King's Business - 1930-06

S h e 3 i b l e X am i ly X la g a jm e nj _________ ______ June - 1930 ________________ ^

ct3he (River ¿Jordan and the (promised J2and

-Keystone View Co.

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O F " L O S


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What Others Think of this Boys’ and Girls’ Course: “ T h e c o rre sp o n d e n c e c o u rse for c h ild ren cam e this m o rn in g , a n d I am p e rfe c tly delig h ted w ith it. I o rd e re d it to send to a cousin an d am m ailing it ov er to th em in B er­ keley. I w ish I could p u t one in th e h an d s of every child I know . It is so clear, so good, th e p lan of sa l­ v a tio n so p lain a n d th e ^X^ord itself is so m u ch used in it. T h a n k you m any tim es.” “W e have indeed h ad a m ost h a p p y tim e in th e stu d y of G od’s W o rd . Y o u r c o u rse is one of ex ­ c ep tio n al in te re st for Y oung P e o ­ ple. T h e in te re st show n has b een a so u rce of real delig h t to m e. I h o p e th a t I m ay in te re st m o re of o u r p eo p le to try this c o u rse.”

A Course of True Constructive Worth: Entertaining, Interest-Sustaining— 1 4 Distinctly Different Lessons for the Young— Teaching Vital Biblical Truths. Non-Sectarian— of Real Service in Christian Homes wher­ ever there are Children and Young People. O f Special Value in Daily Vacation School work among the young. Certificates of Recognition Granted Upon Satisfactory Completion of Course. Give the matter prayerful thought—realising there’s rich profit in accepting either one of these liberal offers. Use the convenient Order Blank that fol­ lows when you reply and feel free to ask any questions you have in mind. CorespondenceSchol-Bible InstituteofLosAngeles 536 South Hope Street, Los Angeles, California . □ E nclosed find $ 1 .0 0 fo r w h ic h sen d o n e c om p lete C h ild re n ’s Bible C o u rse to N am e......................................................................................A d d re ss............................................................................— □ E nclosed find $ 2 .5 0 ( o r $ 3 .0 0 fo reig n ) to c o v er 2 y e a rly su b scrip tio n s to T h e K in g ’s B usiness to be se n t to th e tw o follow ing a d d resses: N am e.......................... ...........................................................A d d re ss............... C o rre sp o n d en c e School, Bible In stitu te of Los A ngeles, 536 S o u th H o p e S treet, Los A ngeles, C alif.

N am e........................................................................................ -..................... A d d re ss........................................... [—1 A s a prem ium , sen d th e C h ild re n ’s Bible C o rre sp o n d e n c e C o u rse w ith o u t c h a rg e : N am e............................................—.............................................................. A d d re ss........................................... PI P lease sen d com p lete details of all y o u r Bible C o rre sp o n d e n c e C o u rse s to N am e............................................................................................................... A ddress..

^ h e K in g ’s ^Business W illiam P. W h ite , D.D., E ditor J. E. J aderquist , P h .D., M anaging E ditor Motto: "I, the Lord, do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." Isaiah 27:3.

an investment in YOUTH —as well as in a life annuity Every dollar you invest in a Biola Annuity Bond- is an enduring in­ vestment in Christian youth, open­ ing the door to the constructive training of young men and women in practical Christian service—over 8,000 S t u d e n t s having enrolled through the years for training in Christian service. a carefree investment yielding ¥ to 10f° for life —and dividends of immeasurable worth throughout eternity! Safe­ guarded by the moral and valuable material assets of the Bible Insti­ tute of Los Angeles, and exempt from the cares of fluctuating se­ curities, BIOLA. Bonds guarantee you a satisfying, promptly paid in­ come every year of your life—all your funds applied to sound teach­ ing based upon the “Old Bible and the Whole Bible.” Whether your Bond is for $100 or for thousands, you’ll find it a joy­ giving investment, continually work­ ing for you without worry to you as you’ll discover on reading the booklet; “Annuity Agreements,” sent F R E E on receipt of the coupon below. Bible Institute o f Los Angeles 536-558 S. H ope St., L o s A ngeles, C alif. W ith o u t o b lig atio n , p lease sen d : □ B ooklet ÂA— “A n n u ity A g reem en ts.” □ C atalo g—-“ B i o l a W o r t h W hile B ooks.” N am e:


Number 6

June, .1930

Volume XXI

Table o f Contents Crumbs from the King’s Table—^The Editor............................ -.... 283 Editorial Comment ........................................................ -........ -........ 285 Does It Make Any Difference What You Believe, If You’re Honest?—S. D. Gordon..........— ...................—287 Another View of the Palestine Situation—W. F. Smalley........... 290 The Problem of Early Man—Dudley Joseph Whitney................. 292 The Salvation of Scriptiire—The Assurance—B. B. Sutcliffe.... ...295 Hurtan Bible Institute ......................-......................................| ....—297 Euodia Club Conference ........ i........... ........... ,................. -............. 297 Heart to Heart with Our Young Readers —Florence Nye Whitwell.............................................................298 Radio KTBI ................................. ....:............................................. 302 The Regions Beyond .......... -....................... -.................................... 303 I3ible Institute Forward Movement.......... ........................ ........... —304 Alumni Notes—Cutler B. Whitwell................................................ 306 The Junior King’s Business—Sophie Shaw Meader...................307 Homiletical Helps for Preachers and Teachers................... ........ 309 International Lesson Commentary.,............................ ..310 Our Literature Table ........................................................................................... i . . . . . . . . . . . . . . . ..............................— 319 Notes on Christian Endeavor-—Alan S. Pearce............ ... .......... ,...320 Devotional Readings ............................................ -......... -............ — 322


