th e world. W om an is th e C h u rch o f th e L iv in g God, the P i l la r a n d S u p p o rt o f th e T ru th . In the N ew B ir th m a n g e ts h is re g e n e ra te d body fro m th e w om an , fo r th e C h u rch is th e Body o f th e C h r i s t ; b u t th e C h ris t is th e S avior o f th e B ody. T h e m an , in R eg e n e ra tio n , red eem s h is redeem er, an d h is red eem er re­d eem s h im by g iv in g h im a new body, like u n to th e g lo rio u s body o f th e Son o f God. I t is th e g lo rio u s re a liz a tio n of th a t w hich c o n n u b ia l love in m o r ta l i ty is b u t a s ig n and sym bol. In th e re g e n e ra tio n th e re a re no ch ild ren b o rn of w o m a n ; th e m an and w om an g ive a ll th e ir su b s ta n c e to each o ther in p e rp e tu a l v ib ra tio n s o f love. I t is two an d tw o—th e tw a in in one flesh—th ro u g h o u t th e u n iv e rse , am o n g a n g e ls a n d men. “ T h e re is no m a rry in g , o r g iv in g in m ar­r ia g e ; b u t th e y a re a s th e a n g e ls o f God in h e a v e n .” T h e a n g e ls o f God in h eav en are m ale an d fem ale (for th is is th e im ag e and lik en ess o f God), jo in ed in p a ir s by th e law of s p ir itu a l a ttra c tio n . T h e y a re jo in ed by G od, an d w h a t God jo in s to g e th e r no man can p u t a su n d er. T h e y com e to g e th e r be­cau se th ey a re m ade fo r each o th e r an d each fits th e o th e r so a s to fo rm h a rm o n y , un ity a n d love. T h is idea h a s g o n e fo r th , an d men a n d w om en h av e cau sed th em se lv e s much su ffe rin g b y tr y in g to jo in th em se lv e s to­g e th e r b e fo re th e tim e. B e s t i l l ! W h a t God jo in s to g e th e r is jo in ed w ith o u t a n y fric tio n , a n y su ffe rin g , a n y d is tu rb a n c e o f th e n a tu ra l s ta te . G od can do H is w ork in you an d for you w ith o u t c a u s in g p a in to a n y one. As soon as you a re re ad y fo r y o u r C hu rch , she w ill com e to you ; a s soon a s you a re ready fo r y o u r C h ris t, h e w ill com e to you. E v ery ­th in g w ill g e t o u t o f y o u r w ay . D o n ’t try to g e t th e re befo re th e tim e . “ A ll th in g s a re o f G od .” L e t th is be in y o u r th o u g h t a n d i t w ill g iv e you re s t an d peace. Your

Page 5: HODERN REFORflERS. - IAPSOPHODERN REFORflERS. SAM W ALKER FOSS. The world has had reformers, men who were sternly just, Who smote the thrones of wickedness and laid them in the dust;

C H R I S T I A N 5woman is y o u r ow n, a n d w ill be a ll th a t you can possib ly w an t. S h e w ill ta s te good to you from th e crow n o f h e r h ead to th e t ip s of her toes. S he w ill be c lo th e d w ith th e sun, an u n ch an g eab le b e in g . S h e w ill g iv e you no u rish m en t, a n d y o u r flesh w ill becom e as the flesh of a l i t t le ch ild ; a n d in p e rp e tu a l regeneration sh e w ill becom e y o u r body a n d through it you w ill co m m an d a ll life . Y ou are then th e C h ris t a n d S h e is th e C h u rch o f Christ. A ll l im ita t io n s a re rem oved an d you command all law s. T h e law o f g ra v i ta t io n obeys your th o u g h t, a n d you a sc e n d an d descend from th e h e a v e n s a t y o u r ow n w ill. There is no need of a n y o th e r so c ie ty , fo r you are to each o th e r a ll th in g s a n d e v e ry ­thing. T h is is th e p e rm a n e n t life o f w h ich this earth ly life is b u t a shadow . In th e New H eaven a n d th e N ew E a r th th e re w ill be a New M an an d a N ew W om an . T h e y will have th e k ey s o f th e k in g d o m of h eav en and live in e te rn a l b liss . T h e peace o f God which passeth a ll u n d e rs ta n d in g w ill ab ide with them . God w ill dw ell w ith th em . O ld th ings w ill p a ss aw ay , a n d b e h o ld ! a ll th ings w ill becom e N ew .

How are we to com e in to p o ssess io n of th e keys to th is k in g d o m o f h eav en . B y ab so ­lutely g iv in g up th e k in g d o m o f e a r th . T h is is not m oraliz ing , b u t sp e a k in g sc ien tif ic a lly . I have n e ith e r re lig io n n o r m o ra ls , y e t th e kingdom of heaven h a s com e v e ry n e a r to me. I have been h o n e s t a n d tru e to th e Spirit, w ithou t re g a rd to m o ra ls o r re lig io n . I have been a f te r fa c ts a n d re a d y to g iv e up every th ing fo r th e T ru th . I h av e been as honest and s incere in w h a t a re ca lled m y sins as in a n y th in g else. I w as in sea rch of a woman w ho cou ld m ee t m e on th e sam e plane of s in cere dev o tio n to th e T ru th . When my a p p e tite s a n d p a s s io n s cam e up dem anding sa tis fa c tio n , I w as a s h o n e s t in their g ra tifica tio n a s I w ou ld be in fe e d in g a hungry child. “ A ll th in g s a re o f G o d ,” a n d I let God have H is ow n w ay in m e. S te p by step I was led o u t o f th e “ p lace o f to rm e n t ” into the g lo rious l ig h t o f th e c h ild re n of God. Ido la try , th e b o w in g d ow n to fo rm s o f religion, h as so h y p n o tiz e d th e seek e rs of T ruth, th a t I had to be led in to th e w ild e r­ness to be tem p ted o f th e d ev il, b e fo re I could come in to th e K in g d o m o f R e a lity . Once more I am p e rso n a l, becau se you m u s t enter in to th is pow er a s a n in d iv id u a l. T h e Spirit w ill d rive , o r lead , each one acco rd in g to their own p ecu lia r needs. Y ou w ill com e along th e road su ited to yo u a s I h a v e fo l­lowed the only ro ad fo r me.

I have been d riv en o f th e S p ir i t n e a r ly a ll the way th ro u g h th e w ild e rn e ss . I am ju s t now b eg in n in g to be led. Y ou a re led w hen your own reason co -o p era tes w ith th e S p ir i t and the reason fo r th in g s is e x p la in ed to you. D uring th e d r iv in g you “ go i t b l in d ,” not know ing w h a t th e re s u l ts w ill be. T h is blind obedience is a f e a r fu l te s t o f fa i th . When friends, fa m ily , every b o d y th in k s you are go ing to th e dev il, i t lo o k s fo o lh a rd y fo r you to p ers is t in fo llo w in g b lin d ly th e lead- m gs of th e S p ir it . B u t th i s is th e o n ly w ay you can le a rn . T ru s t to G od, y o u r ow n God, and you w ill e n te r in to th e k in g d o m o f yo u r God. T he k ingdom o f h eav en in c lu d es th e earth , fo r you m u s t co n tro l a n d com m and

