Golden Age, February 15, 1922

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X VOLCUE 3 WEDNESDAY. FEB&CAJiT 15. 1922 NcxMB 63

CONTENTS of the GOLDEN AGE

\ LABOR AND ECONOMICS

Ca”(«nUr OH Workers* MoltiniillfoiiaLm

! t^SN.-:f?ofU*iix« the cXiii'..... Condidoni in Georgia

I Mine* ....................... 310

> ' ■

SOCIAL AND EDUCATIONAL

1 General Manticer* of Common People

" S|h.^'..............

- The ' t< rry and Cdnention ? 1 Hurrah for the T..ylon«.....301

. The Clergy and Charily.... .*j 1 Coat of Steel Traps

POLITICAL—DOMESTIC AND FOREIGN

The People in Politics_______30*2 Noncensival Blue Laws

agriculture and husbandry

A Second Apple Crop..........309 Chemically Cleaned S«'il. ..314

HOME AND HEALTH Facts About Vaccination ........— ------—.. ...

TRAVEL AND MISCELLANY Deserting the Sinking Ship-----------. . .—

KLLIGION AND PHILOSOPHY

"Go to Church. Thou Fnol." Part I . ............. 2 9

The Clergy mid Minions --'2 Une More Activity 2j3 Un Its Last Legs -J*i

Go’ot : Going’! »h»ne!! I....298

Eninianuetf-sm ac■: Taoism 306

and S-.-.n.e.......313

Studied in the Uurp of God 319

ppbIMed every ether Wedaoday M « Myrd< A’vncie. Brouk)>n, N. ¥.. . « U 1 A.

^y WOODWORTH. HUDGINGS tad MAR CLA.YTO* J WOODWORTH......b । of

IK LFRT J. MARTIN .... Boriner; Man »,«r WM. F. HUDGiMGS......Ste’yiMl .-a».

Cepanaen ai.d proprieten. AddrtM’. 33 M rtl« hvvaur, Bruo»ljrn- Y.. > U. t. JU

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' tefame III Brooklyn. N. Y., Wednesday, February 15, 1922 Nawba S3

“Go to Church, Thou Fool”—In Four Parts (Part iv)

THERE is a growing ambition on the part of some of the clergy to take over the management of the social functions of humanity. Reverend Downie, pastor of the Unitarian Church of Detroit, 5fichigan, has organized a Get Acquainted Club which meets in his church on Sunday .evenings. Reverend Downie says of the club:

“AVp have an hour's program at ♦each rn«<ting. The program, com-pri-p* recitations. stories and a short Talk on >oni»- non-rtdiytcum -abjevt. Tlirii there is an hour in which visitors mingle, meet one another, siiiir song* and plav the piano. We even allow ragtime ami jazz music. The club is 'O< ial. tad hut

EDITORIAL NOTE

THE Mannar-Herald. of Athens, Georgia, in its i>-ue of September 21, 1921, contains a halt-page advertisement b. a ring the above caption, indorsed by the announcements of the ten principal churches of the * ity. all denominations.

I believe it dn«- a* much good as a sermon [Probably mon—Ed.] ; for it promotes friendship. and that after all, is- the basis of real religion.'*

At Cleveland, Ohio, in October, 1919, Reverend Alexander MeGaffin. pastor of the Euclid Avenue Presbyterian Church, announced that the old-fashioned midweek prayer meeting is a failure and that hereafter the church rooms hitherto devoted to prayer meetings on Wednesday evenings will be used for the activities of a neighborhood debating society. Also, according to the Chicago Tribune :

“Wedncsdav night prayer meetings have been stricken from the'eakndar of the First Congregational church of Evanston as weekly devotional services. Instead an address bv a popular speaker will be provided on the first Wednesday of each mouth, a dinner for church men and women on the second, and a mating of the Men’s Club on each third Wednesday. These announcements appeared in i£e church bulletin distributed at services yesterday and the pastor, Dr. Hugh Elmer Brown, declared that small attendance had prompted the change.”

A somewhat similar idea to that of Reverend McGaffin seems to be in the mind of Reverend Percy Stickney Grant, who belongs to the liberal wing of the Episcopal Church. Dr. Grant wished ro use the church parlors for an open forum meeting, which Bishop Burch of the Episcopal diocese of New York refused to sanction. Dr. Grant expressed his Indict' that the arrogance of the Episcopal bishops is liable to split the church wide open in America, arid pointed out that the great Lambeth Conference of Bishops has been wasting precious time in. haggling over divorce questions instead of considering the things which to him seem far more important: un-cm ploy ment, d isarmaineiit, equal rights, for women: and the plagues, pestilences nud famines which cpver the earth;

Dr. Eort Nowton, pastor of the London Temple, has been urging that mon and women should be privileged to smoke cigars, cigarettes, and pipes in church while listening to sermons.

But not.all clergymen are prepared to broaden out and he “liberal-minded” about their flock and the management of their church. The Reverend Thomas B. Gregory is quoted by the Rochester. New York. Herald of May 2nd, 1920 as follows:

“A famous preacher of the olden time said: ‘I magnify mine office*; but it begins to look as though there are certain preachers in the land who are doing all they can to belittle and degrade their office. To reduce this statement to the concrete we have but to remember that only la.st summer a New Jersey clergyman invited the men of his congregation to attend the Sunday services in their shirt-sleeves, assuring them that he himself would go into the pulpit and preach to them in the same easy costume. Nor can we forget that other clergyman who notified his flock that he was in no way 4opposed to smoking" during the Sunday service* and that they 'might feel quite free to bring along their pipes and smoke during the sermon*. Finally, we have the case of the western minister who made arrangement* with the business men of the town whereby in return far donations they were to have advertising privilege* in his church—so much space on the walls in return for so much cash. Of course, a man sitting in church in his shirt-sleeves, smoking his pipe, cigar or cigarette, looking through clouds of tobacco smoke, now at the business ads on the church walls, and now at the coatless minuter, can hear what the man in the sacred desk has to <ay as well as though he were differently attired and in the midst of a different environment."’

