{"1": {"fulltext": "", "height": "3689", "width": "2374", "jp2-path": "goodtidings00shin_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nClia\\n\\\\uJZ\\n^Copyright No.\\nShelf\\nAiS T\\nUNITED STATES OF AMERICA.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0002.jp2"}, "3": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0003.jp2"}, "4": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0004.jp2"}, "5": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0005.jp2"}, "6": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0006.jp2"}, "7": {"fulltext": "GOOD TIDINGS\\n^COMPILED BY\\nQ. H. SHINN, D.D.\\neieP\\nUNIVERSALIST PUBLISHING HOUSE\\nBOSTON AND CHICAGO\\n1900", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0007.jp2"}, "8": {"fulltext": "\u00c2\u00b18778\\nLibrMry of Coocir^s?\\n1W0 CtlflES RtCfJVEO\\nJUL 12 1900\\nCopyright wtry\\nSECOND COPY.\\nDelivered to\\nORDLrt DIVISION,\\nmi is imp\\nCopyright, 1900, by\\nUNIVERSALIST PUBLISHING HOUSE\\n7104?", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0008.jp2"}, "9": {"fulltext": "DeDtcateD\\nTO THE MEMORY OF\\nMRS. MARY T. GODDARD", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0009.jp2"}, "10": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0010.jp2"}, "11": {"fulltext": "PREFACE.\\nIt is evident to every worker in the mission field of\\nthe Universalist Church that a publication is needed ex-\\nplaining the Universalist faith, that can be sent by mail\\nat a small cost. While leaflet literature is doing good, it\\nrequires many tracts to make clear the different phases\\nof our faith. This little book contains eight sermons,\\ndoctrinal and practical, in which nearly all our doctrines\\nare clearly set forth. They were preached at Saratoga\\nSprings, N.Y., July 30- August 6, 1899, on the occasion\\nof the Eighteenth Universalist summer meeting held six-\\nteen years at The Weirs, N.H., and two years at\\nSaratoga. Of course these discourses were prepared\\nto preach and not to be printed in a book, which should\\nbe remembered by the reader. As Good Tidings is\\ndesigned more for laymen than ministers, I have added\\nthe splendid address of Mr. Charles L. Hutchinson, presi-\\ndent of the Universalist General Convention and\\nextracts from Mrs. Goddard s letters, as explained in\\nconnection with the letters in the closing chapter of this\\nwork. It is scarcely necessary to tell our people why L\\ndesired a sermon on capital punishment. A church hav-\\ning for its foundation the law of love, which returns good\\n5", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0011.jp2"}, "12": {"fulltext": "6 PRE FA CE.\\nfor evil, will not have discharged its full duty until the\\ndeath penalty is abolished. Consequently a great re-\\nsponsibility rests upon every Universalist to work for\\nthis end. To our post-office mission literature this book\\nis added, in the belief that it will carry light and joy to\\nmany darkened souls.\\nQ. H. Shinn.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0012.jp2"}, "13": {"fulltext": "CONTENTS.\\nPAGE.\\ni. The Gospel for To-day n\\nRev. Frederick A. Bisbee, D.D.\\n2. Universalist Belief in God 24\\nW. S. Crowe, D.D., Saratoga, 1899.\\n3. The Continuity of Life 36\\nHiram \\\\V. Thomas, D.D.\\n4. Universalism and the Bible 47\\nEdwin C. Sweetser, D.D.\\n5. Affirmations of Universalism 68\\nRev. Q. H. Shinn, D.D.\\n6. Some Thoughts of a Business Man Concerning the\\nChurch 90\\nCharles L. Hutchinson.\\n7. Capital Punishment I0 4\\nRev. Charles H. Puffer.\\n8. Universalism for the World -.r\\nGeorge L. Perix.\\n9. The Contribution of Universalism to the World s\\nFaith Hg\\nJames M. Pullman, D.D.\\n10. Letters T r 7\\nMrs. Mary T. Goddard.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0013.jp2"}, "14": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0014.jp2"}, "15": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0015.jp2"}, "16": {"fulltext": "What then is freedom s limit, where its end\\nThis precious boon by Heaven bestowed on men,\\nThis priceless right to every creature dear\\nWhat in the last analysis but this\\nEach power and faculty divinely given\\nIn fullest scope to use and to enjoy,\\nWithin the metes and bounds that God has set\\nHas He full license given to erring men\\nWould he bestow upon us unchecked power\\nOurselves to ruin, His own work to spoil,\\nHimself to mock, His purpose to defeat\\nHere is our limit, here our freedom ends\\nMan may climb high, but cannot God dethrone.\\nGod is still sovereign and His rule supreme.\\nFrom Christus Victor by Henry N. Dodge.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0016.jp2"}, "17": {"fulltext": "THE GOSPEL FOR TO-DAY.\\nREV. FREDERICK A. BISBEE, D. D.\\nI declare unto you the Gospel. i Corinthians xv. i.\\nChristianity is not dead it lives and grows, and\\ntherefore, the accurate definition of one age is inadequate\\nfor the next. Antiquity in and of itself is neither a proof\\nof truth nor falsehood. All that one age possesses may\\nbe true, but it is not all of truth.\\nThe introduction of different books into the lives of\\nchildren at different stages of their intellectual develop-\\nment is not unlike the introduction of different revela-\\ntions of truth into the life of humanity. The written and\\nthe unwritten history of man shows a slow but constant\\ndevelopment, culminating in this most glorious age of\\ncivilization and of progress the fruit of the past, the seed\\nof the future. All along through the past successive\\neras have been made and marked by the introduction of\\nthose elements which go to make up the type of life\\nwhich belongs to to-day.\\nThere was a time, no doubt, when man was but little\\nmore than an animal, having physical strength whose\\naction was prompted by instinct. Then came a time\\nwhen instinct was supplemented or superseded by intelli-\\ngence. Still later, out of the needs of men, was devel-\\noped some degree of social life that involved at once", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0017.jp2"}, "18": {"fulltext": "12 THE GOSPEL EOR TO-DAY.\\nmoral relations. As time passed on, as it is with the\\nchild who, having passed the elementary stage of knowl-\\nedge, has placed in his hands a book teaching the combi-\\nnation of these elements into sentences or problems that\\nreveal new truths, so man having reached a certain stage,\\nthere was introduced into, or developed out of, life a new\\nelement which we have called religion. The physical\\ngave man a certain range of liberty, the intellectual en-\\nlarged that range, the social and moral gave him a pass-\\nport to the ends of the earth then came the religious,\\nbridging time and space, and opening to him the realm\\nof the infinite.\\nWithin a comparatively recent period, taking into con-\\nsideration the whole vast sweep of human history, a new\\nelement has been introduced into the world. It arose in\\nan obscure place in one of the provinces of Rome, and\\ntook personal form in a comparatively unknown man\\nnamed Jesus. This force, for want of a better name, has\\nbeen called spiritual something that is intangible, yet\\nreal. It was not introduced with any flourish of trum-\\npets there was no attempt on the part of Jesus to gain\\nnotoriety; he wished only to quietly introduce his truth\\nas a seed into the world where it was to grow. And\\nthrough great suffering and noble self-sacrifice he instilled\\nthat truth into the lives of a few humble men they gave\\nit to others and as the waves upon the lake formed by\\nthe falling pebble spread wider and wider until they touch\\nthe shores on every side, so has his truth spread, each\\nyear its diameter increasing until it needs not the eye of\\ninspired prophecy, but only that of common intelligence,\\nto see in the future the time when the whole human race\\nshall come within the circle of its influence for two rea-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0018.jp2"}, "19": {"fulltext": "THE GOSPEL FOR TO-DAY. 1 3\\nsons, because men are drawing nearer to each other, and\\nthe circle of truth is ever growing larger.\\nThe question arises in every thoughtful mind, What\\nwas the nature of this new element of life introduced into\\nthe world through Christ\\nRecognizing him as its source, a word has been coined\\nwhich is comprehensive enough to include the whole sub-\\nject, and at the same time do him honor; and we come to\\nquestion the nature of Christianity.\\nI come to declare unto you the Gospel as I under-\\nstand it.\\nI declare it with no other authority than that of com-\\nmon sense and reverent and earnest study, excepting the\\nauthority we can all claim as our inheritance from the\\npast. Man of to-day is the sum of all other men. This\\nage has a better right to pronounce upon the canon of\\nthe Bible than any preceding age. To-day s interpreta-\\ntion of Scripture is of more worth than that of fifteen\\nhundred years ago yet to-morrow s interpretation will be\\nof more worth than that of to-day. We are not the end\\nwe do not know all truth, even though all we know be\\ntrue.\\nThere are certain views of Christianity which satisfy\\nthe demands of our reason and the longing of our hearts.\\nTruth never changes, but there are a good many ways of\\nlooking at and applying it. If God has spoken unto men\\nthrough this Bible, there is no contradiction between what\\nHe says here and what He is saying out there where the\\nface of nature flushes with the inflowing life of spring, or\\nwhat He is saying within our own minds and hearts. The\\nwords of this book are nothing but the vessels in which\\ntruth is brought to us. They are not the important thing,", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0019.jp2"}, "20": {"fulltext": "14 THE GOSPEL FOR TO-DAY.\\nbut the truth they bring. You can pour the truth from\\none vessel into another from the Greek into the Latin,\\nfrom the Latin into the German, from the German into\\nthe English, it does not change the truth. We should\\ncome to look upon this book, not as so many square\\ninches or pounds of truth, but as the vessel containing\\nsomething that is true, which the world needs for its\\nnourishment. And the gospel I declare unto you is that\\nwhich the best sentiment and the best scholarship has\\ngathered from this vessel of God s love.\\nThe great mistake of men and centuries has been made\\nin thinking, We are the people, and wisdom will die\\nwith us. The little child is just as sure that he is right\\nand his father is wrong, as the grown-up child is sure that\\nhe is right and God is wrong. The beginning of all\\nknowledge is the consciousness of ignorance. The world\\ngrows wise so slowly because it thinks it knows so much\\nit cannot learn. The theologian who would dictate his\\nideas to all ages as the whole truth is as foolish as the\\nagnostic, who knows he don t know anything.\\nChristianity is the truth, not new truth, there is no\\nsuch thing all truth is as old as God. Down through\\nthe years there has come to us this great book in various\\nforms. We look backward, and find that it has been as\\na stream starting from a spring among the mountains\\nand flowing down through changing scenes. It has nour-\\nished human life until humanity has grown more loving,\\nbecome more and more united, and gives promise of the\\ntime at last, when there is to be one family in heaven and\\nearth.\\nBut men have come to this stream of living water, and\\ndipped from it a little cupful of its waters, and then said", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0020.jp2"}, "21": {"fulltext": "THE GOSPEL FOR TO-DAY. 1 5\\nthey had it all, and whoever thirsted must come to them\\nfor drink. They have taken words and isolated sen-\\ntences, and made them the foundation of great theories\\nthat but mis-represent the spirit of Jesus.\\nWe do not quarrel about the essentials of Christianity.\\nWe all believe in God that Jesus reveals him that Jesus\\nreveals human life in his own life and teachings that\\ngoodness is better than sin that virtue carries with it a\\nreward, and sin an inevitable punishment. And yet the\\n-Christian world is split into many fragments over non-\\nessential things. Some will not drink of the spirit of\\nChrist unless it come to them in the golden cup of cere-\\nmonial and of form others will not drink save from one\\nmarked by sadness and gloom some must hide their reli-\\ngion away in the best room of life, as they do their family\\nBibles, never to be taken out save on special occasion\\nof funeral. Men worship the Bible, men worship the\\nchurch, men worship even the minister sometimes. All\\nthese are nothing but the shuck in which is the kernel of\\ntruth the world needs for its nourishment.\\nThis kernel is the Gospel of Jesus, which I look upon\\nas a natural and practical and educational force in the\\ndevelopment of the children of God into His likeness.\\nWe are here for growth this is not simply a stopping-\\nplace while we wait to be transferred to a heaven of\\ncelestial glory the image of the earthy is a necessary\\nprecedent of the image of the heavenly for us. This\\nworld is the primary school of our spiritual education\\nit is the vestibule of the temple of life it is the beginning\\nof a life infinite in possibility and eternal in duration.\\nWe cannot have the infinity and eternity without the\\nfinite and without time, any more than we can get into", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0021.jp2"}, "22": {"fulltext": "l6 THE GOSPEL FOR TO-DAY.\\nthe temple excepting through the vestibule, or into the\\nuniversity without the primary school or its equivalent.\\nWe look upon the infinite number of our powers, and\\nseeing but one or two developed, how is it possible to\\nthink of life as being complete here Men go high\\nonly to discover greater heights beyond. The wisest\\nman in the world feels that he is much farther from\\nwisdom than does the little child just learning the alpha-\\nbet of knowledge the best man feels that goodness is\\nmuch higher above him than he is above other men and\\nin the thought of the vastness of human possibility, our\\nconceptions are so enlarged that we come to realize a\\nsense of our needs, of our incompleteness and the\\nChristian religion is nothing more nor less than the school\\nin which these common needs are supplied.\\nWe need the truth of spiritual things, but in our weak-\\nness we are unable to comprehend it when it comes to us\\nin an abstract form we need it personified we not only\\nwant to hear it, we want to see it. God recognized this\\ngreat fact in human life, the fact we are just beginning\\nto recognize in all our educational theories, and not only\\nsent us the truth, but gave it material form, so men could\\nbring their senses to bear upon it. Jesus is God s illus-\\ntration of his truth; Jesus is God s object lesson in this\\nkindergarten world where we are all little scholars.\\nA Christian life means a life like that of Jesus, a life\\nin which the religious element is always visible, not by\\nthe number and loudness of its prayers, not by the\\nsanctimoniousness of the countenance, not by the variety\\nand mystery of its doctrines, but by the honesty, purity,\\nsweetness, manliness, and Christliness of the character,\\nby the goodness manifest towards others, and by the\\nreverence and love towards God.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0022.jp2"}, "23": {"fulltext": "THE GOSPEL FOR TO-DAY. 1 7\\nIt is gratifying to note that to-day throughout the\\nChristian world there are being presented new and better\\nviews of Christ and his religion. The old views have\\ndone their work while men were material in their\\nthought and crude in their sentiments, they demanded\\nthat whatever was presented to them take material form\\nthey thought they must have a physical heaven for re-\\nward and a physical hell for punishment; but with the\\nuplifted and enlarged and spiritualized life, for which\\n.Christianity is itself responsible, these things no longer\\nsatisfy.\\nJesus had the same life to live that we have, the same\\npassions to contend with, the same adverse circumstances\\nto overcome, the same difficulties to encounter, yet he\\nlived a perfect life and died a perfect death he succeeded\\nwhere we fail that is the difference between Jesus and\\nus. What was the power which enabled him to live that\\nlife and die that death Whatever it was is Christianity.\\nChristianity is simply the secret of the perfect life of\\nJesus. Now, are we to think that Jesus lived that life\\nbecause he believed in the trinity, in the atonement, in\\ntotal depravity, in verbal inspiration, in eternal suffering,\\nin the Westminster or even Winchester Confession of\\nFaith I think not.\\nThe Gospel of Christ is in this world to produce now\\njust such lives as Jesus lived then, and just in proportion\\nas we approach unto his perfections are we saved just\\nas we drink of the spirit which nourished him, so shall\\nwe grow into his likeness.\\nThe object of religion is not only to produce future\\nangels but present men we must have the men before\\nwe can have the angels.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0023.jp2"}, "24": {"fulltext": "1 8 THE GOSPEL FOR TO-DAY.\\nI do not in the slightest degree remove the sense of\\nvalue of the future I would not have any one leave it\\nout of the calculations of his life but I feel that there is\\nno possible preparation for the future other than taking\\nthese steps of earth in the footprints of the Master, and\\nthere is no work that religion can do so in harmony with\\nits nature as the improvement of life here and now.\\nWitness the shifting of this great force of religion\\nheretofore it has been directed towards God. It was\\nthought God was angry and must be placated and all\\nsorts of ceremonies have been performed and prayers\\nsaid, thinking it would please God and change His dis-\\nposition, make Him good-natured. We are coming to\\nrecognize that if there be a God at all, He is God, and\\ntherefore perfect, and does not need any amendment we\\ncan offer to His constitution.\\nBut looking about the world, we discover the need is\\nhere in men. We want the change, not God and so we\\nlearn that religion is no longer man s method of changing\\nthe disposition of God, but God s method of improving\\nthe character of man and its work is right here and now.\\nChristianity has been flattering itself on its growth.\\nIt is a matter of statistics that in the country towns over\\nfifty per-cent of the population do not attend church, and\\nin the cities the showing is even worse. What is the\\ndifficulty Have they outgrown the gospel Not at all\\nbut they have been growing, and have outgrown the old\\ndefinitions and old methods and old doctrines, just as the\\nchild outgrows his primer in the growth of his education.\\nMen may try to revive the old, but its time has passed.\\nIf the religion of Jesus Christ has been of any use, of\\nany effect upon the world, during the past nineteen hun-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0024.jp2"}, "25": {"fulltext": "THE GOSPEL FOR TO-DAY. 19\\ndred years, and who shall question it if through\\nthe influence of the Christ-life upon men, mankind has\\nbeen uplifted nearer to his level so as to see more nearly\\nfrom his point of view, then the world is more competent\\nto-day to j udge of him and of his religion than ever before.\\nNearness to Christ, not in point of time and space, but\\nin character-likeness, is what gives authority to speak of\\nhim.\\nMen recognize and welcome progress in every other\\nfield of life, why not in religion I believe in progress\\nin religion, progress not away from Christ but towards\\nChrist. It was the old idea that the past was way up\\nthere alongside of Christ, and has been sloping downward\\never since into the awful conditions of to-day. But it is\\njust the other way. The past was way down there in the\\ndepths of barbarism and the slope has been upward all\\nthe time to us, and on towards Christ, and we are a long\\nways off yet.\\nWe do not want the mechanical tools and the medicines\\nof our fathers, why should we want the theology But\\nit will be said, That is the truth, and truth never\\nchanges. That is true, but our views of it change some-\\ntimes if we know enough. Electricity was a force one\\nhundred years ago electricity has not changed, but we\\nhave, we know more about its nature and its application.\\nSo with the truth of Jesus Christ, it has not changed,\\nbut through its influence upon the world, the world has\\nchanged, been uplifted by it, to it, and therefore knows\\nmore of it.\\nElectricity was once the flash of God s wrath, to-day it\\nis the servant of man. Christianity was once the scheme\\nfor getting around God, and getting into a heaven we did", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0025.jp2"}, "26": {"fulltext": "20 THE GOSPEL FOR TO-DAY.\\nnot deserve; now it is simply God s natural method of\\ndeveloping the moral and spiritual nature of man, and\\nbringing out the image of God which has been implanted\\nin every human soul. And its work is with men, here in\\nthis world.\\nReligious progress demands change in method and\\ndoctrine. We must give to the thinking men of to-day\\nsomething to think about, something to act upon, a\\nreligion that is simple, practical, reasonable, that proceeds\\nin natural methods to the natural development of the\\nmoral and spiritual man. With such a conception the\\nChristian church will find the limit of its growth not this\\nside of the whole of humanity.\\nBut instead of doing this divine work, churches have\\nbeen quarreling over non-essential distinctions. Ages\\nhave been spent in trying to determine whether Jesus\\nChrist came down from heaven or was developed from\\nearth. A question of vast and vital importance, and\\nworthy of the profound research of students and the rev-\\nerent meditation of theologians; but for the practical ser-\\nvice of the gospel to a needy world, churches have\\nbeen like two men who were wandering in a deep valley,\\nand became lost amid the tangled underbrush which hid\\ntheir way; and when they were in despair at their lost\\ncondition, they looked up towards the mountain and\\nthere, half-way to the top, stood a man, who from his\\nhigh point of vantage could look out over the whole great\\nvalley, and see the pathway which would lead them in\\nsafety to their home. And he called to the men he\\npointed the way for them to go but instead of obeying\\nhim, they raised the question how did he get there And\\none said he came down from the top, and the other said", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0026.jp2"}, "27": {"fulltext": "THE GOSPEL FOR TO-DAY. 21\\nhe came up from below and they fell to quarreling, and\\ninstead of following the directions given, they quarreled\\non until they starved to death. Just so is it with Jesus.\\nHe stands way up there on the heights, far above all\\nmen, from which he can look out over all this great valley\\nof life, and see every pathway that leads to happiness and\\nhome. And he is pointing the way, he is calling unto us\\nto come unto him while we, lost in the depths of our\\nselfishness and sin, instead of following the direction he\\npoints out, are quarreling as to how he got there, did he\\ncome down or did he come up when the one im-\\nportant thing, so far as our every-day practical needs are\\nconcerned, is that he is there on the heights, and by virtue\\nof his position speaks with authority, and points the way\\nthrough life to our heavenly home.\\nThere are lots of things in this old world we cannot\\nknow, and it is best for us not to know. We cannot know\\nall about God and all about his plans but I would rather\\nthink I do not know enough to comprehend God than to\\nthink God small enough for my poor, little, wretched\\ncomprehension. I cannot solve all the mysteries of life;\\nbut one thing I can know, the smallest child can know,\\nand that is, God is my Heavenly Father, and will do for\\nme, and with me, only what is best; and even if I do not\\nunderstand I can trust Him I can know that He is\\nwisdom, and that He is love, and that all things in His\\nuniverse are moving on to the fulfilling of His infinite and\\nloving purpose.\\nThe gospel of Christ comes into this age bringing\\nwhat this age needs most of all, this message of God s\\nwisdom and God s love. Though we knew nothing else\\nof God s dealings with men, did we but know this, that", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0027.jp2"}, "28": {"fulltext": "22 THE GOSPEL FOR TO-DAY.\\nGod is wisdom, and God is love, it would involve more\\nthan men have ever dreamed of in all their philosophies\\nand all their theologies. And when we come to the soul\\nof Christianity we find that this is what it is, just as it is\\nthe soul of this great universe.\\nGod is love. Out in the world amidst the beauties of\\nnature, where the mountains rear aloft their peaks, the\\nplains stretch wide, and rivers run their course, the rest-\\nless ocean sketches in each movement some new scene of\\ngrandeur and beauty, each day with its sunshine and\\ncloud-pictures, each night wrapped in its mantle of dark-\\nness or brilliant with the myriad lights of heaven, each\\nsunset glorious in its delicate coloring, each changing\\nseason with its bounty of gracious gifts, each movement\\nbut traces the autograph of God signing all things good\\nand these words written in this Holy Bible are but the\\nconfirmation of what is written everywhere.\\nThe gospel of Jesus Christ is but God s love made\\nvocal, the life of Jesus Christ but human possibility made\\nreal.\\nJesus would purify the sources of our life. When we\\nlove God and man as he loved God and man, his perfect\\nlife will come as naturally from us as it came from him.\\nThat is a false conception of the gospel of Jesus Christ\\nthat looks alone to the heaven and the hell of the\\nfuture it is a false conception of his spirit that makes\\nreligion but a disagreeable process for the sake of the\\nreward hereafter, to be forever drawing our sleds up\\nthe hill of time that we may slide down the slopes of\\neternity.\\nThe belief that God is love and the triumph of good\\nover evil have been the inspiration of the great and good of", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0028.jp2"}, "29": {"fulltext": "THE GOSPEL FOR TO-DAY. 23\\nevery age, whatever may have been the formal creeds of\\nmen. It has been the trust in God s love, and the final\\nvictory over all evil, that has enabled men to endure the\\nslings and arrows of outrageous fortune, yea, that has\\nenabled them to sing praises to God while the martyr s\\nflame wrapped them as with a garment. It was this\\nassurance that God is wise and good, and that sometime\\nthe men who persecuted and killed him would come to\\nknow their wrong and turn to him, that enabled Jesus\\nChrist to endure, to trust, and wait it was this hope that\\nthose men would not sometime be everlastingly pun-\\nished, but would sometime love him, that gave voice to\\nthe prayer for their forgiveness. It was this hope of the\\nsalvation of the human race that his sufferings were not\\nin vain, that he should see the travail of his soul and be\\nsatisfied, that enabled him in the garden to pray that his\\nFather s will, not his, be done.\\nAnd this is the spirit of the gospel of to-day, as it was\\nthe spirit of the gospel when it first was sung.\\nIt was love that gave the world a Christ. It was love\\nthat touched the lips of the angels, and loosed that gospel-\\nsong above the hills of Bethlehem which the years have\\nbut augmented in its grandeur. Down through the dis-\\ncords of the centuries we can trace its harmony, each\\nday the chords of some new heart being tuned in unison,\\nand the chorus swelling wider and higher with each pass-\\ning moment we catch the spirit of the universal promise\\nwhen the whole family in heaven and earth shall join in\\nsinging, Good Tidings of great joy not to the few, not\\nto the many, but, just as they sung it of old Good\\nTIDINGS OF GREAT JOY TO ALL PEOPLE.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0029.jp2"}, "30": {"fulltext": "UNIVERSALIS! BELIEF IN GOD.\\nSARATOGA, 1899. By W. S. CROWE, D-D.\\nOUR FATHER.\\nThe first thought in any religion must be the thought\\nof God. Every theology, every philosophy, every intel-\\nlectual system, must begin with a definition of God. Our\\nconception of human life, of the meaning and the value\\nof life, of the nature of man, whether it be spiritual,\\ndepends on our conception of God s nature.\\nWhat or Who is the Cause of our Life\\nIs the Cause of our life a purposeless or a purposing\\ncause A mere force, like gravitation, or a loving\\nFather As the cause, so the result. If God be an\\nimpersonal force, and not a spiritual being, then we are\\nnot spiritual beings nor personalities. Force does not\\nbecome spirit, any more than matter becomes force. The\\napple did not evolve itself into gravitation, and gravitation\\ndid not evolve itself into a Newton to discover itself\\nwith. There is no such thing as spontaneous life, much\\nless can there be such a thing as spontaneous immortal\\nlife. If we are spirits, we came from Spirit. God s\\nnature determines ours.\\nConversely, our nature explains his. Let us base our\\ntheology on what we know. Theories are giant kites.\\nA boy was dragged over the housetop by his big kite", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0030.jp2"}, "31": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 2$\\nthe other day, and dashed to death against the chimney.\\nLet us keep our feet on the ground. We know that we\\nhave a moral nature, good and evil purposes that we\\ngenerally try to do right, sometimes consenting to the\\nwrong. We have a plenty of theories which fly wild of\\nthat simple fact but we know it is a plain, practical,\\nevery-day fact. What of it Why, of it an Admiral\\nDewey s fleet against agnosticism. Here is the logic of\\nit, plain as a turnpike road. Because we have moral pur-\\npose we know that a certain wondrous freedom is ours.\\nFate has no sensibility to right and wrong purpose\\ngrows out of choice. And thus because we have liberty\\nwe know that we are somehow divinely unlike any mere\\nforce. Electricity does not choose. To choose puts us\\nover in the realm of spirit, and necessitates a spiritual\\norigin. If God have not the power of choice, then the\\nstream has risen above the fountain.\\nGod s Personality.\\nMany are troubled by that good old phrase, the per-\\nsonality of God. They are quite ready to call him a\\nSpiritual Being, or the Great First Cause, or the\\nLife-Principle of the universe but they shrink before\\nthe word personality. I have tried to get at the secret of\\nthis hesitancy to call God a person. I have asked scores\\nof thoughtful men and women why they doubted the per-\\nsonality of God. The replies were vague, but in the mist\\nI could generally discern two words of spectral import.\\nThose two words, towering ominously in some quarter of\\nthe reply, were infinite and changeless. There\\nseems a sort of chaotic fear that the infinite and the\\nchangeless cannot be personal. When people believed", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0031.jp2"}, "32": {"fulltext": "26 UNIVERSALIST BELIEF IN GOD.\\nthat God was in form as a man, and that he dwelt in a\\ngiven place, nobody doubted his personality but if he is\\neverywhere, omnipresent, as matter or ether or space,\\nhow can he be a person When they get away from\\nlocation and shape they are in the fog.\\nSuppose you apply the doubt to yourself. Where is\\nyour personality In your head In your bosom\\nWill you turn skeptic on that, because you cannot fix\\nthe boundary Let us keep our feet on the ground.\\nWe do know a great many things which we cannot lo-\\ncate. We know our own ideas of politics and business\\nand religion. We know our friendships and loves and\\npatriotism. But where is love, yours or mine Where\\nis an idea What is the shape of it How large a space\\ndoes it fill The best and most substantial and most\\nfamiliar things in our own nature elude the prying ma-\\nterialism of curiosity in a way which ought to make us\\ncareful how we doubt God. If we have no physical\\nmeasurement for our personality, why should God s in-\\nfinitude be any argument against his When I had said\\nthis once before, a good woman came to me and said I\\nthink I can understand what you meant by the wideness\\nof God s presence. I have one child in the home, one in\\na Western city, one in England, and one in the land to\\nwhich Ave journey and often as I sit and think I seem\\nto be equally present with all of them. They are not\\nback with me in the home, but my yearning soul goes to\\nthem, broods over them, pours itself about them. And\\nI said, Thank you I understand it better myself now.\\nIt were a wholesome thing if preachers often listened to\\nthese echo-sermons from their people. When Christ\\nhad fed the multitude he gathered up more than he\\ndistributed.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0032.jp2"}, "33": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 2 J\\nBut God is changeless, the doubter urges, and a per-\\nson is subject to change Not the best parts of a person.\\nYou loved your children when they were little and you\\nlove them still, in the same dear old way. You believed\\nin the great principles of democracy with your first vote,\\nthough you voted for Jackson and in every spirit of those\\nprinciples you are voting for Jackson yet. You tried to\\ndo what was right as long ago as you can remember and\\nyour moral purpose, while the earth swung wide and the\\nheavens revolved, has been as steady in its place as the\\nnorth star. The only reason for changing our methods\\nis that we need to learn and need to do better. If we\\nwere perfectly wise and good, our way of doing things,\\nalso, would be without variableness or the shadow of\\nturning. I saw Booth play Hamlet a great many times,\\nand in all the later years he played it in the changeless\\nway. Every familiar phrase, every crucial saying, was\\ngiven with tone and gesture and eye-flash invariable.\\nWhy Because he had perfected his dream, reached his\\nideal, knew how to play it exactly right and any change\\nwould have been a mistake. Did he lose his personality\\nin that changeless method It was the absoluteness of\\npersonality. God s work is ideal. His dream is the scien-\\ntific method. His way of doing things is so entirely\\nright that astronomers may calculate an eclipse of Jupi-\\nter s least moon to the fraction of a second, a thousand\\nyears in advance. Should the changeless method beget\\nany fear that he is impersonal If one of those moons\\nshould go astray, if Jupiter should wobble out of his orbit,\\nif the sun should be an hour late getting up to-morrow\\nmorning, if the earth should take a wild caper through\\nthe zodiac and lose her proper seasons, I, for one, would", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0033.jp2"}, "34": {"fulltext": "28 UNIVERSALIST BELIEF IN GOD.\\nbegin to doubt that an All-Wise Person kept the manage-\\nment but while the universe runs smoothly, and every\\ndancing planet keeps time to the music, I shall hold to\\nmy happy belief that Mind and Will and Purpose are on\\nthe throne.