e e a fth an d i ts e n v iro n m e n t. E v e ry d e ta il

o f life is o f God, th e re fo re you m u s t su b m it to th e S p ir i t e v e ry th in g . Y ou a re n o th i n g ; you a re em p ty . G od m a n a g e s yo u r bu sin ess , y o u r v o ca tio n , y o u r v e ry life , w ith y o u r s le e p in g an d e a tin g , y o u r w ork a n d p lay , y o u r re a d in g , s tu d y , p u rs u its , p le a s u re s ; y o u r g o in g a n d y o u r co m in g , every th ing - is o rdered by th e I A m w ith in you. A t f irs t th is is a w k w ard a n d a n n o y in g , fo r you w ill in ­te r fe re w ith y o u r ow n o p in io n s , y o u r doub ts , a n d y o u r fe a rs . B u t a f te r a w h ile you w ill see th e w isdom o f i t a ll an d re jo ice in th e c e r ta in ty th a t e v e ry th in g is r ig h t and n o th in g can p o ss ib ly g o w ro n g . “ T h e h e a v e n s d ec la re th e g lo ry of G o d ; a n d th e f irm a m e n t sh o w eth H is h a n d iw o rk .” B u t th e re is n o th in g w hich b r in g s G od so n e a r a s th e d a ily le a d in g s of th e S p ir it . You k now th a t no re s p o n s ib ili ty r e s ts on y o u ; a n d in th e n a tu r e o f th e case , you k n o w th a t re s p o n s ib ili ty does n o t b e lo n g to you. Y ou do n o t know , a n d th e re fo re you c a n n o t be re sp o n sib le . Ig n o ra n c e is n ev e r in tru s te d w ith re s p o n s ib ili ty by th e w ise, an d God is w isdom . “ E x c e p t ye becom e as l i t t le c h il­d ren , y e can in now ise e n te r in to th e k in g ­dom o f h e a v e n .” J u s t a s lo n g a s you th in k you k n o w so m e th in g a n d th a t you a re som ebody , you h av e se t u p a k in g d o m o f y o u r ow n. Y ou a re an in s u rg e n t, in open reb e llio n a g a in s t th e k in g d o m o f h eaven . S w e e th e a rt , w h a t do you know o f life a n d i ts co n sequences ? Y ou a re a s ig n o ra n t o f h eav en a s a b a b e is o f e a r th . W h a t you need is a F a th e r w h o can te a c h you th e T ru th ; a T e a c h e r w ho w ill g iv e lessons, easy le sso n s , d ay a f t e r d ay u n ti l you com e in to a know ledge o f th e T ru th . S e p a ra te y o u rse lf fro m a ll o th e rs by c u t t in g off fa th e r , m o th e r , b ro th e rs , s is te rs , w ife , h u sb an d , ch ild ren , houses, la n d s , an d even y o u r own life . E e t G od, y o u r ow n S p ir it , be yo u r te ac h e r. T h e e n v iro n m e n t o f flesh, “ w ith th e a ffec tions a n d d e s ire s th e re o f ,” a re a h in d e ra n c e to y o u r u n fo ld m e n t in S p ir it . T h e re fo re th e y m u s t be cu t off b efo re you can be a d isc ip le o f th e T ru th . I t is y o u r ow n in d iv id u a l k in g d o m w hich is o f heaven . T h e e a r th ly e n v iro n m e n t is o f th e e a r th a n d is o n ly fo r a d ay a n d a n hour. Y ou a re a son o f G od, an d w hen you a re a n o in te d (C hristed) w ith th e W hole S p ir it you w ill be a C h ris t. A s th is a n o in t in g , th is C h ris t- hood, is y o u r d e s tin y , you w ill n ev e r find h a p p in e s s in a n y th in g less. Y our ow n m u st com e to you. Y o u r B eloved, th e C hurch of th e L iv in g God, m u s t ap p e a r as th e R edeem er of y o u r B ody. T h e n w ill be b ro u g h t to p a ss th e sa y in g , D ea th is sw allow ed up in v ic to ry . T h e k ey s o f th e k in g d o m b e lo n g to you.

In co n c lu s io n le t m e ca u tio n you n o t to g e t th e id ea th a t to be Je s u s , th e C h ris t, m e a n s an im ita tio n o r re p e tit io n o f Je s u s of N a z a re th . J e s u s o f N a z a re th w as th e C h ris t, th e Son o f th e L iv in g God, a n d in H im w as th e im ag e an d lik e n e ss o f th e I A m , b u t He w a s o n ly th e Seed o f th e K ingdom . F ro m th is Seed m u s t com e fo r th m a n y C h ris ts , m a n y a n o in te d ones, fo r th e I A m is ab le to fu lfill a ll o f H is p ro m ises to m en . In th e M an o f N a z a re th th e Seed w as p la n te d in th e e a r th , a n d th e R esu rrec tio n o f th is Seed in to in c o r ru p tib le flesh is a n a tu ra l consequence . T h e d ay of th e R esu rrec tio n is a t hand . T h e Id ea l w ill be m a n ife s te d in th e R eal. “ T h o se w ho a re in th e to m b s o f m o rta lity w ill h e a r th e vo ice o f th e Son o f M an an d com e f o r th .” T h e S p ir i t o f E te rn a l L ife is even now v ib r a t in g in th e h e a r ts o f m en. Im m o rta li ty is in th e a ir . M en a re th in k in g , th in k in g as th e y n ev e r th o u g h t before. W om en a re lo v in g , lo v in g a s th e y n ev e r loved befo re . M en an d w om en a re lo o k in g in to each o th e r ’s eyes a n d s a y in g , “ W hy should w e love, i f on ly fo r a d ay ?” O h, S w eet­h e a r t ! B ehold, th e B ridegroom com eth !

THE M i m e AND THE MAN.

W hy do you m ake th e c laim of d e m o n s tra ­t in g o ver d isease by try in g to u n ite G od and

j M am m on ? W hile you c laim to se t poor | su ffe re rs free , y e t you pu t them in bondage j b y y o u r te rm s. W hen C hris t healed he d id so fo r h u m a n ity ’s sa k e ; and I believe he

j sp u rn ed th e offer o f m oney fo r a n y a c t o f h is in c u r in g d isease.

S ince th e above question w ill pe rs is t in p re s e n tin g its e lf in d iffe ren t fo rm s every d ay in th e w eek, I w ill g ive it m ore space th a n i t deserves. In th e first place, if all th a t you say of Je s u s w as true , I would n o t c h a n g e m y ow n m ethods. I am no t a m im ic.I am a m an . W hy should I im ita te Je su s , o r m im ic an y o n e w ho h a s g o n e befo re me ? A m I n o t a Son o f th e L iv in g God ?

B u t w h a t you say of Je su s is no t tru e . T h e C hurch h a s g iven a c a ric a tu re o f Je su s . T h e tru e J e s u s is h idden beh in d a scarecrow se t up by th e C hurch . T h e s to ry o f Je su s , as in te rp re te d by th e C hurch , m ak es h im a com m on tra m p . I say a com m on tra m p , fo r th e y dec la re th a t he w as a c a rp e n te r —a la b o r in g m a n —w ho tram p ed th ro u g h th e co u n try p reach in g w ith o u t license o r re co g n itio n by those in au th o r ity . T h ey g iv e you an idea o f a poor m en d ican t w ho sh u n s soap an d know s n o th in g of c lean linen . I t is a co n tem p tib le c a r ic a tu re ,

; w h ich h a s filled th e w orld w ith m en d ican ts , an d tu rn e d h eav en its e lf in to a p au p e r house.

