In all probability the orb of day was first adored, not as God, but as his most fitting representative. That it soon came to be regarded as God was not only the logical but even the necessary result.AMS June 4, 1896, page 177.2

To the sun was early ascribed life-giving power. His rays shining on the earth caused her to bring forth her fruits in their seasons. All nature responded to his genial warmth. What was more natural than that man, forgetting the Source of all light and life, into whose presence he no longer permitted to come, should change “the truth of God into a lie,” and worship and serve “the creature more than the Creator”?AMS June 4, 1896, page 177.3

“A dark cloud stole over man’s original consciousness of the Divinity,” says Döllinger, ^{1“Jew and Gentile,” Vol. I, p. 65.} “and, in consequence of his own guilt, an estrangement of the creature from the one living God took place; man, as under the overpowering sway of sense and sensual lust, proportionally weakened, therefore, in his moral freedom, was unable any longer to conceive of the Divinity as a pure, spiritual, supernatural, and infinite Being, distinct from the world, and exalted above it. And thus it followed inevitably, that, with his intellectual horizon bounded and confined within the limits of nature, he should seek to satisfy the inborn necessity of an acknowledgment and reverence of the Divinity by the deification of material nature; for even in its obscuration, the idea of the Deity, no longer recognized, indeed, but still felt and perceived, continued powerful; and in conjunction with it, the truth struck home, that the Divinity manifested itself in nature as ever present and in operation.” But how terribly has the truth of God’s presence in nature been perverted!AMS June 4, 1896, page 177.4

The phenomena of nature differ but little in various countries, and the human heart is everywhere the same. Whether in the valley of the Nile, on the banks of the Euphrates, on the shores of the Mediterranean, or in the valleys of Mexico or the mountains of Peru, the sun appeared as the great benefactor of the race, and was worship under various forms and titles.AMS June 4, 1896, page 177.5

More properly speaking, certain functions or power supposed to reside in the sun were worshiped,—indeed, sun worship was simply the worship of the power of reproduction in nature, including man.AMS June 4, 1896, page 177.6

“The influence of the sun on nature,” says the Encyclopedia Britannica,” “either brightening the fields and cheering mankind, or scorching and destroying with pestilence, or again dispelling the miasma collected from marshes by night, was ... taken to be under the control of a divine being, to whom men ascribed, on human analogy, a form and character in which were reflected their own sensations.” ^{2Vol. II, p. 185.}AMS June 4, 1896, page 177.7

All ancient religions except Judaism and Christianity (and they are really one), were almost wholly sun worship, or nature worship, which is the same thing, as the sun plays so important a part in all the processes of nature. ^{3All paganism is at bottom a worship of nature in some form or other, and in all pagan religions the deepest and most awe-inspiring attribute of nature was its power of reproduction. The mystery of birth and becoming was the deepest mystery of nature; it lay at the root of all thoughtful paganism, and appeared in various forms, some of a more innocent, others of a most debasing type.—Encyclopedia Britannica, Article “Christianity.”} All pagans were polytheists, but the chief deity everywhere was the sun, or, as we have already explained, some real or fancied power of that great luminary, and all others were honored because of their fancied relation to him.AMS June 4, 1896, page 177.8

Ammon-Ra.

One of the gods of Egypt was Ammon, which name “is said to have meant, etymologically, ‘the concealed god;’ and the idea of Ammon,” says Rawlinson, ^{4“Ancient Religions,” p. 17.} “was that of a recondite, incomprehensible divinity, remote from man, hidden, mysterious, the proper object of the profoundest reverence. Practically this idea was too abstract, too high-flown, too metaphysical, for ordinary minds to conceive of it; and so Ammon was at an early date conjoined with Ra, the sun, and worshiped as Ammon-Ra, a very intelligible god, neither more nor less than the physical sun, the source of light and life, ‘the lord of existences, and support of all things.’”AMS June 4, 1896, page 178.1

The Greeks worshiped the sun under various names, among which was Adonis. The same name was also applied to the sun by the Babylonians by whom it was associated with Tammuz. ^{5See “Encyclopedia Britannica,” Vol. III., p. 198.} But both were sun gods, the former being the father of the latter. Tammuz was the “sun when obscured by night or in winter.” That is to say, Adonis was the sun shining in his strength; Tammuz, the same luminary, wholly or partly obscured. Hence the custom of weeping for Tammuz and rejoicing at his “resurrection.” A similar relation was by the Egyptians supposed to exist between Ra and Osiris, namely, that of father and son.AMS June 4, 1896, page 178.2

The Feast of Tammuz.