\\nI am using the word personality because it is the\\npopular term. I mean all that the sticklers for definition\\nmean by the word individuality. All devotees to the\\nlatest isms will please take note. I like definition as a\\nstaff or a bridge to help me along. I do not like it as\\na creed or a hobby with which to become peculiar. I\\nrecall that Herbert Spencer refused to speak of God as a\\nperson, not because the word tells too much, but because\\nit tells too little and I regret that he gave us no other\\nword for religious uses. To be sure, he gave us a word,\\nunknowable, and exhorted us that if we could only\\nknow what it meant we should be satisfied. Well, I am\\nnot satisfied with a criticism which pulls down my warm\\nhut in the winter time, and points me to the luxuries of\\nan unattainable mansion on the other side of the world.\\nThe religious use of Divine personality is the most\\npractical thing in religion. We shall be a great deal\\nhappier our faith will be a hundred-fold more vital and\\nprecious morality and duty and sacrifice will have new\\nmeanings prayer and hope and trust will become genu-\\nine things our own souls will have a vastly increased\\nreality about them our existence on earth will round into\\nnobler form the life beyond death will lay hold on us\\nwith unwonted vigor, when we escape the icy mists that\\nswirl about the mountain tops of speculation, and come\\ndown to the warm and fruitful ground of the heart-life,\\nand worship God as a person our Father. All reli-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0034.jp2"}, "35": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 29\\ngions that have power over the consciences of men, all\\nchurches that have grace to redeem the multitudes from\\ncrime and vice, all sermons that give comfort in sorrow,\\nall beliefs that inspire a host with the martyr spirit for\\ntruth and right and humanity, are such as lead to a sacred\\ncommunion with the personal God. Only when our pur-\\npose makes music with His purpose shall we come into\\nour kingdom.\\nThe Supreme Purpose of God.\\nWhat is God s purpose It must be something very\\nwonderful regarding us, when we appreciate the time and\\nthe cost. A man would not have servants working ten\\nyears, at an expense of a million dollars, on a house that\\nwas to serve as a single night s lodging. God s laws and\\nforces have been toiling through countless ages in the\\nfashioning of this goodly earth. From eternity his\\nthought and love have been working toward the human\\nrace, as it finally appeared. The cost of this human life\\nhas been infinite pain and sorrow. What is it all for\\nA night s lodging Are we brought on the stage with\\nso much labor, just to hurry across and drop into obliv-\\nion I do not pause with asking whether that would\\nbe quite fair to us. I ask, with all the earnestness of\\nreverence, how it would repay God what pleasure it\\nwould be to him how he could feel satisfied with such\\nmeager result of his vast expenditure If this be not\\nthe beginning and the pledge of some adequate result,\\nour thoughts have no recourse but cynicism. If God be\\nour Father and our Mother, we know there shall come an\\nadequate result.\\nWhere is the father, where *is the mother, who has not", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0035.jp2"}, "36": {"fulltext": "30 UN1VERSALIST BELIEF IN GOD.\\nspent the sweetest hours in life dreaming of what might\\nbe done for the children If we had the means and the\\ntime, and if we could induce them to profit by all our\\ngood offices, oh, how great and wise and pure and happy\\nthey should be They should have the best education\\nthe earth affords they should be accomplished and trav-\\neled and trained to noble work they should have the\\nmost beautiful manners, until everybody admired them\\nand we were almost too proud to live, ourselves a\\nthousand times happier in them than in any possible thing\\nfor ourselves How it crushes our hearts when we can-\\nnot do for them what we would I have never seen\\ntears more bitter than scalded the cheeks of a fond\\nmother because she could not dress her little girls as she\\nwould like to. I have seen strong fathers bowed in un-\\nutterable grief because they could not educate their sons\\nas they had hoped.\\nDear friends, I am talking theology.\\nThese father and mother hearts of ours are the revela-\\ntion of God. He means that every child of his shall have\\nmore and richer and sweeter than we can dream for our\\nsons and daughters. That explains why God caused the\\nearth and produced the human race. His happiness is\\nto make his children wise and good and happy.\\nGod^s Purpose must become Man s Purpose.\\nBut there is more to it for all that we bestow we want\\na heart return. We want our children to love us, ten-\\nderly and constantly, because we give ourselves to them.\\nThat is all the pay we ask. That is our exceeding great\\nreward. I am still talking theology. It is the very best\\npart of my religion to feel that God wants me to appre-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0036.jp2"}, "37": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 3 1\\nciate his kindness and love him for it, as I want my\\nson to appreciate my kindness and love me. When that\\nfeeling warms the soul of a man, how can he help offer-\\ning a prayer of gratitude How can he help trying to\\nlive right and do his duty No finer sentiment ever\\nwells up from the soul of a child, no greater moral force\\never stirs within him, than when he says, Father, mother,\\nI will be true, and I will do my utmost, because you desire\\nit and your kindness deserves it. When a man feels\\nthus toward God, the genius and the power and the fervor\\nand the beauty of religion dwell within him.\\nLet me insist that our final thought is not of the out-\\nward things we can do for our children, but of the things\\nwe can accomplish within them. We want them to be\\nin pleasant places, delightfully surrounded but what they\\nare is of infinitely greater importance than what they\\nhave or where they are. We d rather have them clean\\ntoilers for their daily bread than millionaires corroded\\nwith vice and this is more theology, fresh from the\\nfountains of everlasting truth. I doubt not that God has\\na beautiful heaven millions of them in reserve for\\nhis children but the main problem is that each man\\nshall be able to appreciate and enjoy and make splendid\\nuse of his heaven when he gets, there. If he have not the\\nmind to appreciate, nor the moral sense to enjoy, nor the\\nlofty impulse to use the advantages of any beautiful place,\\nit were in vain to go. A benevolent gentleman brought\\nan Apache brave from the cactus plains, and stored him\\nin a Boston hotel. He would impress that savage with\\nthe glories of civilization. The savage was not impres-\\nsionable. He didn t like the food, and he couldn t endure\\nthe bed and the second afternoon he ran away, and late", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0037.jp2"}, "38": {"fulltext": "32 UNIVERSALIST BELIEF IN GOD.\\nat night a policeman found him sleeping on the Common.\\nHe said he was lonesome, and wanted to go back. Tak-\\ning people to the most delightful place in creation were\\nno benevolence, if they have no intellectual and moral\\npreparation for it. The kingdom of heaven the only\\nkingdom of heaven worth while is within you. Chris-\\ntianity started with that doctrine, and true Christianity\\nmust return to it.\\nThe Illimitableness of the Universe.\\nI suppose the traditional thought of just two worlds\\nbeyond this is the greatest obstacle that Christian thought\\never encountered. It has sadly materialized the religion\\nof Christ, and made salvation a question of geography.\\nThe only purpose God can have in places, here or here-\\nafter, is to use them as helps in the upbuilding of souls.\\nTo complete the soul, by any and all means, by joy and\\nsorrow, by delights and agonies, by rewards and punish-\\nments to educate and refine to lift the Apache into a\\nShakespeare, and the hoodlum into a St. John to carry\\non some great course of study and discipline, after the\\nmanner of this earthly experience, until every mind\\nshines as the firmament, and every life blooms with virtue\\nas June with roses at last to behold all souls in his own\\nlikeness and image nothing short of that can be God s\\npurpose and we know it, for we have children.\\nHuman Resistance to God must be Overcome.\\nOne thing more, and the bitterest thing that ever\\ncomes our children sometimes refuse our good offices.\\nThey have wills and wonts of their own, especially wonts.\\nWe guide and chide, but the initial work is to rouse within", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0038.jp2"}, "39": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 33\\nthem a good desire. They must wish to do right. In a\\nlifetime we may not waken that celestial wish from slum-\\nber. What then Have we done our day s work And\\nshall we cease with the sunset When President Lin-\\ncoln had long been annoyed with that kind of service, he\\nsaid he would like a man to fight Robert E. Lee who\\nwould not take the contract by the day, who would take\\nit by the job. If we have not saved our children in this\\nworld, we must keep right on trying to save them in the\\nnext, until we finish the job.\\nThis is more theology, and of the best possible sort.\\nMillions come to their death without wishing to do right.\\nMillions come to their death in such well-nigh total ignor-\\nance, that right and wrong make slight appeal to them.\\nWhat then What are the saved people doing over\\nyonder Just what they would be doing here, I ll war-\\nrant you. I do not think St. Paul left his missionary\\nzeal in the grave. I cannot imagine that Jesus lost all\\nconcern for sinners on Calvary. It is impossible that\\nWilberforce and Howard and Elizabeth Fry and Wesley\\nand Gough and Mrs. Booth gave up trying to res-\\ncue the fallen when they crossed the bar. There are no\\nwalls about the throne high enough to prevent good\\nmothers getting away and searching through ten thousand\\nhells, if there be so many, until they find their lost ones,\\nand love them back into the fold.\\nThe Father s Punishments.\\nLove alone may not be sufficient. It is not sufficient.\\nGod has provided punishment also. Every painful conse-\\nquence is a punishment. Twenty-five years ago I sat at\\nthe feet of my dear old friend, Doctor Thomas, and heard", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0039.jp2"}, "40": {"fulltext": "34 UNIVERSALIST BELIEF IN GOD.\\nhim say that he supposed there were innumerable hells\\nbeyond the grave, just as there are innumerable effects\\nof evil this side the grave, but that they all have the\\nnature of reform schools. Let us come back to the gran-\\nite foundation of theology if you ever do punish your\\nchildren, why because your enjoy it because they have\\nbroken your law and you are angry You do not tell\\nthe neighbors so. There is but one answer for the\\nchild s good. Isn t it the strangest, wildest dream ever\\ndreamed in the house of prayer, by fathers and mothers,\\nthat God could punish his children for any other reason\\nthan to make them good\\nHow long, O Lord, how long must suffering endure\\nTill it work reformation. There 11 be a plenty of punish-\\nment don t worry about that. Liberalism is not an\\neasy gospel. These s no avoiding consequences. There s\\nno shifting the responsibility. Nobody can bear the load\\nfor us, get well for us, do right for us. There s no\\ngetting out of it through the pleasant by-path of annihi-\\nlation not if a soul amounts to as much as a dust mote.\\nOur hope is that the worst will see the folly of reaping\\nthe whirlwind, and will have the good sense, in a reason-\\nable time, to leave off sowing the wind. Till that day\\narrive cause and effect will hold their course in pain\\nbut there is still an eternity beyond for improvement\\nand happiness.\\nThis Theology Natural and Reasonable.\\nMy conviction is that these perfectly simple and\\nnatural teachings, which are the spontaneous thoughts of\\nall fathers and mothers, would be the accepted beliefs in\\nall churches, if the school-book theologians would only", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0040.jp2"}, "41": {"fulltext": "UNIVERSALIST BELIEF IN GOD. 35\\nlet us alone. We believe all manner of absurdities be-\\ncause we are dragged out of ourselves and drilled from\\ninfancy in self-distrust. It is the ancient tryanny,\\nwhen people must get their salvation of the priests.\\nNative ideas, common sense, moral law, the facts of ex-\\nperience, spontaneous impulses, things known and demon-\\nstrated every day, were all too obvious. There could be\\nno monopoly of such wares. The fictitious, the mysteri-\\nous, the contradictory, and the impossible gave priests\\ntheir monopoly. If the understudies to the priests would\\nbut let us all alone, just a blessed little while, to read the\\nBible for ourselves, and behold the Christ with our own\\neyes, and pray the prayers which gather and burn in our\\nown hearts, and listen to the voices of God that sweetly\\nsing in our own loves and consciences, there would soon\\nbe one, great, good religion brooding the whole earth.\\nGod, our Father virtue, our salvation to do good, our\\neternal and joyous task final holiness and happiness for\\neverybody, that would be the substance of it.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0041.jp2"}, "42": {"fulltext": "THE CONTINUITY OF LIFE\\nHIRAM W. THOMAS, D.D.\\nHaving the promise of the life that now is, and of that which is to\\ncome. i Timothy iv. 8.\\nThere may be, there doubtless is, much, very much,\\nof that which is, of which man has no knowledge. He\\nknows in part knows only a part of the part. But\\nhe knows something that something is but a part, but\\nit is a part of the all hence to be able to know even\\na little, is to stand upon the high plane of self-conscious\\nbeing it is to be man.\\nOf his present existence, of the life that now is, it\\nis not possible to doubt, nor even to question. There is\\nno way for one to prove one s own being nor is there\\nany way to deny it. The consciousness of each one that\\nsays I am is final.\\nThe affirmation of being, of self, carries with it the\\nrelated affirmation of the other. Self and other go to-\\ngether the consciousness that says, I am says, has to\\nsay, the world is. Without the world, man as he now\\nis, as a physical being, could not be and without the\\nother, without a something to come up against, a\\nsomething that is discriminated as the not self, the\\nself, if it were possible to be, could not know that it\\nis. And I think that the same deep philosophy applies\\nto the Infinite that God knows himself by the othering,\\n36", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0042.jp2"}, "43": {"fulltext": "THE CONTINUITY OF LIFE. 37\\nthe self-sundering, or other becoming of himself in a uni-\\nverse. With the Infinite, to think is to be thinking a\\nworld, a world is. God always thinking the universe\\nalways was for the universe is the objectivized thought\\nof the Infinite.\\nThe doctrine of Eternal Generation, made light of by\\nColonel Ingersoll and others, is a profound metaphysical\\nfact. Of course, if the term generation is to find its\\nonly illustration in the relation of father to child in our\\ntime and sense world, then it is plain that the father must\\nexist before the child but even in this we have to think\\nthat the stream of life that is continuously clothing itself\\nin new bodily forms did not begin in any immediate\\nparentage back of that was another and another and\\nwe have to think that life always was, for had there been\\na time when it was not, it never could have been.\\nGod is the living God, and the God of the living. Life\\nis God God is life, life holds all that is all reason,\\nthought, beauty, justice, love, as well as the life of\\nmaterial forms holds qualities as well as quantities.\\nFor more than two hundred years the early church de-\\nbated over the generation and nature of the Christ, and\\nit all raged about one word, and over one letter in one\\nword it was the Greek word, Jiomoousian, homo,\\nsame, and ousian, nature. The Orthodox claimed\\nthat Christ was homoousian, was of the same nature as\\nGod the Arians claimed that he was homoioasian oid is\\nlike in Greek; that he was like God in nature, but\\nnot of the same nature.\\nSome people laugh at theology at a debate of two\\nhundred years over one letter in a word the letter is\\niota in Greek but to those who go deeply into the sub-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0043.jp2"}, "44": {"fulltext": "38 THE CONTINUITY OF LIFE.\\nject, it makes a great difference whether we say that the\\nChrist is in kind the same as God, or only like him in\\nsome way of resemblance. Religion must have its thought\\nside. In this case I am with the Orthodox faith am\\na Homoousian believe that in kind Christ is like God,\\nhas the same nature and I believe that in kind man\\nis like God, hence that in essence humanity is divine.\\nAll this may seem a little difficult to grasp in thought,\\nand may seem far off from the continuity of life but it\\nwill come in place farther along in our study.\\nMan knows the life that now is knows self, and\\nother but he has to face the fact of a near and tremen-\\ndous change, the fact of the death of the body. And\\nviewed from the physical side, or to the sense under-\\nstanding, death is the end of his existence the body\\nreturns to the dust to sight, hearing, touch, to sense\\nperception, the life is gone the form has disappeared\\nwe call, and there is no voice answering back we go to the\\ngraves of loved ones, and all is silence, deep, unspeaking\\nsilence.\\nHence one of the great, greatest questions in a world\\nwhere the many have lived and died, is Is there a life\\nto come Race continuity is not doubted in spite of\\ndeath, the race has lived on, and will continue to live on\\nin the ages to come. But is there a continuity of life in\\nthe sense that those who have ceased to live in the life\\nthat now is, are living in what to them was then the\\nlife to come When, in a few years, we who are living\\nnow must go to our graves will there be for us a life\\nto come, the continuity of being, of self-conscious life,\\nin some other world\\nDeath being the dissolution of the body, of the sense-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0044.jp2"}, "45": {"fulltext": "THE CONTINUITY OF LIFE. 39\\norganism, it should not seem strange that the senses are\\nso almost helpless to give answer, and that to sense-\\nperception death is the end.\\nWe must turn, then, to other sources, to the soul-side\\nof being, for such light as may be possible. And here\\nwe at once come upon the fact, that in the present state\\nof being it is the mind, and not the body, that knows.\\nIt is true, that the senses are the media of knowledge\\nthat much, most, all if you will, that the mind knows,\\nhas come to it through the senses but still, there is a\\nsomething back of the senses that takes up their reports,\\ninterprets their meanings a something that knows a\\nsomething that owns, uses, and explains the senses, but of\\nwhich the senses can give no account. The senses feel;\\nthis other something knows.\\nWe call it mind, soul, spirit but what are these\\nMerely terms taken largely from the physical in its finer\\nforms, as breathing, to give a sense interpretation of that\\nbest known, and yet least known something that we call\\nourselves, our self-conscious being. By mind we mean\\nthat something that perceives, names, knows, remembers,\\nwills but what it is, no one pretends to know, any more\\nthan anyone pretends to know what anything in ultimate\\nessence is.\\nA strange, and yet not strange fact, is, that while to\\nthe senses the death of the body is the end of existence,\\nthere rises up from the soul-side of being, the thought,\\nthe faith, and hope of the continuity of life. It is a faith\\nthat has risen up in spite of the evidences of the senses,\\nand has continued through the ages and it has been so\\ncommon to all tribes and nations that it may be called\\nuniversal.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0045.jp2"}, "46": {"fulltext": "40 THE CONTINUITY OF LIFE.\\nOf course, it has existed in many forms, some, vague,\\nconfused, grotesque even others more clear but it is\\nthe fact of such faith in any form that should be accen-\\ntuated. Whence this contradiction of the evidence of\\nthe senses What does it mean It has risen up out\\nof that something that we call mind, the soul-side of\\nbeing it is a love of life, a desire to be, and a feeling\\nthat life is somehow greater than death, and that man\\ndoes not die. Its root is in the feeling, the belief, that\\nman is more than a physical organism, more than flesh\\nand blood that he is, or has, a spirit.\\nThe old doctrine of Animism, anima, soul anima\\nmundi, the soul of the world has in some form come\\ndown through all the past. Plants and trees had souls\\nbirds and animals every living thing and elements, the\\nwinds and waters, and the planets. And all this from\\nthe feeling in man that he was not alone a body, but a\\nsoul.\\nNaturally, from this feeling, faith, comes the belief in\\nghosts the souls of the dead walking, appearing in attenu-\\nated, ghostly, air-like forms. From this naturally comes\\nthe apotheosis or deification and worship of the dead.\\nHerbert Spencer claims that from the belief in ghosts\\narose not alone ancestor worship, but the belief in God,\\nand that all religions had their genesis from this common\\nsource.\\nThe four hundred millions of China, the two hundred\\nand fifty millions of India, half the population of the\\nearth, all believe in souls that exist after the death of\\nthe bodies in which they lived we are told it prevails\\nin some form among all the tribes of Africa. We know\\nit was the common belief of all the ancient peoples, around", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0046.jp2"}, "47": {"fulltext": "THE CONTINUITY OF LIFE. 4 1\\nthe Mediterrannean the Egyptians, Persians, Babylo-\\nnians it runs through the literature of Greece and Rome\\nthe Iliad is full of it so is the ^Eneid of Virgil and, in-\\ndeed, this Animism is present in modern poetry; it makes\\npossible the Ancient Mariner of Coleridge, and\\nbreathes in subtle form in Wordsworth s Intimations\\nof Immortality it is present in Hamlet and other\\nplays of Shakespeare and in Dante it is the one thing\\nalways present.\\nWhile the Jews were less mystical, and the doctrine of\\nimmortality is less plainly taught in the Old Testament,\\nstill, the belief in the life of souls after death appears, as\\nin the recalling of the spirit of Samuel by the Witch of\\nEndor and in the life of the Christ it is common in the\\nbelief in both good and bad spirits and it runs along\\nthrough the teaching of the apostles.\\nBoth ancient and modern witchcraft rest upon the\\nbelief in the continued life of souls after the death of the\\nbodies in which they had lived. In Europe alone a\\nhundred thousand were put to death in quite recent times\\nbecause they were believed to be obsessed, or possessed\\nby evil spirits.\\nAnd then there is the fact of modern spiritualism.\\nSay, if you will, that much of it is fraud, deception still,\\nits existence is a fact and thousands who never saw a\\nprofessed medium live in the comforting faith that in\\nsome form their loved ones gone are often with them\\nand may it not be so why should the ships all sail one\\nway, and none come back to the shores of time\\nMr. Stead of London sent me a little book the other\\nday in which he claims to have been the automatic aman-\\nuensis of the spirit of one in spirit life wishing to commu-\\nf7", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0047.jp2"}, "48": {"fulltext": "42 THE CONTINUITY OF LIFE\\nnicate with a dear friend on earth and he says many of\\nthe facts, names, places in these communications were\\nmatters of which he had no personal knowledge. The\\nletters are certainly very beautiful.\\nAnd then there is the fact of theosophy, and of Christian\\nScience and while these do not emphasize the doctrine\\nof Spiritualism, they do accentuate the fact that man not\\nonly has a soul, but the better and stronger statement of\\nthe case, that he is a soul, that in essence he is a divine\\nlife.\\nTwo hundred years before Mrs. Eddy was born, a\\nlearned German, Dr. Thahl, set forth the foundation prin-\\nciples, and in clearer terms than its modern teacher has\\nbeen able to do, that man at center, in essence, is a\\ndivine life that the normal expression of this life is\\nhealth that this spirit or life formed the body that the\\nbody did not create the mind, but the mind the body, and\\nthat the thought, the life of the soul, should control the\\nbody.\\nYon will observe that I am not arguing, but suggest-\\ning trying to bring out the facts or workings of the\\nmind of man along the line of beliefs in the existence of\\nthe soul, of a spiritual being in man, that does not cease to\\nbe at the death of the body, but lives on in some unseen\\nworld.\\nAnd the wonder is that this faith has so filled all the\\nthinking of the past that in so many forms it has come\\non down and filled the present. It is the mind- world for-\\never rising up in the very face of death the life-world\\naffirming its persistence, its continuity, in spite of death.\\nIf we stand on the sense-side of existence, and look\\nonly from that side, the death-world obscures the higher", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0048.jp2"}, "49": {"fulltext": "THE CONTINUITY OF LIFE. 43\\nvision, life dies with the body. But if we stand on the\\nspirit, the life-side of life, then mind, the soul-world, rises\\nup and fills all the soul lives on, the real being lives on,\\nand death is but an incident in the evolution of life.\\nIt may be said that this universal belief in the conti-\\nnuity of life was often so strange, so grotesque, as to take\\naway its meaning, its value. But the same may be said\\nof other beliefs of the past, of the theories of the creation,\\nof astronomy, of chemistry they were very far from the\\nreal facts as these are now known. But the real facts were\\nthere all the time, awaiting the clearer interpretation. The\\nmistakes of the human mind have been mistakes about\\nthe real nor could they take away that real and the\\njourney of the mind has been to the real, and it now\\nrejoices in the real astronomy and the real chemistry.\\nAnd so may we follow the evolution of the animism,\\nof the anima mundi, that filled earth and sky with\\ntree-spirits, with cloud and star spirits filled the universe\\nwith many gods, on to the reign of natural laws in the\\nmaterial world, and the great thought of the one living\\nGod, the universal reason, right, love.\\nWe no longer now think of God as outside of nature,\\noutside of the universe, making it, putting it together as a\\nmechanism, and regulating its working. We think of God\\nas in nature, of nature as the expression of God and we\\ninterpret the order of nature by the reason that is a part\\nof our being; and in this we are coming to see and feel\\nthat man, in kind, in reason, is like God, though less in\\ndegree. It is a higher interpretation and understanding\\nof the real.\\nAnd we are coming to see that there is a moral order,\\na universe order of the good, and that justice and love", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0049.jp2"}, "50": {"fulltext": "44 THE CONTINUITY OF LIFE.\\nare ever, in all worlds, the same in kind, in man and God.\\nAnd in this way, not only is the natural order understood\\nas the result of natural law, but the spiritual comes under\\nmoral law, and God is immanent in all, and man is coming\\nto see himself more clearly than ever before as the child\\nof God thinking in the thoughts of God, and living the\\nlife of God, in the emotions and principles of the beautiful\\nand the good.\\nAnd the science that has helped us, that has put law in\\nthe place of the old animism, put gravity, centripetal and\\ncentrifugal attraction, in place of the supposed spirits that\\nwere thought to pull and push the planets in their orbits\\nthe science that has displaced the fairy world, and put in\\nits place the real world, comes now with its argument\\nfor the continuity of life, the immortality of the soul.\\nNot all exact science, we may say for science and phi-\\nlosophy come together in the higher realm. What cannot\\nbe weighed and measured must be passed on to the quali-\\ntative in the world of mind, and is speculative.\\nBut science says this The end of the creation is life,\\nand it traces the processes of world-shaping all the way\\nfrom chaos to the conditions when life is possible. And\\nthen it traces life all the way from protoplasm to man,\\nand says the movement was to man, and that all the pos-\\nsibilities and gains through the long way of the lower have\\nbeen carried up to the higher that man is the crowning\\nglory of the creation. And here science joins with reason\\nand religion, and says the creation must have some higher\\nmeaning and end than death; that if man dies with the\\nbody, the whole long-toiling, purposeless order of the ages\\nin carrying life up to the high, rational, and moral con-\\nsciousness of a world has no meaning. Science joins with", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0050.jp2"}, "51": {"fulltext": "THE CONTINUITY OF LIFE. 45\\nphilosophy in affirming that the wonderful fact of life, of\\nreason, of justice, of love must mean more than death;\\nthat the great life of man cannot end in the dust, the\\nashes of the tomb.\\nAnd here come, with their great meanings, the words\\nof the Christ God is not the God of the dead, but of the\\nliving for all live unto him. Abraham, Isaac, and Jacob\\nhad long been dead but God is the God of these patri-\\narchs therefore they are still living. We must come to\\nsee that there are other forms of life than the physical\\nthat is but the lower form in which the higher soul-life is\\nclothed for a few years. God is life life in its essence\\nthe soul of man is life man is the child of God, shares\\nthis life with God, and hence does not die with the body.\\nIf we could think of a God of death a dead God then\\ncould we think, not only that man dies, but that over all\\nthe beauty of a world, a universe, would rest at last the\\nblack pall, and only the ashes of life remain that reason\\nand love would die but for life, these could not have\\nbeen they are life, life eternal.\\nWhat the life to come may be, must be the study\\nof another hour. It is the life of the present that we are\\nnow living and it is worth living only as it is seen in the\\nlight of the life that is to come. That is not to say\\nthat life here is not a blessing that all its pleasures are\\nnaught that its truth, its beauty, its love ineffable, has\\nno value. Not this but that they are so great, so dear,\\nthat it is only in the thought of their continuance that\\nthe soul can rest. Reason asks for the endless years\\nthe heart longs for the forever of love. We can bear the\\nsorrows, the separations, of time, in the hope of the glad\\ngreetings of eternity we can weep the dark hours away,", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0051.jp2"}, "52": {"fulltext": "46 THE CONTINUITY OF LIFE.\\nknowing that joy will come with the morning we can\\nwait till the night is gone, and the angel faces smile.\\nTwilight and evening bell\\nAnd after that the dark.\\nAnd may there be no sadness of farewell,\\nWhen I embark.\\nFor though beyond our bourn of time and place\\nThe billows bear me far\\nI hope to meet my Pilot face to face,\\nWhen I have crossed the bar.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0052.jp2"}, "53": {"fulltext": "UNIVERSALISM AND THE BIBLE.\\nEDWIN C. SWEETSER, D.D.\\nThese were more noble than those in Thessalonica, in that they re-\\nceived the word with all readiness of mind, and searched the Scriptures\\ndaily whether those things were so. Acts xvii. n.\\nI take these words from the book of Acts rather as a\\nmotto than as a text for my sermon for my text is the\\nentire Bible, and I mention this particular portion of it\\nsimply to show the frame of mind in which we ought to\\nconsider it.\\nMy subject is Universalism and the Bible and, by\\nway of preface to what I shall say as to the relation be-\\ntween them, let me call your attention to the privilege\\nwhich we have of searching the Scriptures as thoroughly\\nas we choose. That privilege, for the great mass of the\\npeople of Christendom, dates only from the time of the\\nProtestant Reformation for although, in the early part of\\nthe Christian era, it was allowable for any person to study\\nthe Scriptures if he was able tc get possession of them,\\nyet in those days they existed only in manuscript form,\\nand were too costly to be distributed very extensively, as\\nprinting had not been invented. Then came the dark\\nages, and the Bible was but little known until the time\\nof Martin Luther. For a thousand years its light was\\nhidden under the double bushel of an obsolete language\\nand the pretensions of an arrogant priesthood, who would\\n47", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0053.jp2"}, "54": {"fulltext": "48 UNIVERSALISM AND THE BIBLE.\\nnot let the people have it, and many of whom themselves\\nwere not able to read. The common people knew that\\nthere was such a book; but of its contents they were\\nignorant, excepting what the priesthood told them. They\\nsupposed that it contained the doctrines of the Roman\\nCatholic church, and that their only chance of escaping\\nfrom everlasting damnation was to accept whatsoever\\nthey were told by the priesthood, without attempting to\\nfind out the truth for themselves.\\nBut when Luther broke the chains of Rome he took\\naway the obstruction which had hindered the people from\\nreading the Bible and never before was it so accessible\\nas it is at this day. Never before were there so many\\nfacilities for studying it, and finding out its actual mean-\\ning. Blessed are our eyes and our ears, that we can\\nsee and hear, in this respect, what many people in former\\nages often wished for in vain.\\nThere is still a difference, however, as in the time of\\nSt. Paul, between the willingness of some people to learn\\nfrom the Scriptures, and the unwillingness of others who\\nhave the same opportunity. There is the same difference\\nbetween different classes of Christians as between the\\nJews of Berea and those of Thessalonica. Some are\\nwilling to investigate the Scriptures with thoroughness,\\nand to accept conclusions which conflict with their\\nprevious opinions, whereas others will not listen to any-\\nthing concerning it which does not agree with their in-\\nherited views. For the latter class of people there is no\\nbetter advice than that which was given by the Rev. John\\nRobinson to the little company of pilgrims who set sail\\nin the Mayflower, as they were about to leave the shores\\nof Holland. I charge you, said he, before God and", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0054.jp2"}, "55": {"fulltext": "UNIVERSALISM AND THE BIBLE. 49\\nHis blessed angels, that you follow me no further than\\nyou have seen me follow the Lord Jesus Christ. The\\nLord has more truth yet to break forth out of His Holy\\nWord. I cannot sufficiently bewail the condition of the\\nreformed churches, who are come to a period in religion,\\nand will go at present no further than the instruments of\\ntheir reformation. Luther and Calvin were great and\\nshining lights in their times, yet they penetrated not into\\nthe whole counsel of God. I beseech you, remember it,\\ntis an article of your church covenant, that you be\\nready to receive whatever truth shall be made known to\\nyou from the written word of God. Noble advice in-\\ndeed was this from the lips of the grand old Puritan hero,\\nand it is a great pity that the churches have not more\\ncommonly followed it.