The Reverend Dr. John Thompson, of Chicago,sees another way in which some use may be macle of the church buildings which he. in com-mmi with many other speakers and writers on tlir subject, seems to think are far more numerous than arc needed or desired by the people. Tn an address to the Council of Cities of the Methodist Episcopal Church in Pittsburgh, b’t bruary 12. 1920, he said.-

“Every city pastor will hear me out in the statement that there are thousands of girls in every metropolitan 'li'-Tiict who have r.n suitable nlace in which to enter* i.itn their male friends. There is every reason why our churches should Mt up rooms with cozy corners where there is not too much light, so that city young persons may do. their love-making urukr favorable circum-•tance</’-

Sponsors of Marriage

MARRIAGE is a purely civil contract, and is properly regulated by the civil law. While it is of divine ordinance, yet it never was thought of as a sacrament until the Reverends tried to "corner' it. The most godless <’an and do participate as well as the most godly. But for reasons of sentim-nt the civil law nf most states provides that marriage may be legally performed by any person who is the recognized pa>tor of a congregation. But it lias b^en taken fur granted that clergymen performing the olhee of marriage would have the interest of the young couples at heart and would give them such wi>e. kind, loving, fatherly counsel as would help them to pass through the tiSals and difficulties ul life with calm and peaceful hearts, ami tlms^he state would be saved much later t- able.

A sample of the way in which some clergymen view their "holy” office may be seen in the way

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they do things at Cumberland, Maryland, a city on the edge of Pennsylvania and West Virginia. The city has been, because of its location, a favorite point for young people to visit who have been contemplating matrimony; and for years it has maintained a regular marriage trust, participated in by ministers and hackmen who have gouged the highest possible fee?’ out of the young people and then divided the loot between themselves.

It is estimated that for the three thousand marriages per year performed in Cumberland the fees exacted total not less than $40,000. Tn cases where the minister has taken $20 or even more from couples he has made the adroit statement when a kick was registered against the outrageous charges, that the law “provided” (did not prevent) this sum as a fee.

In several cases which were recently brought to light because of the inordinate rascality of the Reverends, it was learned that every dollar possessed by one voting couple was taken from them, and in two instances couples were left stranded in the city. Persons who were not in the clergy business provided them with food and shelter and with carfaro to get home, which was afterward repaid.

The same thing was done on a smaller scale at Elkton, Maryland, in the eastern part of the state. A Reverend from Montana came all the way to Elkton because he saw how a profitable clergy business could be built up. Tie had succeeded splendidly with his scheme, and was making $200 to $250 per week marrying runaway couples from Pennsylvania and Delaware, when it leaked out that he was splitting his marriage fees with jitney drivers and hackna-n, and the good people of his church united unai t-mmisly in chasing him out of town.

Reverend E. J. Webster, of Aurora, Illiums, startled his community by announcing that he would accept no more fees for performing marriages or preaching funeral sermons, but his generosity in these directions was offset somewhat by the fact that he used such savage language against the ungenerous and sting}' of his congregation that an attempt was made to oust him from the pastorate.

Reverend J. J. Messier, a Methodist clergyman of Bridgeton, New Jersey, found a way of drawing trade, by giving public notice that “owing to the high cost of living” he would “give a liberal discount of twenty percent to all parties seeking to be joined in the bonds of matrimony, provided the fee justified the giving of such a liberal discount".

. The Clergy and Education _

> , TOURING the dark ages the whole field of edu' U cation was in the hands of the clergy, and that is what made those centuries the dark ages. Victor Hugo summed this up in masterly style, when he addressed the clergy of the only religious system with which he was familiar:

“You wish us to give you the people to instruct. Very well. Let us see your pupil?. Let us see those you have produced. What ha;-e you done for Italy? U’hat have you done for Spain? For centuries you have kept in your hands nt your discretion, at your schools, these two great nations, illustrious anions the illustrious. What have you done for them ? I shall tell you. Thanks to you. Italy, mother of genius and of nations, which has spread over all the universe ail the most brilliant marvels of poetry and the arts. Italy—which has taught z, mankind tu read—now knows not how to read.'1’

With the advent of the Protestant Reformation the clergy of the Church of Rome were replaced by the clergy of Protestantism in the minds of the people; and in the schools of the Old World (ho clergy always had a prominent place. Tn America the principle of clerical interference in education has been manifested by the presence of numerous parochial schools and sectarian colleges; but the non-soctarian founders of the American Republic made such a bold stand for free schools under government jurisdiction and for the absolute separation of church and stalo, (hat the clergy in America have not been able to influence the situation much.

Relics of the time when all education was to be found in the hands of the clergy persist in the courses of instruction in sonic of the schools which, even to this day. point the youth more toward the ministry or to college as his ultimate goal than toward some useful business whore he will be a real asset to the community and a iri-nuinv help to himself and his family. The study <»f the classical languages, Greek and Latin, all'tends in this direction.

Aside flAui standing squarely across the path of religious instruction, discouraging the study of the Bible and of books which explain it, which we will discuss later, the clergy have been equally obtuse and equally perverse as respects progress in other lines. Copernicus was declared by the Reverends to be an atheist and infidel because he proved that the earth revolves around the sun. He was compelled to recant the truth under penalty of death. Galileo also, summoned before the Inquisition of the Reverends, narrowly escaped death on the same grounds.

And to this day the Reverend Wilbur Glenn Voliva, head of the Dowie church, at Zion City, Illinois, is causing a thousand children of that city to be taught that the earth is flat and that the sun revolves around the earth, getting its heat as it passes through a red-hot tunnel in one end of the hell which is alleged by Mr. Voliva to be beneath our feet. Put the cause of education back into the hands of the clergy, and there will be a Voliva in every town in the country.