25 c e n ts re d u c tio n on each su b scrip tio n se n t to one o r to se p a ra te a d d re sse s as p re fe rre d . Remittance: S hould be m ade by B an k D ra ft, E x p re ss o r P. O. Money O rder, p a y ab le to “B ible I n s titu te of Los A n ­ g eles.” R e ce ip ts w ill n o t be se n t fo r r e g u la r su b scrip tio n s, b u t d a te of e x p i­ ra tio n w ill show p lain ly , each m onth, on o u tsid e w ra p p e r or cover of m agazine. Manuscripts! T H E K ING ’S BUSINESS c an n o t a cc ep t re sp o n sib ility fo r loss or d am ag e to m a n u s c rip ts se n t to it fo r co n sid eratio n . Change of Address! P le a se sen d b o th old an d new a d d resses a t le a s t one m o n th p rev io u s to d a te of desired change.

Advertising! F o r in fo rm a tio n w ith r e f e r ­ ence to advertising- in T H E K ING ’S BUSINESS ad d ress th e R e lig io u s P re ss Assn., 325 N o rth 13th St., P h ilad e lp h ia , Pa., or N o rth A m erica Bldg., C hicago, 111. E n te re d a s Second C lass M a tte r N ovem ­ b er 17, 1910, a t th e P o s t Office a t Los A ngeles, C alifo rn ia, u n d e r th e A ct of M arch 3, 1879. A cceptance fo r m a ilin g a t sp ecial r a te of p o sta g e p rovided fo r in Section 1103, A ct of O ctober 3, 1917, a u th o riz e d O ctober 1, 1918. \ Terms! $1.25 p e r year. Single copies 25 cents. F o re ig n C o u n trie s (in clu d in g C an­ a d a ) $1.50 p e r y e a r. C lubs of 5 or m ore

POLICY AS D E F IN ED BY TH E BOARD OF D IRECTORS O F TH E B IBLE IN S T I­ TUTE OF LOS ANGELES (a) To sta n d fo r th e in fa llib le W ord of God and its g re a t fu n d am e n ta l tru th s , (b) To stre n g th e n th e fa ith of a ll believers, (c) To s tir y o u n g m en a n d w om en to fit th em se lv es fo r and e n g ag e in definite C h ristia n w ork, (d) To m ak e th e B ible In s titu te of Los A n g eles know n, (e) To m a g n ify God our F a th e r a n d th e person, w o rk an d com ing of o u r L ord Je su s C h rist; an d to tea ch th e tra n s fo rm in g p ow er of th e H oly S p irit in our p re se n t p ra c tic a l life, ( f ) To em ­ phasize in stro n g , c o n stru c tiv e m essa g es th e g r e a t fo u n d a tio n s of C h ristia n faith . 536-558 S. Hope St., BIBLE INSTITUTE OF LOS ANGELES, Los Angeles, Calif.

A d d ress :



ENew 3 ï(embers o f the ¿Board o f ¿Directors (¡BibleInstitute of£os _Angeles

(“jiiN line with its policy to obtain and main- 11 tain an organization that will be directed in a manner to merit public approval, the Bible Institute of Los Angeles has, dur­ ing the past year, added Jo the Board of, Directors the following new members: Dr. W. E. Edmonds, Pastor First Presby­ terian Church, Glendale, California; formerly Moderator of the Synod of California. Dr, Charles G. Trumbull, Editor of The Sunday School Times, Philadelphia, Pennsyl­ vania. Mr. Harry A. West, prominent in business circles of Portland, Oregon; also President of Oregon Gideons and President of the Port­ land Union Bible Classes. Mr. Hugh B. Evans, business man of high standing in Los Angeles. Mr. Robert Young, attorney, of Los An­ geles; also Elder in the Hollywood Presby­ terian Church and Treasurer of the Presbytery of Los Angeles. Mr. W. R. Oliver, well-known business man of Long Beach, California. Mr, John Wells, associated with the Santa Fe Railroad, Los Angeles. Dr. W. P. White, President of the Institute; for many years associated with the Moody Bible Institute. The presence of such men upon the Board of Directors gives assurance that the highest spiritual standards will be maintained in the Institute and that the business administration will be wise and efficient.





“SNo ¿Retreat, ¿But _Advance A ll .A long the JEine.”