\\nThe Universalist church has followed it. From the\\nbeginning of its history it has been ready to receive new\\nlight as to the meaning of the Bible, and to accept fresh\\nrevelations of truth from its pages. In fact, it originated\\nin such readiness on the part of its founders. They were\\nbrought up to believe that the Bible taught the doctrine\\nof everlasting damnation for a portion of the human race\\neverlasting sin, everlasting misery, with no place for\\nrepentance, amidst the torments of hell. Most of them\\nwere brought up in the Calvinist churches, and had no\\ndoubt, in early life, that Calvinism was strictly Biblical in\\nall of its teachings. But in later life, as they studied the\\nBible for themselves, they saw, even more clearly than\\nPastor Robinson had seen, that Calvin had not penetrated\\ninto the whole counsel of God for the more carefully\\nthey studied it, the more clearly they saw that, instead of\\nteaching the doctrine of everlasting damnation for any", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0055.jp2"}, "56": {"fulltext": "SO UNIVERSALISM AND THE BIBLE.\\npart of the human race, it teaches the glorious doctrine\\nof universal salvation. They therefore became Univer-\\nsalists, and established Universalist churches, which soon\\nbecame sufficiently numerous to constitute a new sect or\\ndenomination of Christians and so arose the Universal-\\nist church of today.\\nThe first article of the first creed of the Universalist\\nchurch affirms its belief that the Holy Scriptures of\\nthe Old and New Testaments contain a revelation of the\\ncharacter of God, and of the duty, interest, and final des-\\ntination of mankind; and in its latest declaration of\\nprinciples there is an assertion of the trustworthiness of\\nthe Bible as containing a revelation from God. On\\nsuch a foundation of belief in the Bible the Universalist\\nchurch was built, and thereon it still stands and presents\\nits claims to the world. Like the apostle Paul, it in-\\nvites mankind to search the Scriptures, and is ready to\\nreason with them from the Scriptures in support of its\\nviews.\\nFor what does the Bible teach as to mankind and their\\ndestiny\\nIt teaches, first of all, that mankind are the offspring\\nand children of God. It says that He has made them\\nin His own image [Gen. 1:27; 9:6; I. Cor. 11:6; Jas.\\n3:9]; that they are not merely physical, but spiritual\\nbeings [Job 32 8 Prov. 20: 27 Zech. 12 1 I. Cor.\\n2:11; Heb. 12:23; I. Pet. 3 19] that He is the Fa-\\nther of their spirits [Heb. 12:9; Acts 17 28 Rom. 8\\n16] and that after the death of their bodies, they all\\nenter into that spirit world to which Jesus went after he\\narose from the dead [Eccl. 12:7; Luke 20 37, 38 Acts\\n24: 15 I. Cor. 15 22].", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0056.jp2"}, "57": {"fulltext": "UNIVERSALISM AND THE BIBLE. 5 I\\nIt teaches, furthermore, that, notwithstanding their re-\\nlationship to God, they are sinful. Hear, O heavens,\\nand give ear, O earth for the Lord hath spoken, I have\\nnourished and brought up children, and they have re-\\nbelled against me, says the prophet Isaiah [Isa. 1 2],\\nand St. Paul declares of both Jews and Gentiles that\\nthey are all under sin, and that there is none right-\\neous, no, not one [Rom. 3 10]. If we say that we\\nhave no sin, we deceive ourselves, and the truth is not in\\nus, says St. John [I. John 1:8]. Such is the uniform\\ntestimony of the Bible, and by no other preachers is that\\nScriptural truth more plainly stated than by those who\\nbelong to the Universalist church. Universalism pre-\\nsupposes the sinfulness of mankind since it teaches, as\\nthe Bible does, that sin is the principal thing from which\\nthey need to be saved [Lev. 16: 30; Ps. 79 9 Matt.\\n1:21; Luke 1 yy\\\\ There would be no occasion for\\nuniversal salvation if the human race were not sinful.\\nUniversalism denies the doctrine of inherited sin and\\nthat of total depravity, not finding them in the Bible\\nor supported by reason but it distinctly affirms that\\nmankind are not righteous, but disobedient and sinful,\\nand that because of that fact they are in need of salva-\\ntion, that they may become perfect as their heavenly\\nFather is perfect [Matt. 5 48].\\nIt also teaches, as the Bible does, that because of their\\nsinfulness men deserve to be punished, and that no one\\ncan escape the punishment which is justly his due. No\\nother church insists so strongly on the inevitableness of\\nthe penalty which men deserve for their sins. Instead\\nof teaching, like other churches, that men can get away\\nfrom the penalty of their sins by repenting and by trust-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0057.jp2"}, "58": {"fulltext": "52 UNIVERSALISM AND THE BIBLE.\\ning in the merits of Christ, it says, with the Bible, that\\nalthough the Lord God is merciful ard gracious, long-\\nsuffering, and abundant in goodness and truth, keeping\\nmercy for thousands, forgiving iniquity and transgression\\nand sin, He will by no means clear the guilty [Ex.\\n34: 7], but that though hand join in hand, the wicked\\nshall not be unpunished [Prov. 11 21]. The salvation\\nwhich it proclaims is not salvation from punishment, but\\nsalvation from sin. For those people who sin, it pro-\\nclaims, with St. Paul, tribulation and anguish upon\\nevery soul of man that doeth evil, without any respect\\nof persons, or terms of evasion [Rom. 2: 8\u00e2\u0080\u0094 n]. Uni-\\nversalism does not mean that men can sin with impunity.\\nIt means that God will punish them as much as they\\ndeserve, that His law may be sustained and His purpose\\nconcerning them be fully accomplished. If they deserved\\nendless punishment, there would be no escape from it,\\naccording to the teachings of the Universalist church.\\nBut when we search the Scriptures in regard to this\\nmatter, we do not find any law which requires such pun-\\nishment, or any statement that such will be the penalty\\nof sin. On the contrary, we find abundant evidence that\\nmankind, however sinful, deserve only such punishment\\nas will result in their welfare, and that sometime all pun-\\nishment will come to an end.\\nIn the first place, when we turn to the book of Genesis,\\nwhich contains an account of man s creation and of his\\nbeginning to sin, we find nothing which even intimates\\nthat the penalty would be endless. It is natural to sup-\\npose that before man had a chance to sin God would\\nhave warned him of such a penalty, if he were actually\\nin danger of it. But, so far as the Bible shows, not", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0058.jp2"}, "59": {"fulltext": "UNIVERSALISM AND THE BIBLE. S3\\na hint of it was given to him. His only warning was\\nthis In the day that thou eatest thereof, thou shalt\\nsurely die [Gen. 2 17]. And after he had sinned, his\\nonly sentence was this In the sweat of thy face shalt\\nthou eat bread till thou return unto the ground for out\\nof it wast thou taken for dust thou art, and unto dust\\nshalt thou return [Gen. 3:19]. He was expelled from\\nthe Garden of Eden, and obliged to work for his living,\\ntoiling in sorrow among thistles and thorns during the\\nremainder of his life in this world. But not a single\\nword was said, either before his offense or afterwards, to\\nindicate that he was to be punished everlastingly on\\naccount of it. Neither Adam nor Eve received any inti-\\nmation that such a fate was in store for them, or that\\nthey had involved their posterity in any such danger.\\nAgain, when Cain slew his brother Abel, there was a\\nvery fitting occasion to proclaim endless punishment if\\nGod really intended it but nothing of the kind was said.\\nThe murderer was condemned to wander as a fugitive\\nand a vagabond, bearing a mark lest some one should\\nkill him and that was all, excepting that the earth would\\nnot yield him its fruits [Gen. 4 12-15].\\nSo, when the race became so wicked that, according to\\nthe figurative language of the Scriptures, it repented\\nGod that He had made man, He did not intimate\\neven then any intention to inflict endless punishment\\nupon them. Nothing worse than temporal destruction\\nwas mentioned. And after the flood, He said nothing of\\nsuch a penalty to Noah and his family, but left them to\\npropagate a new race on the earth, subject to the old\\ntemptations, without a suggestion of any such danger.\\nAnd so it went on for thousands of years, while", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0059.jp2"}, "60": {"fulltext": "54 UNIVERSALISM AND THE BIBLE.\\nmillions of people were coming into the world, and\\nsinning, and dying, all unconscious of such a penalty,\\nso far as we are able to learn from the Bible. Abraham\\nsaid nothing about it, for nothing was said to him about\\nit. Moses never mentioned it, though it was his to de-\\nclare the law which was given on Sinai, and the punish-\\nments which were to be visited upon .those who should\\nbreak it. Isaiah, in his fiercest wrath against the ene-\\nmies of God, never denounced any heavier evils upon\\nthem than the loss of their cities, the destruction of their\\nhomes, and death by famine, sword, and fire. So with\\nthe prophets in general. In the book of Daniel there is\\na passage which is often quoted mistakenly as a proof\\ntext of the doctrine of endless misery but from the first\\nchapter of Genesis till we come to that passage, there is\\nnot a sentence in the Bible which even seems upon the\\nsurface to assert such a doctrine. Indeed, many of the\\nablest scholars who believe in that doctrine, freely admit\\nthat the Old Testament does not distinctly declare it, but\\nthat the penalties which it pronounces are chiefly, if not\\nentirely, of a temporal kind.\\nSee what that admission means. It means that for\\nthousands of years after the creation of mankind, God\\ntold them nothing about everlasting damnation, though\\nthere was none righteous, no, not one. Is it possible,\\nthat if they really deserved endless punishment, and\\nwere in danger of receiving it, God would not have men-\\ntioned it during all of those centuries What would we\\nthink of a human king who should make a law for his\\nsubjects, that for certain offenses they should be put to\\nthe most horrible torture conceivable, and then should\\nkeep that law a secret, not giving them any knowl-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0060.jp2"}, "61": {"fulltext": "UNIVERSALISM AND THE BIBLE. 55\\nedge of it until after many thousands of them had done\\nthe things forbidden by it Or what would we think of\\na human father who should send his children out into a\\ndangerous country, full of wild beasts, snares, and pitfalls,\\nwithout telling them the full extent of the peril awaiting\\nthem, and providing them with every possible safeguard\\nagainst it How, then, can any one think it possible\\nthat God Himself would make a law subjecting sinners\\nto the liability of everlasting damnation, and then send\\nHis children by the millions into such a world as this,\\nabounding in temptations on every side, without telling\\nthem of that law, and doing all in His power to prevent\\nthem from breaking it Is not the silence of the Old\\nTestament in regard to anything more than merely tem-\\nporal punishments a very suggestive one Does it not\\nfurnish presumptive evidence against the belief in ever-\\nlasting damnation\\nIt is in the New Testament, I know, that they who\\nhold to that belief profess to find its strongest evidence\\nbut the passages upon which they rely in support of it\\nare only a few and far between, and can easily be shown\\nnot to have such a meaning in the original language.\\nMoreover, it is noteworthy that not one of those passages\\nis found in the book of Acts, which contains a record\\nof the missionary labors of the apostles for a number of\\nyears after they received their great commission from\\nChrist. In all of their recorded sermons and speeches\\nand addresses, there is not so much as a single sentence\\nwhich, even in our English version, can be quoted as im-\\nplying an interminable penalty. Why, if they believed in\\nsuch a penalty, did they keep silence concerning it Is\\nthere not a strong presumption that they had received no", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0061.jp2"}, "62": {"fulltext": "$6 UNIVERSALISM AND THE BIBLE.\\ncommission to preach such a doctrine, and did not believe\\nin it The Universalist has no difficulty in explaining\\ntheir silence. It accords with his belief in the salvation\\nof all men.\\nUniversalism does not depend, however, on such nega-\\ntive evidence for its Scriptural proof. It finds an abun-\\ndance of positive evidence running through the Bible from\\nbeginning to end.\\nBeginning with the book of Genesis, it finds a promise,\\nat the very outset of man s sinful career, that the seed of\\nwoman shall bruise the serpent s head, whereas the ser-\\npent is simply to bruise man s heel [Gen. 3 15]. To\\nbruise the head is to kill to bruise the heel is only to\\ncause an injury which can be cured in time. Here,\\nthen, we have a heavenly promise, dating away back to\\nthe origin of sin, that mankind shall sometime conquer\\nevil, and triumph over its dead remains. Evil is to be\\ndestroyed, and man is to survive the injury which he\\ntemporarily suffers from it. Nothing less than the final\\nsalvation of all men can ever be a fulfillment of that\\noriginal gospel for if even a single human soul should\\ncontinue to be sinful and miserable forever, or should lose\\nits immortality, evil would not be destroyed, the serpent s\\nhead would not be bruised, and mankind would be sub-\\njected to an irremediable injury.\\nAgain, we are told in the book of Genesis that God\\nsaid to Abraham, that in him and his seed (which the\\nNew Testament interprets as referring to Christ) should\\nall families of the earth be blessed [Gen. 12: 3]. How\\ncan that promise be fulfilled if millions of families are\\nsent to never-ending torment, or if even one family is\\nrent forever asunder It is a universal promise there\\nis no reservation.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0062.jp2"}, "63": {"fulltext": "UNIVERSALISM AND THE BIBLE. S7\\nIn the prophecy of Isaiah we read as follows Look\\nunto me, and be ye saved, all the ends of the earth for\\nI am God, and there is none else. I have sworn by my-\\nself, the word is gone out of my mouth in righteousness,\\nand shall not return, that unto me every knee shall bow,\\nevery tongue shall swear. Only in the Lord, shall one\\nsay unto me, is righteousness and strength even to Him\\nshall men come, and all they that were incensed against\\nHim shall be ashamed [Isa. 45 22-24, R- V.]. In this\\npassage, God declares it to be His will that all people\\nshall look unto Him and be saved then He declares\\nthat all people shall submit to his will, swearing loyalty\\nunto Him, finding righteousness and strength in Him, and\\nbeing ashamed that they were ever rebellious against\\nHim. Could there be a stronger statement of Univer-\\nsalist doctrine\\nA little further on in the prophecy of Isaiah we read,\\nThus saith the high and lofty one that inhabiteth eter-\\nnity whose name is Holy I will not contend forever,\\nneither will I be always wroth for the spirit should\\nfail before me, and the souls which I have made\\nPeace, peace, to him that is far off, and to him that is\\nnear, saith the Lord and I will heal him [Isa. 57 16,\\n19]. To the same effect is the saying of Jeremiah,\\nThe Lord will not cast off forever but though He\\ncause grief, yet will He have compassion according to the\\nmultitude of His mercies [Lam. 3:31], and the declara-\\ntion of Micah, that He retaineth not His anger forever,\\nbecause He delighteth in mercy. He will turn again, He\\nwill have compassion upon us He will subdue our in-\\niquities and Thou will cast all their sins into the depth\\nof the sea [Micah 7: 18-19]. The doctrine of ever-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0063.jp2"}, "64": {"fulltext": "58 UNIVERSALISM AND THE BIBLE.\\nlasting punishment says that God will be angry forever\\nwith those sinners who do not repent in this world.\\nThe Old Testament prophets deny that assertion. They\\nsay that He will not be angry forever, but that He will\\nsubdue the iniquities of mankind, and heal them from the\\nevil effects of their transgressions, and cause them to find\\nrighteousness and peace in obeying Him. And so the\\nPsalmist says that all the ends of the world shall re-\\nmember and turn unto the Lord and that unto Him\\nshall all flesh come [Ps. 22: 27; 65: 1]. Surely\\nnothing less than universal salvation can fulfill the mean-\\ning of such statements.\\nIt is in the New Testament, however, that this doctrine\\nis most frequently and plainly asserted, in connection\\nwith the mission of our Lord Jesus Christ. Consider\\nfirst in that connection what was said by the angel who\\nannounced his birth to the shepherds as they watched\\ntheir flocks on Bethlehem s plain. Fear not, said the\\nangel, for, behold, I bring you good tidings of great joy,\\nwhich shall be to all people [Luke 2 10]. How can\\nthe mission of Jesus Christ give great joy to all people\\nunless all shall be saved What joy could his mission\\nimpart to those people who were to be forever rejected\\nby him and given over to endless woe Evidently, if\\nall mankind are to rejoice in him, all mankind must be\\nsaved.\\nAgain, observe what John the Baptist said. Said he,\\nI am the voice of one crying in the wilderness, Pre-\\npare ye the way of the Lord, make his paths straight.\\nEvery valley shall be filled, and every mountain and hill\\nshall be brought low and the crooked shall be made\\nstraight and the rough ways shall be made smooth and", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0064.jp2"}, "65": {"fulltext": "UNIVERSALISM AND THE BIBLE. 59\\nall flesh shall see the salvation of God [Luke 3:5,6];\\nand, when he saw Jesus on the banks of the Jordan, he\\nsaid, Behold the Lamb of God, which taketh away the sin\\nof the world [John 1 29]. In both of those sayings he\\nechoed the angelic message of universal blessedness as the\\nresult of Christ s ministry the sin of the whole world to\\nbe taken away, and all flesh to see the salvation of God.\\nDid the Saviour himself contradict or confirm what his\\nforerunners had said on this subject He emphatically\\nconfirmed it. He said, The Son of man is come to\\nseek and to save that which was lost [Luke 19: 10];\\nand again, God sent not His Son into the world to\\ncondemn the world, but that the world through him\\nmight be saved [John 3 17]; and again, The Father\\nloveth the Son, and hath given all things into his hand\\n[John 3 35] and again, All that the Father giveth\\nme shall come to me, and him that cometh to me I will\\nin no wise cast out. And this is the Father s will which\\nhath sent me, that of all which He hath given me, I\\nshould lose nothing, but raise it up again at the last day\\n[John 6: 35-37]; and again, And I, if I be lifted up\\nfrom the earth, will draw all men unto me [John 12:\\n32]. If all men are lost, and Jesus came to seek and to\\nsave that which was lost, and God hath given all things\\ninto his hand, and of all that is given him he shall lose\\nnothing, but, having been crucified, shall draw all men\\nto himself, how can we make anything else of his mission\\nbut an efficient provision for the salvation of all men\\nThe everlasting loss of a single soul would make those\\nwords of Christ untrue. He plainly taught that no soul\\nwill be forever lost, not only in the passages which I\\nhave already quoted, but also in the parables of the", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0065.jp2"}, "66": {"fulltext": "60 UNIVERSALISM AND THE BIBLE.\\nlost sheep and the lost piece of money. If all but one\\nof* the great family of humanity were saved, and that\\none were astray, Christ s mission would be unfulfilled,\\nand he would give his loving soul no rest until that last\\nlost one were found and brought home.\\nThe apostles had no doubt that all will be saved.\\nListen to what the apostle Paul says\\nAs in Adam all die, even so in Christ shall all be\\nmade alive [I. Cor. 15 22].\\nFor as by one man s disobedience the many were\\nmade sinners, so by the obedience of one shall the many\\nbe made righteous [Rom. 5 19, R. V.].\\nIt pleased the Father that in him should all fulness\\ndwell and having made peace through the blood of his\\ncross, by him to reconcile all things unto Himself [Col.\\n1 19, 20].\\nThat in the dispensation of the fulness of times He\\nmight gather together in one all things in Christ [Eph.\\n1 10].\\nWherefore God also hath highly exalted him, and\\ngiven him the name which is above every name that in\\nthe name of Jesus every knee should bow, of things in\\nheaven and things on earth, and things under the earth\\nand that every tongue should confess that Jesus Christ is\\nLord to the glory of God the Father [Phil. 2:9-11,\\nR. V.].\\nFor this is good and acceptable in the sight of God\\nour Saviour, who will have all men to be saved and to\\ncome unto the knowledge of the truth. For there is one\\nGod, and one mediator between God and men, the man\\nChrist Jesus, who gave himself a ransom for all, to be\\ntestified in due time [I. Tim. 2 3-5].", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0066.jp2"}, "67": {"fulltext": "UNIVERSALISM AND THE BIBLE. 6l\\nAnd when all things shall be subdued unto him, then\\nshall the Son also himself be subject unto Him that put\\nall things under him, that God may be all in all [I. Cor.\\n15:28].\\nIn these passages of Scripture, taken from different\\nletters of the great apostle of the Gentiles, there is a\\ncumulative force of Universalist doctrine, each passage\\nreceiving support from the others. It is not possible to\\naffirm the doctrine in more forcible terms.\\nThe apostle John is no less explicit in declaring the\\nfinal salvation of all men. We have seen and do tes-\\ntify, says he, that the Father sent the Son to be the\\nSaviour of the world [I. John 4 14] and again, He\\nis the propitiation for our sins, and not for ours only, but\\nalso for the sins of the whole world [I. John 2:2];\\nand finally, I beheld and I heard the voice of many\\nangels round about the throne, and the number of them\\nwas ten thousand times ten thousand and thousands of\\nthousands, saying with a loud voice, Worthy is the Lamb\\nthat was slain to receive power, and riches, and wisdom,\\nand strength, and honor, and glory, and blessing. And\\nevery creature which is in heaven, and on earth, and\\nunder the earth, and such as are in the sea, and all that\\nare in them, heard I saying, Blessing, and honor, and\\nglory, and power be unto Him that sitteth upon the\\nthrone, and unto the Lamb, forever and ever [Rev.\\n5: n-13].\\nThus we see that the angelic messenger, John the\\nBaptist, St. Paul, and St. John, all agree with Christ him-\\nself in declaring that his redemptive work shall embrace\\nthe souls of all mankind, and not stop short of a perfect\\nvictory and that they all agree with the original promise", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0067.jp2"}, "68": {"fulltext": "62 UNIVERSALISM AND THE BIBLE.\\nin Genesis, that the seed of woman shall bruise the ser-\\npent s head. Throughout the whole Bible, from begin-\\nning to end, from the first book to the last one, there\\nruns a chain of glorious promises, all indicating the cer-\\ntainty of universal salvation. Beginning in Genesis with\\na figurative promise that evil shall be exterminated and\\nmankind not be fatally wounded thereby, it ends in Reve-\\nlation with a magnificent declaration that every creature in\\nthe universe shall unite in a joyful psalm of praise, ascribing\\nblessing, and honor, and glory, and power to God and to\\nChrist. Like the theme of an oratorio, this glorious truth\\npervades the Bible, sometimes more prominently heard\\nthan at other times, sometimes apparently submerged\\naltogether, but never really set aside or denied or for-\\ngotten. Its undertone is always there, and the Bible is\\nheld together by it. It is that which, more than anything\\nelse, makes the Bible one Book, one harmonious whole.\\nIf there are in the Bible any statements which seem\\nto conflict with this truth, the solution of the difficulty\\nmust be found in a more careful examination of those\\nstatements, not in a denial of the promises which warrant\\nus in believing it. For, as Paul asserts, All the prom-\\nises of God in him are yea, and in him Amen [II. Cor.\\ni 20]. They cannot be disannulled by any threatenings\\nof punishment [Gal. 3 17]. The promises are the main\\nthing the threatenings are subordinate, and must be\\ninterpreted accordingly.\\nGuided by that eminently Scriptural principle, the\\nfounders of the Universalist church very carefully exam-\\nined every Scriptural statement which is supposed to\\nsupport the doctrine of everlasting damnation, and found\\nthat in every instance the supposition was based on a", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0068.jp2"}, "69": {"fulltext": "UNIVERSALISM AND THE BIBLE. 6$\\nfalse assumption or a mistranslation of the original lan-\\nguage. The majority of those passages in our authorized\\nversion contain the words everlasting, damnation,\\nand hell, all of which are mistranslations. Modern\\nscholars, of other churches, are now freely admitting\\nwhat Universalist theologians have maintained from the\\nbeginning in regard to this matter. Said Archdeacon\\nFarrar, in his volume entitled Eternal Hope, published\\nbefore the revised version of the Bible was printed,\\nNow I ask you, my brethren, where would be these\\npopular teachings about hell, if we calmly and deliberately,\\nby substituting the true translations, erased from our\\nEnglish Bibles, as being inadequate, or erroneous, or dis-\\nputed renderings, the three words damnation, hell/\\nand everlasting Yet I say, unhesitatingly, that not\\none of these three expressions ought to stand any longer\\nin our English Bibles, and that being simply mistransla-\\ntions, they most unquestionably will not stand unexplained\\nin the revised version of the Bible, if the revisers have\\nunderstood their duty Eternal Hope, p. jy\\\\ The re-\\nvisers have justified this prophecy in regard to the word\\nhell by leaving two of the three original terms untrans-\\nlated, viz., sheol and hades, and giving the other one,\\ngehenna, in a marginal note. They have also used the\\nword judgment instead of damnation, and in some\\ninstances have explained the Greek word aion, whose ad-\\njective, aionios y is incorrectly rendered by the word\\neverlasting in the authorized version. They should\\nhave gone still further in the line of revision but their\\nwork, so far as it goes, confirms the scholarship of the\\nfathers of the Universalist church. Gradually the truth\\nof God s word as to the punishment of sinners, which", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0069.jp2"}, "70": {"fulltext": "64 UNIVERSALISM AND THE BIBLE.\\nmore than a hundred years ago was seen by the fathers\\nof the Universalist church, is being seen and acknowl-\\nedged by Biblical students in nearly all of the other de-\\nnominations of Christendom.\\nThat truth is concisely stated in the message which\\nwas given to the church in Laodicea, As many as I love,\\nI rebuke and chasten be zealous, therefore, and repent\\n[Rev. 3 19]. It is also stated, more at length, by the\\nauthor of the Epistle to the Hebrews, where he says,\\nWe have had fathers of our flesh which corrected us,\\nand we gave them reverence shall we not much rather\\nbe in subjection to the Father of spirits, and live For\\nthey verily for a few days chastened us after their own\\npleasure but He for our profit, that we might be par-\\ntakers of His holiness. Now no chastening for the\\npresent seemeth to be joyous, but grievous nevertheless\\nafterward it yieldeth the peaceable fruit of righteousness\\nunto them which are exercised thereby [Heb. 12 9-1 1].\\nThere is no afterward to eternity. Everlasting punish-\\nment would therefore defeat the very object for which\\nGod punishes sinners, according to the Bible.\\nThe fact is, God s threat enings of punishment always\\nhave the same purpose as the message which He com-\\nmanded Jonah to cry against Nineveh. Jonah supposed\\nthat the people of Nineveh had sinned away the grace of\\nGod, and that nothing remained for them but the con-\\nsequences of His anger against them. In that he was\\nmistaken, as all persons are who imagine that there is a\\nlimit to the mercy of God. His mercy is everlasting and\\nall of the punishment which He threatens or inflicts upon\\nsinners, in this or any other world, is meant for their own\\nprofit, to bring them to repentance, to deter them com-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0070.jp2"}, "71": {"fulltext": "UNIVERSALISM AND THE BIBLE. 65\\nmitting any further transgressions, and to make them\\nholy, as He is holy.\\nInstead of being inconsistent with the salvation of all\\nmen, His threatenings, rightly understood, are a powerful\\nargument for it inasmuch as they indicate His hatred of\\nsin and His determination that mankind shall not forever\\nremain in it. They are to His promises precisely what\\nHis severity is to His goodness, or the law to the gospel,\\na schoolmaster to bring us through Christ to Himself\\n(Gal. iii. 21-24). They show that His love is not a weak\\nlove, like that of some foolish human parents who indul-\\ngently permit their children to disobey with impunity, but\\na strong love, which inexorably insists that mankind shall\\nbe righteous, and which, when they will not yield to\\npleading, does not hesitate to make use of more forcible\\nmeans. They mean that He has no pleasure in the death\\nof the wicked, but that the wicked shall turn from their\\nways and live. They mean that He will enforce His\\npromises that neither death, nor life, nor angels, nor\\nprincipalities, nor powers, nor things present, nor things\\nto come, nor height, nor depth, nor any other creature, can\\nseparate us from His love, but that He will have us to be\\nsaved, though as by fire. They mean that, having made\\nus for Himself, and having sworn by Himself that we\\nshall be His faithful, loving subjects, He is prepared to\\ncarry out his purpose, though He slay us in the process,\\nand bring us back again, as it were, from the dead.\\nWere it not for the threatenings of the Bible, we might\\nquestion whether its promises would be put into effect\\nbut when we learn with what penalties God will follow\\ntransgressors, to burn the wickedness out of them, we\\ncannot doubt that His purpose will prevail in the end. It", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0071.jp2"}, "72": {"fulltext": "66 UNIVERSALISM AND THE BIBLE.\\nis said that two rabbis, approaching Jerusalem after its\\ndownfall, observed a fox on Mt. Zion, whereupon one of\\nthem, Rabbi Joshua, wept but Rabbi Eliezer laughed.\\nWherefore dost thou laugh said he who wept. Nay,\\nwherefore dost thou weep replied the other. I weep,\\nsaid Rabbi Joshua, because I see what is written in the\\nLamentations fulfilled because of the Mount of Zion\\nwhich is desolate the foxes walk upon it. And there-\\nfore do I laugh, said Rabbi Eliezer, for when I see with\\nmy own eyes that God has fulfilled his threatenings to the\\nletter, I have thereby a pledge that not one of His\\npromises shall fail for He is ever more ready to show\\nmercy than judgment. Rabbi Eliezer had the right of\\nthe matter. The threatenings of the Bible do not con-\\ntradict its promises they buttress and strengthen them\\nand the punishments which God inflicts on those who dis-\\nobey His laws will be instrumental, sooner or later, in\\nbringing them to repentance, that His love may be ac-\\ncepted by them, and that their contrite souls may sin no\\nmore. The Scribes and Pharisees whom Jesus denounced\\nfor their sins, saying, How can ye escape the judgment\\nof Gehenna or, according to the authorized version,\\nHow can ye escape the damnation of hell are among\\nthose of whom St. Paul declares that, having been cut off\\nfor their unbelief, they shall be grafted in again, when\\nthe fulness of the Gentiles shall have come into the\\nkingdom, and that so all Israel shall be saved (Rom. 1 1\\n20-26). They are among the all men whom Christ\\nhas said that he will draw to himself,\\nThroughout and thoroughly, the Bible is a Universalist\\nbook. It was so understood by the great majority of\\nChristians during the first five centuries of our era. Only", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0072.jp2"}, "73": {"fulltext": "UNIVERSALISM AND THE BIBLE. 67\\nwhen its light began to be obscured by the introduction of\\nheathenish elements into the affairs of the church and\\nwhen, as a consequence, the dark ages came on did it\\ncease to be so understood. Thank God that the truth,\\nso long hidden from view, is again breaking forth with its\\nprimal effulgence. Let us accept it, and rejoice in it, and\\nframe our conduct accordingly. The Bible, so interpreted,\\nis profitable indeed for doctrine, for correction, for instruc-\\ntion in righteousness and with that interpretation of it,\\nwe can truthfully say,\\nIt is the one true light\\nWhen other lights grow dim\\nTwill never shine less purely bright,\\nNor lead astray from Him.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0073.jp2"}, "74": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM.\\nBy REV. Q. H. SHINN, D. D.\\nThe word Destiny distinguishes us from Christians of\\nother churches. We believe in a good destiny for all.\\nWe believe God will make all his bad children good he\\nwants to, and he can. He has the disposition, the power,\\nthe means, and the time. If love is all conquering, there\\nis no foe it will not subdue, not even the rebellious will\\nof man. We believe more than our brethren of other\\nchurches, not less. No faith is so grand or complete as\\nours, and yet so misunderstood. All benevolent people\\nwant it to be true, but think it is too good to be true.\\nThe selfish man hopes for something better, and looks\\nforward to it, for himself. The benevolent man and\\nevery Christian is one is looking forward to something\\nbetter for all the other members of the great family and\\nhe will never be satisfied and perfectly happy until there\\nis something better for all. Questions asked every day\\nbetray the general ignorance prevailing as to the beliefs\\nof Universalism. People ask if we believe in God, if we\\nbelieve in Christ, if we believe in the Bible, if we believe\\nin a hereafter, if we believe in prayer, and even if we\\nbelieve in punishment, when I know of no Christian\\npeople who emphasize as strongly as we do the absolute\\ncertainty of punishment. It seems to be the opinion of\\nmost all Christian people that our church is founded upon\\n68", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0074.jp2"}, "75": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 69\\nnegations, whereas our affirmations express stronger faith\\nthan that professed by any other church on earth. And\\nnow it is my purpose to call attention to some of these\\ngreat affirmations.\\nThe text will be found in John s Gospel, 6 44, 45\\nNo man can come to me, except the Father which hath\\nsent me draw him and I will raise him up at the last\\nday. It is written in the prophets, and they shall be all\\ntaught of God. Every man, therefore, that hath heard,\\nand hath learned of the Father, cometh unto me.