W h a t a re th e fa c ts ? J e s u s w as n o t a c a r­p en te r , b u t such a p ro m is in g son th a t th e c a rp e n te r an d h is w ife g ave h im th e v e ry b e s t t r a in in g w ith in th e i r reach , a n d m ade a ra b b i o u t o f h im . A t tw elve y e a rs o f ag e we find h im in th e tem p le te a c h in g th e te a c h e rs a n d a s to n ish in g th em w ith h is w is­dom. A t th i r ty , th e ag e p resc rib ed by law , he a ssu m ed th e d re ss an d c h a ra c te r o f a rab b i. N ow, th e d ress o f a Jew ish ra b b i, o r teac h e r, w as eq u a l to th a t o f a p rie s t in its rich n ess . I w ill n o t describe i t here , save to say th a t n e x t th e sk in w as fine w h ite linen , n e x t to th is b lu e s ilk , a n d over a ll a sca r le t tu n ic . A t th e crucifix ion th is tu n ic of Je su s w as so costly , b e in g w oven w ith o u t seam from top to bo ttom , th a t th e so ld iers c a s t lo ts fo r i t ra th e r th a n cu t i t in to fo u r p ieces an d d iv ide it w ith th e o th e r g a rm e n ts . So, you see, Je su s d id n o t m ake h im se lf a la u g h ­in g stock in good society , b u t d ressed a s be­cam e a g e n tle m a n . H e w as received a s a ra b b i, an d g iv en th a t h o n o rab le t i t le am o n g th e lea rn ed , th e rich , a n d th e n o b ility . T h e re w as n o th in g o f th e snob , th e c ran k , o r th e fa n a t ic in Jesu s . H e accepted in v i ta ­tio n s to d in n e r an d took h is d isc ip les w ith h im , o r a t le a s t chosen ones am o n g th em , an d a t a ll tim es ac ted th e p a r t of a g e n tle ­m an . O n sev e ra l occasions w e know th a t th e tw elve d isc ip le s w ere w ith h im a t d in n e r p a r t ie s g iv en by th e rich an d in f lu en tia l m en o f socie ty . Do you suppose a ra g g e d tra m p s a t a t th e se ta b le s ? W as it a tra m p w h o se fe e t w ere w ashed w ith te a r s a n d w hose h ead w as an o in ted w ith “ an a la b a s te r box o f v e ry p rec ions o in tm e n t? ” I t is sa id th a t th e p rice o f th is o in tm e n t w ould h ave b o u g h t up a w ho le cam p m e e tin g of re lig io u s m en d i­c a n ts ! No, Je su s w as a m an w ith a t i tle second on ly to th a t o f p rie s t, and he w as n o t ash am ed to w ear it. I t w as com m on fo r

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6 C H R I S T I A N

teach e rs to go abou t, fo llow ed by th e ir d is­cip les (s tuden ts), an d to be received by th e reverence o f everybody . Je su s w as n o t an exception , save in th a t he chose h is s tu d en ts from am ong laboring- m en. I t w as th e ru le fo r a ra b b i to teach o n ly th e sons of rich m en. N ev erth e less , th e fo llow ers o f Jesu s, w ith th e ir M aste r, w ere received w ith a ll th e ho n o rs g iv en to o thers. T h e ti t le of ra b b i is n o t on ly g iv en to Jesu s , it is o ften supp lem en ted by “ Good M a s te r,” “ L o rd and M a s te r ,” e tc . T h e people d id n ’t fa ll dow n before Je su s because th e jr th o u g h t he w as a d iv ine b e in g , b u t because of th e ir reverence fo r h im as a teacher. A ra b b i in those days w as received w ith m ore reverence th a n a c le rg y m an in th ese days. Je su s w as w el­com ed by ru le rs o f th e syn ag o g u es , an d th e g re a te r p a r t o f h is te a c h in g w as from the p la tfo rm s of these p laces of m eeting . He had a r ig h t to teach in th e syn ag o g u es . He w as n o t k illed because he exercised th e office o f a rabb i, bu t because he claim ed to be God. I t w as the ch a ra c te r o f h is te a c h in g , an d no t th e teacher, w hich ca lled fo r th th e p ro tes ts o f those in au th o rity . T h e ra b b i w as o ften th e founder o f a school o f th o u g h t ; and th ere w ere as m an y d iffe ren t schools am ong th e Jew s in those d ay s a s th e re a re sec ts in ou r day. I know th e re is one l i t t le passag e w hich say s , “ W hence h a th th is m an th is w isdom , and these m ig h ty w o rk s? ” I t is no m a tte r how he g a in e d h is w isdom an d pow er, a ll acknow ledged h is su p e rio rity . T h e p o in t I am m ak in g is th a t it w as R ab b i Je su s an d n o t T ram p Jesus.

L e t us look a t th e m oney question . I n the th ir te e n th ch ap te r o f Jo h n we read : “ W hyw as n o t th is o in tm e n t sold fo r th ree hund red pence, an d g iv en to th e poor ? T h is he said , n o t th a t he cared fo r th e p o o r ; b u t because he w as a th ie f, an d h ad th e b ag , and bare w h a t w as pu t th e re in .” T h e g en tlem an w ho th o u g h t th e “ very p recious o in tm e n t” w as w asted on Je su s is n o t th e on ly tre a su re r o f th e C hurch w ho h a s m ade th e sam e com ­p la in t in th e sam e w ay.

In J o h n 13:29, w e re a d : “ F o r som e of them th o u g h t, because Ju d a s h ad th e b ag , th a t Je su s h ad sa id u n to h im : B uy th o se th in g s th a t we h ave need of a g a in s t th e f e a s t ; or, th a t he should g ive so m e th in g to th e poor.” T h e “ b a g ’’ w as th e p u rse con ­ta in in g th e co llec tions of m oney fo r th e use o f th e M as te r an d h is d iscip les. I t show s th a t Je su s had th e o rd e r in g of th in g s fo r th e fe a s t, th e g iv in g of a lm s to th e poor, an d th a t th e re w as p len ty of m oney fo r a ll th ese th in g s . T h is m oney w as ra ised by a g en e ra l collection . B u t n o t on ly w as Je su s supplied from th is tre a su ry , b u t th e re w ere specia l c o n tr ib u to rs from w hom he received help. L is te n a t L uke 8 :3 : “ A nd Jo a n n a , th e w ife o f C huza, H erod ’s s tew ard , an d S u san n a , a n d m an y o th ers , w hich m in is te red u n to h im o f th e ir su b s ta n c e .” T h en you m u st re ­m em ber th a t a f te r th e crucifix ion i t w as sa id : “ W hen even w as come th e re w as a rich m an of A rim a th ea , nam ed Jo sep h , w ho also h im se lf w as J e s u s ’ d isc ip le : H e w en t to P i ­la te , an d begged th e body o f Jesu s . T h en P ila te com m anded th e body to be de liv e red .” T h is m illio n a ire o f A rim a th ea w as so w ea lth y th a t he had a new tom b hew n ou t of th e solid rock, in to w hich he p u t th e body of

Je su s a f te r w rap p in g it “ in a c lean lin en c lo th .” T h is s tu d e n t an d fo llow er of Je s u s w as a m an of such co m m an d in g in fluence th a t th e R om an g o v e rn o r “ com m anded th e body to be d e liv e re d ” to h im . T h e re w as a lso N icodem us, w ho “ b ro u g h t a m ix tu re of m y rrh an d aloes, ab o u t an h u n d red pound w e ig h t.” A ll th ese sa y in g s go to show th a t Je su s d id n o t sp u rn m oney , an d th a t m oney did n o t sp u rn Je su s . H is d isc ip les w ere n o t b eg g a rs an d he w as n o t a tra m p . H is te rm s w ere n o t ex ac tly “ from one to te n do lla rs per m o n th ,” b u t th e y w ere based on th e sam e p rinc ip le . H e com m ended th e w idow fo r g iv in g h e r m ite , b u t d id n o t sp u rn th e con­tr ib u tio n s o f M rs. J o a n n a C huza, th e w ife of th e k in g ’s stew ard .