June 1930


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I Crumbs Cfrom the K ing’s ^ab le | B y th e Ed itor

The Baptism of th e JHoly Spirit OHN the Baptist, an Old Testament prophet, said to Israel, “I indeed have baptized you with water: but he shall baptize you with the Holy Spirit” (Mark 1:8). , The baptism of John was the bap­ tism of Israelites only. It was “the baptism of repentance for the remission of sins.” John’s bap­ tism is in no way related to the baptism of the Holy Spirit. In Acts 19 we have the account of some Jews who had

the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God” (1 Pet. 3:21, 22). Every believer has the Holy Spirit. “Know ye not that your body is the temple of the Holy Spirit” (1 Cor..6:19) ? “Know ye not that ye are the temple of God, and that the Spirit o f God ' dwelleth in you?” (1 Cor. 3:16). He said this to carnal Christians. It certainly is true of spiritual Christians. The believer in the Lord

been baptized by John the Bap­ tist. Apollos (see Acts 18:24- 26) had ministered to them, but evidently they were not in­ structed as to the gospel of grace. When Paul instructed them and laid his hands upon them they received the Holy Spirit and were baptized again with water. He had asked them, “Have ye re­ ceived the Holy Spirit since ye believed?” They said, “We have not so much as heard whether there be any Holy Spirit.” “Un­ to what then were ye baptized?” They said, “Unto John’s bap­ tism.” Then Paul instructed them in the gospel of grace. The Holy Spirit came upon them, and they received baptism into the name of the Lord Jesus. These people received two water bap­ tisms. The two water baptisms were not symbols of the same thing. A believer in the Lord Jesus Christ is made a partaker of the baptism of the Holy Spirit the moment he believes. The Holy Spirit came as a gift from God to His own on the day of Pente­ cost. “The gifts and calling of God are without repentance.” “By one Spirit are we all bap­ tized into one body” (1 Cor. l 2 :

Jesus Christ is never commanded to be baptized with the Spirit be­ cause he has already been made a partaker of the baptism of the Holy Spirit. Nowhere does the Bible teach the doctrine of “a second bless-; ing.” There may be a great ex­ perience come into the life of the believer after he has received? eternal life when he suddenly: comes to the realization of all that God has done for him. But to call that “the second blessing” is without Scriptural foundation. To “tarry” for the Holy Spirit is without New Testament sanction. The only time anyone was told to tarry for the Spirit was before Pentecost. The only place, anyone was ever' 'told to tarry was in the city,,of Jerusa­ lem. Our Lord had said to His disciples, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth” (John 16:12, 13). He said, “It is expedient for you that I go away: for if I go not away, the Comforter” (that is, the Holy Spirit) “will not come unto you; but if I depart, I will send him,

Revival B y A. G ardner R evive M e (Psa. 138:7).

My love is cold, my faith is small, My seal is tacking, doubts appall, My footsteps falter, oft I stray, And weakness marks me for its prey. God o f Revival, hear my plea, Empower, endue, revive e’en me. R evive U s (Psa. 85:6). With all Thine own, in Jesus’ name, We would confess our common shame, And humbly bow before Thy face, To seek Thy pardoning, cleansing grace. God of Revival, God o f love, Refresh, revive us from above. R evive T hy W ork (Hab. 3 :2 ). Thy workers’ hearts are filled with dread; Thy lost are left, Thy sheep unfed; Thine enemies Thy work defy, And things are weak, ready to die. God of Revival, now we pray, Visit Thy work in this our day. T hey S hall R evive ( H os . 14:7). Oh, for Thy Spirit’s quickening breath! Reviving from the sleep o f death. Oh, for Thy mighty, ancient power! Arousing us this very hour. God of Revival, Thee we praise, For signs of blessing in our days. —■The Bible Today.

13). The one thing necessary to become a member of the body of Christ is the baptism of the Spirit. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness o f life. For i f we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (Rom. 6:3-5). “A s many of you as have been baptized into Christ have put on Christ” (Gal. 3 :27). “Buried with him in baptism, wherein also ye are risen-with him” (Col. 2:12). “One Lord, one faith, one baptism” (Eph. 4:5). “The like fig­ ure whereunto even baptism doth also now save us (not

unto you” (John 16:7). He said, “Tarry ye in the city o f Jerusalem, until ye be endued with power from on high” (Luke 24:49). “For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days ' hence” (Acts 1:5). After they witnessed the ascension of our Lord they went to Jerusalem and tarried there until the Holy Spirit came and baptized every believer into th e ■ body of Christ. We need not tarry now because the Spirit is here. H e never w ent away . T h e F illing of t h e H oly S pir it There is only one baptism, but there may be many- fillings. On the day of Pentecost the disciples were both baptized and filled with the Spirit. The filling of the


June 1930

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Spirit comes to the believer when he yields wholly to “him who worketh all things after the counsel of his own will.” Many years ago I started in my car from Los Angeles to Portland, Oregon. I had a good car; the kind that com­ pels you to watch the speedometer, or the cop if you ex­ pect to keep out of trouble! It was a beautiful morning, and a splendid road, but I could get no speed. I did not know what was the matter with my engine. Finally, it Stopped and refused to go another foot. I had twelve gallons of good gasoline. I had plenty of oil. There was nothing wrong with the engine. I had a great desire to get on, but the thing would not go. Then I flagged a Standard Oil truck. The driver came to my assistance; he looked all over my car, and said, “There is nothing the matter with the car. You have plenty of gas. You have plenty of oil. Your spark plugs are clean. There is noth­ ing the matter with the car.” I said, “I know that. There is nothing the matter with this car, only it simply will not go !” Finally he took off the copper pipe that led from the gasoline to the engine and pumped out of that pipe a handful of dirt, sand and grease. Then he put the pipe back to its place, and said, “Now try it.” I started the car and passed everything on the road that day. What was