\\nAccording to this declaration of our Master, no man\\ncan come to him until moved upon by the divine spirit\\nhe can do nothing of himself, nothing till drawn by the\\nFather. This completely explodes the free-will doctrine\\nwe hear so much about. Then Jesus declares that all shall\\nbe taught of God shall and tells what the result will\\nbe Every man that hath heard, all shall hear,\\nand hath learned of the Father, all shall learn,\\ncometh unto me. Do you observe that the doom of\\nall sinful men is here pronounced They are doomed to\\ncome unto him. When he said, I will draw all men unto\\nme, he pronounced the same doom. Speaking of those\\noutside the fold, he said Them also I must bring, and\\nthey shall hear my voice, and there shall be one fold and\\none shepherd. He dooms them to come in Most all\\nour preachers doom them to stay out. I know you may\\nrefer me to his words in Matthew 26, where he says,\\nThese shall go away into everlasting punishment, and\\nDepart from me ye cursed into everlasting fire prepared\\nfor the Devil and his angels. As I understand these\\nwords, they are in perfect harmony with the text I have\\nquoted. What is the significance of the word everlast-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0075.jp2"}, "76": {"fulltext": "JO AFFIRMATIONS OF UNIVERSALISM.\\ning in the Bible It is applied to things which have\\ncome to an end, and to things which must in their nature\\ncome to an end. Therefore it does not signify endless\\nduration. Besides, the word everlasting, or eternal,\\nis from aion, which means age and frequently our\\nSaviour spoke of the end of the aion, or age. Surely\\nhe would not speak of the end of a period of time that\\nhas no end. This is the significance of these threats\\nuttered against those who were so shriveled in selfishness\\nthat they refused bread to the hungry and water to the\\nthirsty, refused to take the stranger in, clothe the naked,\\nvisit the sick, and go to those in prison. They must be\\ncured! Punishment is administered to cure, and must\\nlast till it has accomplished its purpose. This is the full\\nmeaning of the everlasting punishment in the passage\\nunder consideration. And the everlasting fire has great\\nsignificance. It means that the selfishness of those\\npeople was to be destroyed, burned out. Devil and his\\nangels are figurative terms, to intensify the burning\\nprocess, the fires of remorse that would continue until\\nthose guilty souls were cleansed, purged, purified. Re-\\nmember, the fire symbol in the Bible means this. Fire is\\nan agent of destruction and an emblem of purification.\\nSee First Corinthians 3: 11-15 and Hebrews 12: 29.\\nSo, then, these threats, that seem so awful, mean what\\nthe promises mean, namely that all sinful souls shall be\\ncured.\\nA few words more in connection with the text. The\\nmessenger to sinful souls, what truth must he interpret\\nthat will turn them from their evil ways This great\\ntruth Christ revealed about God. While alienated by\\nsin, a man feels the sense of loneliness, as did the Prodi-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0076.jp2"}, "77": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. fl\\ngal Son and out of his sense of desertion he will say,\\nI have no friends, no one cares for me, no one loves me.\\nI have no man in all the world who sympathizes with\\nme. Then the messenger of Christ s gospel will assure\\nhim that there is one being who cares for him, and loves\\nhim, and sympathizes with him that being is his Heaveniy\\nFather. This truth must be interpreted to the sinful\\nsoul, he must understand it. And what will be the\\nresult He will want to be a better child. Filial emo-\\ntions will be awakened in his soul. He will turn his face\\ntoward the Father s house. He will resolve to be a\\ndutiful child of that Heavenly Father. Then he will\\ncome to Christ gladly embrace the principles of his\\nreligion. This, friends, is the strong affirmation of our\\ntext. All shall be taught of God; all shall hear and\\nunderstand all shall learn of the Father and then, as\\nthe Master said, they will come to me.\\nAll means universal, Universalism means all. It is\\nfrom the word universe. There is nothing good in the\\nuniverse which it does not include. As a system of belief\\nit includes all that is good and true in all religious ancient\\nand modern, in all systems, in all philosophies, in all\\nchurches, in all worlds, and in all the universe. I accept\\nthe Christian religion as the infallible, the authoritative\\nreligion, because it takes up into itself and embodies all\\nthat is good and true excludes only that which is false.\\nThere are but few Christians to-day who will not agree\\nwith us in the universality of the Christian religion in\\nrespect to its provisions. Its provisions, they say, are\\nuniversal, but not its results. We affirm that it will be\\nuniversal in its results. If not so, the provisions are\\ninadequate, therefore not universal. And until all Chris-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0077.jp2"}, "78": {"fulltext": "72 AFFIRMATIONS OF UNIVERSALISM.\\ntians shall come to believe that the religion of Christ will\\nbe universal in its results, the denominational name we\\nbear must be retained, distinguishing us from Christians\\nof other sects. Only in this sense, therefore, are we\\nunder obligation to remain sectarian. Loyalty to truth\\ndemands it of us.\\nThere is truth in all churches, and error too. If any\\nchurch assumes infallibility, that it is right and all others\\nare wrong, that church is guilty of colossal egotism.\\nThere is no infallible church. If a man assumes he\\nknows all there is worth knowing, and shuts himself\\nagainst all the open avenues of truth and knowledge, he\\nis guilty of monumental conceit How superficial such\\na man Great thinkers, the ripest scholars, are humble\\nmen because they know so little. They are men who\\nknow enough to know how little they know. I believe\\nthe Methodists have some truth, and the Baptists and\\nthe Presbyterians and the Episcopalians, and possibly the\\nCatholics. I believe the Universalists have a little, not\\nmuch. But Universalism, this system of faith, includes all\\nthe truth that all churches have. Do not misunderstand\\nme. I am not saying that we have all the truth. We\\nknow but little. Universalism includes the little we have\\nlearned and all there is to be learned. It includes all\\nthat all men know and all that they don t know. Now, if\\na partialist ever suffers himself to say a word against Uni-\\nversalism, he says that word against all the truth he has\\nfor it is part of the whole. I am sure that I cannot be\\nmisunderstood when I say we believe more than any\\nother Christians. We do if the whole is greater than a\\npart. We stand for the whole. Our system of faith\\nmust include all truth that has been discovered, and all", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0078.jp2"}, "79": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 73\\nthat is yet to be discovered. Hence it is a progressive\\nfaith.\\nI trust the way is now prepared for a more specific\\nstatement of our affirmations.\\n1. We believe in this world, in the book of nature.\\nAll the laws of nature are God s laws, and are working\\nout his purposes. They point to fulfillment, to victory,\\nand not to defeat. This glorious prophecy is in every\\nmovement and evolution witnessed by the eye of science.\\nThe divine writing is on every page of this great volume\\nearth and cloud and sky all teaching the ways of God.\\nEverywhere is the impress of benevolence and the radi-\\nance of eternal beauty. What a joy to live in God s\\nbeautiful world, with its teaming fields and waving forests\\nand fruitful valleys and towering mountains and flowing\\nstreams How thankful must we be for the thronging\\ndelights in this lower mansion of our Father s House.\\nLet us cultivate a love for this world, and try to live here\\nand enjoy it as long as we can. Its victories will fit us\\nfor higher victories, and there will be compensations for\\nits defeats. Restorative and compensating laws are ever\\nactive, making good the losses. Science, penetrating to\\nthe heart of nature and unsealing its hidden laws, teaches\\nman that there is but one force, with different manifesta-\\ntions. It manifests itself in magnetism, in electricity, in\\nheat and motion, in chemical afnrmity, etc. but there is\\nbut one great central force, and that is good. Way back\\nin the benighted past, man, lacking foresight to see how\\nthe discords and conflicts of nature would result in har-\\nmony, came to ascribe things he called evil to evil\\nbeings hence the world s belief in devils, ghosts, hob-\\ngoblins, and witches. All these are perishing the light\\nof science is killing them.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0079.jp2"}, "80": {"fulltext": "74 AFFIRMATIONS OF UNIVERSALISM.\\nShould one atom get beyond the reach of this one\\nforce, there would be endless, discord in the universe.\\nShould one soul get beyond the reach of this one force\\nand what shall we call it now The force behind all\\nforces and all worlds is love if God is love, should one\\nsoul get beyond the reach of this Almighty force of love\\nso that it is unable to draw it back, win it back, then\\nthere would be two forces in the universe, eternal dis-\\ncord. We believe no such catastrophe can happen.\\nNature means victory. Therefore we read Universalisrh\\nfrom this book. Every law operative here, and all the\\nlaws relating our world to other worlds, are prophetic of\\nvictory. Nowhere in this universe do we read a proph-\\necy of defeat.\\n2. Universalism affirms belief in human nature, another\\nbook whose writings point to victory. We stand for the\\nworth of man. Fashioned in God s image, man is of in-\\nfinite value, worth more in the sight of God than all the\\nstars of heaven. The divine Fatherhood means this.\\nThough yet a child, incomplete, imperfect, wayward, man\\nbears the image of God, which image God himself cannot\\ndestroy or lose God cannot destroy a thing that is inde-\\nstructible. Wrapped up in this divine embryo are capa-\\ncities and powers that fit man for endless growth and\\nprogress for, between man the finite, and God the in-\\nfinite, there is scope for a progression that can never end.\\nWhat joy in believing this for man is truly happy only\\nwhen he is growing, and here is assurance of endless\\ngrowth. In this sense the spiritual perfection reached\\nby God s children will be relative, not absolute. There\\nis but one absolute Being, and we may approximate his\\nperfection forever.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0080.jp2"}, "81": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 75\\nMan is not made, he is making. Those who have\\nmade greatest progress are still in the Father s primary\\nschool. There will be higher departments, one grade\\nleading to another, on and up forever. The school of\\nGod will never let out.\\nWhat are all the attainments man has yet made, and\\nmarvelous they are, as compared with the attainments he\\nis capable of making As the ratio between a grain of\\nsand and this globe Think The greatest and wisest\\nhave only made a little beginning in this world. Not\\none germ of power is unfolded to its utmost limit and\\nthere will remain countless capacities yet latent, when we\\ngo from these scenes into the great world awaiting us.\\nThe best, the most advanced and ripened, will need more\\ntime and what of the myriads who make no beginning in\\nthis life. How we should exult because God has plenty\\nof time, because he has eternity to train his children in\\nWe stand as a church vindicating man because of his\\npower, and because of his worth and his incompleteness\\nand the possibilities of his divine son ships.\\nWe need only to know the meaning of Fatherhood to\\nto be assured of God s regard for his children. In his\\nSermon on the Mount, our Saviour calls the Supreme\\nBeing Father or Heavenly Father sixteen times. Some\\ntake the position that God is not the Father of evil men,\\nbut in this sermon the Master says he is. If he is not,\\nwe are all spiritual orphans, and have no right to say the\\nLord s Prayer and how guilty of inconsistency when we\\ngo down among the wicked, teaching them to say this\\nprayer if God is not their Heavenly Father.\\nUniversalism affirms belief in inherent immortality.\\nWithout this divine inheritance what can man do to be-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0081.jp2"}, "82": {"fulltext": "j6 AFFIRMATIONS OF UNIVERSALISM.\\ncome immortal No more than a tree. The trouble is,\\nChristian people have failed to make a distinction between\\nimmortal life and eternal life. It was a part of Christ s\\nmission to reveal immortality, but no part of his mission\\nto create it. Immortal life has reference to duration\\neternal life to quality. Said Jesus, This is life eternal,\\nto know thee the only true God and Jesus Christ whom\\nthou hast sent. Then it is spiritual knowledge, or love\\nin the soul. This it was Christ s mission to create.\\nWere this simple fact understood the doctrine of condi-\\ntional immortality, that it is acquired through faith in\\nChrist, would soon vanish from the minds of men.\\nAnother way to understand the worth of man in the\\nsight of God is to think of the value of our children to\\nus. Go to that mother with her little one a month old\\noffer her all the gold and silver and diamonds ever taken\\nfrom the earth. Closer to her bosom she will press her\\ndarling, and refuse the wealth you offer. We rise into\\nthe region of higher values. Charley Ross s father went\\nover the world, crossing seas and continents, for twenty\\nyears and more in weary and fruitless search for his boy.\\nHe died without finding Charley. I believe he will take\\nup the search on the other shore, and that there will be\\nno true happiness for him in any world until he finds his\\nlost child. This is the nature of love, true parental love.\\nEvery man is a child of God and however sinful he may\\nbecome, he can do nothing to diminish God s love for\\nhim.\\nI know we meet with many things to stagger our\\nfaith. In many semblances of human beings we see no\\nsign of the divine image. To our sight nothing good is\\nvisible. We look on the outward appearance God sees", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0082.jp2"}, "83": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 77\\nwithin. The image is there, whether we see it or not. I\\nvisited a paper-mill in Maine, desiring to witness all the\\nprocesses. I asked at a certain point why I could not\\nsee the water-mark. The workman answered, it must go\\nthrough this process and that, explaining them all then\\nafter it is finished and polished, said he, you can see\\nthe water-mark. So it is with the soul disfigured or\\nhidden by sin. It must pass through the different pro-\\ncesses of divine grace, be washed and cleansed then the\\ndivine image will appear. A lady showed me a dry and\\nshriveled root she had received by mail and she said if\\nI would call in a few weeks I would see a beautiful tube-\\nrose filling the room with fragrance. It seemed impos-\\nsible. I saw no sign of life or beauty or fragrance in\\nthe root so seemingly dead. But in a few weeks I saw\\nand sensed the beautiful flower. Before plucking that\\nwater-lily, so exquisite in grace and sweetness, you follow\\ndown the long stem, and bring up a handful of dark,\\nslimy mud. You must confess the lily came from that.\\nNow, if the sun-rays could penetrate that water so impure,\\nand the dark unsightly earth, and bring out a flower of\\nsuch delicate beauty and fragrance, why can you not be-\\nlieve that the rays from the Sun of Righteousness will\\npenetrate the darkened souls of men and finding the hid-\\nden germs of divinity, kindle them into bloom and fruit\\nWe stand for the worth of man. The child, however\\nfrail, is of infinite value in his Father s sight. God has\\ngiven to not one of his children power to sin himself out\\nof existence or beyond the reach of love and no human\\nbeing has power to defeat the purpose of the Infinite\\nOne Every soul is worth saving, and will be saved.\\n3. There is another book Universalists believe in.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0083.jp2"}, "84": {"fulltext": "78 AFFIRMATIONS OF UNIVERSALISM.\\nMost heartily we believe in the Bible, and we stand for\\nthe spiritual interpretation of the sacred volume. We\\ngo beneath figurative speech, metaphor, symbol, parable.\\nSurface students, by literalizing these, have missed the\\ndeep meanings, and builtup doctrines contrary to the\\ngreat principles disclosed in this book. When reasoning\\nfrom these three great books, the book of nature, the\\nbook of human nature, and the book of revelation, we get\\nour ideas of life and destiny, and proclaim them to the\\nworld, conyinced that these three books agree. How\\noften we meet with such words as these Oh, yes, your\\ndoctrines are grand, I would like to believe them but how\\ncan I for there is the Bible. Then the Bible, they\\nthink, contradicts the book of human nature. If this is\\ncorrect, God writes one revelation in the hearts of his\\nchildren and on the pages of nature s volume, and another\\nin a book divided against himself. Friends, when inter-\\npreted by its general tone and spirit, the Bible supports\\nUniversalism most strongly. It is a book of hope, a book\\nof victory. From beginning to end its Universalism\\nshines forth. Temporary defeats are recognized as com-\\ning to men, but not final. And when God is recognized,\\nwhen his guiding hand is seen, there is no such thing\\nintimated as defeat or failure. The whole trend is toward\\nvictory. Notes of melody, strains of hope, songs of vic-\\ntory, rise and throb, and blend in anthems of rapture, and\\nthe glad refrain goes pulsing on. In the first pages we\\nhave a prophecy of victory. The truth, symboled by the\\nseed of the woman, should crush the serpent s head sym-\\nbol of all that is bad in man. In the very last chapter, in\\nthat book of visions, that same prophecy glows in more\\nexultant strains. We see standing by the river, clear as", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0084.jp2"}, "85": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 79\\ncrystal, the tree of life, called the tree of life because it\\nwill never die. And its leaves are for the healing of\\nthe nations. That means final Universal cure.\\nMany Christians, no doubt, are sincere in believing\\nthat there are other scriptures which contradict all this.\\nThe misinterpretation and misapplication of metaphorical\\nlanguage, Oriental parables and symbolry, has been very\\nmisleading. For example The Garden of Eden has\\nbeen literalized, and made to teach the fall of man,\\nwhereas it is an allegory, teaching the rise of man. It\\nillustrates man s beginnings in moral education. Before\\nthe moral law began to act, man stood down on the ani-\\nmal plane. There was nothing alive but the animal part.\\nThe first motion or movement of the moral law found ex-\\npression in the sense of modesty. They began to make\\nclothes for themselves, using first the leaves of fig-trees,\\nand soon they are making coats of skins. The awaken-\\ning of the moral sense lifts them above the animal plane.\\nNow they know the difference between right and wrong.\\nIs not this a rise Only moral beings know moral dis-\\ntinctions. So we stand for the rise and perfection of\\nman, not his fall and ruin. Again, many Christians have\\nbeen led to believe that this physical world is coming to\\nan end. There are seven passages in which the end of\\nthe world is spoken of but in each one the word world\\nis translated from aion, which means age. There is not\\na passage in the Bible in which the end of the cosmos is\\nspoken of. All religious teachers ought to know this.\\nThe Jewish age, or dispensation, was coming to an end.\\nAnd it did come to an end when Jesus said it would,\\nin that generation. And it should be remarked here that\\nChrist s coming was spoken of in connection with that", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0085.jp2"}, "86": {"fulltext": "80 AFFIRMATIONS OF UNIVERSALISM.\\nevent. His spiritual kingdom would have a new impetus\\nwhen the great enemy, the Jewish nationality, would be\\noverthrown. His truth would be signalized with greater\\npower in the world. So Jesus, foreseeing this, spoke of\\nhis spiritual coming in connection with that event. The\\nlast two verses of the sixteenth chapter of Matthew\\nshould be the key of interpretation to all other passages\\nin which the coming of Christ is spoken of For the\\nSon of man shall come in the glory of his Father, with his\\nangels, and then he shall reward every man according to\\nhis works. Verily I say unto you, there be some stand-\\ning here which shall not taste of death till they see the\\nSon of man coming in his kingdom. What are we to\\nthink of the intelligence of a man who is looking for that\\ncorning Are there people living now who were living\\nthen\\nAs superficial have been the interpretations of Chris-\\ntian people concerning the atonement and the trinity.\\nThe doctrine of vicarious atonement is not taught in the\\nBible, nor the doctrine of the trinity.\\nAnd I am sure that there is not a passage of Scripture\\nthat so much as hints the doctrine of endless punishment.\\nAs we have seen, everlasting does not mean endless\\nduration in the Bible. There is not a word in the Scrip-\\ntures, which means endless duration, applied to punish-\\nment, or to sin, or to death.\\nThere is no time to say more on this point. My con-\\ntention is this The book of revelation, rightly inter-\\npreted, agrees with all other books of God, teaching,\\nOne God, one law, one element,\\nOne far-off, divine event,\\nToward which the whole Creation moves.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0086.jp2"}, "87": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 8 1\\n4. Universalism affirms a perfect God. He is good.\\nHe is perfectly good. He is love. He is perfect love.\\nHe is Father. He is a perfect Father. He is perfect in\\nall his attributes. Calvinism limits his goodness. Sim-\\nplified, it says God can save all men, but he does not\\nwant to. Arminianism limits his power. It says he\\nwants to save all men, but cannot. And how glaring is\\nthe limitation of his wisdom according to the superficial\\nfree-will argument so often met with We are told that\\nGod will not save a man against his will, that he cannot\\nsave an unwilling soul. What Universalist ever taught\\nthat God will save a man against his will He does not\\nsave men that way, by arbitrary force that is not his\\nmethod. He saves men by their wills, through moral\\ninfluence. Strange people cannot be made to under-\\nstand that God has resources in his universe, the all-\\nconquering agencies of love, to make the unwilling soul\\nwilling He has light enough to make the blind see,\\nand love enough to melt the hardened heart. See now\\nhow the free-will argument limits the wisdom of God.\\nHe is omniscient, all -knowing. Then from the beginning\\nhe knew when he made man a free moral agent that he\\nwas giving him power to defeat the divine purpose, giving\\nhis child power to work out his own eternal ruin and\\nshatter the throne of Heaven knew that he was giving\\nhis child a power which he himself could not control. In\\nother words, a power was bestowed on man mightier than\\nthe Almighty. That is, God made man stronger than\\nhimself. What are we to think of his wisdom Doesn t\\nthis limit the divine wisdom Now, then, when we limit\\nGod s goodness or power or wisdom, we make him an\\nimperfect God. If God is not perfect, there is no God.\\nSo this is atheism. Make what else of it you can.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0087.jp2"}, "88": {"fulltext": "82 AFFIRMATIONS OF UNIVERSALISM.\\nUniversalists are not atheists, because they believe in\\na perfect God, a God who will not be defeated. What\\nmeans the divine Fatherhood He chastens his children\\nas sons, punishes them for their good. If endless, how\\nplainly it would defeat his purpose. Strange people can-\\nnot see this Under the divine government punishment\\nis spiritual medicine. What its purpose Love punishes\\nto cure. Remember three things right here. Love\\nnever changes love never lets go love punishes to\\ncure. Remember six points in punishment, (a) Its\\nnature: it is spiritual medicine, {b) Its object: it is\\nadministered as a remedy, to cure, (c) Its certainty\\nthe medicine must be given. To withhold it would de-\\nfeat the cure. The common scheme of salvation we hear\\nso much about would defeat salvation, (d) Its duration\\nit will stop when it has accomplished its purpose. Love\\nnever measures by time nor by quantity, but by results,\\n(e) The time now, when the sin is committed, unless\\nthe soul has reached a state of moral insensibility, in\\nwhich case there would be a suspension until the soul\\ncame to itself. In this event, for sins repeated and per-\\nsisted in, punishment would be cumulative. When the\\njudgment day comes, more intense, more terrible, the\\nremorse, the pain. But for the good of the sinning soul.\\nAll God s judgments are good. They are not to hurt,\\nbut to bless, not to drive away, but to draw back his\\nwayward child. And always and everywhere the throne\\nof judgment is the moral law in the bosom of man.\\nThe place wherever the guilty soul is. Place\\ndoes not constitute heaven or hell. These are conditions.\\nWith heaven within, the immortal world will be heaven.\\nIt is so here. And these spiritual laws will never change.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0088.jp2"}, "89": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 83\\nHow does God punish his sinful children Through the\\naction of the moral law. If his disobedient children do\\nnot receive medicine enough to cure them in this world,\\nthey will get it in the next. How In the same way\\nthrough the action of the moral law. And that, being\\na part of our spiritual structure, we will take with us\\nwherever we go. If it is left behind we cease to be\\nmoral beings. As well claim that God will change his\\nmethod because we cross a State line as because we\\nexchange this world for another.\\nI have considered the subject of punishment thus in\\ndetail, hoping to make its nature and object clear. A\\nperfect Father, all loving and merciful, punishes his way-\\nward children because he loves them, consequently for\\ntheir profit.\\n5. Universalists believe in a victorious Savior. We\\ndo not believe in the Deity of Christ, but in his divinity.\\nIf he were the very God how could he increase in\\nwisdom And we would have no example, no spiritual\\npattern. An absolute being cannot be an example for a\\nfinite being. Knowing we cannot reach the infinite, we\\nhave nothing to stimulate us to strive for perfection.\\nThe mission of Christ was to disclose the Heavenly\\nFather to his children, and make his love a saving power.\\nHe did not create the Father s love. He revealed it.\\nIt was his mission to make Christians, not to save them.\\nTo become a Christian is to be saved. It is not going\\nsomewhere it is becoming something. To express it all\\nin a sentence, the mission of Christ was to aire all men\\nof sin. We are Universalists because we believe he will\\naccomplish the work he came to do he will succeed. We\\nbelieve it for three reasons (a) He has medicine enough", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0089.jp2"}, "90": {"fulltext": "84 AFFIRMATIONS OF UNIVERSALISM.\\nto cure all. (b) He has sufficient skill to administer the\\nmedicine, (c) He has sufficient time to administer the\\nmedicine in. So we can sing consistently about the good\\nphysician. He will never save a good man. To become\\ngood is to be saved. He will never save a righteous man.\\nTo be saved is not going somewhere after one becomes\\nrighteous it is becoming righteous. Christ has no more\\nto do with getting men to heaven, in the sense of a place\\nin another world, than he has to do with getting them\\nacross the Mississippi River. To believe, then, in a Uni-\\nversal Savior, a triumphant Savior, is to believe more in\\nChrist than any other Christian people. And so we sing\\nour glad song of victory. The lost, Christ came to seek\\nand save but these the very people he came to save, and\\nneeding salvation most, some Christians think he will\\nlose. Universalism makes its strong affirmation that\\nJesus will save, redeem from sin, all the lost\\n6. Universalism affirms a good destiny for the entire\\nhuman race. At the outset I dwelt upon this distin-\\nguishing feature of our faith. A few additional words I\\nthink are necessary for the reason that, however clear we\\nmake to ourselves our views touching destiny, we are\\nstill confronted, and how frequently, with the old question,\\nWhat will become of wicked people who die in their\\nsins The idea seems fixed in the minds of people that\\nGod can do nothing for his sinful children after they\\nleave this world. Now, the relationship existing between\\nthe spiritual Father and his children is spiritual. Death\\ncannot change it. Death cannot separate us from the\\nlove of God, said the great apostle. Has redeeming\\nlove physical limitations Will we get beyond its reach\\nby going to another world It would be as reasonable to", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0090.jp2"}, "91": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. 85\\nconfine its action to New York, or even to Rhode Island,\\nas to confine it to this world.\\nWhat, then, is our answer to this question so perplexing\\nto many anxious souls This Those who are not cured\\nin this world, and none are completely cured here, will be\\ncured in the next. Old Orthodoxy says they will be sent\\nto an eternal penitentiary. New Orthodoxy says they\\nwill establish themselves in endless rebellion against God,\\nbecome eternal anarchists. The doctrine of annihilation,\\nanother phase of New Orthodoxy, says they will be\\nblotted out of existence. Which answer can you best\\nharmonize with the will and purpose and character of an\\ninfinitely good God Universalism answers, They will\\nbe cured.\\nThe doctrine of endless brutality, politely called eternal\\npunishment, must be utterly abhorent to every thinking\\nmind, revolting to every benevolent instinct. It is a hide-\\nous, ghastly, fiendish doctrine, heart-paralyzing, soul-stifling.\\nIt makes God infinitely worse than Nero, his malignancy\\ntranscending that of all the fiends of cruelty that ever\\nlived. If true for only one soul, then that soul will re-\\nceive more pain from the hands of God than the whole\\nhuman family have received from all the monsters of\\nbrutality that have cursed our world because there is no\\nend to it. This doctrine is the great satanic blasphemy\\nof the ages. Its ghastliness is monumental. It out-\\npagans the blackest paganism It ought to be a disgrace\\nto preach the colossal infamy It should cause the most\\nbrutal savage to blush with shame to listen to it It has\\ncrushed more hearts, darkened more homes, caused more\\ninsanity and suffering and pain, it has made more infidels\\nand atheists, than all other scourges that have ever deso-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0091.jp2"}, "92": {"fulltext": "86 AFFIRMATIONS OF UNIVERSALISM.\\nlated our fair world Oh, friends I can t do it justice.\\nI only wish I could make all men see its hideousness as I\\nsee it, and hate the infamous thing as I hate it\\nHow sad to hear good, generous, kind-hearted people\\nsay they believe it They would be insane if they did.\\nThey are phonograph-Christians. They simply talk out\\nwhat has been talked into them. No benevolent man, no\\nman who has a soul in him, can sit down and think of the\\ndoctrine five minutes without discarding it forever. How\\nbenumbing to the sensibilities of good people When we\\nask them how they expect to be happy in heaven when\\ntheir fellowmen, and possibly their own loved ones, are\\nsuffering in torment, and doomed to remain and suffer\\nendless pain, they answer, Oh, we will be so changed\\nThis is the saddest thing I ever heard. Think what it\\nmeans It means ossification of the heart. It means\\nthat they are to undergo a process of hardening, that they\\nare to be robbed of love, robbed of all feeling and sym-\\npathy and tenderness and pity What a change Hearts\\ntender here with Christ s compassion there will turn to\\nstone. It means a world of eternal heartlessness. Whit-\\ntier says, If man goes to heaven without a heart, God\\nknows he leaves behind his better part.\\nFriends, I am more concerned about the destiny of\\nsaints, such as are to undergo this change, than the most\\nwicked sinners that leave this world unsaved. In all\\nreverence I ask, would you not ten thousand times rather\\nbe an asbestos sinner in the lowest hell with some feeling\\nleft than to be a petrified saint in heaven According\\nto this common answer, holiness in heaven will consist in\\nbeing wholly selfish\\nFinally, we believe in a good destiny for all that God", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0092.jp2"}, "93": {"fulltext": "AFFIRMATIONS OF UNIVERSALISM. Sy\\nwill cure all his sinful children, because He has the dis-\\nposition, the power, the means, and the time. Four good\\nreasons. A million more might be given and no man\\ncan think of one single reason why he should not cure\\nthem.\\nSo we sing the glad song of victory. All the resources\\nof the universe are pledged to the great consummation,\\nGod s character, and his infinite love. I love to think of\\nthe agencies we see now at work. Every exertion you\\nput forth to make this world better is so much done to\\nmake our doctrine true. God works through instrumen-\\ntalities. We are all to be agents. A Universalist who is\\nidle, doing nothing to make his doctrine true, is a\\ncounterfeit.\\nEvery deed of mercy that lessens pain every charity\\nthat assuages sorrow and distress every church that\\nthrows its arms of love around the wayfaring man every\\ninstitution of learning that kindles thoughts of a higher\\nworld every new discovery disclosing larger visions of\\ntruth every fresh avenue of commerce opening wider\\nchannels for the diffusion of God s love every object les-\\nson in this great outer world teaching God s bounty and\\ncare every flower preaching its sermon of beauty by the\\nwayside every star that looks down from the upper deeps,\\nkindling the sense of mystery and wonder in the human\\nbreast every cloud sleeping in the azure heights, serene\\nwith suggestions of peace every setting sun painting the\\nsky, and turning to gold the retreating clouds every\\nbreeze that wafts the incense of healing and of hope\\nevery ray of light that breaks the films of sin, to let love\\ninto the hardened heart every drop of water that revives\\nthe drooping plant every fountain breaking from the", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0093.jp2"}, "94": {"fulltext": "88 AFFIRMATIONS OF UNIVERSALISM.