The annual festival of Tammuz, “which celebrated his supposed death and resurrection, was a time of mourning followed by one of joy.” ^{6“Schaff-Herzog,” Vol. IV., Art. Tammuz.} It was one of the most abominable of festivals, being a season of prostitution as a religious rite. It was upon the occasion of the celebration of this festival that Babylon was taken by the Medes and Persians, as recorded in the 5th chapter of Daniel. Reference is also made to this most abominable of religious customs in Ezekiel 8:14.AMS June 4, 1896, page 178.3

Sun worship always involved a multitude of gods. Probably no people ever exceeded the Egyptians in the number of their objects of worship, but they were all more or less remotely connected with sun worship.AMS June 4, 1896, page 178.4

Like other nations of antiquity the Egyptians attributed to the sun life-giving, or reproductive power, and like the Babylonians, some of their religious rites were too vile for description. They worshipped both the male and female principle in nature, the former residing in the sun and derived from him; the latter belonging to the earth, moon, etc.AMS June 4, 1896, page 178.5

The most sacred symbol of divinity was the bull-god Apis. This beast was kept at Memphis and was attended by nude women. But Ra or Ammon-Ra was preëminently the sun-god of the Egyptians “and was,” says Rawlinson, “especially worshipped at Heliopolis. Obelisks, according to some, represented his rays, and were always, or usually, erected in his honor.” ^{7“Ancient Religions,” p. 20.}AMS June 4, 1896, page 178.6

Osiris was a form of Ra, and corresponded in some respects to the Babylonian Tammuz, the Roman Hercules and the Greek Adonis. “He was the light of the lower world,” says Rawlinson, “from the time he sinks below the horizon in the west to the hour he reappears above the eastern horizon in the morning. This physical idea was however, at a later date modified, and Osiris was generally recognized as the perpetually presiding lord of the lower world, the king or judge of Hades or Amenti,” hence was specially worshiped by penitents.AMS June 4, 1896, page 178.7

A Roman at the Altar of Osiris

Our illustration is a scene in the temple of Osiris at Abydos. The visitor from the city of Romulus, finds in the Egyptian Osiris simply another phase of Hercules, and having offered his petition to this god of Kem, he receives with all the humility at the command of a Roman, the blessing of the Egyptian priest ministering at the altar of “the lord of the lower world.”AMS June 4, 1896, page 178.8

Sun-worship has left its indelible mark upon the civilization of the race. Even modern Christianity is largely influenced by some of its customs. At a very remote period the days of the week were dedicated to the principal heavenly bodies. The sun being regarded as the source of all things was honored with the first place; and his day, identical with the modern Sunday, was esteemed the most sacred of festivals. It was not however, a period of rest but one of festivity; nor was it until the early centuries of the Christians era that it came to have any sabbatic character whatever, which was first attached to it by Gentile “Christians” in opposition to the Sabbath observed by the Jews.AMS June 4, 1896, page 178.9

The Sabbath of the Hebrews was the seventh day, and was given to them by the Jehovah as a memorial of the finished creation. Sunday was the sign, rather of the continual activity of the sun, and was by the pagans contrasted with the Sabbath rather than likened to it. The Sabbath testified that “the works were finished from the foundation of the world”; the Sunday, that the creation was still in progress under the divine energy of the Sun. The two days were the signs of rival systems.AMS June 4, 1896, page 178.10

Reason for Sunday Observance

When the early Christians, from reasons of expediency, adopted the Sunday of paganism in lieu of the Sabbath of the Lord, they adopted likewise the pagan reason for its observance, conjoining it, however, to some extent, with reasons for the true Sabbath, and of course ascribing the work which it was supposed to commemorate to Jehovah instead of to the sun, as did the pagans. For instance, Justin Martyr, in his apology for the Christians, addressed to the Emperor of Rome, said: “Upon Sunday we all assemble, that being the first day in which God set himself to work upon the dark void, in order to make the world.” Of course, to the pagan the sun was God, and the reason assigned by Justin Martyr was the pagan reason for honoring the sun’s day.AMS June 4, 1896, page 178.11

It will be seen that Sunday in its every phase is opposed to the Sabbath of the Lord, and it is for this reason that Sabbatarians uniformly refuse to pay it any regard. Instead of being the Christian Sabbath, it is, and always has been, the symbol of a false god and a false and debasing worship—a worship the most hateful to God of any form of idolatry. (See 8th chapter of Ezekiel.)AMS June 4, 1896, page 178.12

“Spiritualism in Baltimore” American Sentinel 11, 23, pp. 178, 179.