the matter ? Dirt had clogged the channel of power. The copper pipe was not yielded to the gasoline. Dear child of God, if the power of the Holy Spirit is not manifest in your life, it is not a sign that you have not the Holy Spirit, but a sign that the Holy Spirit has not all of you. The Holy Spirit is not divided. It is our hearts that are divided. A divided heart clogs the channel of power. I, like the term, “the yielding life,” rather than the term, “the yielded life.” A long time ago I yielded myself to the Holy Spirit, He came into my body and made of it a dwelling place, but how many times have I shut Him out of some of the rooms in the house! There needs to be a constant yielding to the Spirit in order that there may be victorious living. The yielding of yesterday will not do for today. The surrender of yesterday will not do for today. It is not a past experience that I need. It is a present experience of God’s power and grace. The great need of the church today is not that believers “tarry” for the Holy Spirit, but that believers “yield them­ selves unto God” in such complete abandonment of self that the Holy Spirit within them may not be hindered in His work of magnifying Jesus Christ.

Ghallenge us in finding others with whom the privileges of this work can be shared. The first step in this direction is the enlargement of the Society Membership, to make it truly national and in­ ternational in its scope. None but those whose Christian standards are known to be true to God and His Word will be invited. No sec­ tional or narrow denominational lines will be observed so long as there is clear loyalty to the truth. A beginning has been made in the enlarge­ ment of the circle of friends and supporters of the Institute by the recent election of two new members of the Board, the one residing in Philadelphia, Pa., and the other in Portland, Oregon. These men feel as many others are coming to do, that the Bible Institute of Los Angeles is a national asset. The Biola challenge is made to the many new friends who will be recruited in a campaign soon to be launched. Such an endowment of friends will be of greater value than an en­ dowment of dollars. Their prayers and Chris­ tian fellowship will lift and encourage, and Biola will go forward to new and larger things. More definite announcement concerning this matter will follow in our July issue.

C(s)iie V iolet HE Bible Institute of Los Angeles began nearly a quarter of a cen­ tury ago with a vision and a plan that made it unique among insti­ tutions of its kind. It sought to

build a school with a strong and well balanced curriculum and to give to its students practical training for Christian service in a many-sided evangelistic program. It has passed through years of testing and has not lost its original vision. But with the years the outlook and en­ vironment of the Institute have changed, and it must now enlarge its circle of Christian fel­ lowship in order to meet the new demands upon it. The name of the Institute has made it appear that it was distinctively a Los Angeles institu­ tion, supported entirely by local friends. In other parts of the country there has been a pas­ sive interest in the school, but very little prac­ tical support. It seems to have been the impression that the financial needs of- the school were met by endowments or by the gifts of a few rich friends. It is therefore proper at this time to explain that while the Institute was made possible through the generosity of a few who could give largely, it has not been, nor is it now, an endowed institution. There is need of many new friends, and it is proposed to ask old and tried friends to assist

June 1930


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Editorial Gomm ent

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Propaganda or Prayer —Jffih ECLINE in church membership is causing anxiety to some of the larger denominations. The Methodist Episcopal Church (North) reports a loss of over 56,000 members in 1929. In an jraaigj?' attempt to recoup their losses and to again press iii-C forward in aggressive work, it is proposed that a special fund of $10,000,000.00 be raised for mission work at home and abroad. This causes the Presbyterian of the South to remark: This is the largest fund the raising of which has been at­ tempted by any church for mission purposes. We cannot help wondering whether a campaign to increase the spiritual life of the church would not accomplish better results. The Presbyterian quotes the above, expressing agree­ ment with its sentiment and adding comment of its own as follows: More and more it seems that church people think that a committee, a fund of money, a .great plan for propaganda will revive true spiritual and religious interests. We do not believe it. We may pile up money in abundance, have committees made up of great and impressive names and plans that are wise and widespread, but without the aid of the Holy Spirit the awakening will not come. Prayer, fasting, devotion, let us try them for a change. —O— Andover Seminary T HE Andover question is still awaiting settlement, When the Massachusetts Supreme Court decided that the Andover endowment funds could not be used by a school which did not subscribe to the old Andover Creed, conservatives thought that a great victory had been won. The control of Unitarian Harvard University over And­ over appeared to be broken. A number of conservative schools at once made a bid for the Seminary, expressing their ability and willingness to reorganize the school on its old theological foundations. These approaches were promptly repulsed by the trustees of Andover who were evidently bent on defying or evading the mandate of the court. Their latest proposition is to form a partnership with Newton Theological Seminary, a Baptist school which is so “liberal” that it has the hearty commendation and support of New England Unitarians. The practical effect of such a union, if it is effected, is described in the Watchman Examiner by Ernest Gordon. It is an inter­ esting sequel to the story of the looting of Andover which is hold by Mr. Gordon in his book, “The Leaven of the Sadducees.” Mr. Gordon says: The plan is to link Andover with Newton. But Newton is already affiliated with the Harvard Theological School, an essentially Unitarian institution . . . If the Andover-Newton merger is to be allowed, Andover would retain its building at Harvard, and Newton students would go there for certain courses. Unless it. is proposed to eject the Harvard. Theological School from its present residence in Andover Hall, all three seminaries would occupy the same building and by exchange of professors and similar courtesies would be very close ,to one