\\nmountain side every brooklet singing its glad song every\\nsparkling lake catching in its dimples the colors of the\\nsky every river flowing down and mingling in the sea\\nevery ocean that sends up its mists to fill the clouds\\nall teaching the goodness and bounty of God every\\nexperience that deepens human life every sorrow that\\nsweetens the spirit every pain that chisels and refines\\nevery new-born hope lifting the tendrils of a shattered\\nfaith every anguish that plows the soul, cleansing the\\ngrosser man every defeat that breaks the defiant will\\nevery throb of sympathy pulsing from heart to heart\\nevery pang of remorse that makes sin ghastly, and turns\\nits victim into the path of life; every blaze of light reveal-\\ning to groping souls the awful darkness that domes the\\nsinner s sky every strain of music reviving sweet memo-\\nries of the past every sunny face that lights up the\\nhome of man every voice of childhood prattling the song\\nof trust every angel God sends into this world to nurse\\nback to life and health the lost of earth, and lead them up\\nthe celestial highway, the King s highway, from glory\\nunto glory, and at last into the resplendent light of the\\nperfect day, all, all these are agents, messengers, in-\\nstruments, to fulfill the sublime prophecy of our Univer-\\nsalist faith, final triumph, glorious victory instru-\\nments breathed upon from higher worlds, and weaving\\ntheir countless strains for the grand, triumphant, joyous,\\nmatchless symphony of God\\nOh friends, stand on these heights, catch this vision,\\nsing this song, this glad new song voice it with the\\npaeans of angelic choirs; let your glad and joyous strains\\nblend with the music of the stars. Come down and sing\\nit with the prophets of a larger day sing it with the", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0094.jp2"}, "95": {"fulltext": "AFFIRMATIONS OF UNI VERS A LIS M. 89\\npoets of a sweeter tune chant it in the strains of Tenny-\\nson\\nOh yet we trust that somehow good\\nWill be the final goal of ill,\\nTo pangs of nature, sins of will,\\nDefects of doubt, and taints of blood\\nThat nothing walks with aimless feet\\nThat not one life shall be destroyed,\\nOr cast as rubbish to the void,\\nWhen God hath made the pile complete,\\nBehold, we know not anything\\nI can but trust that good shall fall\\nAt last far off at last, to all,\\nAnd every winter change to spring.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0095.jp2"}, "96": {"fulltext": "QO SOME THOUGHTS OF A BUSINESS MAN\\nSOME THOUGHTS OF A BUSINESS MAN\\nCONCERNING THE CHURCH.\\nBy CHARLES L HUTCHINSON.\\nWe live in an age of business most of our social dis-\\ntinctions rest upon wealth acquired in business life. It\\nis the dominating life of the present generation. The\\nsuccessful business man is much sought after in society,\\nin politics, and religion. In the eyes of the great majority\\nof the people that man who has made a success of his\\nbusiness life has achieved that which is most desirable in\\nthis world. In many respects this is a state to be de-\\nplored. Before we pronounce any venture successful\\nwe are apt to test it by applying to it the judgment of\\nthe business man. Before proceeding further it might be\\nwell for us to ask ourselves this question What is suc-\\ncess The word has many different meanings. We\\nmay not know the successful or the unsuccessful busi-\\nness man until we have determined for ourselves its true\\ndefinition. Let us not make the fatal mistake of saying\\nto ourselves that it means simply the accumulation of\\nmoney. The multi-millionaires of the new world are not\\nas a rule men of broad culture. If you desire to create\\nfor yourself a colossal fortune you will probably find it\\nnecessary to give your entire life to that end. You will\\nfind little time to read books, study art, or travel. Under\\nthese circumstances, when you have acquired a compe-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0096.jp2"}, "97": {"fulltext": "CONCERNING THE CHURCH. 9 1\\ntency you will no longer possess the ability to properly\\nenjoy it. You will find that after all you have achieved\\nthe lowest form of success. That man who adjusts his\\nlife purely to his business or on commercial lines alone is\\nnot a highly organized human being. His success will\\nbe of a low order. Man has three environments, the\\nphysical, the intellectual, and the spiritual. He alone\\nachieves real success who adjusts his life to all three\\nof these environments, who develops his nature on all\\nsides.\\nIf you are fortunate enough to be wealthy, the great\\nvalue of your money lies in the freedom which it brings.\\nYou are in a position to make the most of life but all\\ndepends upon the use you make of your wealth and leis-\\nure. You must have the ability to make intellectual\\nand spiritual investments of your fortune.\\nIn the development of the spiritual life of the world,\\nreligion has always played an important part. Religion\\nis not humanitarianism. Religion and culture are not the\\nsame no amount of culture can take the place of that\\nvital religion that has faith in God that believes in the\\nauthority of righteousness that is interested in the wel-\\nfare of man that is convinced that the gospel of the\\nLord Jesus Christ is a divinely appointed way of salva-\\ntion. His gospel is a message, a spirit. It is not in-\\ncompatible with culture or the broadest knowledge. It\\nis so simple that a child may be its most perfect embodi-\\nment. We believe this religion of Christ to be the high-\\nest interpretation of the divine will yet given to man.\\nWe call it the Christian religion. We glory in its history,\\nits traditions, and its work. The organized form of Chris-\\ntianity upon earth, men call the church. Let us give a", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0097.jp2"}, "98": {"fulltext": "92 SOME THOUGHTS OF A BUSINESS MAN\\nfew moments to it. Four questions are at once sug-\\ngested First, What is the Christian church Second,\\nWhat is the mission of the church Third, Has it ful-\\nfilled its mission Fourth, Has it a right to command\\nour services or is it beneath the dignity of man in the\\nnineteenth century\\nWhat is the church of Christ Shall we ask the Ro-\\nman Catholic, and accept his answer Shall we be con-\\ntent with the definition of the Presbyterian, the Methodist,\\nor the Baptist? Can we even accept the answer that\\nwould come from some of the Universalists Should we\\nnot rather go to the Master himself, for he hath spoken\\nmuch concerning it. The church of Christ is confined\\nto no one sect. It embraces men of all denominations\\nand many of no denomination. The spirit of Christ is\\nChristianity. Wherever that is present, there is his king-\\ndom, whatever the form of faith. They who are of this\\nkingdom have a right to be reckoned as a part of his\\nchurch. Christianity is not a philosophy it is a life.\\nHe who lives that life, conscientiously trying to follow in\\nthe footsteps of the Master, has a right to be reckoned\\nas of his household, even though at times he stumbles in\\nhis daily walk, and no matter what his creed. The Gos-\\npels contain no creeds. Believe in me, was the com-\\nmand of Christ, Not believe this or that about me, but\\nbelieve in me. This is always the faith of the Gospels.\\nMen came to Christ. He attracted them. When\\nthey had found him they loved him, they were his. They\\ndid not ask why. If men now doubt him because they\\nwill not, do not see him, it must be because all theories,\\nthen or now, are but the human attempts to explain a\\nspiritual fact. The fact alone is vital. There is not a", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0098.jp2"}, "99": {"fulltext": "CONCERNING THE CHURCH. 93\\npossible chance of entire harmony of the Christian doc-\\ntrine throughout the entire Christian world indeed, I\\ndoubt if it were desirable.\\nBut it is possible for men, loyal to Christ, loving him\\nand trusting him, no matter how different their thoughts\\nconcerning him and his teachings, to unite in bringing\\nmen to him, that they may be filled with his spirit and\\nwith his personality. In this, after all, is to be found the\\nsum and substance of Christianity. Upon the church\\nof Christ we can set no narrower limits than the Master\\nhimself, who said Whosoever shall do the will of my\\nFather who is in heaven, the same is my brother and\\nsister and mother. Then, how small a part of the Chris-\\ntian church are we, who belong to any sect, no matter\\nhow large its numbers. The church of Christ comprises\\nall the vast multitude of the children of God who know\\nthe Lord Jesus Christ, and are moved by his spirit to do\\nthe will of the Father in heaven.\\nWhat is the mission of the church It is two-fold.\\nFirst, to make Christians second, to make Christians,\\nChristian. Of these two, perhaps the first is the easier\\ntask. It is less difficult to go outside the church, and\\nconvince men of the holiness of Christ, than to keep one s\\nself Christ-like amid the materialistic tendencies of the\\nage. Not long since, a student of Socialism in one of\\nthe German universities, wishing to learn from his own\\nexperience, left his college, and went to live among the\\nlaboring classes in a large city. He was particularly in-\\nterested to learn the attitude of the masses toward the\\nchurch of Christ. After living and working with them\\nfor many months he returned to his university to give\\nthe result of his experience. He found everywhere, even", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0099.jp2"}, "100": {"fulltext": "94 SOME THOUGHTS OF A BUSINESS MAN\\namong the most depraved, universal reverence for the\\nname of Christ. Among the same classes he found also\\nbitter condemnation of the church. A sad comment,\\nthis, from a conscientious man upon the church, that\\naims to be and should be Christ-like. All critics do not\\nbring to the judgment of the church the same disinter-\\nested candor, so their criticism may be taken with some\\ngrain of allowance.\\nToo many are unduly prejudiced. There is, as a rule,\\nno more intolerant man in the world than he who pro-\\nfesses to be most liberal he who is so blind as to see no\\ngood in an institution of God among men, that in spite of\\nall its shortcomings, has done and is doing so much for\\nhumanity. Take out of this community the sum and\\nsubstance of all Christian effort, and what would be left\\nto save it from utter degradation Until your reformer\\ncan point to some constructive work, can show by his\\nexample some better methods, the church must go on\\nas best it can, doing the work of the Lord, endeavoring\\nto keep his personality ever before us praying and\\nstriving to be filled with his spirit, no matter how far\\nfrom perfection it may fall or how many times it may fail\\neven to approach it. Every man knows he is capable of\\nbetter things that there is something greater in him\\nthan he has yet achieved. How shall we develop it\\nMan is capable of ideal excellence. The spiritually\\nminded are convinced of the existence of higher things,\\ninvisible to the eyes of sense or the discernment of\\nreason. To see God s will and way and to proclaim it, is\\nindeed indispensable to the Christian to do that will\\nand follow in that way is quite another thing; just as\\nindispensable, but far more difficult to attain. No", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0100.jp2"}, "101": {"fulltext": "CONCERNING THE CHURCH. 95\\nchild of God, it has been said, vegetates into manhood\\nor passes unconsciously from manhood to sainthood.\\nMore find that this is attained through great tribulation.\\nThe man may have teachers and leaders, but learning and\\nfollowing is his own work. No longer can one sit in\\nZion, and shelter himself behind his denomination or his\\nChristianity. Something more than the knowledge of\\nthe truth is demanded there must be faith and works.\\nFaith and knowledge do not always go hand in hand.\\nKnowledge is not to be despised faith is absolutely\\nnecessary. It is the mission of the church to keep this\\nfaith alive; to teach not the letter but the spirit of\\nChrist s law. Its mission is to preach the gospel of the\\nLord Jesus Christ in such a way that men may be led\\nthrough it to God and righteousness to bring to each\\nand everyone who comes within its influence the personal\\nand not the historic Christ.\\nHas the church fulfilled its mission Has the church\\nbeen fully equal to the task No. Even the so-called\\nChristian nations of the world are far from being Christ-\\nlike to-day. This nation, of course, is not all that it should\\nbe. It has not yet fulfilled its mission. Still, will you\\nsay that it has existed to no purpose Can you call its\\nlife a failure Far from it. The nation is but an\\naggregation of human beings, working out the purpose of\\nAlmighty God, striving blindly at times, and yet moving\\nupward and onward toward the goal. With Matthew\\nArnold we can say, It is always the eternal wisdom\\nwhich at last carries the day. Be as just to the church\\nas you are to the nation.\\nWe do not deny that the Christian church has not\\nalways stood for peace. It has, at times, been a breeder", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0101.jp2"}, "102": {"fulltext": "96 SOME THOUGHTS OF A BUSINESS MAN\\nof dissension it has preached and practised intolerance\\nit has ever been a minister to superstition and degra-\\ndation. It has often wandered far from the personality\\nof Christ it has made much of that of which CJirist\\nmakes little. No man knows this better than the\\nthoughtful Christian. Still, in spite of all, it is true that\\nthe great sweep of its influence has been for the uplift-\\ning of humanity. Its essential idea has always been that\\nman is the son of God. Christ has been its ideal Master.\\nTo him and to its righteousness the church has led and\\nis still striving to lead mankind. You must not judge a\\nman by any one act of his life, for every man is again\\nand again false to himself. Nor must you judge a nation\\nor a community or a church by any special characteristic\\nthat may have belonged to it at a particular time. All\\nhave the right to be judged by the sum and substance of\\nits life by the net result of good and bad, of failure and\\nsuccess. There is no power known to man that can re-\\ngenerate human character, except religion. There is no\\nreligion yet revealed, more ideal than that of Jesus\\nChrist. There is no organization in the world to-day,\\nthat in spite of all its faults, past and present, has done\\nand is still doing so much for mankind as the church of\\nChrist. This church has not been standing still. There\\nare more Christians in the world to-day, and with more\\ninfluence, than ever before since the birth of Christ.\\nThey may not, however, be relatively so well organized.\\nThere is more of Christ in his church to-day than ever\\nbefore. There was a time when the church seemed to\\nbe a church to rule, now it is becoming a church to\\nserve.\\nIn considering our answer to the fourth question we", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0102.jp2"}, "103": {"fulltext": "CONCERNING THE CHURCH. 97\\nmust remember that we started to discuss the question\\nfrom a business standpoint. As the church passes before\\nthe business tribunal of the world we hear much adverse\\ncriticism. We are told that it must reform its methods.\\nWe admit that there are certain business principles and\\nbusiness methods that can be employed so as to greatly\\nfacilitate the work of the church. Had we time we might\\ndiscuss the project with profit. As a business man, how-\\never, I think there is more need of presenting the other\\nside of the question. The thought I would present first is\\nthis that notwithstanding the advisability of adopting\\nmany business methods in the church, that church which is\\nconducted on purely business principles alone will fail in its\\nwork. If its organization stands solely for the purpose of\\nkeeping its expenditure inside of its income, it does not\\nfulfill its mission. A man cannot discharge his full duty\\nto his fellow man and to God by simply paying his pew-\\nrent.\\nThis is the last part of the service commanded by the\\nMaster. The church stands for something better than a\\nbusiness career. It is true that business methods and busi-\\nness principles may be and ought to be applied to its work.\\nThis can be done with profit only when its members bear\\never in mind the fact that such methods are the means\\nto a higher end. In spite of the best business adminis-\\ntration it will be a failure unless the pastor and the people\\nare satisfied to serve God and the Master. On the other\\nhand, its people may be so filled with the spirit of God\\nthat the work will proceed in spite of errors of judgment\\nand lack of business methods. The work of the church\\nin any community is not to be judged by a standard of\\ndollars and cents. You cannot administer your charity", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0103.jp2"}, "104": {"fulltext": "98 SOME THOUGHTS OF A BUSINESS MAN,\\nand religion on strictly business principles. You cannot\\ndelegate the details of your charity to a clerk as you do\\nthe details of your business. Your service, to be accept-\\nable to God, must like that of Christ s, be one of sacrifice.\\nIt must have back of it and under it all a consecrated per-\\nsonality. Do not expect your minister to be a business\\nman. Rather pray for one so filled with the spirit of the\\nMaster, that he shall inspire your business man to give to\\nthe service of God one tithe of the money and time and\\nthought and sacrifice that he gives to his business.\\nYou may ask what has all this to do with the question\\nbefore us I trust you may see a proper relation. My\\npurpose has been to show that there is something better\\nthan a mere business life, that every young man should\\nseek to attain. A man s business should be a means to\\nan end. While it is essential that he should not under-\\nrate or neglect the means of his livelihood, it is quite as\\nimportant that he should cultivate the higher and better\\nside of his nature. Among the spiritual forces of the\\nworld the church stands foremost what it has been,\\nwhat it is, what it has done and is still doing, I would\\nhave you consider.\\nWe have noted the attitude of the business world gen-\\nerally toward the church, and I have shown you wherein\\nI think it wrong. I have done all this simply to prepare\\nyou, if I may, for a brief consideration of the final ques-\\ntion. Do we still need the church and Sunday school,\\nand is it beneath the dignity of any man, old or young, to\\nengage in their service I find no hesitation in answering\\nthese questions. There is need of the church as never\\nbefore, and you and I have more need of its offices than\\nit has need of us.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0104.jp2"}, "105": {"fulltext": "CONCERNING THE CHURCH. 99\\nThe age in which we live is a materialistic one. Here\\nin the West, at least, we are overrun with materialism.\\nIt requires great strength of religious principle to fight\\nsuccessfully against it. In doing so we are sometimes\\ntempted to meet it half way. Let us not forget that\\nhumanitarianism is not religion. As I have before said,\\nit is fed by religion. Alas for the world if the fountains\\nshould become dry This is also an age of great material\\ndevelopment. Under its influence we are apt to be drawn\\naway from the moral necessities of life. In the presence\\nof the great power wielded by material wealth we have\\ncome to underrate the value of the individual. The life\\nof a community is good precisely as the life of its mem-\\nbers is good. The health of the nation depends more on\\nits moral than on its material gain without sound moral-\\nity material wealth will soon decay. Perfect adjustment\\nto environment is perfect life, for the community as for\\nthe individual.\\nUpon the success of your career and mine depends in\\nsome measure the success of the community in which we\\nlive. Not your success in the accumulation of gold. A\\nsuccessful career is one in which a man does the best work\\nof which he is capable work in which lie is interested, in\\nwhich he finds enjoyment work done successfully because\\nhe believes that it is good. The greatest career is one\\nthat gives opportunity for the highest mental faculties.\\nThese are common facts, homely but true.\\nStill, somehow there appears to be greater indifference to\\nreligion. Among other errors, there seems to have grown\\nup among our young men an idea that it is not manly to\\nbe a Christian. If this idea is to prevail, alas for our young\\nmen, for the nation What do you mean by manliness", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0105.jp2"}, "106": {"fulltext": "iOO SOME THOUGHTS OF A BUSINESS MAN\\nPhillips Brooks once said that it ought to mean the sum\\nof the best qualities which characterize humanity joined\\nin their true proportions, and that our manhood was con-\\ntinually changing, rising, opening new possibilities, reveal-\\ning new qualities. That manliness was not an invariable\\nquality, but a constantly advancing and enlarging ideal of\\ncharacter. The character of Christ does satisfy the high-\\nest conception of our humanity. In these later years\\nThomas Hughes has been to our young men the great\\nexponent of Christian manliness. Phillips Brooks, of\\nblessed memory, did more than any other of his day to\\nteach the young men of Cambridge and Boston how\\nmanly it is to be a Christian. Go to them and let them\\nteach you if you have any doubts upon the subject. In\\nthe grace of Christ we find his manliness. If we had\\ntime it would be well to analyze his character and we\\nshould soon be confirmed of its manliness. Three things\\nabove all others are supposed to belong to manliness,\\nindependence, courage, and generosity. Was he indepen-\\ndent He carried a conviction within himself by which\\nhe lived with all the world against him. He did not live\\napart from the world but in it. He was of it to a far\\ngreater extent than any of us to-day. His independence\\ncommanded the respect of his bitterest enemies. Yet\\nwith all his independence he said truly of himself I\\ncan of mine own self do nothing. He acknowledged\\nhis dependence upon God. What a rebuke to him who\\ndeems it a weakness to acknowledge his dependence upon\\nChrist.\\nHad he courage See him standing amidst his enemies,\\nbehold him in the midst of the tempest. Think of him\\nas he set his face toward Jerusalem, knowing full well", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0106.jp2"}, "107": {"fulltext": "CONCERNING THE CHURCH. IOI\\nthat the road led to the cross. Go with him to Geth-\\nsemane, and listen while he prays.\\nHad he generosity Every moment of his time, every\\nenergy of mind and body, nay, even his life, he gave to\\nothers. Where is there manliness like unto his We\\nknow that Christ was the perfect man. If this be so,\\nthen to be like him is to have true manliness. To do as\\nhe did is to be truly manly. If he would not resent an\\ninjury but forgave, then forgiveness and not resentment\\nis manly. Ah, we know all this, but we often forget it,\\nand take in its place a manhood far beneath that of the\\nMaster.\\nBe not deceived there is need in the everyday world\\nof to-day of Christian manliness. There is a loud call for\\nmen of strong Christian character, men of conviction. A\\nman with an opinion is of very little use in this world, but\\na man with a conviction can revolutionize the community\\nin which he lives. We have need in the work-day world\\nof men of high ideals and strong convictions. Upon them\\nrests the preservation, not only of the community in which\\nwe live, but the very existence of the nation we love.\\nThere is need of such men in every profession. In every\\nbranch of business there is need of manly men. Where\\nshall they be found Whence will they come From\\nChristian homes and Christian colleges, from church and\\nSunday-school. From environments where they have\\nbeen taught to value the higher things of life. Where\\nthere has been held up before them in boyhood and youth\\nthe example of an ideal man. Every one of them needs\\nan ideal, a perfect example. It shows to each his own\\ndefects. It reveals to each the possibilities of his nature.\\nIt shows him the way by which he can attain it. The", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0107.jp2"}, "108": {"fulltext": "102 SOME THOUGHTS OF A BUSINESS MAN\\nideal should be perfect in precept and example. The\\nyoung man should use this ideal, not as a model, but as\\nan example. Not imitate him by trying to do the same\\nthings regardless of circumstances, but strive to live by\\nthe same principles.\\nThe perfect ideal is Christ and Christhood was a true\\ndevelopment, not a distortion of humanity. Christ was\\nthe perfect man. He is the highest conception of man-\\nhood that has yet come to us. His manliness was no\\nweak sentimentality, but strength equal to every emer-\\ngency. Gentle, loving, and kind it was, but underneath\\nall this tenderness, oh, what strength there was A\\ncourage that never flinched before any obstacle. A man-\\nhood that in every emergency of life was equal to the\\nconflict, and never once descended to anything that was\\nmean or degrading. Ashamed of such manhood, such\\namazing grace You may rise to the highest pinnacle\\nof fame, you may become the most renowned scholar in\\nthe world, you may be the most successful man of busi-\\nness, and yet if you have not in some measure the grace\\nof the Lord Jesus Christ in your heart your life is all in\\nvain. Take it out of the world and who would care to\\nlive here The grace of our Lord Jesus Christ. A grace\\nthat could never find a child of God so wretched or de-\\npraved as to be unworthy of his care. A grace that could\\nlead him to sup in loving kindness with the man who was\\nto betray him. A grace that led the Christ to say, as he\\nhung bleeding and dying upon the cross, Father, forgive\\nthem, for they know not what they do. What measure\\nof such grace have we Have we not need to pray con-\\ntinuously that it may be bestowed upon us\\nAlas for him who blushes to own such a Master Let", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0108.jp2"}, "109": {"fulltext": "CONCERNING THE CHURCH. 103\\nus pray that the grace of our Lord Jesus Christ, and the\\nlove of God, and the fellowship of the Holy Spirit may be\\nwith us and abide with us forever. God grant that we\\nmay never be ashamed of such manliness in business or\\nin private life\\nChicago, Jan. 7, ipoo.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0109.jp2"}, "110": {"fulltext": "104 CAPITAL PUNISHMENT.\\nCAPITAL PUNISHMENT.\\nREV. CHARLES H. PUFFER.\\nHe setteth himself in a way that is not good. Ps. xxxvi. 4.\\nAnd yet show I unto you a more excellent way. 1 Cor. xii. 31.\\nBy invitation of your committee I am to speak upon the\\nsubject, Capital Punishment. It will be my special pur-\\npose to set forth certain reasons why, in my opinion, the\\ndeath penalty should not be inflicted but, as preliminary\\nto the presentation of those reasons, may I call attention\\nto the arguments usually relied upon by those who favor\\ncapital punishment These arguments are two, namely\\nThe Bible commands that magistrates exact life for life\\nThe safety of society requires the execution of murderers.\\nLet us inspect these arguments in the order of their state-\\nment.\\nFirst, The Bible commands that magistrates exact life\\nfor life. If we ask where, in the Bible, this command is to\\nbe found, we are referred to both the Old Testament and\\nthe New Testament. In the New Testament we are\\nasked to note the following passages\\nSt. Matt. xxvi. 52. Put up again thy sword into his\\nplace for all they that take the sword shall perish with\\nthe sword. It is a sufficient comment upon this passage\\nto say that the first part is, indeed, a command, but a\\ncommand given to Peter alone, and that the second part\\nis not a command at all. In this second part Jesus sets", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0110.jp2"}, "111": {"fulltext": "CAPITAL PUNISHMENT. 105\\nforth the general truth, as Dr. Lucius R. Paige says,\\nthat those who engage in scenes of violence and warfare\\nare lible to lose their lives in the conflict. x This part is\\nsimply a declaration. Dr. Adam Clarke calls it a pro-\\nphetic declaration. 2\\nActs xxv. II. If I be an offender, or have committed\\nanything worthy of death, I refuse not to die. This text,\\nhowever, is not one of command, but one of admission.\\nPaul admits his accountability for any offense committed\\nagainst the laws of the empire, and his readiness to submit\\nto any penalty justly incurred. 3 We are told that Paul,\\nin avowing his willingness to submit, if found guilty, to\\nthe penalty of death, assented to that penalty as right.\\nThough the inference is questionable, yet assume that he\\ndid assent. That assent, nevertheless, is not necessarily\\nto be regarded as a sufficient warrant for the infliction of\\ncapital punishment to-day, under circumstances so dif-\\nferent from those that prevailed in the apostle s time.\\nDid not Paul himself write to the Galatians 4 that the com-\\nmandment of circumcision, to the divine authority of which\\nthe Jews had assented for hundreds of years, had been\\nsuperseded by faith in Christ\\nRomans xiii. I -4. Let every soul be subject unto\\nthe higher powers. For there is no power but of God\\nthe powers that be are ordained of God. Whoso-\\never, therefore, resisteth the power, resisteth the\\nordinance of God and they that resist shall receive\\nto themselves damnation. For rulers are not a terror to\\ngood works, but to the evil. Wilt thou then not be afraid\\nof the power do that which is good, and thou shalt have\\n1 Comm. 3 Paige: Coram.\\n2 Comm. 4 v. 6.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0111.jp2"}, "112": {"fulltext": "106 CAPITAL PUNISHMENT.\\npraise of the same for he is the minister of God to thee\\nfor good. But if thou do that which is evil, be afraid\\nfor he beareth not the sword in vain for he is the\\nminister of God, a revenger to execute wrath upon him\\nthat doeth evil. What does Paul mean by the words,\\nFor there is no power but of God He means, ac-\\ncording to Dr. Macknight, 1 that nations derive from God\\ntheir authority to govern. Not that bad rulers and bad\\nlaws are divinely sanctioned, but that the general authority\\nis delegated of God. And from the word sword we\\nmay infer, says Dr. Clarke, that a part of that general\\nauthority is the authority to punish capitally. 2 In\\nshort, God gives to magistrates authority to inflict capital\\npunishment. Dubious as this reasoning is, let us admit\\nit for the occasion. The State of New York, for instance,\\nif it can find no other means by which to protect its people\\nfrom crime, has divine authority to take the lives of those\\nwho commit crime. But authority, surely, is not the same\\nas command. Authority is a right command is an\\norder. Authority is discretional command is positive.\\nThe passage I have read, so far as it relates to rulers, has\\nreference to authority alone.\\nOther texts 3 in the New Testament are sometimes\\ncited by the advocates of capital punishment but those\\nconsidered are usually regarded, I think, as the ones of\\nchief importance.\\nWe turn to the Old Testament. Here, in the Mosaic\\nlaw, we find the death penalty apparently commanded.\\nHe that smiteth a man, so that he die, shall be surely\\n1 Macknight on the Epistles.\\n2 Comm.\\n8 As Rev. xiii. io (a verse of prophetic warning), and Matt. v. 17, 18.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0112.jp2"}, "113": {"fulltext": "CAPITAL PUNISHMENT. 107\\nput to death. 1 And he that killeth any man shall\\nsurely be put to death. 2 Whoso killeth any person,\\nthe murderer shall be put to death by the mouth of wit-\\nnesses. 3\\nAre those commands binding upon magistrates to-day?\\nTo that question I answer, no. It was the general intent\\nof the Mosaic criminal code to promote the service of\\nGod and the people. The various laws were given as a\\nmeans by which that intent was to be carried out. The\\nintent was for all time the laws themselves were not\\nnecessarily for all time. Christ superseded Moses. The\\nintent of the old laws Christ summed up and emphasized\\nin the two commandments, Thou shalt love the Lord\\nthy God with all thy heart, and with all thy soul, and\\nwith all thy mind and thou shalt love thy neighbor as\\nthyself. 4 but the formal laws he did not re-enjoin.\\nThose laws might be retained or abolished, as his followers\\nshould decide. It was the intent alone that Christ sought\\nto emphasize as altogether worthy. The Christian magis-\\ntrate, therefore, is bound to observe that intent, the ser-\\nvice of the people (and to serve the people is to serve\\nGod), but is not bound to obey the particular commands\\nof Moses. To this answer agree, I think, publicists,\\njurists, and the people in general. 5\\nOur attention, however, is more likely to be called to a\\ntext in Genesis. We read that, after the Flood, God said\\n1 Ex. xxi. 12.\\n2 Lev. xxiv. 17.\\n3 Num. xxxv. 30. See also Num. xxxv. 16-18 Deut. xix. 11, 12.\\n4 Matt. xxii. 37, 39.\\n5 Though Moses commanded the death penalty for more than thirty\\noffenses, no state of our Union inflicts that penalty for more than seven\\noffenses.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0113.jp2"}, "114": {"fulltext": "108 CAPITAL PUNISHMENT.\\nto Noah, Whoso sheddeth man s blood, by man shall\\nhis blood be shed. 1 This is the text that Dr. Cheever,\\nspeaking for the advocates of capital punishment, calls\\nthe citadel of our argument, commanding and sweeping\\nthe whole subject. 2 Does this text command the magis-\\ntrate of to-day to take life for life\\nFirst. Are these the words of God On the one hand,\\neminent scholars affirm, on the ground of the plenary\\ninspiration of the Bible, that these are the words of God.\\nOn the other hand scholars like G. Woosung Wade, 3 Pro-\\nfessor in Latin and Lecturer in Hebrew at St. David s\\nCollege, Lampeter John P. Davis, 4 Professor of Semitic\\nPhilology and Old Testament History in the Theological\\nSeminary at Princeton, New Jersey and Amos Kidder\\nFiske, 5 regard the biblical story of the Flood, or incline\\nto regard it, as a myth or a tradition.\\n1 Gen. ix. 6.\\n2 Cheever and Lewis on Capital Punishment, p. 236.\\n8 The first eleven chapters (of Genesis), though they contain a cer-\\ntain amount of circumstantial detail, and allude to certain well-known\\nlocalities, are obviously of a different character, their contents bearing a\\nstrong resemblance to the myths of other nations. The true relation\\nbetween the Flood stories of different nations awaits, as it seems, a com-\\nplete explanation. The Book of Genesis. (1896.)\\n4 The fact, however, now clearly apparent, that the Hebrew narra-\\ntive [of the Flood] is a tradition transmitted through the fathers is of vast\\nexegetical importance. The narrative originated in the account of\\neye-witnesses, and has been handed down as other traditions have been.\\nIts language is, of course, to be understood in the sense it bore to men\\ncenturies before the days of Moses. Genesis and Semitic Tradition.\\n(1894.)\\n6 The ancient Hebrews had no tradition of their own of this kind,\\nbut the Chaldeans of the Euphrates valley had one of the most highly\\ndeveloped of the diluvian myths, and it has been sufficiently traced to put\\nbeyond doubt that it furnished the material of the story of Noah s\\nFlood. The Myths of Israel. (1897.)", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0114.jp2"}, "115": {"fulltext": "CAPITAL PUNISHMENT. 