ATJ

THE Catholic Mirror, of May 23, devotes a column of editorial comment to the prevalence of Spiritualism in Baltimore. “Every morning,” says the Mirror, “in the [Baltimore] Sun we find half a column of announcements of where wonderful mediums are to be seen and séances are to be held, and all over town one hears of signs and wonders. Last week Spiritualism even figured in a murder trial, and at least one juryman was governed in his contribution to the verdict by his belief in the reality of certain incidents that were sworn to as having occurred at a sitting where spirits were called up...AMS June 4, 1896, page 178.1

“Everybody, it is said, attends these séances, and many do beyond doubt; otherwise the mediums, who, while dealing in unsubstantial things otherwise, handle only hard cash, would not flock here in such numbers. Some of them are declared to be coining money, and in their waiting rooms, as described to us, are gathered, morning after morning, crowds of visitors of all classes, the scene not unlike that at some fashionable physician’s.”AMS June 4, 1896, page 178.2

What seems to have called forth this comment from the Mirror, is the fact that Roman Catholics are included among these visitors to the haunts of professed intercourse between the living and the dead; and at this the Catholic organ professes some surprise. “Catholics among the rest,” it says, “are said to go to these places; but one naturally wonders what sort of Catholics. By the church, dabbling in Spiritualism is distinctly forbidden, and Father Clarke, S.J., of England, in an interesting pamphlet, has pointed out why. Any one who consults mediums positively imperils his or her spiritual welfare. The sincere Spiritualists frankly admit that at least nine-tenths of the operators are frauds and their exhibitions the dreariest sort of humbuggery... But if any part of the exhibitions given belongs to the other world, what world is it? Father Clarke plainly tells us that such manifestations can only come from a diabolic source, with which any God-fearing and sensible person wishes as little to do as possible.”AMS June 4, 1896, page 178.3

This view given by “Father” Clarke and indorsed by the Mirror is undoubtedly true; but what consistent ground has either of these Catholic authorities for advocating it? Do they not both believe in communication between the living and the dead? Is not the Roman Catholic religion based upon the doctrine of prayers to the dead, which bring aid from the latter to the living? Does that religion not hold that prayers to the Virgin Mary and a large number of “saints” who have been many years dead, are of vital importance to our welfare? Does it not also countenance many tales of the miraculous appearances of the Virgin and these dead “saints” to the living? There can be no denial upon these points. How then can Roman Catholics consistently oppose the idea that the dead appear and communicate with the living in the manner which Spiritualism sets forth?AMS June 4, 1896, page 178.4

We think it not at all strange that the city which is the seat of the highest papal authority in this country, should also be distinguished as a center of the manifestations of Spiritualism. The two religions are founded upon the same idea, and naturally belong together.AMS June 4, 1896, page 178.5

The time will come,—has indeed all but come,—when false religions and religious bodies which have fallen away from God and retain merely the forms of godliness, will join hands with Spiritualism for mutual support and advancement. The testimony of the dead, who are supposed to know so much more than do even the wisest of the living, and especially of men noted for their high moral standing in this life, is a source of power which the politico-religious “reformers” of our time cannot much evidence(?) of this nature may have come to the surface as yet, it is as certain as that Scripture is true that there will be plenty of it forthcoming when these “reform” movements shall have progressed a little further. It is in such communications that Sunday “laws” and other oppressive enactments against such as adhere to God’s moral code, will yet find one of their chief sources of support.AMS June 4, 1896, page 178.6

“Superstition and the Papacy” American Sentinel 11, 23, p. 179.

