ATJ
THE boldest anarchy is that which sets aside the oldest law, which is the law of God. AMS July 13, 1899, page 417.1
TO compel the observance of unjust statutes, is as vital to good government as to allow the non-observance of just ones. AMS July 13, 1899, page 417.2
A PEOPLE who look to no higher source than their legislatures for moral laws, will soon be far below the correct standard of morality in their practice. AMS July 13, 1899, page 417.3
AMS “WHATSOEVER is not a faith is sin,” and as enforced Sabbath-keeping is not of faith, such Sabbath observance is sin, and the law which enforces it only serves to make people sin. AMS July 13, 1899, page 417.4
CHRISTIANITY aims at purification not by casting out men, but by casting evil out of men; it aims not to purify that which is of the world, but to purify men through renunciation of this world. AMS July 13, 1899, page 417.5
GOD allows every individual to govern himself—to be wicked or good, as he may choose; so that whoever is included in the divine government, is governed by his own consent. The Creator is no imperialists. AMS July 13, 1899, page 417.6
AMS MORALITY must pertain to the inward thought and motive as well as the outward act, and is no human law can apply further than the outward act, it is certain that human law is wholly inadequate to conserve the interests of morality. AMS July 13, 1899, page 417.7
“THE Sabbath was made for man,” not for one man more than for another, nor for any particular class of men. All men have an equal right to it, and no one is answerable to another for his use of it. All this is denied when the majority makes Sabbath observance a subject of legislation. AMS July 13, 1899, page 417.8
THE empire of Rome fell when it had carried out to the fullest extent the idea that “Christian institutions”—and especially Sunday observance—must be protected by law. France fell into the French Revolution when it was amply supported by “props” of this character. The empire of Spain, just dissolved—exemplified the same thing. And in the republics of South America, where “Christian institutions”—Sunday included—had long been most fully and firmly enforced by law, there has been the most complete revolution in government. The truth is, religious legislation, so far from protecting the State, is the sure means, sooner or later, of its dissolution. AMS July 13, 1899, page 417.9
ATJ
THE “United Christian Party, which imagines it is working to set up a political government of God on earth,” has been organized in Iowa. A press dispatch says of it:— AMS July 13, 1899, page 417.1
“A new party has been organized in Iowa. The platform is: ‘We believe in direct legislation of people, and in order to make the government a government from God through Christ we should be governed in all things, law-making included, by the standard, “What Would Jesus Do?’” AMS July 13, 1899, page 417.2
“One hundred delegates were present and forty counties were represented. The party was christened ‘The United Christian Party.’ The following ticket was named: Governor, C. D. Heacock, Brighton; Judge of Supreme Bench, John M. Helmick, Dubuque; Superintendent of Public Instruction, W. D. Pidgeon, Richland.” AMS July 13, 1899, page 417.3
The statement follows that the candidate for governor is serving time in jail, having been sentenced for criminal libel and contempt of court. AMS July 13, 1899, page 417.4
This is a sample illustration of religion in politics, and it would not be less ridiculous, only more dangerous, if it were on a larger scale. It only carries the principle out to the full extent, and church people who advocate the taking of religion into politics need not condemn it or regard it with disdain. They will do well if they will study it and learn from a practical illustration what they fail to discern in the theory. AMS July 13, 1899, page 417.5
ATJ
THE following editorial from the New York Sun, under the above heading, is very significant as indicating how the “Trust” idea is beginning to take root in the field of religion. If the combination of business concerns into a Trust is profitable financially, why may not a combination of churches be of advantage in religion? The question is being asked, and an affirmative answer is being given. The Sun says:— AMS July 13, 1899, page 418.1
“It is not remarkable that the system of combination in business undertakings known as the Trust, is now recommended for adoption by churches and other religious enterprises. The suggestion is made by a correspondent of the Church Economist, with reference to ‘church consolidation’ more particularly, but if the Trust would be saving of money and energy, then its advantages can be carried not less strikingly to all religious undertakings. AMS July 13, 1899, page 418.2
“This correspondent gives as an example one city where there are three churches of a single denomination in one block, and he calculates that by their consolidation a saving of $20,280 a year could be effected. If the ‘ordinary business man’ would be likely to think of the propriety of getting rid of useless competition by consolidating three churches. He asks, therefore, ‘Is it not really strange that rational men, who, in their affairs of business, count with exactness every item of expense, should allow themselves literally to be robbed in the conducting of their religious concerns?” AMS July 13, 1899, page 418.3