For many decades one of the principal features of a school event has been a Reverend in uniform—in long black coat, white tie, and collar on backwards—to lend dignity to the occasion. The Reverends some thirty years ago fought their hardest to prevent progress in the schools that was made in spite of them. The fact that pupils do not waste three years on Latin, and as many on Greek, with a year or two lost on religious history and mythology—tlio study of demons and their doings—is not due to the activities of the Reverends; for they put up a memorable fight to keep such trash in the curriculums.

In Germany the grip of the clergy has just been broken. According to the Pittsburgh Press:

‘'The management of the schools in Germany has taken a &tpp that *eems radical over there. luterfcnmcp with the schools by the clergy has been stopped. Under the old system, in villages, the local ruler bossed the parson, and the par«on waa inspector and sub-boss of the village school. Now they are imitating the? oltkr republic. They keep schools and churches separate, and allow the teachers to run the schools?’

The age-long conflict between ecclesiasticism and progress will end only when the Reverends are finally forced to keep to their proper sphere —that of real religion.

The Clergy and Charity

HE commercializing of charity in the name of religion has been a disgrace for so long that it seems like a waste of time to discuss it in the columns of The Golden Age. The care of the poor is properly the concern Of the taxpayers; that is what the taxes are ostensibly collected for and that is what they should be used for. But there have been vast diversions of public funds from these legitimate ends to ends that are not legitimate, and there have been vast funds raised by street solicitation and solicitations from house to house that have failed to reach the supposed beneficiaries.

A Salvation Army worker in Pittsburgh some years ago, when asked why she did not go to work like other girls, replied that she knew, of no way by which she could make four dol’ars per day easier and quicker than in her present occupation, which was that of soliciting funds ostensibly for the Salvation Army work.

At Detroit, in October, 19'21, Reverend Frank .C. Doan, commenting on the commercial spirit of the clergy, told the General Conference of Unitarian and other Christian churches that in many instances the modem preacher:

“Is a .-alt-man and hi?? job is to sell religion to an unwilling and unconvinced public. His study with its filing cases. its card catalogs, its form letters and such things, looks for all the world like the oincc of some up-to-date commercial business. His prrac’ung even is colloquial and businesslike. It must he said for him that he succeeds far oftener than his less progressive brother." ,

The records show that the clergy do sometimes do real works ctf charity. Thus, on December, 1919, during the coal strike, thirty-five members of the Wichita, Kan>as. Ministerial Alliance cut twelve cords of wood for the poor of the city. This was about one-third of a cord of wood: and at the old price of two dollars per cord for cutting macle for the thirty-live Reverends the day’s total of $24 or about 70 cents per worker. Does this indicate that the value of these men to the community can be assessed at seventy cents per day, if they are put at some useful employment ?

At a session of the General Synod of the Reformed Churches of America, held in Detroit. June 27, 19'20, a resolution was brought up that ministers should abandon the use nf tobacco in order that they might give more liberally to the churches. ThU was deputed by a vote nf Bl to 20, and is in hue with the clerical attitude during the World War and during the time of our Lord. It will Im* remembered th;d H ■ <vd of representatives of that class Lu I Lis My. "All therefore whatsoever they bid you observe, that observe and do; but do- not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders: but they themselves will • not move them with one of their fingers."— Matttew 23: 3, 4.

The Clergy and Missions

NOT long ago in the State of Mississippi an innocent woman was hung up by the heels and disemboweled by a mob of church members. This shows that we need to send a lot of missionaries to China right away. The more we send the belter it will be for this con: try. To be sure it will bo worse for the Chines*--, but the Chinese are henthmi and deserve no better at the hands of "Christians".

But curious to say. the Chinese don't seem to, think that they need our missionaries. They are wondering what they can do to bring real reliirion to us instead. Thus, a Chinaman writes to the editor of the New York World and asks if a peace resting on the Ten Commandments, would not be more desirable than that attempted by the fourteen points. A reader of that paper. ‘.-oinmenting on this item, savs:

‘•SfiT*r.ge that a Chinaman has more vision than we who (.’aim to be a mod-1 nation. Can China b'* brought to Chri-t as long as we are a scandal to Chris’s teachings? Will the Lord of all nations overlook our sin< t ward the Chk.c-e and other unchristian nations? V. '■ ■ ’» should haxc the preference, the Gospel or commerce?"

We are not left in doubt as to ’Much does liavt* the preference in China. The <tory is told by Doctor E. E. Vmletto, former pas^r of the Central Christian Church of Kan.-n-' City. He says there is absolutely no hope for the evangelization of China as it is being undertaken at the present time. He asks the pointed question and gives the answer as follows:

‘‘What can the white race expect to accomplish in China when it hires the Chinese on week days for ten cents a day and proaches to him on Sunday the doctrine of mijc'lfisluiess? European nations must abandon their lard-4rubbing and their eternal exploitation of Chinese labor if the missionary is to accomplish anything. Ei_d’*v percent of China is now under the control of foreign nations. They have obtained concession after concession, and the end is not in sight. The Chinese spe their lands and industries taken from them year hv vpar bv the people who go to them with words of brotherly love. When we extend th* obve branch with cue hand they are wondering what is in the other hand. Enough eggs were shipped from Chinh in the course of the famine to have fed the entire population. They were sold in Japan at that time at cents apiece.”

If this country is a Christian nation, as the Supreme Court rules, there seem to be consid-©Table opportunities on our shores for those who have the real missionary spirit. It is with a good deal of shame thatrea^ Americans learn of Armenian girls, fleeing from untold horrors in their own country and turned back by American immigration laws, throwing themselves into the ocean rather than face the fate which awaited them had they returned to their own land. The Armenians of a batch recently sent back by “Christian” America were promptly massacred by the Turks after the women had been raped.

A writer in the Minneapolis Daily Xciva, conwienthig on this fact, says that it is enough to make a person question whether we are a Christian land. The answer is “dead easy”. The United States is not a Christian laud. It is a land of pagans and worse than pagans. A hypocrite who pretends to be a Christian, but is really a pagan at heart, is a ten times worse pagan than a pagan who knows that he is one and confesses himself to be such.