109\\nThe opinions of such men may well make us to doubt\\nwhether the connected story of God s subsequent deal-\\nings with Noah, as given in the last seven verses of the\\neighth chapter of Genesis and the first seventeen verses\\nof the ninth chapter, are historically accurate and if\\nthere be any doubt upon this point, certainly the details\\ngiven, such as the detail of spoken words, are not to be\\naccepted without reservation. Properly, therefore, we\\nmay say that it is doubtful whether these are the words\\nof God.\\nSecond. If we assume that God did speak these\\nwords, must we hold that the text lays a direct command\\nupon magistrates Some commentators unhesitatingly\\nanswer, Yes. On the other hand, Right Rev. H. Cot-\\nterill, D.D., goes no farther than to say that in these\\nwords are the first elements and germs of a system in\\nwhich the whole duty of man to God and his neighbor\\nshould be comprehended. 1 Rev. Thomas Whitelaw\\nsays that in this text the institution of the magistracy\\nappears to be hinted at. 2 Dean Henry Alford says:\\nIn the words, by man shall his blood be shed, we can\\nhardly, as Bishop Wordsworth suggests, trace the insti-\\ntution of magistrates who would take cognizance of\\nmurder, though such an institution must, ere long, spring\\nout of the obligation but rather is this the institution\\nof the duty of the avenger of blood, who was the next of\\nkin to the murdered. 3 Thus, though we find some\\ncommentators affirming that the text commands magis-\\ntrates to inflict capital punishment, we find another com-\\nmentator saying that it contains the first elements and\\ngerms of a system another, that it appears to hint\\n1 Pulpit Comm. 2 Ibii. 3 Comm.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0115.jp2"}, "116": {"fulltext": "110 CAPITAL PUNISHMENT.\\nat the institution of the magistracy and another, that it\\nprimarily institutes the duty of private venegeance. In\\nview of these differences of opinion, must we not hold it\\nto be a matter of doubt whether the text really lays upon\\nmagistrates a direct command\\nThird. Is the text a command at all Again we find\\nscholars divided in opinion. While many look upon the\\ntext as a command, others, like Le Clerc and Professor\\nUpham, regard it as a prediction, the murderer will\\ncome to some violent end. We need not enter into the\\ndiscussion. The fact is that the answer to this third\\nquestion remains, even among scholars, a matter of doubt.\\nWendell Phillips said Call this equivocal verse in\\nGenesis a warrant from the Almighty Why, a county\\nsheriff would not arrest a sheep-thief on so ambiguous\\na warrant.\\nIf, then, it is doubtful whether these are the words of\\nGod, doubtful whether the text lays a direct command\\nupon magistrates, and doubtful whether the verse con-\\ntains a command at all, why should magistrates hold\\nthemselves bound, by the authority of this text, to inflict\\nthe death penalty\\nWe have now reviewed the principal texts that the\\nadvocates of capital punishment refer us to in both the\\nNew Testament and the Old Testament, and I submit\\nthe conclusion that the Bible does not command that\\nmagistrates of to-day exact life for life.\\nLet us now inspect the second argument urged in\\nfavor of the death penalty. It is asserted that the safety\\nof society requires the execution of murderers. Two\\nreasons are given for this assertion. We are told, in the\\nfirst place, that the state must execute the murderer in", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0116.jp2"}, "117": {"fulltext": "CAPITAL PUNISHMENT. Ill\\norder that society may be freed from the peril of his\\npresence.\\nIs there sufficient warrant for this assertion We\\nall agree that society must be protected. We agree, too,\\nthat this protection must be sought, in part, through the\\nremoval of the murderer. But, in order that this re-\\nmoval may be brought about, is there only one course\\nopen The State of New York executes. Rhode Island\\nimprisons for life. 1 And yet Frederick H. Wines, in his\\nspecial report for the census of 1890, says that, with the\\nexception of Massachussetts, there are fewer homicides\\nin Rhode Island, relatively to population, than in any\\nother state of the North Atlantic Division. Thus it\\nappears that capital punishment is not the only course\\nopen. Life-imprisonment is clearly an alternative.\\nI know of the objections commonly raised against the\\nadoption of this alternative, but those objections do not\\nseem to me to be weighty. If escape from prison be\\nfeared, make the prison so strong, and surround the convict\\nwith a guard so numerous and vigilant, that escape will\\nbe impossible. 2 If the pardoning power be feared, restrict\\n1 Rhode Island abolished the death penalty in 1852 Michigan, 1847\\nWisconsin, 1852; Maine, 1876. Iowa abolished it [death penalty] in\\n1872, when her homicide crimes averaged one in 800,000 of her popula-\\nlation after six years under this beneficent law her homicidal crimes\\naveraged only one in 1,200,000 of her population. Then, in a general\\nrevision of her criminal laws, she gave to juries the right to affix the death\\npenalty or imprisonment for life for murder, and since then she has had\\nbut two executions, but homicides have increased faster than her popula-\\ntion, so that the wisdom of repealing her excellent law of 1872 is not\\napparent. Gen. Newton Martin Curtis, H. R., Wash., 1892.\\n2 For more than sixty years no life-prisoner has escaped from the State\\nPrison at Charlestown, Mass. Since the prison was opened, in 1805,\\nmore than 500 life-convicts have been admitted, but only five have escaped\\nand eluded pursuit.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0117.jp2"}, "118": {"fulltext": "112 CAPITAL PUNISHMENT.\\nthat power, or abolish it. It is possible to make imprison-\\nment for life mean what the words are intended to signify.\\nThe safety of society, so far as dependent upon the\\nremoval of the murderer, does not require the taking of\\nlife, for that removal can be secured equally well by the\\nmeans of life-imprisonment.\\nBut the freeing of society from the murderer s presence\\nis not the only consideration in the minds of those who,\\non the ground of public safety, urge the retention of the\\ndeath penalty. There is a second consideration. In\\nevery state are people murderously disposed they have\\nnot committed murder, perhaps, but are likely to do so at\\nany moment. The state must execute, we are told, in\\norder so to frighten these people, or awe them, or affect\\nthem in some other way, as to deter them from the\\nexercise of their murderous disposition. It is the familiar\\nargument of deterrence by example. Once this argument\\nwas held in high and general esteem to-day it seems to\\nbe losing favor.\\nWe hardly need to ask as to the deterrent effect of\\ncapital punishment in former centuries. Col. Robert\\nG. Ingersoll, in an address before the New York Bar\\nAssociation, January 21, 1890, said All nations seem to\\nhave had supreme confidence in the deterrent power of\\nthreatened and inflicted punishment as the shortest road\\nto reformation. Imprisonment, torture, death, constituted\\na trinity under whose protection society might feel secure.\\nIn addition to these, nations have relied on confisca-\\ntion and degradation, on maimings, whippings, brandings,\\nand exposures to public ridicule and contempt.\\nCuriously enough the fact is, that, no matter how severe\\nthe punishments were, the crimes increased.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0118.jp2"}, "119": {"fulltext": "CAPITAL PUNISHMENT. I 13\\nIt was found that the penalty of death made little\\ndifference. Thieves and highwaymen, heretics and blas-\\nphemers, went on their way. It was then thought neces-\\nsary to add to this penalty of death, and consequently the\\nconvicted were tortured in every conceivable way before\\nexecution. And yet the number of so-called criminals\\nincreased. 1\\nColonel Ingersoll s statements are historically correct.\\nThere is no evidence of general deterrence in the history\\nof those days when capital punishment was most in vogue.\\nDoes capital punishment deter in these days If there\\nis decisive evidence of this, I have not been able to find\\nthat evidence, though I have carefully sought it.\\nIt is true, as we are likely to be reminded, that, if we\\ncompare the criminal statistics of England, which inflicts\\nthe death penalty, with those of Italy, which does not in-\\nflict the death penalty, we find, seemingly, that England\\nhas fewer homicides, relatively to population, than has\\nItaly. Yet what criminologist would venture to say that\\nthis difference is due solely, or even chiefly, to any matter\\nof penalty The English are a deliberate people the\\nItalians are a comparatively impulsive people. In England\\nabout nine per cent of the adults cannot write in Italy\\nabout fifty-three per cent. 2 It is said, moreover, that the\\ncarrying of concealed weapons is much more common in\\n1 Crimes and Criminals. Albany Law Journal, February, 1890.\\n2 Mulhall. (1889.)\\nThe increase in schools has been accompanied by a decrease in\\ncrime, in England, Scotland and Wales. Dictionary of Statistics.\\nMulhall. (1891.)\\nFor statistical relations of education and crime in various countries, see\\nalso Arthur MacDonald s Abnormal Man, National Bureau of Education,\\nCircular of Information, No. 4, 1893.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0119.jp2"}, "120": {"fulltext": "114 CAPITAL PUNISHMENT.\\nItaly than in England. Thus we see how difficult it is to\\ndraw from a comparison of the criminal statistics of those\\ncountries a safe conclusion as to the deterrent effect of\\ncapital punishment.\\nOr, again, if we leave England out of consideration,\\nand compare the criminal statistics of the countries of\\ncontinental Europe which retain the death penalty with\\nthe criminal statistics of the countries of continental\\nEurope which have abolished the death penalty, 1 we find\\nthat homicide is prevalent in each. We are told, indeed,\\nthat homicidal crimes are increasing in some of those\\ncountries, as in France, which punishes capitally, and in\\nItaly, which does not punish capitally. And yet, if the\\nprevalence we find,, or the increase, be more marked in\\none country than in another, that difference is oftentimes\\ntraceable not so much to the nature of the penalty em-\\nployed as to a difference of national temperament and\\ncivilization.\\nIf we confine inquiry to a single country of the Old\\nWorld, Italy, for instance, or Belgium, which has had\\nexperience both with capital punishment and without it,\\nand endeavor to institute comparisons between the homi-\\ncidal statistics of various periods of that country s history,\\nagain so many other matters, the influence of which is\\nindeterminable, must be taken into consideration that a\\nsafe conclusion becomes an impossibility.\\nOr if we limit investigation to our own country, even\\nhere the decisive evidence we seek seems to be lacking.\\n1 In Italy no execution has taken place since 1876 Belgium, 1863\\nFinland, 1824; Portugal, 1843; Holland, i860. William Tallack, Sec.\\nHoward Association, London Some Observations 071 the Penalty of Death.\\n(1893.)", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0120.jp2"}, "121": {"fulltext": "CAPITAL PUNISHMENT. 1 15\\nThat evidence does not appear in statistics, State or Na-\\ntional it is not to be found in any agreement of crimino-\\nlogical opinions. Indeed, those who have most thoroughly\\ninvestigated the subject of crime seem to agree that the\\ndeterrence argument has been allowed too much weight.\\nAfter all that has been said, in both hemispheres, in\\nfavor of the death penalty, it remains to be demon-\\nstrated, I think, that capital punishment has, in gene-\\nral, any deterrent effect. As the case stands, the burden\\nof proof must be left with those who advocate that pen-\\nalty. 1\\n1 Frederick H. Wines, special census agent upon pauperism and\\ncrime for 1890, takes opportunity, in his report for that year, to combat\\nthe proposition that harsher laws (including, of course, the law of capi-\\ntal punishment) and a more rigorous administration of them are to be\\nregarded as remedies for the prevalence of crime.\\nGeneral Newton Martin Curtis has the following to say concerning the\\nnon-deterrent power of capital punishment. The criminal does not fear\\ndeath at the time of the commitment of the deed. The deterrent effect\\nof the death penalty would not influence his action in the slightest. It is\\nonly with the approach of death that man is fearful and frightened. Any\\nmedical practitioner knows well that he has among his clients persons\\nwho are daily killing themselves by over-eating, over-drinking, or dissipa-\\ntion of some kind. When he gives a warning, do they heed it Not at\\nall. It is only when they are face to face with death that they realize\\nwhat it is, and it is then that they become fearful, and so it is with homi-\\ncides.\\nThe records of the civil war show that, while the death penalty\\nhad a disastrous effect upon the troops, the number of deserters did not\\nlessen, nor did it deter individuals with vicious tendencies from commit-\\nting heinous crimes. Article in Boston Herald, February 4, 1900.\\n[Note. It may be said that capital punishment would deter, if the ap-\\nprehension, conviction, and execution of murderers could be made certain.\\nBut is that a condition likely to be realized?\\nAccording to Mulhall, judicial statistics of England and Wales\\nshow that, from 1878 to 1888, though 1,766 murders were committed in\\nthose countries, yet, in spite of the ability and the energy of the officers,\\nin 1,094 instances no trace of the murderers was found.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0121.jp2"}, "122": {"fulltext": "Il6 CAPITAL PUNISHMENT.\\nIf, however, in spite of the absence of decisive evidence,\\nwe grant that the infliction of the death penalty does have\\nsome power of deterrence, the question arises, which is\\nthe more deterrent, the penalty of death, or the penalty of\\nlife-imprisonment In my opinion there is no differ-\\nence on this score. States may execute or they may im-\\nprison, but the difference of penalty will count for nothing\\nwith those who plan to kill. Enrico Ferri, Professor of\\nCriminal Law, and Deputy in the Italian Parliament, says\\nEvery one who commits a crime is either carried away\\nby sudden passion, when he thinks of nothing, or else he\\nIn Massachusetts, from 1885 to 1897 inclusive, according to annual\\nreports of the medical officers, 775 homicides were committed. Annual\\nreports of the Prison Commissioners show that, in the same period, 679\\ncases of manslaughter and murder were begun in police, municipal, and\\ndistrict courts, and before trial justices.\\nThus we see how difficult it is to apprehend all who kill and a like\\ndegree of difficulty, as we know, exists in the convicting of those appre-\\nhended.\\nThe following statistics well illustrate the uncertainty that attends the\\ncarrying out of the death sentence.\\nDeath Sentences. Executions.\\nAustria (1870-9) 806 16\\nFrance (1870-9) 198 93\\nSpain (1868-77) 291 126\\nSweden (1869-78) 32 3\\nDenmark (1868-77) 94 1\\nBavaria (1870-9) 249 7\\nItaly (1867-76) 392 34\\nNorth Germany (1869-78) 484 1\\nEngland (1860-79) 665 372\\nIreland (1860-79) 66 3 6\\nScotland (1860-79) 4\u00c2\u00b0 I 5\\nAustralia and New Zealand (1870-9) 453 123\\nHoward Association Summarized Information on Capital Punish-\\nment. (188 1.)\\nDoes certainty of apprehension, conviction, and execution seem a con-\\ndition likely to be realized", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0122.jp2"}, "123": {"fulltext": "CAPITAL PUNISHMENT. W]\\nacts coolly and with premeditation, and then he is deter-\\nmined in his action, not by a dubious comparison between\\nthe death penalty and imprisonment for life, but simply by\\na hope of impunity. x Judge Kinney, of Michigan, says\\nIn general I think that he who has murder in his heart\\nwill seldom stay the fatal blow through consideration of\\nthe penalty. 2 Is not that reasonable? Let a child in-\\nherit more of evil than of good. As he grows to man\\nhood let his surroundings be uncleanness and immorality\\nLet him come to man s estate a stranger to every virtue\\ndepraved in his desires, corrupt in all his conduct. Then\\nlet some murderous passion possess him. To such a man\\nborn to an inheritance of evil, reared in the midst of evil\\naccustomed from childhood to the doing of evil, filled now\\nwith an evil passion, and ignorant of everything good\\nwhat does it matter whether the statute read, Execution,\\nor Life-Imprisonment Is it not reasonable to believe\\nthat the difference of penalty he will utterly disregard\\nOr suppose a very different case. Let a child inherit\\nmore of good than of evil. Let his surroundings be clean-\\nness and morality. Let him come to man s estate, pure\\nof heart, upright in all his conduct. Let him stand in the\\ncommunity, respected and self-respecting. Then let some\\ngreat passion, that of extreme jealousy, for instance, take\\npossession of him. Even such a man may be dominated\\nby evil. The forces of evil are resident within him.\\nHitherto they have lurked in the deep and hidden\\nchambers of his soul, biding their time. Now comes a\\nmoment when the way is clear. They gather themselves\\nand assault the man s better nature. He struggles against\\n1 Criminal Sociology. (1896.)\\n2 Torajiro Mod Capital Punishment. (1890.)", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0123.jp2"}, "124": {"fulltext": "Il8 CAPITAL PUNISHMENT.\\nthem at first, soon temporizes, and then surrenders,\\nsad record of defeat in many a life The master has\\nbecome the slave. The good within him has been over-\\npowered. He sees no good about him. Murder, horri-\\nble, monstrous, rises before him. In the day it commands\\nhis thoughts, by night it orders his dreams. It rules his\\nlife. It becomes his intimate. It multiplies motives. It\\nsuggests plans. It devises means. It discovers oppor-\\ntunities. Step by step it leads him on. The world grows\\nnarrow to him. The fatal moment approaches. His\\nmuscles draw themselves with an intenser strain. His\\nblood is fire. Strange lights flash in his brain. Think\\nyou that this man is likely to be turned from his course\\nby any threatenings of the law What matters it to him\\nwhether the statute read, Execution, or Life-Imprison-\\nment He who has murder in his heart will seldom\\nstay the fatal blow through consideration of the penalty.\\nDifference between the penalties counts for nothing. In-\\ncrease or decrease of homicide is dependent upon the\\ninner state rather than upon external law. Massachusetts\\nand Rhode Island stand side by side, one with the death\\npenalty, and the other without it. Character of popula-\\ntion and conditions of life are about the same in each.\\nAnd these are the two States of the North Atlantic\\nDivision, as I have said, which have the fewest homicides\\nin proportion to the number of people. 1 Shall we say,\\nthen, that the safety of society, so far as that safety is\\n1 In Rhode Island, Michigan, and Wisconsin, where capital punish-\\nment was abolished from twenty-five to fifty years ago, human life has\\nbeen as secure as in any other State of the Union, and much more so than\\nin some of them where the death penalty is in force and during the forty\\nyears since imprisonment for life was substituted for hanging in case of\\nmurder in Michigan, but one case of murder by lynching under mob law", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0124.jp2"}, "125": {"fulltext": "CAPITAL PUNISHMENT. 119\\ndependent upon the deterrent power of penalty, requires\\nthat the murderer be put to death\\nHere we may conclude our inspection of the second\\nargument urged in favor of capital punishment. I fully\\nagree with those who advance this argument, that the\\nsafety of the public demands both the removal of the mur-\\nderer and, so far as possible, the deterrence of the murder-\\nously disposed but I do not believe that the taking\\nof life is essential to the attainment of those ends. That\\nattainment, as I have sought to show, can be brought\\nabout equally well by the means of life-imprisonment.\\nWe have now considered the arguments usually relied\\nupon in support of the death penalty. If those argu-\\nments are indeed so inconclusive, may I not ask you to\\nconsider with me some positive reasons why no State of\\nour Union should inflict that penalty\\nI. The first reason is this The infliction of the\\ndeath penalty by any State of the American Union has\\nan element of injustice to the murderer. By murderer I\\nmean one who, while in possession of his reason, has\\ntaken human life with malice aforethought.\\nThe State, it is true, does not intend to be unjust, even\\nto such an one. In the appendix to Mr. Wines s report\\nfor 1890, we read: It is commonly said that the end\\nsought in the punishment, so called, of criminals, is the\\nprotection of society. But injustice to prisoners, in the\\nname of the law, would be an assault upon the bases of\\nall righteous governments. It must therefore be assumed\\nthat the criminal law is designed to be just. That,\\nhas come to our knowledge. Crime: Its A r ature, Causes, Treatment\\nand Prevention. (1889.) By Sanford M. Green, late Judge of the\\nSupreme and Circuit Courts of Michigan.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0125.jp2"}, "126": {"fulltext": "120 CAPITAL PUNISHMENT.\\ncertainly, is the design. But in practice that design is\\nnot always carried out. The State, in executing the\\nmurderer, is liable to deal with him, I contend, unjustly.\\nThe injustice lies in this, that capital punishment denies\\nto him the benefit of a reasonable doubt as to his entire\\nmoral responsibility. 1\\nWe all agree, I am sure, that if there be a reasonable\\ndoubt as to his moral responsibility, then, in justice, the\\nmurderer should be allowed the benefit of that doubt\\nbut some will inquire, perhaps, What ground can there\\nbe for the doubt In my opinion there are three\\ngrounds.\\nFirst. It may be that the crime of murder is due, in\\npart, to disease.\\nA theory that crime is sometimes due to disease has\\ngained wide acceptance among medical men and crimi-\\nnologists. Lombroso, 2 of Italy, is usually regarded as the\\nfather of this theory. Ferri, himself a leading advocate\\nof the theory, 3 says that Lombroso, by the publication of\\nThe Criminal, in 1876, established the new science of\\ncriminal anthropology. Since 1876 specialists of all\\nlands have carefully studied the theory, and many have\\naccepted it. Its advocates are found in all the leading\\ncountries of the Old World, and in the United States.\\nIt is the center of what is sometimes called the Italian\\nSchool. Dr. Henry Maudsley, Fellow of the Royal\\nCollege of Physicians, and Professor of Medical Jurispru-\\n1 It might be added that the alleged murderer is liable to injustice\\nthrough defectiveness of defense, and the fallibility of jurors in determin-\\ning the value of the evidence presented.\\n2 Professor of Legal Medicine at the University of Turin.\\n3 See Criminal Sociology.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0126.jp2"}, "127": {"fulltext": "CAPITAL PUNISHMENT. 121\\ndence in University College, London, says There is a\\nborder-land between crime and insanity, near one boun-\\ndary of which we meet with something of madness, but\\nmore of sin and near the other boundary of which some-\\nthing of sin, but more of madness.\\nCrime is not, then, in all cases, a simple affair of yield-\\ning to an evil impulse or a vicious passion, which might\\nbe checked were ordinary control exercised it is clearly\\nsometimes the result of an actual neurosis, which has\\nclose relations of nature and descent to other neuroses;\\nand this neurosis is the physical result of physiological\\nlaws of production and evolution. 1\\nDr. A. Jacobi, ex-president of the Medical Society of\\nthe State of New York, says Insanity is the field in\\nwhich crime may grow. Alleged crime, which landed\\nthe perpetrator in the state prison, proclaims itself quite\\noften as insanity, after a brief prison life crime that was\\npunished by the death penalty has been proven to have\\nbeen insanity in its physical manifestation, on the autopsy\\ntable. Such facts go far to intimate that crime is apt to\\nbe insanity plus its dangers to society. 2\\n1 Responsibility in Mental Disease. (1874.)\\nOf interest is the following, from William D. Morrison of H. M.\\nPrison, Wandsworth. Until the subject of insanity shall have been\\nmore fully investigated, we shall never exactly know the intimacy of\\nthe connection between nervous disorders and crime. He gives the fol-\\nlowing statistics The number of persons convicted of willful murder (in\\nEngland), not including manslaughter or non-capital homicides, from 1879\\nto 1888, amounted to 441. Out of this total 143, or 32 per cent, were\\nfound insane. Of the 299 condemned to death, no less than 145, or\\nnearly one-half, had their sentences commuted, many of them on the\\nground of mental infirmity. The whole of these figures decisively prove\\nthat between 40 and 50 per cent of the convictions for willful murder\\nwere either insane or mentally infirm. Crime and its Causes. (1891.)\\n2 Cong. Nat. Pris. Asso., Austin, Tex., 1897.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0127.jp2"}, "128": {"fulltext": "122 CAPITAL PUNISHMENT.\\nZ. R. Brockway, superintendent of the Elmira Reform-\\natory, holds the disease theory, and says of it To all\\nwho are actually and successfully engaged in the work of\\nrecovering criminals to reasonable conduct and habitual,\\norderly adjustment of themselves to their proper environ-\\nments, there appears nowadays the dawn of a new light,\\nsuch as shines upon the theory of the treatment of the\\ninsane. 1\\nB. F. Bridges, warden of the Massachusetts State\\nPrison, says In my opinion crime is sometimes due to\\ndisease, even when the nature of the disease may defy\\ndetection. 2\\nThis theory, I understand, is held by Michael Cassidy,\\nwarden of the Eastern State Penitentiary, Philadelphia,\\nand by Arthur MacDonald, specialist upon abnormal and\\nweakling classes for the National Bureau of Education.\\nGeneral Newton Martin Curtis, of New York, in an\\naddress before the House of Representatives, Washing-\\nton, June 9, 1892, said: Medical men, those who have\\nconsidered criminal anthropology and mental diseases, are\\nalmost unanimously for abolition, to the end that death\\nshall not be inflicted upon the irresponsible and diseased\\nthat the just line of moral responsibility may be drawn\\nbetween disease and deviltry. General Curtis cites, in\\nevidence, the Homeopathic Medical Society of the State\\nof New York as unanimously voting, in 1891, to urge\\nupon the legislature of New York the abolition of capital\\npunishment, and the Eclectic Medical Society of the State\\nof New York as voting almost unanimously to the same\\nend. In short, the disease theory is held in both hemi-\\n1 Cong. Nat. Pris. Asso., Indianapolis, 1898.\\n2 Statement to the writer.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0128.jp2"}, "129": {"fulltext": "CAPITAL PUNISHMENT. 1 23\\nspheres by men of high authority, some of them special-\\nists of world-wide repute. Those who accept this theory\\nagree, in general, (1) that crime is sometimes due to dis-\\nease, (2) that detection of disease in individual cases is\\noftentimes impossible, (3) that the presence of disease\\nindicates limited responsibility.\\nNow this theory, of course, is not well enough estab-\\nlished to warrant the conclusion that every murderer is\\nso diseased as to be irresponsible, if completely estab-\\nlished it might not warrant that conclusion, but I main-\\ntain that it is sufficiently authorized to raise in all our\\nminds a reasonable doubt as to the entire responsibility\\nof some murderers. And inasmuch as the detection of\\ndisease is sometimes impossible, so that we cannot know,\\nin those cases in which experts are unable to detect dis-\\nease, whether the men convicted of murder really were\\nwell or sick, responsible or irresponsible, at the time they\\ncommitted their crime, must we not go a step farther,\\nand doubt the entire responsibility of every murderer\\nwhose irresponsibility has not been made evident To\\nillustrate Ten men are on trial for murder. Two of the\\nten are found to be insane. Those two, therefore, are\\nheld to be irresponsible they are exempt from penalty.\\nWhat now of the remaining eight Careful examination\\nfails to detect disease in any of this number. They are\\ndeclared guilty. We know, however, that medical exam-\\niners, though the most expert, are not infallible. We\\nknow, also, that many of the leading criminologists of\\nthe world hold a theory that crime is sometimes due to\\ndisease, even in cases in which the presence of disease\\nmay defy detection. And the high authority of those\\ncriminologists leads us to question whether some of these", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0129.jp2"}, "130": {"fulltext": "124 CAPITAL PUNISHMENT.\\neight men may not, after all, be more or less diseased, and\\ntherefore more or less lacking in moral responsibility.\\nBut the question we ask we cannot answer. It is impos-\\nsible to determine whether number one is healthy or dis-\\neased, number two, number three, or any other number.\\nIt is impossible to determine whether one of the eight is\\nentirely responsible. And if we cannot be certain upon\\nthat point, what is left us but to hold in doubt the entire\\nresponsibility of each And is not that doubt a reason-\\nable one\\nSecond. A further consideration is, that the crime of\\nmurder may be due in part to heredity.\\nDoes it not seem to you that, in some cases, heredity\\nalone is almost sufficient to determine character At\\nNero s birth, says Farrar, the father brutally remarked\\nthat from people like himself and Agrippina could only be\\nborn some monster destined for the public ruin. Read\\nthe records of families which, for generations, have sent\\ninto the world men and women of upright life then read\\nthe records of other families 1 which have given to the\\nworld for generations little but crime. Is it not true\\nthat heredity is an influence in every life, a mighty power\\nin some lives 2\\nAnd yet no man is able to look into the life of another\\ni The Jukes. By R. L. Dugdale.\\n2 Morrison, of whom mention has been made, says, in his Crime and\\nits Causes According to these figures (Herr Sichart s) more than one-\\nfourth of the German prison population have received a defective organi-\\nzation from their ancestry, which manifests itself in a life of crime.\\nIn France and Italy the same state of things prevails. Dr. Corre is\\nof opinion that a very large proportion of persons convicted of bad con-\\nduct in the French military service are distinctly degenerate either in\\nbody or mind. Dr. Vergilio says that in Italy 32 per cent of the crim-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0130.jp2"}, "131": {"fulltext": "CAPITAL PUNISHMENT. 1 25\\nand know either the nature of the inheritance received,\\nor the degree of influence exerted by that inheritance.\\nHow, then, can we be certain that the murderer is en-\\ntirely responsible Knowing that heredity may have\\ngiven him an evil inheritance, and that that evil inher-\\nitance may have had some part in the bringing about of\\nhis crime, have we not good reason to doubt his entire\\nresponsibility\\nThird. It may be also that the crime of murder is due,\\nin part, to the influence of environment.\\nEvery life is more or less affected by this influence.\\nAre you an upright man Something of that upright-\\nness is due to the home life of your childhood, and to the\\ninfluence of those you have met outside of your home.\\nIs this man a bad man Something of his badness may\\nbe due to evil surroundings. When Nero was a boy the\\nlicense of the Roman court must have imparted itself, in\\nsome degree, to his character. When Catherine de\\nMedici was yet a girl the unfaithfulness of her husband\\nmust have had some part in the hardening of her heart.\\nWho doubts that conviviality in the early surroundings of\\nRichard Sheridan had something to do with the gross\\nintemperance of his later years What character but is\\nmore or less the product of environment Colonel Inger-\\nsoll said, in the address from which I have quoted, As\\nlong as children are raised in the tenement and gutter,\\nthe prisons will be full. Chaplain William H. Locke,\\nD.D., of Ohio, says of the prison cell It tells its secret\\ninal population have inherited criminal tendencies from their parents. In\\nEngland there is no direct means of testing the amount of degeneracy\\namong the criminal classes, but, in all likelihood, it is quite as great as\\nelsewhere.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0131.jp2"}, "132": {"fulltext": "126 CAPITAL PUNISHMENT.\\nof unfortunate parentage of lack of culture of press of\\ncircumstance of social neglect. And it declares that\\nthese causes are more potent than heredity in leading into\\ncrime and in molding the criminal. The secret which\\nthe cell tells is the secret of the pitiless hand of environ-\\nment. 1 In many a life, we well may believe, environ-\\nment is a determining factor. Certain it is, I repeat,\\nthat environment is influential in every life in some\\nlives for good principally, and in others for evil principally\\nin some, aiding responsibility, and in others opposing,\\neven preventing or destroying, responsibility.\\nAnd yet we cannot know, in any particular case, either\\nthe nature or the degree of that influence. It is impos-\\nsible to determine whether the murderer is altogether\\nguilty or altogether unfortunate, or partly guilty and\\npartly unfortunate. This we do know, that his crime\\nmay have been due in part to the influence of his environ-\\nment. Again, therefore, have we not good reason to\\ndoubt his entire responsibility?\\nWhat, then, is the conclusion Here is the doubt. It\\nis a doubt justified by the conclusions of expert crimi-\\nnologists, and justified by the fact, that, in every life, char-\\nacter is more or less molded by heredity and by the\\ninfluence of environment. It is a doubt that should enter\\ninto consideration in all our dealings with the murderer.\\nOught not the murderer to be allowed the full benefit of\\nthis doubt If we deny him this benefit, are we not\\nliable thereby to deal with him unjustly? And how\\ngreat is the offense By this injustice we violate the\\nvery design of our criminal law. More than that, we\\ndeal unjustly with one who, in the judgment of that\\n1 Cong. Nat. Pris. Asso., Austin, Tex., 1897.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0132.jp2"}, "133": {"fulltext": "CAPITAL PUNISHMENT. 1 27\\nhigher tribunal which alone is able to determine the\\npower of circumstance, may be no more responsible than\\nis the leaf that drives in the wind, one who may be less\\nguilty, indeed, than is the state itself, that permits to so\\nmany of its children an environment pervert ive of reason\\nand destructive of the moral sense.\\nTo this injustice are you and I willing to consent\\nAre the people of New York, or Massachusetts, or any\\nother State that retains the death penalty, willing to con-\\nsent Not one of the States but would refuse to execute\\na man proved to be innocent. Not one but would refuse\\nto execute a man shown to be insane. Why not, in that\\nsame spirit of justice, that spirit which the criminal\\nlaw is designed to promote yes, and the Christian gos-\\npel also, why not allow to the murderer the benefit of\\nthis reasonable doubt, and refuse to take his life\\nII. But there is a yet larger and more important con-\\nsideration than that of mere justice to the criminal. It\\nis the duty of the State to promote the highest well-being\\nof all its people.