institution, practically if not legally. Here would be a situation even more satisfactory to Harvard Unitarians than when And­ over and Harvard alone were united in a single institution. And the wishes of those who founded Newton would be as little con­ sidered as those who sought so carefully to protect Andover from Unitarianism. The Christian Science Censor T)UBLISHERS of religious literature have during the last quarter century been rudely awakened to a sense of the power of the system known as Christian Science. Numbering less than two-tenths of one percent, of the population of the land, the members of this cult have been able to practically suppress or to at least make ineffective all unfavorable publications regarding Mrs. Eddy, and the religion she taught. The secret of this power is found in the organization that Mrs. Eddy built. While she lived she had more power than a Pope. Since her death all authority centers in the Mother Church in Boston, all other Christian Science churches being simply branches. The business of the Mother Church is controlled by a self-perpetuating Board of Directors of five members. This Board appoints a Committee on Publication, “which shall consist of one loyal Christian Scientist who lives in Boston, and he shall be the manager of the committees on publication through­ out the United States, Canada, Great Britain, and Ire­ land.” Thus the publicity organization is practically under the complete control of one man. He is plentifully sup­ plied with funds. Through his State and local committees he is able to keep in contact with conditions throughout the land. Whenever any book or magazine article or radio talk displeases the Christian Scientists, the organi­ zation gets busy. By boycotts, by threats, by withdrawal of business, by lobbying activities, etc., pressure is brought to bear, with the result that statements that would offend the Christian Scientists have been largely silenced, while Christian Science propaganda has been given wide pub­ licity. No kind of publication has been exempt. The public is familiar with the controversy now on between' Charles Scribner’s Sons, Publishers, and Christian Science. The Brethren Evangelist has also incurred their displeasure through an article on the signs of the times written by Alva J. McClain. The editor of the Evangelist refused the Christian Science committee the privilege of their columns to answer Mr. McClain, and has been threatened with a law spit unless he backs down. Editorial Announcement T HE Circulation Department reports a net gain of 1200 names on the subscription list of T h e K ing ’ s B u si ­ ness during April. This happy result is due largely to the efforts of satisfied readers, who without being urged become zealous and active agents of the magazine. Are you one of them ?


June 1930

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Is There an Educational Oligarchy?

Is th e Sunday School Doomed ?

I S the Religious Educational Association claiming too much influence and power? Is it in the hands of men who are seeking to reduce Christianity to the level of ethnic religions of the world? Is it likely to become a menace instead of a blessing? Such questions are in the mind of the editor of the Western Recorder who writes: It is well known that the educational hegemony (1) has under its control and direction a vastly larger amount of money than was ever in the hands of a similar group in history. (2) It has the vast prestige which this gives. (3) It also holds in its hands the matchless prestige of education which has throughout our history been built up in America (a) by Chris­ tian backing, and (b) by the civil powers. The possession of such power and prestige by a small group may well cause concern, for it is painfully evident that this educational “oligarchy” claims the privilege of teaching anything under the sun. “The right to pursue the truth wherever it leads” is asserted, and so from pulpits and classrooms has come teaching which destroys faith in God, encourages disloyalty to the laws of the land, imperils the morals of the nation’s youth, and threatens the ultimate destruction of civilization. Protests against this soul-destroying type of “pursuit of truth” have been few and feeble. The unfortunate result is, as the Western Recorder puts it, that we “commit the destinies of the nation without restraint to the moulding of one small group of citizens, protecting them the while from answer­ ing to the rights of all other classes.” D ispensational Truth T HERE has recently been much animated and some­ times acrimonious debate about what is known as dispensational truth. After discounting the disagreements which are concerned with minor details and omitting such as are merely questions of terminology, the real issue is seen to be that which has long divided the premillenarian and the postmillenarian camps. The postmillenarian claims that the prophecies of the Olivet discourse of the Lord Jesus found their complete fulfilment in A.D. 70, and that the dispensationalism which puts the fulfilment in the future is a new thing, an invention of the “Plymouth Brethren.” Dr. A. C. Gaebelein replies to the postmillenarian view in an article which appears in booklet form called “Dis­ pensational Truth as Believed and Taught in the Second Century.”* He finds in the “Didache —the Teaching of the Twelve Apostles” almost an exact parallel to the words of the Lord Jesus as given in Matthew 24. There are distinct references to the great tribulation, to apostasy, lawless­ ness, and false teaching in the last days, to the coming of Antichrist, to the resurrection of the righteous alone, etc. In short, a large part of the dispensational program to which there is now strenuous objection, is proved to have been taught and probably quite universally believed in the Church of the Second Century. A different and a perverted idea came in with the union of church and state, but as Dr. Gaebelein points out, the present■ revival of interest in the coming of Christ has led students back to the earliest statement of the doctrine. Dispensational truth, as thus understood, is not a recent invention.