“If the churches of one denomination may be consolidated thus profitably, why should not all denominations unite in a Trust? Such a proposition is now actually under consideration, for that is what the ‘Religious Conference’ started in New York recently amounts to practically. It is to combine Trinitarians and Unitarians, Christians and Jews in religious effort, or essentially a Trust. AMS July 13, 1899, page 418.4
“The very proposition is an indication of a state of feeling among those making it as to questions of religion. It seems to indicate that the formation of such a Trust is possible with them, for it suggests that the radical difference of opinion out of which grew their religious competition has passed away and been succeeded by an indifference which can now be gratified by a religious Trust of Jews and Gentiles, infidels, agnostics and nominal believers. AMS July 13, 1899, page 418.5
“By following the plan of Bishop Potter and throwing over dogma, such a religious Trust will get rid of the sole reason for division. In place of contradictory belief in dogmas it can set up a religious philosophy, a system of philanthropy, in which there will be agreement. At any rate, there is nothing else for it to do if it is to have any practical issue. AMS July 13, 1899, page 418.6
“The Trust could then be extended to all religious enterprises, at a great saving of money, many millions of dollars; for in place of numerous competing machines in every field, one common machine would be sufficient for the purpose. AMS July 13, 1899, page 418.7
“Why, then, is not such a religious Trust formed, and when will it be formed actually? So long as religious conviction remains it is impossible, but it will be feasible if there shall ever come a time when men cease to have any religious belief.” AMS July 13, 1899, page 418.8
Not all the facts pertaining to this subject are observed by the Sun. The formation of a religious Trust is not by any means dependent upon the demise of dogma and religious belief. The very object of the combine may be, and will be, to promote dogma—to advance religious belief of a certain kind by driving other beliefs out of active existence. The main object of a Trust is to destroy competition; and in religion, such an institution will have the same nature as elsewhere. In all ages, men in the church have been eager to stifle religious competition, and if the Trust can be made to serve this end, the mere saving of dollars will be a matter of secondary moment in its formation. AMS July 13, 1899, page 418.9
Denominational rivalry has largely disappeared between the popular churches; but religious controversy, along certain lines, is as active now as in the past. Never indeed was there a time in the history of this nation when the question of Sunday observance was more generally agitated than it is to-day. And Sunday observance, be it noted, is the one dogma upon which the popular denominations stands [sic.] as a unit. AMS July 13, 1899, page 418.10
Here, then, is the foundation of a religious Trust; or, more strictly speaking, a Sabbath Trust. Such a Trust has been in process of formation now for a score of years, and about all that is needed to complete the undertaking is an act of the National Government, recognizing the Sabbath of the Trust as the true Sabbath, and commanding all citizens to take and use it as the Trust directs. And for this, millions of church people, old and young, are hopefully working. AMS July 13, 1899, page 418.11
ATJ
LAW supersedes argument. Where the law commands, there is no need of argument to persuade. If it is right to command men to keep the Sabbath, it is useless to spend time trying to persuade them. And if this be so, Sabbath observance is outside the gospel. It is disconnected from love, for there is no love in law. And if disconnected from love, it is disconnected from God; for “God is love.” AMS July 13, 1899, page 418.12
ATJ
THE Roman Catholic church has declared herself favorable to American imperialism and an alliance of America with Great Britain to secure Anglo-Saxon supremacy in Asia. This is the accepted import of a speech made at the Independence Day banquet of Americans in London, by Cardinal Vaughn, the papal primate in England. AMS July 13, 1899, page 420.1
The New York Sun hails the event as a great gain for imperialism, and under the heading, “Rome with Us in the East,” prints the following:— AMS July 13, 1899, page 420.2
“London, July 4.—A declaration of immense importance concerning the fate of the Philippines and all Asia was made to-night by Cardinal Vaughn, Archbishop of Westminster, at the Independence Day banquet given by the American Society and London. There is good authority for saying that his utterance is an authorized announcement of the Roman Catholic church on the Far Eastern question. When it is said that he astonished and electrified his audience by his eloquent appeal to America and England, in cooperation, to carry civilization into Asia in opposition to Russia, it may easily be imagined what a sensation his words created. AMS July 13, 1899, page 420.3
“Nor was his the only imperialistic speech of the evening. It was the keynote of every word spoken, and the spirit of imperialism aroused an enthusiasm surpassing anything witnessed at former gatherings of Americans in London. The banquet was attended by the largest and most representative assembly of Americans ever held in Europe. It was nearly midnight when Cardinal Vaughan spoke, but the tremendous significance of his words entitles them to be the first quoted. He said:— AMS July 13, 1899, page 420.4