\\nIn one aspect this duty is a divine requirement. We\\nread in Christ s gospel, Love your enemies, bless them\\nthat curse you, do good to them that hate you, and pray\\nfor them which despitefully use you and persecute you. 1\\nWe read also that the second great commandment is,\\nThou shalt love thy neighbor as thyself. 2 It is a\\ndivine requirement that man love, serve, do good to,\\nhis neighbor, even though that neighbor be an enemy.\\nThis same obligation of service God lays upon the State.\\nIn another aspect this duty of the State is one enjoined\\nby that law, written in the very nature of man, which\\nbinds us to the pursuit of the supreme good.\\n1 Matt. v. 44. 2 Matt. xxii. 39.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0133.jp2"}, "134": {"fulltext": "128 CAPITAL PUNISHMENT.\\nIt is, then, a duty enjoined both by the spirit of divine\\ncommands and by the moral law, that the State promote,\\nin every possible way, the highest well-being of all its\\npeople. And my second objection to capital punishment\\nis, that the State that inflicts the death penalty fails in\\nthe discharge of this duty.\\nThe obligation to promote the general well-being has,\\nmust we not assume, some relation to the criminal class\\nitself. Is it not the duty of the State to serve even the\\nmurderer, to seek his reformation, and to encourage\\nhim to reinstate himself in the social order\\nBut if capital punishment be inflicted how is it possible\\nfor this service to be rendered It is true that the State\\nmay allow to the murderer, after his conviction, a few\\nmonths in which to produce new evidence, present excep-\\ntions, and appeal for clemency. It may provide him with\\nphysician, cook, and chaplain. But in all this there is\\nlittle of service. The doctor may prescribe, the cook\\nmay prepare food for the body, and the chaplain may\\npoint out the way to heaven; but these physical and\\nspiritual stimulants administered with a view to the near\\nordeal are not enough. You would not be satisfied if the\\nman were your son. The well-being of the murderer de-\\nmands more than the State, in the brief period interven-\\ning between his conviction and his execution, is able to\\ngive. If death be the penalty, the duty of the State to\\nthe murderer must remain undischarged.\\nFurthermore, if we grant that the State is in duty\\nbound to seek the reformation of the murderer, must we\\nnot concede that an even greater obligation rests upon\\nthe State to promote the well-being of its law-abiding\\ncitizens, the people in general", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0134.jp2"}, "135": {"fulltext": "CAPITAL PUNISHMENT. 1 29\\nYet, in the discharge of this larger duty, the State\\nthat inflicts capital punishment can meet with but partial\\nsuccess. Society is, indeed, through the death of the\\nmurderer, freed from the peril of his presence, but more\\nthan this is required. The general well-being demands\\nthat the state give to the people a beneficent example.\\nIf, however, the state take the life of the murderer, must\\nnot the example given be one actually demoralizing By\\nacting in the spirit of an eye for an eye and a tooth for\\na tooth, or by seeming to act in that spirit, the state\\nencourages among the people a retaliatory disposition by\\ndenying to the murderer the benefit of a reasonable\\ndoubt as to his moral responsibility, it lessens the people s\\nesteem for law, and lends approval to injustice by taking\\nlife, it lowers regard for the sanctity of life. Must not\\nsuch an example tend to degrade the people s character\\nZ. R. Brockway says The strongest argument\\nagainst capital punishment is not either the uncertainty\\nof convictions, the cruelty of it, or the sacredness of\\nhuman life but rather the injury of it to the public\\ntone, that immaterial, intangible something we call public\\nsentiment, out of which there is a permanent growth of\\nconduct, good, bad, or indifferent. 1\\nHenry Romilly says It seems to be a plain, practi-\\ncal contradiction for a ruler who professes it as his ob-\\nject to stimulate by every means in his power the feeling\\nthat human life is sacred, and to preserve unimpaired the\\nsentiment of horror for the act of taking away human\\nlife, to follow up the perpetration of a first deliberate\\nhomicide by the perpetration of a second deliberate\\nhomicide. 2\\n1 Cap. Pun. Mogi. 2 The Punishment of Death. (1886.)", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0135.jp2"}, "136": {"fulltext": "130 CAPITAL PUNISHMENT.\\nThomas B. Reed says Capital punishment is in-\\njurious to society because the example is bad. You\\npropose by your laws to teach the sanctity of human life,\\nand yet you say to the people of this State that under cer-\\ntain circumstances their lives are not sacred. In other\\nwords, you propose to educate the public mind so that\\nmen will not kill by declaring that you will kill. In one\\nsentence of your statute you demand that the criminal\\nshall reverence the sanctity of human life, and in the next\\nyou show your contempt for it. You demand of him in\\nthe hot blood of hate a forbearance which in the cool\\nblood of deliberation you declare you will not grant\\nand so the awful lesson of killing is read from your own\\nstatute-book, and you give it its utmost sanction. 1\\nYes, if the state inflicts the penalty of death, then by\\nexample the state violates that consistency which the\\npeople have a right to expect, and encourages the very\\nevils deplored, passionateness, vindictiveness, disrespect\\nfor the sanctity of law, and disregard for the sacredness\\nof human life. The well-being of the people demands\\nthat the state give a beneficent example, and the answer\\nto that demand is an example that must be held perni-\\ncious. Do we err, then, in maintaining that the state\\nthat punishes capitally fails to fulfill its obligation to\\nsociety\\nWe have now found that the infliction of the death\\npenalty involves, upon the part of the state, a double fail-\\nure in the discharge of duty, failure to serve the\\nmurderer, and, except in the matter of protection from\\nthe murderer, failure to benefit the general body of the\\n1 Speech in Maine Legislature, February 19, 1869; in Appendix to\\nAddress by Gen. Curtis.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0136.jp2"}, "137": {"fulltext": "CAPITAL PUNISHMENT. 131\\npeople. Why, then, we may ask a second time, should\\nthe law of death be retained\\nIII. But the upholder of the death penalty is likely to\\nremind us that no one to-day contends that capital punish-\\nment is a faultless method of dealing with crime. He\\nmay say: I grant your objections, that the infliction of\\nthe death penalty is liable to work an injustice to the\\nmurderer, and that it promotes neither the well-being of\\nthe criminal nor that of society in general but you have\\nno right to ask for an abandonment of this method unless\\nyou have a better one to propose. I concede the force\\nof this demand and, in conclusion, I submit that there is\\na better way, the way adopted by Kansas, 1 Michigan,\\nWisconsin, Maine, and Rhode Island. Let the state im-\\nprison the murderer for life.\\nYou may, if you choose, decree that he be kept in close\\nconfinement. In this case you inflict upon him a punish-\\nment that, to most of us, would be worse than death it-\\nself. Sky, hill, tree, meadow, street, every place or\\nscene that was pleasant, every companionship that was\\nattractive, even labor in the prison work-shop, and recrea-\\ntion in the prison-yard, from all this he is shut away.\\nOnly the walls of a prison cell, with a little light coming\\nin, and, at regular intervals, a keeper bringing food.\\nThere, outside the walls, men walk the earth, free to seek\\nwhatever profit or pleasure the world may give there\\nthe sunlight falls, and children laugh here, silence, soli-\\ntude. And the life of one day is the life of each follow-\\ning day. What an awful monotony If it were to\\ncontinue but for a month, or a year, hope might brighten\\n1 Kansas does not inflict the death penalty, though retaining the\\nlaw.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0137.jp2"}, "138": {"fulltext": "132 CAPITAL PUNISHMENT.\\neven the prison cell. But to sit here in the silence\\nyear after year, and look into the future, and say to one s\\nself: This must continue till my hair shall whiten and\\nmy strength shall fail, this is horrible. Even the\\nmost vindictive man could hardly wish a worse fate for\\na mortal enemy. And if the imprisonment be not soli-\\ntary, such as I have spoken of, still the severity is little\\nless. The prisoner is alone except when at work, or -at\\nthe Sunday service, and even when at work he is not per-\\nmitted to converse with those about him.\\nIn its mildest form life-imprisonment is a terrible\\npunishment. In some cases it may be unjustly severe.\\nIt does, however, permit a certain scope to justice. It\\ngives him continued opportunity to prove his innocence,\\nif he be innocent, 1 and to profit by any correction of error\\nin his sentence. 2 If disease appear, it allows him oppor-\\ntunity for the proper medical treatment. All this\\ncertainly is in the line of justice.\\nFurthermore, this method of dealing with the criminal\\nenables the state to render to him that reformatory ser-\\nvice of which he stands in need. He is brought under\\nstrict discipline, and discipline itself is reformatory in\\nmany cases. He is made to recognize the power of law.\\nIn the State prison at Charlestown, Massachusetts, each\\nman admitted for life (unless sentenced to solitary con-\\nfinement), if illiterate upon entering, is taught, in the\\nprison school, to read and write. Each life-convict is re-\\n1 See Phillips on Circumstantial Evidence also Capital Punishment,\\npp. 30, 31, T. Mogi.\\n2 In 1883-84 one life-convict in Massachusetts was pardoned on\\nground of error in sentence; one, doubt as to degree of guilt; one, case\\nnot properly presented. Other pardons have been granted for similar\\nreasons.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0138.jp2"}, "139": {"fulltext": "CAPITAL PUNISHMENT. 133\\nquired to keep his cell in a neat condition. Each is given\\nthe privilege of books, though not allowed full liberty as to\\nchoice of literature. If sentence and conduct war-\\nrant, each is given manual employment. Each is per-\\nmitted to have portraits upon table and wall (in one cell\\nI have seen suspended a portrait of Phillips Brooks).\\nEach is given the services of a prison chaplain. Thus,\\nthough the loneliness is little interrupted, though the\\nseverity never lifts, the State aims to improve the char-\\nacter of her life-prisoners. The convict is given that\\ncarefully considered, steady, and continuous service which\\nhis reformation most demands. And I doubt not that in\\nprison some men, through the simple means I have indi-\\ncated, have grown to a better manhood than would have\\nbecome theirs in the world at large. Such reformatory\\nwork as is being done in the Massachusetts prison is\\ncarried on among life-prisoners in other States. It is\\npossible in every State. The method of life-imprisonment\\nnot only enables the State to render justice to the crimi-\\nnal, but also gives to the State opportunity to attempt his\\nreformation.\\nNor is this all that may be said in favor of life-impris-\\nonment as a substitute for capital punishment. Impor-\\ntant as it is to serve the criminal, yet more important is it\\nto promote the well-being of society. And this greater\\nsendee life-imprisonment enables the state to render.\\nThe state that ceases to kill ceases to set before the\\npeople a pernicious example and that, of itself, is a\\nsendee much to be commended. But still more, the\\nstate that substitutes life-imprisonment for capital punish-\\nment gives to the people an example emphatically benefi-\\ncent. By refusing to be vindictive, the state discounte-", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0139.jp2"}, "140": {"fulltext": "134 CAPITAL PUNISHMENT.\\nnances vindictiveness upon the part of the people. By\\nits own regard for the sanctity of human life, it promotes\\namong the people a like regard. By allowing to the\\nmurderer the benefit of every reasonable doubt as to his\\nmoral responsibility, it encourages the spirit of justice.\\nBy providing the fullest possible opportunity for the re-\\nformation of the criminal, it fosters humaneness. Must\\nnot the influence of such an example tend in truth to\\nelevate public thought and feeling, reaching even to those\\ndepths where moral sentiments seem to be held in least\\nesteem To kill the murderer is to degrade the people\\nto imprison and seek to reform him is to set before\\nsociety an example wholesome and beneficent, adapted to\\nennoble the people s character.\\nAnd now, friends, I will not tax your patience longer.\\nThis in closing Two ways are open. That is the way\\nof capital punishment this is the way of life-imprison-\\nment. In that way some degree of protection to society\\nin this way an equal degree of protection to society.\\nBut there, constant liability of injustice to the criminal,\\nand little opportunity for reformatory effort here less of\\nliability to do injustice, and more of opportunity to effect\\na reformation. There, also, an example demoralizing to\\nthe public character here an example that inculcates the\\nsacredness of life, and the obligation of beneficent service\\nto the unfortunate, the degraded, and the criminal. Is\\nnot this the better way", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0140.jp2"}, "141": {"fulltext": "UNIVERSALISM FOR THE WORLD.\\nGEORGE L. PERIN.\\nAnd He said unto them, Go ye into all the world, and preach the\\ngospel to every creature. Mark xvi. 15.\\nThe keynote of my theme will be found in these\\nphrases, into all the world, and to every creature.\\nAny vain and unnecessary boasting as to mere denomi-\\nnational name is exceedingly distasteful to me. But if we\\nare to take these words of Jesus to ourselves, and are to\\nentertain for even a moment the dream of a world-wide\\nmessage, we must put aside all modesty as to names, and\\nstand face to face with the question, Is that system of\\nthought commonly known here in America as Universal-\\nism, fit for the wide world Some one will immediately\\nanswer, Why, of course who would Universalism be\\nfor if not for the world Some form of partialism\\nmight do for Cape Ann, or Cape Cod, or Nantucket, or\\nany other corner of the earth. I say might do, though\\nin fact I believe partialism is not very popular in any of\\nthese places. But clearly, if the word has any meaning,\\nUniversalism is for the world. It would be as logical to\\ntry to find a place where the atmosphere is not needed,\\nor where vegetation would grow without water.\\nThere has been, I believe, a prevalent notion among a\\ncertain few that Universalism is an excellent thing within\\na narrow radius of a few miles from where they happen\\ni35", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0141.jp2"}, "142": {"fulltext": "136 UNIVERSALISM FOR THE WORLD.\\nto live. They would be glad to have it made strong and\\npermanent in their region, but they seem to feel that its\\nconquests and its service might well be substantially\\nlimited to that fortunate neighborhood. Whether they\\nhave fallen into this opinion because they fear that Uni-\\nversalism might not be found vigorous enough to stand\\nthe wear and tear of an aggressive pioneer movement in\\nthe wilds of the West, or whether they fancy that, the\\npeople of the South and West are already near enough\\nto the Kingdom of Heaven, or whether they have settled\\ndown to the conviction that they are wholly given over\\nto the devil and are therefore past redemption, I have\\nnever heard. If it is the former and they have gotten\\nthe notion that Universalism is a weakling, I would like\\nthem to read the life of John Murray or Hosea Ballou,\\nhear the story of its early conquests, and they will quickly\\nsee that it has from the first been able to wear heavy\\narmor and to fight with the broadsword. If they are\\nnot satisfied, let them call upon our Japan missionaries\\nand learn how it has borne itself in the fever-infested\\nregions of the East, and how it has enlisted the interest\\nof some of the brightest people of Asia. Ah, no, my\\nfearful one, there is courage, there is fortitude here.\\nThis is no mere, puny, effeminate stripling of a religion.\\nYou need not be afraid to have your darling go West or\\nSouth, or even across the Pacific.\\nBut if we take the other alternative, still the conclu-\\nsion is false, for a good religion ought to be good for men\\nin death and life it ought to be good for men in sorrow\\nand care it ought to be good for them in temptation and\\nsin. Nov/, all these conditions exist in the West and\\nEast and South and North, even in Tokyo, Hongkong,", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0142.jp2"}, "143": {"fulltext": "UNIVERSALISM FOR THE WORLD. 1 37\\nand Calcutta. Men die everywhere. There is nowhere\\non earth that the wail of sorrow is not heard. There are\\ntemptations everywhere. Men are sinful everywhere.\\nBut if we were even to concede that there were some\\nplaces apparently given over to the devil, then there is\\nthe place above all places where real Universalism ought\\nto get in its work, and snatch the victims from the hands\\nof the devil, and put them in the hands of God, where\\nthey belong.\\nWhatever men may think of our interpretations, who-\\never will go back and take a fresh look at the Gospels\\nand the Epistles will see that Jesus and the greatest\\napostle conceived for the new kingdom nothing less than\\nuniversal sway. Palestine was but the cradle, the Roman\\nEmpire was but a single province, all Europe was, after\\nits final conquest, to be but a little corner of the kingdom.\\nTheirs was the audacious conception of the earth sub-\\ndued, a world sitting at the feet of the Master. Or, if I\\nmay put it in the language of one of our manuals of\\nFaith and Duty, Jesus aimed at nothing less than world-\\nwide dominion, perpetual through the ages. He must\\nforestall the fickleness of human nature, must by one and\\nthe same course conciliate or coerce all varieties of civili-\\nzation must commend His message to all sorts and con-\\nditions of men, to the most opposite and fiercely contend-\\ning interests, to rich and poor, the powerful and the\\nhumble, the learned and the illiterate must anticipate\\nand adapt his message to all discoveries, all evolutions\\nmust, in short, penetrate to the very center of human\\nneed, and nestle there, immovable and regnant through\\nall time.\\nFull of this idea of universal conquest, St. Paul could", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0143.jp2"}, "144": {"fulltext": "138 UNIVERSALISM FOR THE WORLD.\\npause not a moment. From the hour of his conver-\\nsion, The world for Christ seems to have been his\\nwatchword. He could brook no delay. He must push\\nimmediately forward. The message of the new King\\nmust be carried beyond Palestine, beyond Ephesus, be-\\nyond the y\u00c2\u00a3gean Sea, beyond Athens, into Rome and into\\nEurope. And who can study the subsequent history of\\nmissions without perceiving that this was no idle proph-\\necy of the Master, and no vain ambition of the great\\napostle? Like a great tidal wave, the forces of the king-\\ndom have swept across the continents, like a mighty ship\\nthey have leaped from wave to wave across the seas,\\nlike an invincible army they have penetrated wilderness,\\nclimbed mountains, and conquered nations, until the\\nworld for Christ, in outward form at least, has been well-\\nnigh transformed from a prophecy into a victory.\\nThere can be little doubt, therefore, that Christianity,\\nboth in the ambition of its founder and in the hands of\\nits best disciples, aims at universal conquest. Now,\\nUniversalism is an interpretation of Christianity. By\\nits very name it puts itself in line with this large aim of\\nthe Master. It is alleged Universalism. Is it real\\nUniversalism Let us see what it is in theory.\\nIn the first place, it finds in the Gospels a Father for\\neverybody. In all the world it finds not a single orphan.\\nThe sorrowing are everywhere. The thoughtless, the\\ndepraved, debauched, ignorant, the wretched, the sinful,\\nare everywhere. But nowhere an orphan. Whether in\\nthe jungles of Africa, the plains of Syria, the crowded\\ncities of China, or amid the civilizations of Europe and\\nAmerica, the great Infinite Father Spirit broods over the\\nspirits of men. Men may forget the Father, but He does", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0144.jp2"}, "145": {"fulltext": "UNIVERSALISM FOR THE WORLD. 139\\nnot forget them. Into whatever desert, across whatever\\nrugged mountains, into whatever valley of sin, whatever\\nslough of despond, whatever depth of despair, he follows\\nthem, wraps them about as with a garment, and whispers\\ninto their timid ears the sweet assurance, Lo, I am with\\nyou alway, even unto the end of the world.\\nThere came to my office one day an old lady with\\nwhite hair, starved features, and tottering steps, leaning\\nheavily upon a cane. There was a scared, timid look in\\nher careworn face as she sank heavily into a chair, and\\ntold me her pathetic story. It was very simple. An\\nutterly debauched and worthless son, who for thirty years\\nhad brought nothing but sorrow to the heart of his\\nmother, had been arrested for an assault from which his\\nvictim had died. He was lying in jail awaiting trial.\\nThe bruised heart of the old mother yearned for her boy,\\nfor he was still a boy to her and she begged me to loan\\nher ten cents with which to ride to and from the jail.\\nIn a moment of indignation at what seemed to me out-\\nraged affection, I asked, Why do you not leave him\\nalone? He does not care for you. Her eyes filled\\nafresh with tears, her head sunk lower, as she answered\\nwith infinite tenderness, No, I know he does not care\\nfor me, but I care for him, and he cannot have a mother\\nlong. Then, if I could, I would have given her a trip\\nacross the continent to see her boy.\\nAh, what would the world do if it were not for mothers\\nlike this With such a vision before us, how gladly we\\njoin in the familiar lines\\nBlessings on the hand of woman 1\\nAngels guard her strength and grace\\nIn the cottage, palace, hovel,\\nOh no matter where the place.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0145.jp2"}, "146": {"fulltext": "140 UNIVERSALISM FOR THE WORLD.\\nAll true trophies of the ages\\nAre from mother love impearled\\nFor the hand that rocks the cradle\\nIs the hand that rocks the world.\\nWhat indeed would the world do if it were not for\\nmothers like this But there is a God like this. There\\nis one who will be a Father when all the mothers are\\ndead. There is a Father for all the desolate and all the\\noutcast. Away with the rumor that God has ever dis-\\nowned His child! out upon the story that any wayward\\nchild may wander out of His sight forbid the thought\\nthat anywhere the Father s love is ever alienated! The\\nUniversalist believes in the same God now that was\\ntypified by the sweet story of old in which the Father\\nwent out to meet the recreant but returning son. In one\\nregard, at least, therefore, Universalism is a religion for\\nthe world. It proclaims an ever-present, universal\\nFather.\\nIn the second place, it believes in a cure for every form\\nof sin, and for all the sin of the world. It does not be-\\nlieve in a defeated God. It is a victorious gospel. One\\ncannot help feeling sorry for the God of some people. He\\nis a kind-hearted, benevolent God, who means well, but\\nhis world is too big. It has gotten away from him and is\\ngoing to ruin at break-neck speed. When I contemplate\\nsuch a God I can only think of a picture I saw once, rep-\\nresenting a long reach of railroad track, a wild engine\\nspeeding away in the distance, while the frightened\\nengineer, bare-headed and with hair standing on end, was\\nleaning far out of the cab, calling wildly to the amazed\\nfootmen by the way to stop the engine. So we some-\\ntimes have a picture of the infinite God, having set in", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0146.jp2"}, "147": {"fulltext": "UNIVERSALISM FOR THE WORLD. 141\\nmotion a mighty system of moral machinery, involving the\\nhopes and the lives of untold multitudes of souls, and per-\\nmitting it to pass so entirely from his control that he can\\nonly stand dismayed and see it work on to certain ruin.\\nSurely here, if ever, one is justified in using the phrase,\\nPoor God He is good, he is kind, he had a benevo-\\nlent purpose, he meant well, he conceived grandly, he\\nbuilt in a large way, but his world is too big He cannot\\ncontrol it. Poor God\\nHow much finer the sentiment of Chauncy Hare Town-\\nsend when he said, Give evil but an end and all is clear.\\nMake it eternal and all things are obscured, and all that\\nwe have thought, felt, wept, endured, worthless. We\\nfeel that e en if our own tear were wiped away forever, no\\ntrue cheer could to our yearning bosoms be secured, while\\nwe felt that sin or sorrow clung uncured to any being we\\non earth held dear. Oh, much doth life, the sweet solu-\\ntion want of all made blest in far futurity. Heaven needs\\nit too. Our bosoms yearn and pant, rather indeed our\\nGod to justify than our own selves. Oh, why then drop\\nthe key that turns discordant worlds to harmony\\nUniversalism does not drop the key. It believes in a\\ncure for every form of sin and for all the sin of the world.\\nThe race is fighting a hard battle, but it is not a losing\\nbattle. Every man is invited to toil, often with bitterness\\nand anguish. He must toil on through tribulation,\\nthrough temporary disappointment and defeat, but really\\nto final victory. Jesus himself leads the way. The\\nstrength of the Almighty arm is pledged to final success\\nMan is not working alone. God is with him. This is\\nGod s world. And he is not a poor, puny God, with\\nambition outrunning His power. Here is wealth of", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0147.jp2"}, "148": {"fulltext": "142 UNIVERSALISM FOR THE WORLD.\\ndivine influence. Here is almighty purpose and energy.\\nHere is final conquest.\\nIt remained for Universalism to make this large inter-\\npretation of Christianity to verify by its faith the clear\\nteachings of Jesus and Paul that the new kingdom was to\\ngain dominion over all the earth. It remained for us to\\nproclaim a victorious gospel. It is we who distinctly de-\\nclare that the gospel is good for men on every side of the\\nglobe that it was meant for all, that all must receive it,\\nand that all must be redeemed by it\\nIn theory, therefore, Universalism is for the world.\\nIn name and in the general spirit of our faith, no church\\nhas ever made larger pretensions than we. Dean Hodges\\nis reported to have said a while ago that the name Uni-\\nversalist is one of the few really great and fine names\\nfor a church to bear. And it is but do we seem to have\\nbeen greatly inspired to action by the greatness of our\\nname Have we been loyal to our pretensions Have\\nwe been seized by any dream of expansion\\nI was interested in hearing Rev. Mr. Tenney s account\\nof how the people received the proposition of the architect\\nof their new church at Grove Hall to place a gilded\\nrooster on the vane of the church. He said there was\\nvery vigorous rebellion on the part of the people against\\nthe proposition. And I believe they finally substituted a\\nglobe instead of the rooster. As symbolizing Peter s de-\\nnial and repentance, the rooster has been used in every\\nage. In spite of this, however, I should agree with the\\nGrove Hall people. And yet there is a class of churches\\nfor whom the rooster would be a capital emblem. Not\\nbecause they remind one of a barn, but because they do\\nlittle but crow. They crow better than they work. But", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0148.jp2"}, "149": {"fulltext": "UNIVERSALISM FOR THE WORLD. 143\\nfor a real Universalist church, which has caught some\\nvision of its own fine interpretation of God and man, what\\nbetter symbol could there be of its noble faith and far-\\nreaching moral purpose than the globe. For once a Uni-\\nversalist church has been true to its instincts in rejecting\\nthe rooster and substituting the globe.\\nNow, after all these preliminary years of preparation\\nand skirmishing and even of hard fighting for standing\\nroom among Christians, I am wondering if the hour has\\nnot come for us to gird up our loins for a general ad-\\nvance movement I wonder if we are not about ready\\nto do something more to make our Universalism univer-\\nsal I wonder if we are not about ready to throw out\\nour picket-line a little farther each year, and take up ad-\\nvanced positions in our organized enterprises Are we\\nnot about ready for expansion\\nAnd yet, here as everywhere, there will be objectors.\\nOne man declares there is little use for us to enter upon\\nany really aggressive organized effort. We are too small.\\nWe cannot hope to compete successfully with the older\\nand larger organizations. Yes, this is the old story,\\nthe desire to excuse ourselves from the little we can do\\nbecause it is not more. Jesus heard of one man of this\\nsort who buried his gift in the ground. He would gladly\\nhave invested his talent if there had been more of it.\\nBut only one poor little talent What were the use of\\ninvesting that So the poor little man, with his poor\\nlittle courage, and his poor little brains, puts his poor\\ntalent in the ground until the Master comes back and\\ntakes it away from him, and leaves him poorer and littler\\nthan he was before.\\nSo does not any man of courage and brains. So did", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0149.jp2"}, "150": {"fulltext": "144 UNIVERSALISM FOR THE WORLD.\\nnot William Lloyd Garrison, who could find no other\\nman to plead for liberty. So did not Murray, when no man\\nwaited for his sweet message on these inhospitable shores.\\nSo did not Jesus, when, standing all alone, he prophecied\\nthe universal dominion of His kingdom. So did not St.\\nPaul, when, on foot and alone, often stoned, scourged,\\nshipwrecked, imprisoned, he pressed on through multitudi-\\nnous difficulties, never whining because he was the only\\nChristian missionary among the million heathen, but de-\\nclaring, Woe is me if I preach not this gospel.\\nOnly one little sunbeam shining through one little win-\\ndow into one little room to make glad one little heart.\\nBut it does not refuse to shine, and does not even com-\\nplain about competing with a million other beams in the\\nbusiness of shining. Only one little flower among ten\\nthousand What is the use of being beautiful or fra-\\ngrant Only one company in a regiment There are\\nnine others. What is the use of competing with these\\nAway with this pusillanimous plea Out upon a\\nchurch that is not willing to be a working company in a\\nregiment of Christian workers Just as every pound\\nof steam in the boiler adds to the pressure without\\ngrumbling, and without asking questions, so every dis-\\nciple in a church, and every church in the great church\\nUniversal, should take its place among the hosts of right-\\neous influences with the one purpose of serving the Lord.\\nThere is a church in Boston whose founder sets up as\\nthe standard of his work the purpose to reach all the\\nman and all men by all means. He is not a Universal-\\nist but in his ambitions he is pretty near Universalist\\nground, and I would be willing to take that declaration\\nof purpose all the man and all men by all means", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0150.jp2"}, "151": {"fulltext": "UNIVERSALISM FOR THE WORLD. 145\\nas a watchword of a new and aggressive movement of the\\nUniversalist church.\\nAll the man! Of course, all the man for Christ.\\nNot merely his head, nor his hands, nor his feet, but all\\nthe man. We are very fond of saying that Universalism\\nis a peculiarly intellectual religion. And it is, because it\\nis ready to meet a man on the plane of his reason and\\nsatisfy his thought. But it would be equally true to say\\nthat it is a peculiarly emotional religion. It has all the\\nelements of emotion. It makes its appeal to the affec-\\ntions, the hopes, and all the higher emotions of man. A\\nUniversal religion is a religion for every part of a man.\\nA man is not all body, nor all brains, nor all heart. He\\nis composite. He is a many-sided being. If our religion\\nhas any right to the claim of Universalism, it ought to\\nlay hold of a man s thought, at once refining it, elevating\\nit, and consecrating it to the service of God and man.\\nIt ought to gain dominion over the body, making it clean\\nand healthy and strong in the service of the man who\\ndwells in it. It ought to play upon the emotions as a\\nskillful musician plays upon the strings of a harp. All\\nthe man for Christ heart, hands, head, body, soul all\\nfor Christ.\\nYes, all the man and all men I sometimes hear it\\nsaid that the Unitarian church is essentially an upper-class\\nchurch. If so, it is unfortunate. The same people say\\nthat the Methodist church is essentially a lower-class\\nchurch. If so, it is unfortunate. But we do not escape,\\nfor they say of us that we are essentially a middle-class\\nchurch. If it be true, that also is unfortunate. The\\nworld has little use for a merely class church. All the\\nworld for Christ is our motto. It is very hard to", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0151.jp2"}, "152": {"fulltext": "146 UNIVERSALISM FOR THE WORLD.\\ndecide which is more in need of the Christian missionary,\\nthe aristocracy or the hoi polloi which is more in need\\nof salvation, the rich man or the poor man which is\\nfarther from the kingdom of heaven, the learned or the\\nignorant man. Nothing more democratic has ever ap-\\npeared than the Christian religion as shown in the life\\nand words of the Master himself.\\nBut I am afraid that too many of us, when we have\\nthought of the gospel under the light of universal con-\\nquest, have ranged too much in foreign fields. All men\\nfor Christ has meant a few choice spirits out of all na-\\ntions. Our idea has been a few Chinamen, a few Japan-\\nese, a few Brahmans, a few Jews, etc., samples for\\nheaven, as it were, out of all the races Our hearts are\\nnot breaking for the Chinaman in Chinatown in our\\nAmerican cities, nor for the poor, despairing heathen of\\nany of our slums, whose moral lights have one by one\\ngone out and left them in midnight darkness. Come,\\ndear friends, let us stick to our ideal, All the man and\\nall men for Christ. Nothing short of this will do as a\\ndaily working object.\\nLet us now take the final step. All the man and all\\nmen by all means There is the working ideal. By\\nall means. Some people would rather have a part of the\\nworld go to hell than to have anybody saved in any other\\nthan their way. Some of us have yet to learn that\\nmotives intended to influence the actions of men must\\nhave infinite variety to meet the infinite complexity and\\nvariety in human nature. All men cannot be saved by\\nyour way nor my way. It requires all the ways of all\\nwhose hearts are right to save all. The great trouble\\nwith us in this business of Christian activity, is that we", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0152.jp2"}, "153": {"fulltext": "UNIVERSALIS!! FOR THE WORLD. 