America and the Reverends are a proper field for real missionaries, but a field that is being neglected. A settlement worker writing in the "Yale Review” shows how inevitably the Protestant churches have been drawn to serve most those who need it least and hence have been drawn to serve least those who need it most. The people ot means live in the most attractive suburbs; the churches have followed them there; the Reverends have followed the churches that paid the best salaries; congregations have been measured by their giving power; hence the man with the most generous check-book has Income the most important figure in the church and the one most sought for membership on the various boards that make up the church's activities.

Miss Manik Kosambi, a Hindu girl of Poona, India, and now a student at Radcliffe College, Cambridge, Massachusetts, says that Christianity is fighting a losing battle in India: that out of 350^000,000 population there are only 400,000 Christians and 18,000.000 Mohammedans, while all the rest are Buddhists. An East Indian writing in the “Elkhart Review” tells oue reason why this is so. He says that the Christian missionaries that go to India usually build their estates at some distance from the towns and never mix with the people, as did Christ with the lowly orientals among whom He lived, and that their information and contact with the people is thus generally second or third hand and inaccurate and misleading. The same is true in Japan and China.

One Jfyn Activity

LET us see. Is there not something we have omitted! Is there not one more activity of the clergy! Oh, yes! We have it. Besides all the other things they do they are engaged in preaching. But they are not preaching the Bible, for they do not believe in it; and they are not preaching the gospel of the Bible, for it has no place in their philosophy.

Tile modern clergyman ridicules the simple and truthful stury of the creation of num in the Garden of Eden and his fall from perfection to his present unhappy condition. Proof of this can be obtained on any Sunday in any town in the United States, and in almost any church. So completely has the Anglican church exchanged the Bible for the Darwinian theory of creation that recently when Canon Barnes at th<* fifty-fifth annual church conference of that church, denied the Biblical story of the fall of man and gave a lengthy address on evolution, it caused no amazement or excitement whatever.

All the clergy are in the same general condition. as respects the Bible story of the fall of man. They simply do not believe it. Thus, the Reverend A. C. Stevens, writing of the work of the General Conference of the Methodist Episcopal Church at Saratoga Springs said:

‘‘No longer will the ritual of the Methodist Episcopal Church hold that ‘men are conceived and born in sin’; for this time-honored and sadly misused declaration is to be obliterated. In its place is to be a clear statement setting forth the faith of the church in the belief that little thildron are already redeemed, and even when not baptized arc of the kingdom of God.”

Obviously if this teaching is true, and if the other teaching of Methodism is true that when the children grow up most of them will turn into dinners who will not become saints but must fry and cook and stew and parboil and fricas-sen and bake and simmer and stay all ‘‘het up” with real fire and real brimstone through-

SM out eternity, then the only sensible thing 'for Methodists to do is to choke dll their children the moment they are born, so that theymay be sure of a glorious and eternal reward for their brief but pious lives.

There being no fall of man and no original sin, it follows that the average clergyman sees no real need of a Savior, since evolution is accomplishing the whole task of lifting up mankind anyway. Thus, the General Conference of the Methodist Episcopal Church, held in British Columbia in 1913, officially endorsed and approved a book by Reverend Professor George Jackson, entitled ‘‘The Preacher and the Modern Mind”, in one part of which he makes the statement, “We are not bound to any Chris-tology or to any doctrine of the work of Christ”. This is tantamount to saying, “We are not bound to Christ in any way whatsoever”, which is the hard fact.

Reverend Doctor Appleton Bash, of Pittsburgh, speaking to a graduating class of young Methodist Episcopal clergymen in Clarksburg, West Virginia, November 2. 1919, told the young men to speak in terms that would be understood by the man of the street, saying, “Don’t expert to interest the man outside by using such phrases as being born again or washed in the blood of Jesus”. Without a doubt those young Reverends, anxious to get along in the clergy business, will do just as Doctor Bash has advised, or at least they will do it as far as their congregations will permit them to do.

On April 6, 1920, at the Church of the Glorification, St. Louis, Missouri, the Reverend F. A. Gustafson.made the statement respecting Christ that "His death upon the cross had no more to do with salvation and redemption than my losing my Life in order to save your child would have to do with saving the child”. We do not know the denomination with which the Church of the Glorification is connected; but whatever it is* we say, “Shame to it”.

Occasionally there is a body of Christian men that dares to stand by the Bibb*. Throe Baptist chnrdios in the state of Washington publicly withdrew Christian fellowship from the Plymouth C<»ngrvgiuional Church because the paster of tin* latter had made the statement that mo*lorn sAidy of the Bible does away with the idea ol blood sacrifice, which he denounced as u "pagan principle”. All we have to say is that

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if that principle be pagan then the whole Christian religion is a pagan religion and we are all without God and without hope in the world..

There being no fall of man and no Savior it follows obviously that there are no miracles. The Reverend Elmer L Goshen, of the First Congregational Church, Salt Lake City, Utah, is said to have reached the ‘^positive” conclusion' that so-called miracles have no place in a modern program and that unless the church as a whole shakes off these shackles of superstition it will soon lose its uplift force and die.

We commend this observation to the attention of Reverend Antonio Garriteno, Rector of St Anthony’s Church of Chester, Pennsylvania. That gentleman is reported in the Philadelphia Presx of September 18,1920, as having received from Rome a part of the garment worn by Christ at His crucifixion. The account went on to say that the relic was recognized as genuine by the Vatican and that the seal of the \ atican was upon the document accompanying it from R-.nm*. Surely here is a great miracle. .Surely the preservation of a piece of this garment for so long a time is a Wonderful thing. And the garment itself must have been a wonderful garment; for enough pieces of it have been shown in the last 1900 years to make a good-sized circus lent.

There hung no fall of man, no Christ and no miracles, it follows that Christ never had a prehuman existence, or a miraculous birth of a virgin mother, or a miraculous resurrection from the dead. Just at this writing the city of Huntington, West Virginia, is all stirred up because two Congregational ministers have been expelled from the local ministerial association for expressing their disbelief in the divine con ception of our Lord Jesus Christ. This ministerial association did its duty, did just what it should have done; and it could go much further and expel many more of its members; and the act \vould all be to the advantage of those who are trying to be Christians in the city of Huntington.