P ROFESSOR CONRAD HENRY MOEHLMAN writes in The Crozer Quarterly, giving the startling information that in the ten years between 1916 and 1926 practically all denominations except the Southern Baptists had a smaller percentage of increase in Sunday-school pupils than in church members. Some have had a very decided and discouraging loss. He comments on the situa­ tion as follows : The attitude toward church membership seems to differ from the attitude toward attendance upon the Sunday school. The membership of churches may grow although their Sunday schools are disintegrating. Are we facing a growing indifference on the part of many members of Christian churches toward their religious educational programs ? Are they looking else­ where for their religious education? A pertinent question to ask Dr. Moehlman might be, Does the theological trend in the churches have anything to do with the lessening interest in the children’s welfare ? Is there any significance, in other words, in the fact that the Southern Baptists, who are perhaps the most conser­ vative large denominational group in the United States, had the best showing? Their increase in church mem­ bership was 30.1 per cent and in Sunday-school pupils 40.8 per cent. Missionary Subscriptions Through the generosity of some of the Lord’s stewards T h e K ing ’ s B usiness has been going to several hun­ dred missionaries and mission stations. The fund for that purpose is now exhausted. Who will give heed to the ac­ companying appeal? — o —

100 or More S u b s c r ip t io n s fo r Readers Like the Following Cannot be Renewed - -

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SA k v 'fl T 7 0 fO Does It Make Any Difference What You Believe if You Are Honest? A “Q u iet T a lk ” B y S. D. G ordon

gSI||PES it make any difference what you believe, if | | | ? r a you’re honest? Recently a New York man made an address at a Mid-West university. The man is prominent in financial circles. Commonly his words are widely quoted. The address was at the dedication of a build­ ing for religious purposes. In the address, according to the daily papers, he said that it does not make any differ­ ence what you believe if you’re honest. A little while after, the head of one of the leading historical churches of Christendom, living in Southern Europe, on the Tiber, referred to this statement. As reported in the press, he said that it does make a big difference what you believe regardless of your honesty. Which of the two was right? The American? Or the Italian ? In a small town of New England a middle-aged man one night couldn’t fall asleep. He tossed nervously until quite late. His wife suggested taking a little remedy he had for sleeplessness. So he went to the bath, reached into the closet over the bowl and picked up a bottle, without bothering to turn on the light. He knew just where things were. He put the bottle to his mouth, measuring with his lips. He went back to bed and to sleep. He honestly be­ lieved he had the right bottle. But he was wrong. The next morning he was dead. Some years ago, when transcontinental travel was in its earlier stages, a long train was ploughing its way through the great middle West of the country. It was a bitter winter’s night, snow, zero, wind, huge drifts. In a day coach was a mother with three children, one a baby in arms. She was rather nervous about being sure to get off at the right station. Stations were far apart. The conductor assured her he would come and help her off at her station. By and by the train stopped. A kind-hearted commer­ cial traveler across the aisle stepped over. He said, “This is your station. I ’ll help you off.” And he, did. And the train started. After a bit the conductor came in, looking, and said, “Where’s that woman with her babies for so-and-so?” The kind-hearted commercial traveler said, “I helped her off back there at her station.” And the conductor, abruptly, nervously, seizing the bell rope, said, seriously, “My God, man! That was a coal stop. There is no shelter there. And this is an awful night.” The train slowly stopped and backed several miles. Much time had elapsed. But the bitter cold had done its relentless work. That commercial traveler was quite hon­ est in believing that that was her station. But he was wrong! Did it make any difference what he believed ? Ask the husband and father waiting impatiently for wife-and babies, and getting only what could be handled. T h e W h it e -P ainted S teeple But, you say, you’re thinking about religion. Well, let’s talk about religion a little. Years ago, when cannibal­

ism was common in the heathen islands of the South Pacific, a ship was wrecked. The crew drifted about on the wreckage, and at last was washed up on an unknown island. But they had heard much about the cannibalism so common. And they were afraid. They consulted, and stayed on the shore at the wreckage while one of their number cautiously climbed a hill near by to look things over. No sooner had he gotten to the top of the hill and looked when he began laughing, and ran back laughing and waving his hands. What had he seen? Not much. Only a little white-painted church steeple. But it seemed to make a big difference to the shipwrecked man. Two miners were making their way across the prairie with their gold findings carefully belted about their waists. Night overtook them before they got to their destination. By and by they saw a light in the distance. It came from a rude shack. The rough looking man answering their knock said they could sleep for the night in the crude attic overhead. But they felt uneasy. Things .seemed very rough. It was an unsettled country. So they planned in whispers to sleep and keep guard by turns, with their fire-arms handy. The one keeping guard first, noted a crack in the floor. He glued his eye to the crack. Then a broad smile over­ spread his face. And he lay down and went contentedly to sleep. What did he see ? Not much. The rough looking man had picked a well worn book from the shelf. He sat reading awhile. Then he knelt at the edge of the table, leaning over the book, in the attitude of prayer. It did seem to make a very practical difference to those sailors and miners what these people believed. That white-painted church steeple, and that crack in the floor, what did they stand for? Well, I think every­ body, scholars, critics, common people, would agree that they stood for what is commonly called The Old Gospel of Christ. You know there are some things that are old, old- fashioned, but not old fogy. Bread when you’re hungry, water when thirsty, a warm coat and fire when the mer­ cury is down, a roof overhead, sleep when tired out, sun­ shine and dew and rain—these are all very old-fashioned, but they are certainly not old fogy. Sweet modesty in woman, strict chastity in man, rug­ ged honesty and truthfulness in business dealings, gravi­ tation that holds things steady—these are so old, old- fashioned, and, and the underpinning of all life. T h e O ld G ospel What is the Old Gospel of Christ? Take the historical meaning, in which scholars and historians and rational­ ists all agree, as a mere matter of history just now. Whip the thing out and back to the starting point, and that phrase stands for five things, simple, radical. There’s the distinctive Book, the distinctive Man of the distinctive Book, the distinctive death of that Man, the distinctive badness of sin, and the distinctive necessity of personal choice for present character and future des-