Je su s w as n o t a m im ic, o r a n im ita to r . Jo h n th e B a p tis t d ressed h im se lf up to look like E li j ah , th e p ro p h e t. H e im ita te d E li j a h ’s d ress, m a n n e r o f liv in g , a n d in tim a te d th a t he w as none o th e r th a n E li ja h com e a g a in in th e flesh. Je su s acknow ledged J o h n ’s s in c e rity a n d en th u s ia sm , b u t d id n o t e n ­dorse h is m ethods. J o h n saw in Je s u s a m an , n o t a m im ic, an d so he sa id , “ H e m u st in c rea se , b u t I m u s t d e c re a se .” Jo h n cam e like an ac to r w ho assu m es a c h a ra c te r . H e m ade no la s t in g im p ress io n . J e s u s cam e as a n in d iv id u a l, l iv in g h is ow n life in h is ow n w ay. H e fo unded a k in g d o m s t ro n g e r th a n th e g a te s o f he ll. H e is h ere y e t. W hen you see a m an p a r t in g h is h a i r in th e m iddle a n d try in g to look lik e th e p o r t r a i t o f Je su s , you m ay p u t h im dow n a s a c ra n k , a m im ic, an d n o t a s a m an . S uppose som e one shou ld d ress lik e G eorge W a sh in g to n , w ith pow ­dered w ig , a n d go fo r th to re fo rm th e p o li ti­c ian s of A m erica ? H e w ould be looked upon as a lu n a tic . L e t th e lo n g h a ire d p ro p h e ts ta k e a b a th , g e t a sh av e a n d a h a i r cu t, an d p u t on m odern c lo th es, if th e y w a n t a h e a r ­in g from th is g e n e ra tio n .

Je su s , if he w ere h e re in th e flesh , w ould w ea r c lean lin e n , good c lo th , a s ilk h a t, and p a tro n iz e th e b a rb e r . H e w ould sto p a t a f irs t c la s s h o te l, tra v e l in a P u llm a n , an d keep a b a n k accoun t. H e d id a ll th ese th in g s in p rin c ip le w hen H e w as h e re be­fo re , an d H e is th e sam e y e s te rd a y , today , a n d fo rev e r. W hen th e S p ir i t o f T ru th m a n ife s ts on e a r th , you w ill n o t find H im m im ic in g m ed ieval m a n n e rs an d a rra y in g h im se lf in th e c a s t off g a rm e n ts of th e p ast.

Y ou speak of m y p u tt in g people in bond ­ag e b y m y te rm s. B less you, m y d ea r, th e h eav ie s t yoke o f b o n d ag e on e a r th is th e h u m ilia tio n o f ta k in g so m e th in g fo r n o th in g . I ’m a m an . T h e re nev er w as a tim e w hen a boo tb lack could sh in e m y shoes w ith o u t me fe e lin g th a t I w ould free ly p e rfo rm th e sam e serv ice fo r h im if c o n d itio n s w ere ch an g ed . H e w a n ts th e n icke l an d I w a n t a s h i n e ; if he w an ted a sh in e an d I w an ted th e n icke l, i t w ould be a ll th e sam e to me. T h e ru g on w hich m y fee t re s ts w as m ade o f ra g s and se n t to m e by one w ho d id n o t h ave th e m oney to pay fo r tre a tm e n ts . D id I p u t h e r in bo n d ag e by accep tin g h e r g i f t fo r w h a t I had free ly g iv en to h e r ? N ay , I hono red h e r w om anhood ! T h e h a rn e s s on m y horse , th e ham m ock on m y porch , th e q u il ts on m y bed, p ic tu res on m y w all, even th e k n ife w ith w hich I ca rv e m y food, a re a ll to k en s fro m those w ho heed th e w ords of Je su s , “ F re e ly

ye h av e re c e iv e d : f re e ly g iv e .” A nd say, sw e e th e a r t, “ i t is m ore b le ssed to g ive than to re c e iv e .” S h a ll w e d ep riv e people of the g re a te r b le s s in g ? B u t yo u say , w hy not ju s t le t people g iv e w h a t th e y a re a m ind to g iv e w ith o u t s e t t in g a p ric e ? B ecause in th is case one w ould n e v e r know w hen the d e b t w as pa id . W h en one sen d s me a dollar, th a t is th e e n d o f i t so f a r a s th a t m onth is co ncerned . I p u t a l im it on th e rich a s well a s th e poor—n o t le ss th a n one, n o r more th a n ten d o lla rs p e r m o n th . I know th a t I g iv e a h u n d red fo ld m ore th a n I rece ive ; and I a lso know th a t w h a t I rece ive m akes me m ore ab le to g iv e . M oreover, to g iv e to a b e g g a r is s im p ly to f a s te n th e yoke of the b e g g a r th a t m u ch t ig h te r , a n d m ake it h e a v ie r an d h a rd e r . T h e m a n w ho g ives to m e w ill find th e v ib ra tio n s o f freedom and m an h o o d co u rs in g th ro u g h h is n e rv es , and h is ow n w ill com e to h im .

On th e o th e r h a n d , th e m a n w ho is not conscious o f th e f a c t t h a t w h a t he h as to g iv e is w o rth so m e th in g , re a l ly h a s n ’t much to g ive . In s te a d o f s ta n d in g in th e stree ts lik e a p au p e r , he sh o u ld s a y : “ L ad ie s andg e n tle m e n , you a re a s a b le to g iv e a s I am ; th e re fo re , i f I g iv e you m y tim e a n d a tte n ­tio n I ex p ec t you to pay' fo r i t ; n o t th a t you a re ab le to p u rc h a se th e g i f t o f G od w ith m oney , b u t th a t you a re a b le to show your g ra t i tu d e a n d th a n k s b y e n a b lin g m e to p u r­ch ase th e c o m fo rts o f m a te r ia l life , so th a t I m ay n o t be a c h a rg e on th e c h a r i ty o f an y o n e .” T h is is b u s in e ss . Do you sa y im ­p o s te rs w ill a r is e ? C e r ta in ly ; b u t w e a re n o t g o in g to s to p ra is in g -w h e a t becau se m en g am b le on th e p rice o f w h e a t ! I f a n y th in g w ill cau se m en to in v e s tig a te th e N ew T h o u g h t, it w ill be th e fa c t th a t m en a n d w om en are m a k in g m oney o u t o f it. D oes i t p ay ? T h is is th e q u es tio n o f th is u t i l i t a ­r ia n age. Y es, i t p ay s , n o t o n ly h e re a f te r b u t h e re ; n o t o n ly in th e “ S w eet B ye an d B y e ,” b u t in th e “ S w ee t B uy a n d B u y .” I t w as th e sam e w ith P a u l, b u t th is is th e w ay he la y s ’em o u t, “ I f we h av e sow n u n to you s p ir itu a l th in g s , is it a g re a t th in g i f we sh a ll re a p y o u r c a rn a l th i n g s ?” Is i t a “ G r e a t T h in g ” to p ay fo r a m a n ’s tim e a n d a t te n ­tio n ?