There being no fall of man, no savior and no miracles, it also follows that we have ru i.» ed of the Savior’s promised reign on earth, the Golden Age. And any book such as Revelation which plainly tells of this coming era of peace on earth, good will toward men, is therefore a useless and pernicious book. So we are not -

surprised when the Reverend Doctor Shirley J. Case, Professor of Early Church History and New Testament Interpretation of John D. Rockefeller’s great University of Chicago for educating young Baptist Reverends comes out with a book in which he said substantially that John was a failure as a prophet, that Revelation did not come true and will never come true. Doctor Case thinks that most of the trouble in the world is due to people who'believe in the Revelation as a gift from God, saying, in part:

“I think today that part of the unrest over the globe, the inability of millions to settle back into their old orderly pursuits and their seeking after spiritualism and new sources of consolation are due to the recurrence of the old haunting despair of the human soul to which the term premillennialism has been applied. Premil-lennialism is based on the admission that nothing is of any use after all. I believe that if this old bogey [that Christ’s kingdom is actually to come.—Ed.] could be forever laid, if not only ignorant people, but millions of earnest and devout men and women could put this evil dream out of their minds, it would have world-wide quieting etfect/’ [This is just what Satan would like to hase done.—Ed.]

President Harding' is a good echoer, a first-class one, and we understand that not !<i:tg since he echoed this sentiment of the Reverend Shirley Case. The idea is bearing fruit; and accordingly we learn that for preaching this doctrine, with which the Bible abounds from cover to cover, the Reverend James Colville, of the V’roo Will Baptist Church, Adrian. Michigan, lias 1k< n siv-d by the trustees in an effort to oust him. The htdief was attacked in court as “having no place in the articles of faith of either the regular Baptist or Free Will Baptist Church.”. The complaint did not specify, however. and could not, that the belief Las no place in the Bible.

Denying the fall of man, the need of a savior, the authenticity of miracles, ami il-o realitv of the long-promised kingdom is loading the Reverends to gradually take their stand in denying the Bible in toto and everything that stands for it or stands by it. Tie’s, the Reverend Clarence S. Gee, pastor of the Park Presbyterian Church, rtt ?uraddr-s< in <’h v»lnml. Ohio. September 21^19If), made die statement that “creeds [expressions of faith] are splendid monuments to the expressed thought of men. but no one believes a creed”.

We presume it is because of this disbelief in anything and everything that an undertaker in Chicago advertised that he had a unique establishment so arranged that mourning guests might stay there without being conscious that there were any dead about them, or that they might be with their dead if they so desire, a place which has all the facilities of a hotel, and, last but not least, is provided with a Reverend “who has the ability to adapt his remarks to any denomination, creed or philosophy—a sort of all-around man”. Wonderful!

The clergyman in this undertaker’s employ may be a subscriber to the sermon service which issues somewhere in these United States. We do not know the address of the sermon factory, but have learned the titles of five of the sermons, namely, “God’s Masterpiece — Man,” “The Church of Tomorrow/’ “Humanity’s Head-light,’’ "The Man of Galilee,'* and ‘'America, the Queen of Nations”.

There was a "time when Protestants were perfectly fearless in declaring that the papal system is the Mari of Sin, the Antichrist. I u u r tlv new order of things this would never do. There will he no recognition of either Christ or Antichrist. Reverend George W. Coleman, President of the Northern Baptist Convention, writes of his ideas: "My ideal church would be so big and broad that no one would think of having more than one such institution to serve any given community”.

Reverend Andrew Melrose Brodie, Pastor of the First Presbyterian Church, of Wichita. Kansas, is also in favor of completely casting behind his back the horrible record of the system that fastened the bloody Inquisition upon Europe ami drenched its soil with the blood of seventy million martyrs. At a banquet in honor of the Right Reverend John Joseph Hennosy, Catholic Bishop of Wichita, October 16, 1919, he said:

‘*1 hope to see an American pepo elected. I hey? the tir o may conv» when all strife between ereed- will be M-t .vid-' and the lUmun Catholic Church will hud all den^minatious into the kingdom.'’

For the encouragement of Reverend Brodie we <-Ml attention to the fact that it is already leading hi some things. Thus the Reverend Leo Kabner,Catholic Chaplain of the Joliet.Illinois, penitentiary, points out that the Catholics of Illinois comprise only 19.4 percent of the population of the state, but that is the Joliet prison they make up 45.1 percent of the prison population. This percentage by which they are leading the Protestants toward the Promised Land would be larger except for the fact that many policemen, most of whom are Catholics, will never arrest one of their omA kind except under circumstances which they cannot possibly escape. A Catholic priest in Chicago got drunk and shot and killed an inoffensive station agent and never came to trial because a lying Bishop filled the Chicago papers with swill about what a beautiful character he was and how much he loved flowers. This love of flowers was all imaginary, as was afterward discovered by those who made investigation of the matter. But it did the trick The papers can be depended upon nowadays to accomplish any trick that is laid before them.

But there are plenty of black sheep in the Protestant ministry, too. One of the most flagrant recent instances of the crookedness of Reverends was the case of the Reverend A. D. Tucker, arrested at Savannah, Georgia, January 27, 1920, and returned to Columbia, S. C., where he was arraigned for stealing $1,500 from a brother minister with whom he was rooming in a Columbia hotel. lie was conducting revival services at the time the theft occurred.

Wc wonder how the other Reverend got the $1, 500 in the first place.