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tainly came to include a big what. It is a striking fact, as a mere matter of psychology, just now, that the choice of Christ as a personal Saviour, consistently lived, comes practically to include every moral choice. Whip it out for yourself. It includes those five essentials of belief, and they include those five essen­ tials of conduct. But, but, now whip out this personal angle a little. Suppose a man honestly rejects Christ as his personal Saviour. I said “honestly.” Yet I don’t see how he can. For that pierced Hand knocks at every man’s door. And the man hears the knock. That clear, patient voice speaks plainly in every man’s inner ear, and the man hears the voice. He feels the inner, gentle, insistent tug at his will to choose. Honestly reject Christ? I don’t see how he can. But let us suppose that he does. By indirection he rejects Christ, that is, he chooses not to choose. He doesn’t choose to choose. And a man’s choice is the one decisive thing.

tiny. All students will agree that the Old Gospel of Christ historically stands for these five essentials of belief. That is mere history, unquestioned and undisputable. And, note keenly, these five essentials of belief lead straight to the five essentials of conduct. What are these? And again all can agree here. They are, first, reverence for authority, whether of the Creator, or parental, or civic. Then the sacredness of human life; rugged honesty in money matters; plain truthfulness in speech; and strict chastity in sexual re­ lations. T h e U nderpinn ing of C ivilization And, and, will you note sharply, these are the under­ pinning of Christian civilization. These are the distinctive traits in which Christian civilization stands in sharpest contrast with the common civilization of the race when Christ appeared on the scene; and in sharpest contrast with the non-Christian civilization of the orient and the African continent today. And, and, will you please straighten up a bit, and recall that these are the underpinning of the commercial fabric of the world’s life today. And commercial fabric! Ah, that’s something sacred in the common thought of today. That’s the holy of holies in people’s common thinking today. The life of the world today is essentially commercial. “Touch not that sacred ark,” the leaders of finance and industry all say, and the common folk earnestly re-echo the words. The common attack today is on the sacred Old Book of God. That attack is an attack on the very foundations of our common civilization, and on the whole commercial fabric, which is the very life of the race today. I don’t mean that these critics mean it so. They make one think of the child who has gotten hold of daddy’s razor blade. The shining brightness attracts his eye; he grabs for it. And there may be a badly cut hand, and —fatally worse, if you don’t get it quickly away. Some of these critics in their bland, easy-going, self-confident talk make you think of that child. An attack on the Book is an attack on the distinctive personality of the God-Man, on the singular sacrificial meaning of His death, on the fatal badness of sin, stub­ born self-will, and on the necessity of personal choice of Christ as a Saviour. Loose ideas on the Book lead straight to this fivefold looseness. And this leads swiftly to the unraveling of those five essentials of personal conduct, and, to the break­ down from within of so-called Christian civilization, and of our whole commercial fabric.^ And that is actually the common life of the race today. The present world situation is an underscoring of the teaching of the Book regarding our Lord’s return. Plainly it will be for racial salvage. Only so can the race be kept from severing its jugular vein. T h e P ersonal A ngle But, but, there is another angle to this thing, the per­ sonal angle. It makes a big difference to a man what others believe. For we are all woven up together in the social fabric of the race. But, does it make any difference what you yourself honestly believe personally? And the striking thing is this: It is not a matter of what, but of whom. “What” is included in “whom.” But “whom” comes first. Paul doesn’t say, “I know what I have believed.” No, “whom I have believed.” And in his case “whom” cer­

The Lost Prayer (1 S amue ^_7:5; 12:23) I promised my friend I would pray for her, And then forgot all about it; The blessing was missed that prayer would have brought, Her sky was darker without it. I loved her — Oh, yes, but all the day I seemed too busy to stop and pray. ,

I told her I ’d pray for a special need, But—I forgot all about it; . She longed.for the fellowship of prayer, Her heart was lonely without it. But I had so much to think of and do, The hours slipped by almost ere I knew.

I promised — yes, promised I ’d pray for her, Then—I forgot all about it; Who knows what wonders prayer would have wrought Were lost from her life without it? Ah, I shall be sorry for many a day, Because I forgot—just forgot to pray.

For many a day? What .if it should be A loss is mine through eternity, i To know the difference it would have made, If. I had earnestly, truly prayed? Who knows what blessings I ’ll miss up there, For lack of that day’s forgotten prayer.

I promised someone I would pray for her — How could I forget about it? Yes, surely, God, in His infinite love, Would carry her through without it; But I failed my friend, and it grieves me sore ,— I failed my dear Lord, and I love Him more!

He never forgets to pray for His own, He "makes intercession” before the throne; And He calls us often apart to share With Him in this great ministry of prayer.