*** Y o u r a n sw e r to th e q u e s tio n “ W h at do you believe becom es o f th e soul a f te r d e a th ?” I do n o t u n d e rs ta n d . Y ou say : “ I t a scends to th e su n , from w hom i t cam e. T h e S p ir it sou l o r d iv in ity in u s is th e ch ild of th e s u n .” T h is a n sw e r w ould seem to im ply th a t th e L aw o f B e in g or P r in c ip le o f L ife w hom m en ca ll G od w as th e su n , w h ich is a c rea tio n fo r m a n ’s use ; m a n —m ade in the im ag e an d lik e n e ss o f God, in w hom he lives a n d m oves an d h a s h is b e in g , h is e n v iro n ­m en t.

I f th e re is a n y o th e r G od th a n l ig h t , no m an h a th seen H im ; a n d th e su n is our h ig h e s t m a n ife s ta tio n o f l ig h t . T h e sun is n o t o n ly th e source of l ig h t, b u t o f life , for in th e su n w e l i te ra lly live , m ove an d have our b e in g . T h e sun is n o t a c re a tio n . I t is th e C reato r. T h is I h av e h e a rd fro m th e S p ir it , a n d I accep t i t a s re a so n a b le and sc ien tific . O f course th e m in d of m a n h as been d raw n aw ay fro m th e G od o f D ay by th e p r ie s ts o f re lig io n . In s te a d of w o rsh ip ­in g th e su n th e y w o rsh ip th e y k now not w h a t, a k in d of in v is ib le A lm ig h ty in th e lik en ess o f m an . I w ould r a th e r w o rsh ip a w om an i f I ’m g o in g to w o rsh ip a n in d i­v idual.

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7C H R I S T I A NTHE LIVING T E H P L E OF THE

LIVING GOD.

The following- le t te r is one o f m a n y re ­ceived from m en a n d w om en w ho a re an x io u s to know th e T ru th an d to com e in to i ts vibration :

N ew Y o r k , 239 W . 38th S t.My Dear B r o t h e r —I w ish you w ou ld g iv e

more defin ite te a c h in g in re g a rd to W om an as the C hurch a n d M an a s th e H ig h P r ie s t . I have had such b e a u tifu l te a c h in g on th ese themes, an d I ju d g e fro m w h a t l i t t le you publish th a t you h av e h ad th e sam e. I th in k that here we find th e sy m b o ls o f tru e M asonry, a n d th e fo rg o tte n s e c re t o f th e E ucharist. I n e v e r saw b e fo re a n y e so te r ic m eaning in th e “ b lo o d ,” o r “ w in e ,” an d “ b read ” of C h ris t. T h e “ co m m u n io n tab le” on w hich is s e t th e “ com m union cup,” and m an y o th e r te rm s , h av e acqu ired a new and s ta r t l in g s ig n if ic a n c e . I fo und , too, th a t fo rm erly th is sam e te a c h in g w as given to pup ils w h en th e y h a d becom e in itiates in th e e a r ly d a y s o f C h r is t ia n ity , but it fell in to d isu se on acco u n t o f m is re p ­resentation and abuse .

At las t the tru e c h u rc h , th e l iv in g C h u rch , is to be estab lish ed a n d filled w ith th e p re s ­ence and pow er o f th e H o ly S p ir it . G lo ry to God in th e h ig h e s t, a n d on e a r th peace and good w ill to m en . S ti l l g re a te r t r u th s are w aitin g fo r us in th e d a y s to com e. Yours in fa ith , Ca r r ie R. D a r t in g .

Mrs. D a rlin g is a w om an of c le a r th o u g h t and honest h ea rt. I cou ld te l l h e r a ll th a t I know on th is su b jec t, an d g iv e h e r w h a t she asks in th e w ay of “ m ore d e fin ite te a c h in g in regard to W om an a s th e C h u rch a n d M an as the H igh P r ie s t .” B u t w h a t sh a ll I say to thousands an d te n s o f th o u s a n d s w ho can not and w ill n o t rece ive “ d e fin ite te a c h in g in regard to w om an ?” M y h a rd e s t a n d se ­verest critics a re a m o n g w om en th em se lv e s . The v ita l o rg an s , th e v e ry life b lood of woman, is n o t to be sp o k en o f in so lem n ity , or in a n y w ay re fe rred to ex cep t w ith a sn e e r or a snicker. B u t I w ill t r y to m ak e m y'self understood.

The blood of m e n s tru a tio n (m oon sick n ess) is the blood o f life ; w ith o u t th i s sh e d d in g of blood th ere is no re m iss io n of s in , no possible chance of e s c a p in g th e d e a th p e n ­alty passed on m o r ta l m an . T h is m o n th ly flow of blood an d w a te r is a p re p a ra tio n fo r childbirth, and w ith o u t it th e r e could n o t be a child born in to th e w orld ; th e re fo re , i t is literally and tru ly th e blood o f life . W hen the ego, or sp ir it , is conce ived , th is flow of Mood and w a te r is i t s food a n d d r in k fo r th e first n ine m o n th s o f i t s h u m a n ex is ten ce .

herefore, l is te n ! E v e ry one w ho com es uito o b jec tive w orld does so b y e a tin g the flesh and d r in k in g th e b lood of a w om an.

his is no t f ig u ra tiv e speech ; i t is a l i te ra l eating of flesh a n d d r in k in g of blood. T h is

lood of the m e n s e s is th e b lood o f th e cross, cucifixion w as a fo rm o f c a p ita l p u n ish -

■uent w hich re fe rre d to , o r w as a sym bo l o f sex , hence its h u m ilia tio n . I need o n ly g iv e }ou a h in t here , fo r a ll w ho a re c lose s tu d e n ts

tlle su n ’ th e se rp e n t, a n d sex , k now th e history of th e cross.

I t is w ritten :But one o f th e so ld ie rs w ith a sp e a r

Pierced his side, an d fo r th w ith cam e th e re o u t wood and w a te r .”

Scholars and sk ep tic s h av e d iscu ssed th is , atem ent an d a s k e d : F ro m w hence cam e

ood and w a te r ? Som e h av e affirm ed th a t e w ater cam e from th e p e r ic a r d iu m , th e

m em b ran o u s sac w h ich su rro u n d s th e h e a r t ; b u t th e re is n ’t en o u g h w a te r in th is sac to a cco u n t fo r th is s t r a n g e s ta te m e n t. T h e w rite r seem s to th in k h is s ta te m e n t w ill be q u es tio n ed , fo r in th e n e x t sen ten ce he say s , “ A n d he th a t saw i t b a re reco rd , a n d h is reco rd is tru e : an d he k n o w e th th a t he s a i th tru e , th a t ye m ig h t b e liev e .” I leave th e s ta te m e n t w ith you, w ith th i s rem in d er , th a t th e b lood o f li fe (m enses) is b lood an d w a te r, a n d th a t J e s u s is th e Seed of th e W om an w ho is to b ru ise th e s e rp e n t’s head . H e w as th e S on of W o m an , p a r excellence , a n d i t is th ro u g h H im th a t W om an h a s h a d th e doors o f h e r p riso n opened.

I t is a lso w rit te n :“ I am th e liv in g b read w hich cam e dow n

from h eav en : if a n y m a n e a t o f th is b read , he sh a ll liv e fo r e v e r : an d th e b read th a t I w ill g iv e is m y flesh , w h ich I w ill g iv e fo r th e life o f th e w orld . * * * * * V erily , v e rily , I say u n to you , E x c e p t ye e a t th e flesh o f th e Son o f M an , an d d r in k h is blood, ye h av e no life in you. W hoso e a te th m y flesh , a n d d r in k e th m y blood, h a th e te rn a l l i f e ; an d I w ill ra is e h im up a t th e la s t day . F o r m y flesh is m ea t indeed , a n d m y blood is d r in k indeed . H e th a t e a te th m y flesh , an d d r in k e th m y blood, dw e lle th in m e a n d I in h im .”