Reverend Percy Jones, Rector of Calvary Church. Bastrop, Texas.'in a letter to the Galveston Ncics tells of a visit which ho recently paid to a fashionable church in the East:

“Every ••(Tort wa- made to supply all except the chief thing for which the church exist*, namely: To pn-acn the gospel. There were polite ush»?rs. fine music, ornate ritual, gorgeous stained gln>x leaflets in the racks at the doors, leaflets in the pew.-. The parish had sewing guilds, boy scouts. camp-fire girls, a swimming pool, and club-rooms. But the sermon was a four or five minute ‘mutation’ on some collect or hymn, squeezed in tight between a long list of announcements, and tearful appeals for money in ‘drives* that were being run ‘at sundry time- and in divers manners*.’*

In a sermon preached at Tabernacle Baptist Church. Raleigh. North Carolina, July 29, 1920. Reverend I%ctor Oscar Haywood delivered himself of some pretty plain talk as to the present condition of religion in the United States after several generations of the most ardent effort on the part of the clergy to pound the desk, deny the Bible and yell for more money in the most strictly^orthedox way. We collect a few of his choice sentences as follows:

“The church fails because it fails in its conception of its duty to the world, because it has lost sight of the fact that it is in the world and not of the world. By the time we convert Africa, missionary boards along the Congo will be sending missionaries to New York, Chicago, SanFrahcisco, and Raleigh. There is hardly a church you can go to that doesn’t look like a music hall. The only way you can. tell church members is for them to wear uniforms like the Salvation Army. If you should start out today preaching the gospel that the disciples preached, there is not a denomination on earth that would own you; and if Christ should come to Raleigh and preach tomorrow as he preached nineteen hundred years ago, you would have him in Jail before night.”

On Its Last Legs

THE clergy business is on its last legs. One evidence of this is that of the 108,000,000 people in United States not more than 44,000,000 are counted members of religious denominations, and only twenty percent of the Protestants go to church regularly; there are 3,000,000 less children in the Sunday schools than there were in the year before the war. Moreover, there are now 40.000 pastorless churches in the United States, according to the Federal Council of Churches of Christ: and whereas there are required 5.000 new clergymen each year to take the places of those who drop out. the total output of Reverends of Protestant seminaries for last year was only 1.450.

Of Princeton’s 30S graduates in 1921 only eight were expecting to enter the ministry, and Amherst graduated only one who was anticipating that line of work. The significant fact here is that both Princeton and Amherst were founded with the avowed object of providing schools for the training of young men for the ministry.

As the total attendance at Protestant seminaries is now estimated at only 5,500, it is calculated that in 1922 ten thousand more Protestant pulpits wall be vacated than in 1920. The Literary Digest says of this movement of the youth of the land:

“While the seminaries are failing to check their losses, all other institutions of higher learning have been put to it to accomodate the avalanche of students which descended upon them after the war, which would seem to show tKat men are deliberately shunning the pulpit in favor of other professions”.

’ Dr. Burdette B. Brown, Executive Secretary of the Methodist Child Welfare Society, said of this failure of young men to train for the clergy business:

z "It ia really creditable to the young manhood of our time that they hesitate to enter the ministry unless they are under a conviction.sufficiently strong to lead them to the work regardless of the compensation received”.

The Doctor then explains how commercial institutions make a practice of visiting colleges and universities regularly each year and offering tempting opportunities to the graduates. He says:

"A similar plan of recruiting students for the ministry should be followed by the commission on recruiting, awarding a lucrative salary, that they too may have the hope of a home and familv”.

The American Board of Applied Christianity and Applied Patriotism with military (L e., machine-gun and poison-gas) ideas incorporated under the laws of New York, with Major General Leonard Wood, LL.D., as Honorary President, has a scheme for enticing young men into the ministry. Tills scheme was started in October, 1921, with an advertisement for 4,500 men to receive free training in practical politics, public speaking, current news, work among boyn. financial inana'.-muent of churches, and religious education. The advertisements state that full information can be obtained from the headquarters of H.r i.iovri.ieet. 70 F'ifth Avvnno. New York, or from the pastors, ushers or leaders in local churches.

l'>'identlysomel>odyis badly scared and trying to get more of tl?o modern variety of Reverends at. all hazards. Cheer up. They will not get them, and it will t blessing to the country that they f.-dl 'rh ’•nanc men of today want to do something worth while and most of them are convinced in^t the clergy business has had its day. A Congregational minister in the course of a recent tour made the remark, “This is the Thirty-fifth church I have visited, and not one of them has sent a single man into the ministry in thirty years”.

Bishop Warren A. Candler, of the Methodist Episcopal Church South, (brother to Asa G. Candler* proprietor of the Coca Cola beverage business) writes in the Atlanta Jour nal, October 26, 1919, lus opinion of the kind of instruction the young men have been receiving in the theological seminaries of these United States:

"Too many American theological leaden and teacher* have been showing young men who coma to them for instruction how to write and preach and live on the least possible belief”.

Bishop Candler puts his hand on the sore spot The men who teach the Reverends have no faith themselves and Are unable to impart to the young what they do not themselves poa* seas. An odd fact is that the denominational seminaries are virtually abandoned, while the seminaries which are centers of infidelity and higher criticism are being well filled. This shows that by some means the young men of today hav$ become convinced that doctrines do not matter, and that the best way to get on in the world is not to have any principles at all.

Evidences of how hard pressed the Protestant denominations^are may be seen in the fact that in July, 1921, the staid old Protestant Episcopal Church in the United States, at its conferences in New York and St. Louis decided to use the advertising columns of the daily press for general church advertising as well as evangelistic purposes, and the tyrannically governed Methodist Episcopal church a year previous granted to women the right to preach. At last reports fifteen women Reverends had been licensed to preach.

The Reverend William T. Ellis, writing in the Saturday Evening Post of the reports of ministerial meetings held in various cities, said, March, 1921:

"If one were to judge religion by these gatherings of the city clergy he would be surely justified in assuming that the major interests of the churches are such matters as the use of cigarettes, the length of women’s skirts, fashions in the movies, Sunday baseball, local politics, and the minutiae of ecclesiastical mechanics”.