ATJ

“THAT was certainly a most remarkable procession,” says the Christian Work, of May 14, “which marched through the streets of Madrid one day last week.” Spain had been suffering from a protracted drouth. Added to this misfortune was the drain upon Spain’s military and financial resources caused by the Cuban war, with the dark prospect of the loss of this last of her American possessions. In such an emergency, papal superstition suggested, as usual, an appeal to some dead “saint.” This procession, we are told, “constituted an appeal to the patron saint of the city, St. Isidore, to put an end to the drouth from which Spain has been suffering, and at the same time to put an end to the Cuban rebellion. It was a magnificent affair. Both civic and military organizations participated, and there were nearly a thousand priests in line, all carrying lighted tapers. The route was lined with enthusiastic spectators, who threw so many flowers that the very streets were filled with them. At the head of the procession were carried the remains of the saint, who died six hundred years ago.”AMS June 4, 1896, page 179.1

The scene is one thoroughly characteristic of the papal religion. That religion is built upon the idea that we are to look to the dead for that aid which it is beyond human power to give. The idea is essentially pagan, as an examination of any pagan religion will show. The Lord’s testimony concerning it may be seen from the language of Isaiah 8:19: “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living, to the dead?”AMS June 4, 1896, page 179.2

The Scriptures nowhere sanction the idea of seeking to the dead for aid. The Almighty declares himself to be the source of our strength and wisdom and righteousness, and directs us to seek unto him. From many texts in his Word we learn that it is utterly useless to seek unto the dead for anything; since they “know not anything” (Ecclesiastes 9:5), have no “more a portion forever in anything that is done under the sun” (verse 6), their thoughts have perished (Psalm 146:3, 4), etc. Any such demonstration, therefore, as this religious procession to invoke the aid of some dead man whose bones are carried at its head, is simply nothing else than exhibition of superstition.AMS June 4, 1896, page 179.3

The idea that when people die they are still alive, knowing more and having more power than they ever did before, is well calculated to foster superstition of the grossest kind. Worship of the dead was one of the earliest marks of apostasy from the true God. The civil power, through the common belief in the consciousness and superhuman power and wisdom of departed spirits of men, which imagination and superstition had transformed into gods, very early came to look to these “gods” for aid in times of emergency, and to connect their worship with the affairs of the State. Probably nothing has contributed more powerfully than this superstition to the union of Church and State.AMS June 4, 1896, page 179.4

“Present-day Protestantism” American Sentinel 11, 23, p. 181.

ATJ

THE spokesmen of the Papacy have much to say at the present time, and with much apparent reason, concerning the decay of Protestantism. We say “apparent” reason, since in reality Rome has no reason whatever to congratulate herself upon the prospect of her victory over Protestantism.AMS June 4, 1896, page 181.1

It is true that vast numbers of people, nominally Protestants, are indifferent to the distinctive principles of Protestant belief. It is true that the number of such persons is increasing, and that Rome is rapidly gaining adherents from all classes of the people. It is true also that the Protestant churches as such are fast placing themselves upon papal ground by their advocacy of religious legislation, and that by this course and their adherence to the papal dogma of Sunday sanctity they give Rome all the advantage in the contest for supremacy, so far as they themselves are concerned. But Protestantism has a strength entirely above that which these human elements can supply; and that strength, despite all contrary appearances, will give Protestantism the victory.AMS June 4, 1896, page 181.2

Protestantism cannot be represented by an army of men, or by a creed evolved from the conceptions and deductions of original minds. Protestantism is religious truth, and as such is represented by the word of God. Over that word the Papacy will never triumph; but that word will triumph completely over the Papacy. And when the Papacy and all the powers of earth which it will have drawn to its support, and even the very earth itself, shall have passed away, the word of the eternal God will still remain, a sure foundation for all who shall have made that word their trust.AMS June 4, 1896, page 181.3

The truth is that Protestantism is not declining in the earth, but rising, and the present generation is to see such a manifestation of its power as no generation ever yet beheld. For truth—the eternal truth of God which is given to set men free from every yoke—is to shine forth with a brightness that will lighten all the earth. It is to be proclaimed with a voice so loud that every ear shall hear. It will be the word of God—“the Scripture and the Scripture only,” and will go with all the power of that word, which is the power that created all things. It will proclaim God’s eternal law—that law which the Papacy has thought to change. The conflict with papal error will be short, sharp, and decisive, and God’s own voice will give it a fearful and glorious termination.AMS June 4, 1896, page 181.4

The God of truth will not keep silence for ever. The same voice which spoke against sin from the flaming summit of Mount Sinai, is to be heard once more. “Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that that are made, that those things which cannot be shaken may remain.” Hebrews 12:26, 27.AMS June 4, 1896, page 181.5

Let it be ours to stand with Protestantism upon the foundation which cannot be shaken.AMS June 4, 1896, page 181.6

May 28, 1896

June 11, 1896