T h e n ig h t b e fo re th i s blood w as sh ed Je su s m ade th is so lem n s t a te m e n t :

“ A nd a s th e y w ere e a tin g , J e s u s took b read a n d b lessed it , a n d b ra k e it , a n d g a v e i t to th e d isc ip le s , an d sa id , T a k e , e a t ; th is is m y body. A nd he took th e cup , a n d g av e th a n k s , a n d g av e i t to th em , sa y in g , D rin k ye a ll o f i t ; fo r th i s is m y blood o f th e new te s ta m e n t, w h ich is shed fo r m an y fo r th e rem iss io n of s in s .”

T h e w ords “ new te s ta m e n t ” h av e no re f­e rence to th e book w h ich w as a th o u san d y e a rs a f te rw a rd s ca lled th e N ew T e s ta m e n t; b u t to th e “ new co v e n a n t ” w h ich p rom ised e te rn a l life a n d u n iv e rsa l know ledge. You w ill find th e p rom ise of th is new co v e n a n t in th e th i r ty -f irs t c h a p te r o f Je re m ia h .

F o r tw o th o u sa n d y e a rs th e C hurch h a s b een so lem n ly e a t in g b re a d an d d rin k in g w in e in co m m em o ra tio n o f w h a t th e y ca ll th e E u c h a r is t. O ne sec t h a s even g o n e so f a r a s to d ec la re th a t th e p r ie s t h a s th e pow er to c h a n g e th e b read in to th e l i te r a l flesh and b lood o f Je su s . B u t n o n e o f th e m h av e had th e s l ig h te s t id ea th a t th e m e a n in g w as be­fo re th e i r eyes in th e b lood o f w om an. T h ey h av e g iv e n h e r a h ig h p lace in th e C hurch , b u t n o t a s h ig h a s sh e deserves. T h e y have ca lled th e m o th e r o f Je s u s th e “ M o ther of G od ,” an d in th i s th e y w ere g e t t in g close to th e tru th . T h e m o th e r o f G od is W om an, a ll w om en w ho a re m o th e rs . H ow can w om an g iv e b ir th to o th e r th a n G od w hen th e re is n o n e o th e r . “ I A m th e E o rd th y G od a n d beside m e th e re is n o n e e ls e .” W hy h av e th e p r ie s ts a n d p reach e rs fa ile d to u n d e rs ta n d th e E u c h a r is t? B ecause th ey h av e fa ile d to u n d e rs ta n d w om en ? W om an is th e g re a te s t m y s te ry on e a rth . M en a re a lm o s t u t te r s t r a n g e rs to w om an. S h e is a lw ay s a m y s te ry to m an an d to h e rse lf . Y e t th e B ib le is a sex book, a w om an book. T h e la s t book o f th e B ib le is a sym bo lica l re p re se n ta t io n of W om an. T h e re is a S c a rle t W om an (the m oon w om an) s i t t in g on a B east I

(physica l life) w h ile sh e d rin k s to d ru n k e n ­ness . A ll th e com m erce, th e b u sin ess , th e m oney of th e w orld p ay s tr ib u te to h e r and th e c ity in w hich she re ig n s . In c o n tra s t to h e r is a n o th e r W om an clo thed w ith th e su n , th e m oon b e n e a th h e r fee t, and a crow n o f tw elve s ta rs on h e r head. T he c lo s in g v erses o f th e B ib le speak o f th e “ B ride, th e L a m b ’s W ife ,” an d th e g re a t m a rria g e o f m ind to m in d in th e k in g d o m of T ru th . So, you see, th e w hole book from G enesis to R eve la tion is devo ted to th e m y s te ry o f m otherhood. W om an is th e “ lam b s la in from th e fo u n d a­tio n o f th e w o rld .” Je s u s is th e sym bol, th e re p re se n ta tio n of th is L am b o f God. H e is th e fu lfillm e n t o f a ll p rophecy , th e F i r s t a n d th e E a s t, th e A lp h a an d O m ega, th e F ir s t B orn from th e dead.

Y es, in w om an m u st be found th e “ L o s t W o rd ” of th e A n c ien t, F re e an d A ccepted M asons, th e “ S ec re t D o c trin e ” o f th e seers, a n d th e key to a ll th e m y s te rie s o f m a te r ia l life . W h en m en le a rn h o w to b u ild a n d ca re fo r th e body o f w om an, th e y w ill becom e rea l K n ig h ts o f th e T em ple o f L ife . T h ey w ill le a rn th a t in W om an m u st be fo u n d th a t “ house n o t m ade w ith h a n d s e te rn a l in th e h e a v e n s .” T h u s , you see, m an is tr a m p lin g on th e life o f h is life , an d d e filin g th e tem ple o f th e liv in g God, w h ile h is eyes a re lif te d to th e sk ies in ad o ra tio n of an im a g in a ry life . H e is filled w ith aw e over a p iece of b read , an d y e t looks on th e v e ry b lood o f life a s a n a ffa ir o f th e to ile t, a n u n c le a n n e ss of th e flesh , w h ich h a s no m ore sac red n ess th a n a n y o th e r h id d en th in g of th e c lo s e t ! Bow dow n, O foo lish m a n , befo re a p r ie s t a n d a cup of w ine , a n d go hom e a n d tr e a t y o u r w ife a s if sh e w ere th e com m onest k in d of d ir t . A n d y e t i t is w rit te n :

“ H u sb a n d s love y o u r w ives, even a s C h r is t a lso loved th e C hurch , an d g av e h im se lf fo r i t ; th a t he m ig 'h t sa n c tify it an d c leanse i t w ith th e w a sh in g of w a te r by th e W ord, th a t he m ig h t p re se n t i t to h im se lf a g lo rio u s C hurch , n o t h a v in g spo t, o r w rin k le , o r a n y such t h i n g ; b u t th a t it should be ho ly and w ith o u t b lem ish . So o u g h t m en to love th e ir w ives a s th e ir ow n bodies. H e th a t lo v e th h is w ife love th h im self. F o r no m an ev er y e t h a te d h is ow n f le s h ; b u t n o u rish e th an d c h e rish e th it , even a s th e L o rd th e C hurch : fo r we a re m em bers of h is body, o f h is flesh , a n d of h is bones. F o r th is cause sh a ll a m an leav e h is fa th e r a n d m o ther, an d sh a ll be jo in ed u n to h is w ife , an d th ey tw o sh a ll be one flesh. T h is is a g re a t m y s te ry : b u t I sp eak c o n c e rn in g C h ris t a n d th e C hurch . N ev erth e less le t every one of you in p a r t ic u la r so love h is w ife even a s h im ­se lf ; a n d th e w ife see th a t she rev e ren ce her h u sb a n d .” —E p h . 5.

T h e w rite r o f th e se w ords is n o t considered as a m an p re ju d iced in fa v o r o f w om en ; a n d y e t he p lace s h e r a s h ig h a s th e C hurch , th e B ody o f C h r i s t ! W h y sh o u ld a m an love a w om an even a s C h ris t loves th e C hurch ? B ecause sh e is th e C hurch . W hy shou ld a w om an rev eren ce a m an ? B ecause he is th e C h ris t.