All this takes place, he says:

"With the whole earth in such agony as it has never before known; with vast spiritual fermentation and unrest a world-wide condition; with the very foundations of Christian civilization imperiled; with a nation steadily loosening its hold upon the elemental^ of faith”.

The New York Post, commenting upon the decrease of young men in the theological seminaries. points out that: - •

"The Episcopal, Congregational, and Presbyterian churches have felt the strain most, chiefly because their young men have been thinking independently since the war, and struggling to choose the ri^ht course. Thew churches appeal to a thoughtful constituency which re* fuses to accept doctrine without question. Naturally,

so tremendous an event as the great conflict has given rioe-to much questioning. Many of the men have returned frankly baffled.” '

Even of those who, while in jeopardy of instant death, turned to religion, the account in the Post goes on concerning the much heralded spiritual uplift which tha Reverends predicted would come of the war:

“The army of men with renewed faith which had assumed such proportions in- the Argonhe and at Belleau Wood diminished visibly at Brest and dwindled to a handful fin the practical realism of the port of New York. And instead of gaining substantially, the churches even lost many of those who had intended to cuter the ministry before the war. For the spiritual wave which was so confidently expected to follow in its wake was lost in the greater surge of materialism and sordidness which flooded the world. The churches battled manfully and futilely to stem the tide and prevent the w wkage.”

The Reverend Charles Brent, speaking before the General Convention of the Protestant Episcopal Church, in October. 1919, said:

•‘There was a time when the Church was a pillar of fire leading the army of Christians. Now it is more like an ambulance following on behind and picking up tin* woundi d.*' -

The Reverend Paul R. AV right is not so optimistic. He does not think the church is headed in the right direction, to say nothing of following behind and picking up the wounded. In an address before the men’s Bible class of the First Christian Church, Santa Ana, California, he said:

"We are joy-riding in the dark and are going to hell so fad we can't he seen for dust”.

Going! Going!! Gone!!!

IT IS evident that while only the intervention of the strong arm of the state can save the clergy busuiess from complete wreck, it is still true as Benjamin Franklin astutely observed:

v;Whcn religion is good ir will take care ot' itself; ulh-ifSt is nut able to take rare of and God does nul mv fit t<» take care of it. that it has to ap{>eal to the civil power for HippoiL it is evidence to my mind that its < a;i>e is a bad one*’.

Wln-n any institution has to come forth and explain why it has gathered to itstdf weaklings and hypocrites it has certainly reached a low obit. Revermid Joseph A. Kyle. Brooklyn, New York, writing in ‘'Unity” as to why there are weaklings and hypocrites in the clergy business says;

“They ire not be by nature or by choice, but have spent many lonely and bitter hours before yielding to a pressure greater than they could bear".

Reverend Kyle follows this statement with the observation:

"Every minister in every church yearns to stand upright and speak his mind freely on every subject, but the suffering that it would bring to those dependent upon him holds him in check and gradually dwarfs his soul"

The same gentleman also says:

. “There is no possibility of stating the function of the minister in such a way that it will fit all groups of men and women".

We accept this statement as true, therefore wp say : Away with them all, and lot us get back to the simplicity and honesty of the early church. But the Reverend gives us some more:

“The Roman Catholic Church with its celibate priesthood serve* a groat mass of people in a way that they need; no other church could do it. There is a certain type of man and woman that is at home only in an Episcopal Church. Another craves the Methodist Church with its warmth of devotion, or the Baptist Church, or the Presbyterian. Still another finds religion, spiritual comfort and uplift only in Christian Science, I am a friend of them all."

Later on in the article Reverend Kyle says: “Better a handful of people serving the Master than a mob believing nothing in particular”. Is that so! Then if a collection of Roman Catholic, Methodist Baptist, Presbyterian, and Christian Science saints is not “a mob believing nothing in' particular”, win Reverend Kyle not explain how such a mob should be made up!

There are plenty of clergymen who frankly confess that the Reverends have made a colossal failure of their job. At the Methodist Ecumenical (inference. in London. September, 1921. the Rev. Ezra Squier Tipley, Madison, N. J., said:

“The world wants to Im? rid ol poverty, iguorar.ee, lust, greed. violence, ill-will, social injustice, and the warping burden of hatred and war. What help is there for this broken world? Naturally wo would look to the church; but we find it full of imposing ceremonies, thuibiering moralities, rigid decencies, the clatter of rub-. । da tit lido, venerable traditions, infinite cogwheels of organization, vvetything except the spirit of the Galilean peasant who came to plant in tho garden of the world the seed of the love of the Almighty."

Reverend Henry R. Sanborn, pastor of the Episcopal Church, Sparks, Nevada, stated the exact truth, in an address at Detroit, Michigan, in October, 1919, when he said:

"The church is in the Laodicean stage today. The church boasts of its wealth, increases its goods, and apparently needs nothing. As a matter of fact, it/is miserable, poor, blind and naked.”

Reverend Doctor George W. Shelton, preaching at the Alvin Theatre, Pittsburgh, December 21,1919, gives the main reason why the clergy business has been a failure. He says:

"Education has failed us. It has only made a rascal more effective. The most highly trained people in the world became the most diabolical. Science has failed us. Every invention of man has been turned to human destruction. Evolution has failed us. We have returned . to the primal instinct of tooth and claw. Christianity has not failed us. It has never been tried** '

It was tried, with astonishing success for three centuries—but none of the Reverends , seem to know about it.

Newspaper dispatches tell us of a town whore churehianity does nut flourish. They tell us that Walcott, Iowa, the richest town per capita in the state, has been without either a church or a jail for tnore than fifty years. The town is large enough to possess two banks, with combined deposits of over $1,500,000. This brings up the houiely but practical question. If a tiling is absolutely no good, what good is it I The answer is "What's the use?” and there isn’t any. This does not mean that we do not believe in Christianity. The Christianity of Christ and “church-ianity” of the Reverends are as far apart as the East is from the West.

