7
January 1927
T h e
K i n g ’ s
B u s i n e s s
J ohn M. M ac I nnis W illiam A. F isher This will make you acquainted with your new editors each one of whom takes this opportunity to beg your continued prayers. Mr. William A. Fisher, formerly Managing Editor, now assumes the responsibilities of Circulation Manager, and we bespeak for him the hearty cooperation of all interested in spreading the message <3f these pages. Mr. Fisher’s appointment as Director of Publicity for. the Bible Institute, necessitates the limiting of his duties connected with The King’s Business. C harles K. H urlbcrt .. . K eith L. : B rooks
—apart from His claims to Deity? (Jn. 8:58; 10:30; 14:9). If He is not “God manifest in the flesh,” what is He? Mr. Terry then drives straight to the point. !He says: “Within the church today there is rising into prominence and power a body of intelligent men whose minds are being enlightened by the spirit of truth. They are called Modernists, and when we éxamifte what these pedple believe, we find they^ are'very near to Modern Spirit ualism:’ Well said ! Spiritüalists are Modernists. Many Mod ernists prefer to form their own conceptions of Christ and His teachings without dependence upon the Scripture statements. : Note Mr. Terry’s use of the expression “spirit of truth” as applied to Modernism. - “Hereby know we the spirit of truth and the spirit of error,” says John in that fourth chapter of his epistle, in which he gives us seven tests of divine truth, ’“Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God” (v. 15) . : He writes his entire Gospel to set forth the proofs of Christ’s Deity (Jn. 20 ¡31 ; ;1:14, 18). In his second epistle he warns us that if there come any tintons, and bring not that doctrine, we are not to receive them into, our houses or bid them God-speed (2 Jn. 10). Is any one in doubt as to where the Spiritualist stands as touching the Scriptures? Mr. Terry has told us plainly. He proceeds to show that Jesus was but a spirit ualistic medium. His first great “seance,” he declares, was on the Transfiguration mount. a» Casting Your Vote for God S OME who are anxious to get the Bible out of our life and schools, and think that our country would be bet ter without what they are pleased to call “the superstitions and traditions of the Bible” ought to read carefully what one of America’s greatest poets, James Russel Lowell, says in the following paragraphs : “When the keen scrutiny of skeptics has found a place on this planet where a decent man may live in decency, comfort and security, supporting and educating his chil-
derful philosophy of redemption and salvation. From chapter 12 forward, we read of the traits of character that should logically result from the acceptance of divine right eousness, Some of us have no t' done much thorough studying beyond chapter 1 1 . What, about the “love .without two faces” (verse 9) ? .Wiiat about being “kindly affectioned one to another?” What about “in honor preferring one another,” “patient in tribulation,” “blessing those who .persecute,” “condescend ing, to men, of low estate” ? What do we know about “pro viding things honest in the sight of all men,” “living peace ably with all men,” “feeding our ,enemies,” “overcoming evil with good?” W RITING in “The National Spiritualist?”’'Alfred .H. Terry sums up the Spiritualist position as to :Christ when he says that Spiritualists “.recog nize Him not as a Roman god but as a man. He was born in the same manner that all men are, and died as all men do.” To the Spiritualist, Christ is “Master” not “Lord,” and the world has but a human Saviour. “Thus saith the Lord; cursed be the man that trusteth in man, and maketh flesh his arm” (Jer. 17:5). The Scriptural doctrine of atonement falls in ruins when the Deity of Christ is thus taken away. If Jesus were man only, His work on the Cross would not be sufficient for God. If He were God only, it would not be suitable for man. To be capable of saving mankind and able to satisfy God, He must be God-man. Mr. Terry says further: “Herein lies the key to the understanding of Christ. * * * It is to see Him as a human being like ourselves, but one who has attained the unfold- ment of all His innate powers.” Just how this is recon ciled to the fact that even as a child He was wise far above earth’s greatest sages (Lk. 2:47), and that from the very first public appearance He manifested omnipo tence and omniscience, we are not told. How can His character* His words, His works be accounted for—how can His influence upon all subsequent history be explained
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