T h e tru e m a rr ia g e is su b jec tiv e . I t is a G od jo in in g ; an d w h a t G od jo in s to g e th e r no m an can p u t a su n d er. T h e u n ion of m ind a n d m ind , th e co m in g to g e th e r in th e su b ­je c tiv e firs t, an d th e n an ob jec tive con junc-

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C H R I S T I A N8tion w hich m akes “ th e tw a in in one fle sh .’’ T h ere is b u t one flesh, fo r th e tw o becom e one in th o u g h t ; and w here tw o a re jo in ed to g e th e r th e y m ay a sk w h a t th e y w ill an d it sh a ll be g ra n te d u n to them , fo r th ey a re the I A m , th e im ag e a n d lik en ess of God. Such a b le n d in g of m in d w ith m ind can be accom ­p lished by th e S p ir it on ly , fo r “ th e S p ir it se a rch e th a ll th in g s , yea, th e deep th in g s of G od.” In such a u n ion th e blood of th e cross becom es th e blood of l i fe ; the life of th e tw a in , an d n o t th e life of a th ird person. I t is re g e n e ra tio n , th e re su rrec tio n from th e dead. Y ou m ay w ell excla im , “ G lory to G od in th e h ig h es t an d on e a rth peace an d good w ill to m en .” I t is good w ill to wom en. S he w ill c lo the h e rse lf w ith th e sun , a n d the m oon (m enses) w ill be b en ea th h e r fee t, an d th e w hole Zodiac w ill crow n h e r head. She w ill know no tim es or seasons, no days, or m on ths, o r years . E te rn i ty w ill re ig n , and th e w a te r g iven to h e r sh a ll be in h e r a w ell o f liv in g w a te r s p r in g in g up in to e v e r la s t­in g life.

“ A nd base th in g s of th e w orld, an d th in g s w hich are despised, h a th G od c h o sen .”

W om an is th e tem ple of L i f e ; w orsh ip a t h e r sh r in e !

L e t a ll w ho th in k th is s ta n d a rd too h ig h fo r w om en tu rn th e ir eyes to th e o th e r side of th e p ic tu re . A p e rv e rted God is th e devil. W ill you look a t th e dev ils w ho come fo r th from th e body of w om an ? Look a t th e id io ts, lu n a tic s , c rim in a ls o f a ll k in d s , the deform ed in m ind and body, w ho a re com ing fo r th from th e body o f w om an lik e sw arm s of locusts in E g y p t ! I s sh e n o t p roduc ing life , a dem oniacal life , on th e e a r th ? L ike b eg e ts like. She h a s been desp ised and despoiled b y m an , an d is p rod u c in g a f te r th is k in d of th o u g h t. No w onder sh e b r in g s fo r th dea th ! W ho w ould w a n t such dev ils to live fo rev e r ? A ye, w h a t dev il w ould w an t to live fo rev e r in th e he ll in w h ich he w as born ? How can th e tem p le rem a in ho ly w hen th e w o rsh ippers a re filled w ith a ll k in d s of u n c lean n ess ? I t is im possib le to r ise above these th in g s u n ti l o u r th o u g h ts are lif te d by th e S p ir it o f T ru th in W om an. T h e F o u n ta in of L ife m u s t be m ade pu re . T h ere fo re , I say u n to you, m en m u s t love w om en w ith a su b jec tiv e love, a love of th o u g h t, o f m ind , of h ea rt. L ove w ill then b r in g fo r th love. T h is su n is r i s in g an d its l ig h t is to u c h in g th e tops of th e m o u n ta in s .

M ind you, th e re can be no such th in g a s a p e rm a n e n t perv ersio n o f G o d ; hence th e re c an n o t be a p e rm a n e n t devil. T h a n k God these ab n o rm al co n d itio n s a re b u t fo r a day an d an h o u r ! T h ey w ill a ll p a ss aw ay. B ut, O S w ee th e ra r t, i f you h av e g iv en b ir th to a N ero , a H erod, a Je sse P om eroy—if you have b ro u g h t fo r th from y o u r w om b a n d nu rsed a t yo u r b re a s ts th e v ile s t dev il in h e ll—re ­m em ber th a t you h av e a lso g iven b ir th to a Je su s C h ris t, a P la to , a S h ak esp eare 1! T he sw eetes t s in g e rs o f e a r th , th e m a s te rs of

' m usic, th e em pero rs o f a r t , th e g lo rious w om en and th e su b lim est of m en h ave ea ten y o u r flesh, d ra n k you r blood, and n o u rished th e ir bodies from th e m ilk of y o u r b re a s ts 1 I s n ’t it tim e, S w ee th ea rt, th a t we ceased fro m sym bols a n d b ro u g h t fo r th th e Son of God, th e W ord m ade in co rru p tib le flesh ? Y es, th e m usic should reach to th e h ig h es t

no te in th e song of life . T h e re m u s t be a m a rr ia g e o f S p ir it , a u n it in g o f su b jec tiv e th o u g h t, fo r th e pu rpose of m a n ife s tin g th e h ig h e s t ideal in h u m an flesh. I know th e d ay is a t h an d . “ I A m th e R esu rrec tio n an d th e L ife .” ________________ __

HISTORY REPEATING ITSELF.

T h e co n tro v ersy now g o in g on be tw een th e C h ris tia n S c ie n tis ts an d th e d ru g docto rs is fu n n y . T h e th re e schools of m ed ic ine —A llo p a th , H om eopath a n d E c le c tic —have jo ined fo rces, fo rm ed a com bine , to o u st C h ris tia n Science. B e p a tie n t, b re th re n and s is te rs , you r tim e w ill com e. I u sed to be a H om eopath , an d w as “ la rtghed to scorn ” by th e sam e fe llow s w ho a re now sn e e r in g a t C h ris tia n Science. I t w as th e sam e old la u g h w hich m ade fu n o f m y su g a r p ills , m y h ig h po tenc ies , an d m y “ lik e cu res l i k e ” th eo ry . I can a lso rem em b er w hen th e “ E c le c t ic s ” w ere looked upon as q u ack s. M oney m ak es th e m are go. J u s t go on b u ild ­in g costly tem p les an d ded ica te th em to C h ris tia n Science . Go r ig h t a lo n g h e a lin g th e people an d m a k in g m oney w ith m in d in ­s te a d of m edicine, an d you w ill soon be “ re c o g n iz e d ” by th e r e g u la r s ; a n d th e n , to re p e a t h is to ry , th e C h ris tia n S c ie n t is ts m u s t jo in w ith th e o th e rs to oppose a n y new th o u g h t w h ich m ay v e n tu re to show its head in th e fu tu re . I ’m ash am ed o f th e H om eo­p a th s fo r jo in in g in a c ru sad e a g a in s t C h ris ­tia n Science. T h e y h ave fo u g h t th e i r w ay to reco g n itio n , a n d o u g h t to rem em b er to be lib e ra l w ith o th e r s ; b u t su ch is th e h is to ry of a ll p ro g re ss . I u sed to b e lo n g to a sec t w hich ca lled a ll th e o th e r se c ts s e c ta r ia n s !