“‘I have in my heart the deep-seated and mature conviction that the welfare of the Christian world, especially those portions which have not yet been brought into the pale of civilization, depends in great measure on the good feeling and coöperation that shall exist between the American and English peoples. [Cries “Hear!” “Hear!”] we are living at the end of one century, and are about to enter another. Some men may glory in looking backward, and they will have much to see in retrospect. Others look forward. Their minds are cast toward the future, leaving behind the things they have accomplished, and they press forward. We are on the eve of a new century the English-speaking peoples look forward to see in what direction their mission will be accomplished. It seems to me from the evidence of past years, and from the manifestation of friendly feeling expressed it this table by your ambassador and senators who have spoken, that we are preparing the American and English peoples for the great work before us in the century to come. AMS July 13, 1899, page 420.5
“‘You no longer, if I may speak to my American cousins, you no longer are a self-contained power. You have come forth from your continent, forced by the acquisition of lands abroad. You stand with your hand on the threshold of the vast continent of Asia. You have entered into the comity of nations that have declared itself in many ways interested in the welfare of the future of the Asiatic continent. You will never be able to withdraw [Cries of “Hear!” “Hear!”] the influence you have, and it will be greater in the future than ever it was in the past. It must make itself felt on the tremendous population of Asia, which is waiting for the advance of true Christian civilization. [Italics ours.] AMS July 13, 1899, page 420.6
“‘The question that presents itself constantly to my mind—I do not know how it will strike your minds—is this: Which power in the future of the world shall be predominant over the great continents yet unreclaimed by Christian civilization? Shall it be the great despotic power that looms north of Asia, or shall it be the power of the liberty-loving nations represented by the English-speaking peoples? [Cries of “Hear!” “Hear”!] It is the question of which of the two extremes in modes of government shall prevail. There can be no doubt in this hall to which the preference should be given. If then the liberty-loving peoples bring happiness, civilization and all the benefits of Christianity to the largest majority of the human race yet uncivilized, it can only be, it seems to me, through a good understanding being established between the two great branches of the English-speaking people. [Cries of “Hear!” “Hear!”] AMS July 13, 1899, page 420.7
“‘I am not speaking of commercial interests. I am not speaking of the wealth of England or America. I am speaking on the point alone of your influence and our influence abroad. I pray that the sentiments expressed so eloquently by many speakers to-night, sentiments which animate the English heart as deeply as the American, may continue to be woven one with the other, and that the missions of the English-speaking races may be carried on successfully in the new century, and that the century may see the completion in a great measure of our common mission.’ [Cheers.]” AMS July 13, 1899, page 420.8
Rome, ever since the days of the Roman republic has represented imperialism; Hence it is not strange that she favors imperialism to-day. The papacy presents a system of government as far removed from republicanism as anything that could be devised. Rome denies that any person has a right to worship God according to the dictates of his own conscience. This is as complete a denial of the doctrine of human-rights, set forth in the Declaration of Independence, as could well be made. If individual rights have no existence in the sacred domain of religion, they have no existence at all. As no individual is under obligation to obey some other one in religious matters, he is by the same token bound to obey the same authority in matters temporal. AMS July 13, 1899, page 420.9
Recently the Pope said of England that “England’s deference to Roman Catholicism is daily becoming more apparent”; and of the United States he said, also recently, that it is marching into the Catholic church with rapid strides. Hence Cardinal Vaughn can very consistently see British and American supremacy in Asia; for Asia, of course, is not under the influence of the papacy as are England and the United States. Rome knows that these two countries will become supreme in the Far East, and by that time she hopes to be supreme there. AMS July 13, 1899, page 421.1
ATJ
THE position of the individual in popular government is that of a director of the machinery of the government; when he becomes only a part of the machinery himself, directed by another, the government has become a despotism in fact, whatever it may be in name. AMS July 13, 1899, page 432.1
THE crusade against Mormon polygamy which has been in progress since the Mormon B. H. Roberts was elected to Congress, has borne fruit in the arrest of a prominent Mormon leader named Cannon, in Salt Lake City, and the announced intention of taking similar action against B. H. Roberts, President Snow and others, who do not deny the charge of maintaining a plurality of wives. AMS July 13, 1899, page 432.2
SEPARATE a great man from a great principle, and only a small man is left. The greatness remains in the principle. AMS July 13, 1899, page 432.3
A NATION, like an individual, is most likely to pick a quarrel when it goes about armed. AMS July 13, 1899, page 432.4