0 Saviour forgive! May I never say That I am "too busy” or "tired” to pray; A ll clamoring earth-thoughts, whate’er they be, 1 would forget, Lord, while talking with Thee! —E dith L illian Y oung .

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too fearsome to be read aloud. Yet this man, goes there in his own shoes, on his own feet, by his own free choice. Now turn to the very last page of the Book (Rev. 22: 15). It is Jesus Himself talking, who died for us of a broken heart that this might not be true of any one. “Without,” are the male professionals in vile lust, the demon experts, etc. There’s a “without.” I t’s made by man’s free choice. Those “without” are there because they have gone there. The gravity of their choosing takes and pulls them there. “Without!” M oody ’ s C reed Dwight Moody was asked, back in the early 70’s, up to London to meet the ministers. They had heard of the touch of power up in Yorkshire, and were thinking about London. For an hour Moody quietly answered their rain of questions. Then one voice asked, “Mr. Moody, what’s your creed?” Quick as a flash, in his exquisitely quiet way, Moody replied, “My creed’s in print.” “Where ?” scores of voices eagerly asked. And four hundred pencils were pulled out to write down the title of the book containing Moody’s creed. Yet more quietly, with a gentle impressiveness, Moody replied, “Isaiah fifty-three. ‘He was wounded for our transgressions, he was bruised for our iniquities,’ ” and so on. Dig in a little. There were the five essentials of belief : the Book, the Man, the Death, the damnable badness of self-willed Sin that necessitated that distinctive death of that distinctive God-Man. And it is most striking to note Moody’s influence. Under the Holy Spirit’s gracious leadership, Moody influ­ enced all of Christendom as no other man has done in the last hundred years, at least. And Moody’s constant cry was this: “Choose; choose now; choose Christ as your personal Saviour.” " Does it make any difference what you believe, if you’re honest? What do you think? It certainly made a difference to the heart of the Man who died for us, when He didn’t have to, except, ah! yes, except the have-to of our tragic need, and the have-to of His great heart of love. A ND why should we not go forth with the elastic . tread of those who know that they shall doubtless come again with rejoicing, bringing with them their sheaves? We go on God’s errands; we are provided with His seed; we are directed by His unerring wisdom to our plot in the field; we are sure of His cooperation in giv­ ing sun and shower, dew and rain. We may have to wait, as all true husbandmen must, but there can be no doubt as to the ultimate issue. Oh, what a glorious work is ours! To give effect to the yearnings of divine love; to be the organs and instruments of the redemptive purpose of God; to be associated with Christ in the salvation of the lost; to pluck men as brands from the burning, and to hold them aloft as torches for the progress of the King; to hasten the glad day of His second coming; to be His heralds and ambassadors—these were enough to lure an archangel from his seat. Well is it to have been sum­ moned to do i t ; and a thousand times better to know that it is to be the employment of eternal ages, of, which it is written, “His servants .shall serve him.” On th e K ing’s Business B y F. B. M eyer , D.D.

Thy Will Be Done O Master, take possession of my boat, That I strive not in unavailing toil;

Speak Thou the word and in Thy presence shall Be stilled the waves tempestuous, waves of fear And doubt and all uncertainties resolve Their being in the morning light of Thy Perfected will.

— The Lutheran.

And here he comes up to the settling time after a long life. And now things are seen in the white searching light of that settling time. That light lays bare things just as they actually are. If, if, as that man sees himself, in that relentlessly pure white light, there isn’t a fault or a flaw to be seen in himself, there’s no question as to the outcome. He is entitled to eternal life on the basis of a flaw­ less, faultless life. Our God is relentlessly fair. A man gets all he’s entitled to. And, you remember, there will be no witnesses brought against a man. Every man is his own witness, and his only witness then. But, hut, if the man is conscious of just one flaw, one slip, one missing link of conduct—ah, that’s heart­ breaking ! For, you recall, one fact fixes a law. That’s a com- place. One thief makes a theft, even if it’s only a copper. One act makes adultery, one murder makes a murderer. So man’s law says, and rightly. And this man finds in his own consciousness that he is not flawless. Then he needs a Saviour, plainly. But he has none. It is his own choice. He has not chosen the Saviour as his. No S av iour ! Let us suppose he has honestly chosen not to choose, has not chosen to choose. Does it make any difference now ? ■Let the man himself answer. Let the Book answer. There are two passages, painful, heartbreaking passages. But they are there, and in plain black on white, in one’s own mother tongue. They stand in sharp ,contrast with their Surroundings, like an ugly mongrel cur in a pack of thoroughbreds. In the glory of that description of heaven that fairly beggars the English these two bits come. No mere man would have put them there. But there they are. Listen: “But for the unbelieving” (Rev. 2 1 :8), the non­ believing, simply those who choose not to believe, choose not to choose. Then follows an ugly list of the company a man finds himself in. Here’s the list: the cowards, those whose daily life makes a foul smell, those who use violent force on others, the lust experts, demon experts, those who worship anything or anybody else than God, and all sorts and shades of liars. It’s a foul list. Ugh! What a crowd to get into! They are tethered together by their own personal choice. That’s what bunches them into one group. And this sup­ posedly honest man finds himself drawn into that company by the gravity of his choice. These are his brothers in choice, or in choosing not to choose. And that gravity of choice pulls them toward a place whose description may be read with a hushed awe, but is

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