147\\nare forever hampered by some sort of provincialism or\\ntraditionalism. Even as the Jews were too provincial to\\nunderstand the Master, so are we to-day. We are dimly\\nconscious now that the gospel was meant for everybody,\\nbut are as helpless as babies in the interpretation of it to\\nthe understanding of those who are not affected by our\\ntraditional motives. One trouble with the average, well-\\nto-do church is that it has more dignity than it knows how\\nto handle. If I had to write the epitaphs of the dead or\\ndormant churches of this country they would run some-\\nthing like this Here lie the mortal remains of a church,\\ncut down in a needy world, full of opportunity. It died\\nwith its back toward the enemy, its face toward home.\\nImmediate cause of death, failure of the heart. Second-\\nary cause, too much dignity. Forever afraid of doing\\nan undignified thing in the name of the Lord To my\\nthought there has been in all history no such perfect ex-\\nample of dignity as that of the Master. And yet he\\nseems to have been entirely unconscious of any necessity\\nfor being dignified. But to the conventional Jew he\\nwas the greatest possible offender against the ceremonial\\ndignity of the law. What a breach of dignity was it to\\nhave stopped in the middle of a sermon to heal a sick\\nman let down through the roof The dignity of some of\\nus is offended to find a poor man sitting in our pew when\\nwe come into church late. What a breach of dignity was\\nit to have permitted the sinful woman in the house of\\nthe Pharisee to bathe his feet in tears, and wipe them\\nwith her hair So far as I know, the Pharisee never\\nrecovered from the shock. What a contrast was this in-\\ndefatigable, unconventional, miracle-working, shock-pro-\\nducing friend of sinners to our average respectable,", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0153.jp2"}, "154": {"fulltext": "148 UNIVERSALISM FOR THE WORLD.\\nclean-shaven, well-dressed, self-satisfied, self-important\\nChristian, with whom Christian dignity occupies so large\\na place that he would be thrown into a fit of nervous\\nprostration by the sight of a polluted woman or a drunken\\nman in the house of God Dignity Yes, Jesus was\\nthe most dignified man on earth, but he was never con-\\nscious of it, and never under any necessity of thinking-\\nit. So is every manly man dignified when he works.\\nLook at any honest, earnest carpenter, brick-mason, or\\nblacksmith at his legitimate work, and he is dignified\\nwithout trying to be. So is any church under the con-\\ntrol of an absorbing purpose to serve the Lord Jesus\\nChrist always dignified without thought of dignity.\\nYes, all men by all means. By the old ways and by\\nnew ways. With an eye single to the salvation of men\\nand the service of God, go forth more afraid of inaction\\nthan of succeeding in the wrong way. This is the spirit\\nof Jesus, and this is the spirit that I would like to see\\ntake possession of the whole Universalist church, a\\nspirit of action, of aggression, of noble endeavor. Not\\na brainless movement, full of zeal without knowledge,\\nbut a movement loyal to the pretensions of the Univer-\\nsalist name, a movement baptized with the Christian\\nambition for universal conquest, and that shall be forever\\ndissatisfied until its hosts are found farther and farther\\nout upon the frontier, in the very van of those of every\\nname who are fighting for Christian victory.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0154.jp2"}, "155": {"fulltext": "THE CONTRIBUTION OF UNIVERSAL-\\nISM TO THE WORLD S FAITH.\\nJAMES M. PULLMAN, DD.\\nIt is with much reluctance that I claim your attention\\nat this late hour. But as you will not let me off, I will\\nfollow the example that has been set me, lay aside my\\nwritten paper, and try to give you its purport briefly.\\nI select five things as representing the contribution of\\nUniversalism to the faith of the world, namely Faith in\\nman faith in the essential beneficence of evil faith in\\nthe spiritual and organic unity of the race faith in the\\ninterminableness of man s progress and faith in a noble\\nand brilliant future for all humanity.\\nI begin by throwing away certain assumptions. It is\\nnot claimed that these large beliefs are the invention or\\ndiscovery of the church which is represented here to-day.\\nUniversalism adopts and aims to universalize them.\\nNeither is it claimed that essential Universalism is new.\\nIts modern forms are a development of the old faith in\\nan adequate God, who is equal to the solution of His\\nproblem without an eternal catastrophe.\\nUniversalism was defeated in the fifth, and again in the\\nsixteenth century so that the modern Universalist move-\\nment is the third attempt in Christian history to intro-\\nduce these broad and generous faiths into the spiritual\\nculture and life of the world.\\n149", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0155.jp2"}, "156": {"fulltext": "ISO THE CONTRIBUTION OF UNIVERSALISM\\nI. Faith in Man. It is astonishing how barren the\\nChristian creeds are of any expression of faith in man\\nthe highest organism in the visible creation. We be-\\nlieve that man is created in the image of God, and is\\nable to know and to do his will. Man is not a worm, a\\nslave, a wreck, but a developing being who began low\\ndown, and is on his way up. He is not a ruin, but a mine,\\nfull of yet undeveloped riches. His career is not one of\\nrestoration simply, but of growth. He is a being of sub-\\nlime capacities God s fellow-worker, co-operator and\\nagent, through whom the divine purposes are wrought\\nout on earth. God made the world but he did not fin-\\nish it he set man at that task. God furnishes the\\nforces, the arena, and the constant inspiration man does\\nthe work, and in doing it he develops the one thing that\\nGod does not create character. Man s conquest of\\nhimself is exhibited in the development of his language\\nand literature, his laws and government, his morality and\\nhumaneness, his organization of society. As Martineau\\nsays The human commonwealth, with its hierarchy of\\nmutual service, its army of tamed passions, its invisible\\nguard of ideal restraints, its traditions of heroism, its\\nhopes of greatness, its sympathy with the moral life of\\nthe world, is the highest product of the providence of God,\\nand the most impressive witness to the possibilities of\\nman. And exactly in parity with man s conquest of\\nhimself has been his conquest of nature. He has\\nchanged the surface of the earth, and built his homes,\\ntemples, and highways everywhere tamed its fruits and\\nanimals to his purposes, molded its matter to his desires,\\nand trained its forces to his will making great nature\\nboth his trusted master and his willing servant. On this", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0156.jp2"}, "157": {"fulltext": "TO THE WORLD S FAITH. 15 1\\nsubject I need say no more, since there stands to-day, al-\\nmost within sound of my voice, an exhibition, gathered\\nfrom all quarters of the earth, of man s conquest over\\nnature a great and shining witness to the splendor of\\nhis material achievement. Greater than all that he has\\ndone, is the modern man himself, with his growing eager-\\nness to serve humanity, his worship of moral ideals, his\\nvisions of the perfected man, his contempt of death, his\\nassurance of a larger career in worlds to come. The\\nnew creed of the world, whether written or not the\\nsource of the stir and power of modern life is faith in\\nman.\\nII. Faith in the Beneficence of Evil. Evil is the\\nchallenger of man s strength. It says Rise up and\\novercome me. Pain is stimulus arousing man s ut-\\nmost energy and contrivance to modify or vanquish it.\\nPain is the spur that overcomes apathy and selfishness.\\nThe pain-martyrs are benefactors. The spectacle of\\ntheir sufferings inspires man to some of his noblest\\ndeeds. The stolid indifference of nature to justice and\\nlove awakens man to insubordination and rebellion against\\nthe cosmic order. For man belongs not to the cosmic\\nbut to the ethical order, and is here not to submit to the\\ncruelties of nature, but to resist and overcome them.\\nResistance to moral evil, too, has unlocked and developed\\nthe noblest energies. Man s sturdy and augmenting\\nantagonism to all forms of evil is proof of an essential\\ndivineness in his nature.\\nThe retributive forces are beneficent in their discrim-\\ninating ruthlessness. They demonstrate the moral order.\\nBy the return of my deeds upon my head I am made\\naware that there is somebody in the universe who cares", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0157.jp2"}, "158": {"fulltext": "152 THE CONTRIBUTION OF UNIVERSALISM\\nwhich way I go. The moral nature within me corre-\\nsponds to the ethical intent of the universe and all\\nthe hells are God s tribute of respect to the powers and\\nfreedom of his creatures. Pain is the prolonged birth-\\npang of higher powers, and the conflict with evil is but\\nthe fair price of life and perfected character.\\nNote, too, the persistence of moral force. Far back\\nin the ages of the fire-mists, there began a struggle for\\nphysical order against chaos and darkness. This old\\nearth is scarred all over with the marks of that conflict.\\nFinally the forces of order triumphed and on the stable\\narena thus secured, man appeared, and began the struggle\\nfor moral order against natural and moral evil. An im-\\nmense ethical energy was embodied in a race which did\\nnot know how to give up the struggle. Baffled, disap-\\npointed, exiled, trampled on, ground to powder, they\\nnever gave up but, holding fast to their inborn faith,\\nthey rebuilt again and again their shattered empire.\\nFinally the iron hand of Rome crushed out their national\\nlife, and then the persistent moral energy of this race in\\ncarnated itself in one man Jesus Christ. Him they\\nkilled as dead as they could, and buried as securely as\\nthey could but he sprang from his grave, seized the\\nmoral scepter of the world, and has wielded it over sixty\\ngenerations of earth s strongest peoples. Moral force is\\npersistent and invincible, and evil brings it out. Evil is\\nthe challenger and developer of the strongest energies of\\nour race, and in this its function is beneficent.\\nIII. The Organic and Spiritual Unity of the Race.\\nSeven-tenths of the race are not to be dismissed from\\nour sympathies as children of the devil. The devil is not\\na creator. All men are of one blood, and it is God s", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0158.jp2"}, "159": {"fulltext": "TO THE WORLD S FAITH. 1 53\\nblood that is in them, not the devil s. The religions of\\nthe world are all based on the same fundamental verities\\nand essential needs, but with vast accretions due to race\\ndifferences and local conditions. There is the rod and\\ncandy religion for child-minded men, and the lofty-\\nmotived religion for more developed peoples alphabet\\nreligions and philosophy religions but one great mean-\\ning underruns them all they are all God s religions, and\\nthey mean conformity to the moral order. The select\\nand selfish heaven of a class must be given up. Heaven s\\ngate is shut to him who comes alone. We are an eternal\\nand indissoluble brotherhood. We cannot resign nor\\nemigrate. The strong must learn to help the weak, the\\nwise the foolish, and the good the bad, until all are strong,\\nand wise, and good. A new perception of the structural\\nand essential unity of the race is the core of the new\\nworld movement against the preventable evils of life.\\nIV. The Interminableness of Man s Progress. All\\nhuman progress material, intellectual, social depends\\nupon the degree of moralization. The struggle for ad-\\nvancement is essentially a moral struggle, and it cannot\\nbe limited by the physical event of death. The whole\\nmoral universe is the arena of this great conflict.\\nThings in heaven, and things upon the earth, and\\nthings under the earth are implicated in it. The mag-\\nnificent drama of the conflict of light with darkness\\ncannot be crowded upon this little stage of earth. Man s\\nmoral career is not confined to this narrow span of years\\nit is only begun here. Man s sublime capacities are\\nnot exhausted, they are only whetted in this short life.\\nNeither does God deploy all his redemptive forces upon\\nthis limited field. Theologians have wrangled over, what", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0159.jp2"}, "160": {"fulltext": "154 THE CONTRIBUTION OF UNIVERSALISM\\nthey call eschatology, the doctrine of the last things,\\nthe last judgment, the last heaven, the last hell, as\\nthough all the moral business of the universe was to be\\nwound up and its accounts closed in a few brief years or\\ncenturies. But the atmosphere in which the vision of\\nDante and Milton crystallized is wholly changed the new\\nknowledge has shown us the illimitableness of the universe\\nand of life there are no last things in sight No\\ndogma about the final outcome of things in an illimitable\\norder can longer command interest or belief. Man s\\nprogress is interminable. There are no known finalities\\nin the career of a moral being forever living and forever\\nfree.\\nV. The Eternal Hope. The soul of progress has\\nheretofore been a confident belief in a brilliant and\\nhappy future of humanity. Some degree of this great\\nfaith has always given energy to man s efforts. Unfor-\\nmulated, obscured, often unconsciously held, always\\nalloyed with the trivial or tremendous creeds of the\\nsystem-makers, this eternal hope has, nevertheless,\\nborne humanity onward and upward, the soul of its\\npower and progress. Modern Universalism is the effort\\nto disengage this soul of the world from its creedal ob-\\nscuration, trace it to its source in the bosom of God, and\\napply it to human need and aspiration. Religion is the\\nvoice of God in the soul of man, bidding him forever\\naspire.\\nWe know what a profound gulf separates us from\\nthose hidden shores upon which the full fruition of this\\neternal hope must be realized. But every bright hope\\nis the beginning of its own fulfillment and every great\\nfaith creates the object of its desire. Get the world to", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0160.jp2"}, "161": {"fulltext": "TO THE WORLD S FAITH. 155\\nbelieve in a noble future, and it will have a noble future,\\nit will begin at once to build it. Make the Universal-\\nist hope strong enough, and it will fulfill itself, there\\nwill be a new heaven and a new earth wherein dwelleth\\nrighteousness. The creeds of selfishness and despair\\nhave had their day and performed their function. The\\nworld now needs the larger and more generous faiths,\\nwhich create the new heart and the new spirit. A gulf\\nof deepest mystery surrounds this island-earth on which\\nwe dwell. We must build within ourselves the bridge\\nof faith, which alone can span the wide abyss. Let me\\nillustrate what I mean by the figure of the cantilever\\nbridge. A cantilever is a bracket. A cantilever bridge\\nis a double or balanced bracket. When the gulf to be\\nspanned has a reachable bottom, we can build our piers\\nupon it, lay the beams of our bridge over them, and so\\ncross the chasm. Where the gulf is too deep, or the\\nwaters too swift for this, we can erect solid towers on\\nboth shores, swing our suspension bridge between them,\\nand so cross. But the gulf which surrounds us here is\\nunfathomable it has no reachable bottom, and no visible\\nfurther shore. Our only resource is the cantilever.\\nWe must build our solid pier of fact on our own side of\\nthe gulf, start our truss-work from the top of that, and\\nthen we can build out over the abyss just as far as we\\nbuild the balancing worth and faith inland in our own\\nsouls. By all the laws of spirit, the unseen bridge-builder\\non the further shore will build toward us as far and as\\nfast as we build toward him. The stronger and more\\nout-reaching our hope, the sooner will the junction be\\nformed between man s desires and his Maker s purposes.\\nThe only Universalism I care anything about, is that", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0161.jp2"}, "162": {"fulltext": "156 THE CONTRIBUTION OF UNIVERSALISM.\\nwhich builds the bridge of eternal hope over the gulf of\\nsin and darkness, and makes God accessible to the lost\\nsoul and straying feet of the weakest and worst of men.\\nAll creeds are true in proportion to their ethical incite-\\nment, but all are false by defect and poverty of hope.\\nThe widest expectations of man are too narrow for the\\nbeneficent purposes of God. Life is going to yield us\\nmore than we can ask or think but it will yield in pro-\\nportion as we learn to think and ask great things.\\nUniversalism aims to contribute to the world s faith the\\ndisposition to ask and expect more life, the undying\\nenergy of an eternal hope which, not content with rescue,\\nreprieve, security alone, seeks and expects nothing less\\nthan transformation into the perfect sonship of God.\\nHall of Washington, Art Institute,\\nSept. ij.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0162.jp2"}, "163": {"fulltext": "LETTERS.\\nMrs. MARY T. GODDARD.\\nTo no one is so much credit due for the missionary\\nwork I have been instrumental in accomplishing for the\\nUniversalist church as to Mrs. Mary T. Goddard, who\\nso recently has been called to scenes of still more an-\\ngelic service. Her works for lifting up the fallen, suc-\\ncoring the helpless, and her great benefactions to the\\nUniversalist church, so conspicuous in promoting its\\nmissionary and educational enterprises, are well known\\nto all well-informed Universalist s. I shall never cease\\nto be thankful to her, not only for financial aid, but for\\nher frequent words of encouragement and inspiration. As\\na source of spiritual strength, her letters have been to\\nme, for more than fifteen years, next to the New Tes-\\ntament. I bless her memory. For the benefit of the\\nyoung people of our beloved church, which she loved\\nso ardently and served so faithfully through her long\\nlife, and for the purpose of kindling our young minis-\\nters with greater zeal and consecration, I have thought\\nit wise to publish in this book of Good Tidings ex-\\ntracts from at least a few of the many inspiring, hopeful\\nletters written by her own hand. From the building of\\nmy first church, at Plymouth, N.H., up to within a few\\ndays of her death, these letters came to strengthen my\\nhands and increase my faith. And she has contributed\\nto assist me in building about twenty-five churches.\\ni57", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0163.jp2"}, "164": {"fulltext": "158 LETTERS.\\nFor lack of space I will be compelled to omit many\\nof her beautiful words. And the dates I will also omit,\\nexcept that of the first letter from which I quote\\nNewton, Mass., May 6, 1885.\\nRev. Q. H. Shinn\\nDear Sir, Enclosed I send check for fifty dollars, and hope you are\\nseeing gratifying results from your many self-imposed labors. I sin-\\ncerely pray your health and strength may be long preserved to you, that\\nyou may continue in the line in which you have undertaken to walk,\\nuntil parish after parish shall take form and position under the banner\\nof the Universalist denomination. I do not care how many rays. may\\nstream out in all directions, but I am ambitious, for one, that the body\\nof light and heat should be as large and concentrated as possible.\\nYours very truly,\\nMrs. M. T. Goddard.\\nIn all these matters, your judgment, since you know the whole\\nfield, I feel to be best. I cannot conveniently send you the five hundred\\ndollars until the first week in September; but you shall have it by that\\ntime, if you so wish. It delights me to hear, etc.\\nMrs. M. T. Goddard.\\nI should be very sorry to have your movements impeded by\\nthe want of means and you can send for those if you find it necessary.\\nRejoicing in your successes, with kind remembrance to Mrs. Shinn and\\nthe boys, Your friend and would-be co-worker,\\nMrs. M. T. Goddard.\\nI am truly rejoiced that you are meeting so much encourage-\\nment in all your work, and carrying comfort to so many waiting hearts\\nwaiting to realize the gospel of Christ as Universalists understand it.\\nI am always anxious lest you be tempted to do too much, and weaken\\nyour strength, which to you and to our cause is more at this time than\\nmoney. You and your family have my sincere and earnest prayers, that\\nour strong, loving, wise Heavenly Father will sustain and bless you all.\\nYours with esteem and respect,\\nMrs. M. T. Goddard.\\nI have just received payment of a debt which I had been\\nhopeless of for some time. As it has come as quite an extra, I have", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0164.jp2"}, "165": {"fulltext": "LETTERS. 159\\ndevoted it all to purposes of charity and the good of our increasing\\nchurch. So you have your share and I am trying to make it go round\\nfor furtherance of many objects I have at heart outside of those which\\nclaim my constant attention.\\nI am still a prisoner in my home, as the weather is very unfavorable\\nfor invalids. But my head keeps tolerably clear and with the compe-\\ntent help of my assistant, I can carry on quite a share of work. This\\nmakes my life very pleasant, and I have only a great feeling of grati-\\ntude for all the blessings vouchsafed to me. Praying that all blessings\\nyou can enjoy may be showered upon you and yours through the\\ncoming year, Very sincerely yours.\\nMay we all live and move in our increasing faith in the eternal love\\nof the Heavenly Father, in the power of his spirit, in the helpfulness\\nof our Saviour and Elder Brother, Jesus Christ.\\nHow you do task your strength. I know you are thinking always,\\nI must work while it is day. May the Heavenly Father protect and\\nguide you in all things.\\nAnd now the time for your Weirs gathering is approaching, and\\nyour heart and your hands are full. I trust you will have as great suc-\\ncess as ever. I am still imprisoned by my infirmities, and no mountain\\ntrip and no meeting with the faithful beneath The Smile of the Great\\nSpirit will be possible for me but I have thought I could have some\\npart in the matter by strengthening your hands a little, and helping you\\nto engage workers and lighten your labors, which must be arduous. So\\nI enclose filthy lucre to the amount of one hundred dollars, to be\\nused in any manner you may see fit. Praying the blessing of the Heavenly\\nFather may be your shield, etc.\\nI must write to you to-day to say how much I have enjoyed your\\nletters 1 this winter, especially your last one of Feb. 3d. I enter into all\\nyour rejoicing in the success of your constant work. Your parting with\\nthose enthusiastic friends at Spokane moved me greatly. How I trust\\nthe light you have shed into so many hearts may burn on steadily,\\nilluminating all life s pathway, and showing the true road into the\\nKingdom of Heaven, which we can enter even here, can feel something\\nof its joy, can see something of the blessed life which awaits us when\\nwe shall know even as we are known. Then, working for our faith in\\nGod, in Christ, in human brotherhood, in any and in all ways we can,\\nwill not only be duty, but delight. Every year, every month, every day\\nincreases my gratitude, that I think of the great, the wonderful God as\\n1 Letters in Gospel Banner.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0165.jp2"}, "166": {"fulltext": "160 LETTERS.\\nmy Father, whose love is ever round me, even now in the midst of in-\\nfirmities, and will never change through the endless ages 1\\nI will send the two hundred dollars you spoke of to Mr. Cheney in\\na day or two, and only wish I could contribute much more. Should I\\nlive another year, I shall strive to allow more in your direction. How\\nearnestly I pray your health and strength may be continued long, and\\nthat wisdom from above be continually given you to make you more\\nconfident and clear-sighted in the heavenly work you are trying to do.\\nI rejoice also in your words, that Mrs. Shinn and your boys are in\\ncomfortable health this winter. It seems a special blessing that you may\\nwork with more freedom from anxiety. I think of your wife with great\\nesteem and affection. She is certainly doing her part in your missionary\\nwork, in giving you up so resignedly, when your strong arm and stronger\\nspirit would be such a joy to her. I would like she should know there\\nis one who thinks she can appreciate it all. I sometimes think it would\\nbe happiness if Mr. Goddard had gone only on a mission, and I should\\nsee him occasionally, at least, with my bodily eyes. But I must wait to\\ngo to him now; and the waiting cannot be long. Ye believe in God,\\nbelieve also in Me. Because I live, ye shall live also. Blessed words 1\\nThe God of peace and power be with you in all your wanderings.\\nWith great esteem,\\nYour Friend.\\nYou will succeed in your work. I feel you will and I hope and\\npray your earnestness and enthusiasm will open many a purse now closed,\\nand many a hand with money in it, to help you onward. I am thinking\\nhow beautiful it must be now at Weirs. The Smile of the Great Spirit 2\\nis before your eyes, and I trust is filling your whole soul with radiance.\\nYou are truly indefatigable in your labors in the South. As I read\\nof them in the Banner letters, I wonder how your strength holds out to\\ndo so much. Please remember that, however stout and brave your soul\\nmay be, it is quite dependent on the body whether the work shall be\\ndone or not. So, pray, be careful for although you are arousing others\\nto follow in your footsteps, you are the one particularly needed at\\npresent.\\nI have been reading Rev. Mr. Borden s account of the dedication\\nof the church at Chickamauga, Ga., Dec. ioth, and much enjoyed his\\nenthusiasm over the occasion, and especially over all you did to glorify\\nthe scene by your presence and words, and your staunch and loyal\\nfidelity to the Universalist gospel you find set forth in the blessed\\n1 The late Matthew Cheney, noble man, was treasurer of the Weirs summer meeting.\\n2 Indian name for Winnepesaukee Lake.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0166.jp2"}, "167": {"fulltext": "LETTERS. l6l\\nNew Testament of God s love for his children, and his provision for\\ntheir redemption from sin and sorrow, and their being brought, in the\\ngreat future, to enjoy holiness and happiness in his presence, through\\nChrist, his Son, their teacher, leader, and friend. Dearer every day do\\nthe words Universalist and Universalism become to me, because I know\\nof no others broad enough to express the largeness of our faith.\\nI am interested in all you are doing, and wish I might be of some\\nassistance to you more than I am at present. I remember you said\\nwhat I could pay in your department, you would like to have me send\\nto the General Convention. I have pledged the convention six hundred\\ndollars, from September 96 to 97, for general uses of the convention*\\napart from the missionary money, which will all be sent in due time.\\nThis is a long letter for me to write but I am glad to write\\nyou to thank you sincerely for all you are doing to comfort poor human\\nsouls, and bring them out of darkness into the marvelous light of our\\nblessed gospel. The Father s blessing rest on you and yours.\\nI am intensely interested in this movement of the Young People s\\nChristian Union, our young people, who will strengthen and spread far\\nand wide our blessed gospel of Universalism, Christ s gospel, as we\\nbelieve, which, it seems to me, when thoroughly taken into the soul,\\ncan mitigate and comfort amid all the trials of life, and enhance every\\ninnocent pleasure and every joy, until a taste of heaven becomes the\\nportion of earthly dwellers. And may all who have found this peace\\nbe walling to spend and be spent for the good and salvation of those\\nstill sitting in the darkness of sin, or the darkness of false views of the\\nHeavenly Father s care of his children.\\nI am very anxious over this convention meeting at Chicago, for I\\nfeel sorely all the difficulties in the way of its being satisfactory to\\nthose who love the name and doctrine of Universalism. I often ask\\nmyself, can I do any more to spread the glorious gospel, to induce\\nthose who acknowledge its truths verbally to worship God more fully\\nevery day in spirit and in truth With regard to capital punish-\\nment, I am entirely with you in your reasoning, and for many years have\\nargued that Universalists were bound by their belief to remonstrate\\nagainst this un-Christian way of dealing with human beings under any\\ncircumstances. No soul which God has created can be wholly lost to\\nthe right influence which may be brought to bear upon it and to brighten\\nup the divine spark within should be the aim of all discipline and\\npunishment.\\nI have been, and still am, very busy. What with the fall fairs and\\nChristmas preparations, my head has been exercised pretty much all it", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0167.jp2"}, "168": {"fulltext": "1 62 LETTERS.\\nwill stand; while in my little charity circle in Boston, where I have min-\\nistered to families for over forty years, sickness and death have had to be\\ncomforted and provided for. I am very thankful to my Heavenly Father\\nthat he has permitted me to minister to them these long years.\\nYou can imagine my joy when I found the great convention at Chicago\\nbringing Universalists and Universalism boldly to the front.\\nWhen I read your letters, I enter into all your enthusiasm for the\\norganization of those Universalist people of the great South and pray\\nyou may be blessed with help from the great Giver of all aid and strength,\\nto continue and hold secure all the ground you have gained. Your\\nknowledge of the great question of race in our Southern country must\\nimprove vastly by your constant journeyings here and there. I cannot\\nhide from myself a great fear for the future, the difference between the\\ntwo divisions are so radical. But God reigns and the people he has\\npermitted to congregate in our land will not be forsaken by him. One\\nthing troubles me very much that the ignorance, the inertia, the low\\nmoral development and degradation, of the colored race, are so often\\ncharged wholly to being kept in slavery for some two hundred years.\\nThis is not truth. When my husband and myself were in the midst of\\nTulus, Basutos, Tingos, and other tribes of the black race, in our visits\\nto the missionaries there in Africa, not one but would say that the very\\nlowest position of slaves in our country was far, far above that they\\nwere in when dwelling in their own land, and that what they developed\\nin the homes of intelligent masters was the only way their power of\\nbeing raised in the rank of civilization could be known.\\nI assure you I always recognize your hand-writing with pleasure. I\\nread about you in the Southern Universalist papers, and your articles in\\nthe Leader, and still wonder, as I have done, how you can accomplish so\\nmuch. The power of God is with you, I am sure, and strength from him\\nis sustaining you, I love to believe. I thank him for you and your work,\\nand pray earnestly he will continue you in health to carry it on still\\nfarther and farther. My first and last word shall be, stand up firm\\nfor our Universalist gospel of Peace and Good-will from the Heavenly\\nFather towards all his children.\\nI pray God to lead me and show me the work he wishes me to do.\\nStill I feel much my various limitations in my power to do. The poor\\nbody craves a great deal of attention in order to accomplish a little.\\nBut O, what glory lies before me 1 What I have learned here of God\\nand of Christ fills me with joy. What will the farther education in the\\nhigher school above do for me The Universalist gospel preach it\\nwith all the power your Heavenly Father gives you 1", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0168.jp2"}, "169": {"fulltext": "LETTERS. 163\\n[She was eighty-three years old when she wrote these words, and the\\nnext is from a letter written only a few months before her departure.]\\nI feel the faith we trust in is of God, and will by and by prevail. I\\npray he will send forth more and more earnest workers to join those\\nalready at work. I pray he will bless your endeavors more and more,\\nand make your enthusiasm more and more contagious.\\nI dare not expose myself in the least to these cold airs. I am so\\nsituated by the kind providence of my Heavenly Father, that I can be\\ncareful, and I feel I should be ungrateful not to do so.\\nHer last letter to me\\nNewton, July 29, 1899.\\nMy interest in all good works is as great as ever, but now I\\nmust choose carefully what lines I take up. I enclose check for fifty\\ndollars, and shall pray earnestly great good will attend the gathering at\\nSaratoga, and the very spirit of the old Pentecostal day may hover over\\nall the meetings. With kind remembrance to Mrs. Shinn and your sons,\\nyours ever with esteem and respect, trusting the Heavenly Father may\\nkeep you in health and strength to carry forward his work.\\nMrs. M. T. Goddard.\\nNote. Every letter she ever wrote me was closed with a tender benediction, and\\nnot two of them alike. Every word I have quoted is in her own hand, plain as print.\\nMRS. GODDARD S EIGHTY-THIRD BIRTHDAY.i\\nFourscore full years of life and more\\nWe talk about to-day,\\nAnd what bright dreams and pleasant scenes\\nThey ve borne with them away,\\nFor birthdays come and birthdays go,\\nWhile ever busy Time\\nAdds to his scroll one figure more,\\nTo those of Auld Lang Syne.\\nThe past full many a picture shows\\nOf landscapes bright and fair,\\nAnd e en the shade, by sorrow made,\\nMars not the beauty there.\\n1 Written by Mrs. Mary T. Goddard for her eighty-third birthday, and sung by her-\\nself and guests at the dinner-table to the tune of Auld Lang Syne.* One present at that\\noccasion writes I wish all who read it could have heard her happy voice above all the\\nOthers as we sang it on her last earthly birthday. Universalist Leader.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0169.jp2"}, "170": {"fulltext": "1 64 LETTERS.\\nBirthdays may come and birthdays go,\\nStill we will not repine,\\nFor blessings rich surround us now\\nAs in dear Auld Lang Syne.\\nSo past and present both are ours,\\nThe praise of both we ll sing,\\nWhile these loved friends their voices lend\\nTo make the echoes ring.\\nLet birthdays come and birthdays go,\\nPeace shall around us shine,\\nWe ll join the pleasures of to-day\\nWith those of Auld Lang Syne.", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0170.jp2"}, "171": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0171.jp2"}, "172": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0172.jp2"}, "173": {"fulltext": "", "height": "3369", "width": "2246", "jp2-path": "goodtidings00shin_0173.jp2"}, "174": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: May 2006\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township. PA 16066\\n(724)779-2111", "height": "3796", "width": "2592", "jp2-path": "goodtidings00shin_0174.jp2"}, "175": {"fulltext": "", "height": "3820", "width": "2351", "jp2-path": "goodtidings00shin_0175.jp2"}, "176": {"fulltext": "", "height": "3858", "width": "2617", "jp2-path": "goodtidings00shin_0176.jp2"}}