A s I sa id be fo re , i t is m oney th a t w ill cau se a c h a n g e in th e p u b lic m ind . “ M oney ta lk s 1” is a v e ry a p t s a y in g of th e p re se n t day . T h e tim e h a s com e w h en e v e ry th in g is m easu red by i ts w o rth in d o lla rs . I t w as a v e ry w ise m ove fo r C h r is tia n S c ie n t is ts to use m oney la v ish ly a n d to d em an d a good p rice fo r th e i r se rv ices. I t is th e w isdom of th is w orld ; b u t, beloved, th i s w orld is th e one in w h ich we a re now a c tin g . T h e b u ild ­in g of co s tly tem p les g iv es em p lo y m en t to th o u sa n d s of m en, an d so a t t r a c ts th e a t t e n ­tion of “ b u s in e s s ,” a n d th e A lm ig h ty D o lla r to th e people a n d th e p rin c ip le rep re se n te d by C h ris tia n Science. T h e re is n o th in g w ro n g in a ll th is , fo r i t is o f God. A lm ig h ty D o lla r is th e g e n u in e sym bol o f A lm ig h ty God.

T h e d ru g d oc to rs a ll know th a t th e p ra c ­tice o f m ed ic ine is a hum bug . T h e H om eo­p a th s h ave proved th a t a s good re s u lts—aye, m uch b e tte r re s u lts—can be o b ta in e d w ith o u t d ru g s a s w ith th e use o f d ru g s . T h e g e n u in e H om eopath d o esn ’t g ive an y m ed ic ine . H is “ h ig h a tte n u a tio n s ” c a n n o t be ca lled d ru g s . T h e g e n u in e H om eopath w ill f r a n k ly te ll you th a t th e h e a lin g pow er is n o t in th e p ills o r pow ders, b u t in th e m an w ho p resc rib es , th e m an w ho tr e a ts th e p a tie n t w ith th e pow er o f m ind . H e uses th e su g a r a s a m ean s to call th e p a t ie n t’s a tte n tio n to h im ­self. H ah n e m a n n , th e fo u n d e r o f H om eop­a th y , ta u g h t an d p rac ticed m en ta l h ea lin g . H e a lso used m ag n e tic m o v em en ts an d h y p ­n o tic su g g es tio n . So th e C h ris tia n S c ien tis t, in p re p a r in g fo r re co g n itio n a s a “ r e g u la r ,” w ill n o t h ave to go f a r ah ead of H om eopathy .

In fa c t , a ll w ho in te n d p ra c tic in g , if they h av e th e tim e , sh o u ld g ra d u a te in one of the r e g u la r sch o o ls o f m ed ic in e . W hen I say “ p ra c t ic in g ,” I r e f e r to th e g o in g aboutfrom house to h o u se v is i t in g p a t ie n ts , or permit­t in g th e m to com e in to y o u r physica l pres­ence. T h is is n o t a t a ll n e c e s s a ry ; but if you a re g o in g to im ita te d ru g doctors, arm y o u rse lf w ith a d ru g d o c to r’s d ip lom a.

M rs. E d d y h a s th is to sa y of th e Homeo­p a th ic school o f “ M e d ic in e ” :

A s a p e r t in e n t i l lu s tra t io n o f th is general su b je c t u n d e r d iscu ss io n , I w ill c ite a modern p h ase of m ed ica l p ra c tic e , nam ely , the h o m eo p a th ic sy s tem , to w h ich th e old school h a s becom e reconc iled . H ere I speak from experience . In h o m eo p a th y th e h ig h es t at­te n u a t io n s o f m ed ic in e h av e n o t an iota of th e d ru g le f t in th em , a n d th e low er a ttenua­tio n s h av e so l i t t le th a t a v ia l fu ll of the p e lle ts a re sw allow ed w ith o u t h a rm an d with­o u t ap p re c ia b le effec t, w h e rea s th e homeop­a th is t a d m in is te rs h a lf a dozen o r le s s of these sam e g lo b u les , a n d te lls you, a n d you will be lieve h im , th a t th e re w ith he h ea ls th e sick. T h is , how ever, does n o t d isp ro v e th e efficacy of th e sy s tem . I t e n h a n c e s it , fo r it identi­fies i t w ith m in d , n o t m a t te r , in th e grooves o f God, in th e h a n d s o f O m nipo tence . And say , O p e tty sc o rn e r o f th e In f in ite ! canst th o u m ock H is m ira c le s o r s c a t te r H is shade w ho “ a b id e th u n d e r th e shadow of the Al­m ig h ty ?”

T h e h o m e o p a th is t h a n d le s in h is practice, a n d is su pposed to h ea l, th e m o s t violent s ta g e s o f o rg a n ic in f la m m a to ry d isease , to s to p deco m p o sitio n , to rem ove e n te r i t is , gas­tr i t is , g a s t r a lg ia , h y p e re m ia , pneum onia, d ip h th e r ia an d o ss ific a tio n —th e effects of c a lc a reo u s s a l ts fo rm ed b y c a rb o n a te and s u lp h a te o f l im e ; a n d th e h o m eo p a th ic phy­s ic ian succeeds in h e a lin g h is cases w ithout d ru g s equally- w ith th e a llo p a th , w ho depends upon d rugs! T h e n , is m ind o r m a t te r th e in­te l l ig e n t fa c to r in p a th o lo g y ? I f m a tte r , I c h a lle n g e m a tte r to a c t a p a r t fro m m in d ; a n d if m in d , I h av e p roved b eyond cav il th a t th e a c tio n o f m in d is c u ra tiv e a n d p o te n t in p ro p o rtio n a s i t a c ts u n tram m eled by- m atte r . H ence o u r M a s te r’s sa y in g , “ T h e flesh p ro fite th n o th in g .” T h e d iffe rence betw een m e tap h y sic s in h o m eo p a th y a n d m e tap h y sics in C h ris tia n S cience co n s is ts in th is forcib le f a c t : T h e fo rm e r e n lis ts f a i th in th e p h a r­m acy of th e h u m a n m in d , a n d th e la t te r couples f a i th w ith u n d e rs ta n d in g , an d is based on th e D iv in e m ind , k n o w in g th a t th is m ind is o m n ip o ten t, is in f in ite , is a ll—hence it is th e so v e re ig n ap p ea l, a n d th e re is n o th in g th e re in to a t te n u a te . T h e m ore of th is m ind th e b e tte r fo r b o th p h y s ic ia n and p a tie n t.

O f course I w ould n o t im ita te p reachers o r p h y s ic ia n s , hence I w ill n o t “ p ra c t ic e ” lik e e ith e r. I th in k th e re is a b e t te r w ay to te ac h tr u th th a n to be a m im ic o f th e p ray er ped d le r o r th e p ill docto r. T h e re is no re li­g io n in th e Science a n d no science in re lig ion . T h e re is no m ed ic ine in th e S cience an d no sc ience in m ed ic ine . Y et, if m y p a tie n t w a n ts th e “ c o n so la tio n o f th e c h u rc h ,” or th e ca re o f th e p h y s ic ian , I do n o t object. T h e re is n ’t a n y th in g in th e w ay o f m y mind. I am lik e th e w ind th a t b lo w e th w here it p leases in sp ite o f th e w in d m ills o f m ortal m ind . I ho ld no k in d o f re lig io u s serv ices, n e ith e r do I p re sc rib e a n y k in d o f m e d ic in e ; b u t I w ill n o t a n ta g o n iz e an y body o r an y ­th in g . T h e w ord o f w isdom is th e w ord of peace. H ow ever, I am ex ceed in g ly g la d th a t C h ris tia n S c ie n t is ts a re b e in g a rre s te d and p u t in ja i l . I t w ill a d v e rtise th e p rincip le . T h e b a tt le is r a g in g a n d T ru th w ill be vic­to rious. “ A l i t t le leav e n le a v e n e th the w hole lu m p .”