Common People “Catching On”

AN IMPORTANT section of the churchmen

. oi England are of the opinion that the day of the sermon has passed. They hold that the preaching of two ten or fifteen minute sermons each Sunday imposes a great strain upon the clergy, r. strain equally severe on the laity who have to listen to something that usually means absolutely nothing to anybody. They cite the unpopularity of bound volumes of sermons, once in ^reat demand, as an evidence that the people no tdtiger wish to hear them. They are quite right. They have hit the nail on the head. A young woman, writing to the Toronto Star, in August, 1921, said:

“Why have preachers? We are intelligent and all have Bibles to* read. We gather to worship to sing God’s praises, t£rt,encourage each other. Does it need a college education of many years to be a leader ? Many in the congregation could read a chapter intelligently. I need to be a church-goer. Now I use Sunday as a day of rest, read my Bible and other good literature, and give my tenth to every good cause, mostly to buy Bibles, English and foreign. I’d rather support a mission in some store than pay any pastor of any church I have found so far here. They are great visitors, great gos-ripen, great eaters, great egotists, and everything else. There are few ideal pastors. Let us all be evangelists to each one we meet, and the millennium will come soon.”

A writer in the Toronto Globe, signing him* self merely with the title “Plain Man” makes a somewhat similar observation and suggestion:

“There are men in the church capable of managing railway systems, governments, newspapers and large industries; and if they express an opinion on theological questions they will apologize for having trodden on sacred ground. The result is the pew is comparatively dead. There is do doubt ecclesiasticism is largely responsible for this state of affairs^ Where is there any room in the prevailing systems for obeying the injunctions of Romans 12:6-8, 1 Corinthians 14:31, and numerous other commands of similar import? In the first century every convert who could was supposed to. and did, preach the Word everywhere (Acts 8:4 and 11:19). And they were not college students, nor were they ordained by their fellow men.”

An anonymous Article in the Winnipeg Tribune of May 14, 1921> shows that they are getting their eyes opened in Manitoba, too. It says:

“The priest of today lives in an artificial world, and between him and the mass of men is a great gulf fixed. A celebrated cleric has himself suggested the remedy, though in his case primarily on economic grounds. Let the preacher support himself like other men by a secular vocation, and perform his spiritual duties on Sunday and in intervals of leisure.”

And so say we all. It is quite useless for men to try to tell other men and women how to behave in this sin-cursed world unless they are themselves battling with the very same problems as those to whom they seek to minister.

Deserting the Sinking Ship

WHEN Rabbi Harry R. Richmond, of Paterson, New Jersey, resigned from the rabbinate he gave some reasons which reflect very well the reasons which are forcing thousands of other conscientious men out of the ministry. Of course, if a man had no conscience he can try to stay in the business a little while yet. Rabbi Richmond said:

“The pulpit does not accomplish the good it is aup-posed to do. It does not stop poverty, lynching, peonage,

war, graft, bribery, and other similar evils. The rabbi or minuter of today can no longer* mould human life. Organised religion does not come to uproot things. It sanctions things. It cannot do anything else. It is powerless to do anything else. If it will not sanction the institutions of the day, it will be deserted by the people?’

Some’of those who see that the jig is up, and that the people can- no longer be led about by ‘the nose in this matter of religion as they have beeri in the past, are going into the business for which their training more particularly fits them, that of salesman. Thus, the Reverend H. B. Schultheis, of the Christian Church of. East Palestine. Ohio, left the church to become a salesman for a brokerage firm in Pittsburgh; Reverend Willis. Pastor of the Lutheran Church. Louis Comer. Wisconsin, left to become a travelling salesman: Reverend A. I.. Snow, pastor of Liuisdown Christian Church. East St. Louis, left to lu-come a salesman for the Gohl Grain Milling Company; Rabbi Samuel Sale. Lor thirty-two years the rabbi of Temple Shaarc Emeth. St. Louis, Missouri, left to become a life insurance agent with the NorthwoUm Mutual Life Insurance Company: and Reverend Doctor T. G. Syl«'s. of Grosse Pointe Protestant ClftTFcli. has resigned to enter tli<* real estate business: while the Reverend W. II. Fresblry. Pastor of the First Evangelical Church. South Ih-nd. Indiana, has become the manager of the local branch stoic of th*- Atlantic and Pacific Tea Company.

Some arc going back to the farm. Reverend II. Shaw. Pastor of the Bethany Christian ('hutch. Evansville, Indiana, has irniip back to a farm: Reverend R. H. Cooper, of Marion. Illinois, has done tie* same: and the pastor of our *0 the local churches । >i' < '•nuiiivro’. Georgia, is (•aruimr $1.50 a day pulling fodder for the farmer. We wish to call attention to this last man. lie is doing the right thing; With his back aching Saturday night after a Lard week's work he is In^far better condition to give a message of comfort to some other poor fellow whose back is also aching from the suiuc kind of work, than he would if he had Iwcii loafing during the week, “working not at all”. (2 Thessalonians 3:11) Reverend Rolwt Rein. Jamaica. Long Island, advertised ifi the Daily Fanner for “any kind of honest work”.

Smne nn* going into mining and manufacturing lines. A Western correspondent of The

Churchman relates how when visiting a large " \ mine in the West recently he was told that there were six ex-ministers there working as miners. ; Reverend W. E. Pike, Marion, Illinois, digs ooal 'J six days a week and preaches on Sunday. Good . for him and good for his congregation. We are sure that he preaches better now, ten times over, ~ than he ever did before. ;

Reverend .Ellis Slipporly, pastor of the V Methodist'Episcopal Church, Peckskill, New York, resigned the pastorate to liegin work as a pearl-cutter in a factory in that city. Reverend M. Fuller, of New Marlboro, Massachusetts, supplies three pulpits every Sunday am I works in a whip factory during the week. That’s the way to do it. All the church members in those three (‘Lurches may Ijeeomo Christians before1 -Reverend Fuller gets through with them, if he keeps on. Reverend H. J. Kingdon, of Poughkeepsie. New York, is working in a hat shop during the week, pasting hatbands at a salary of $18 per week. The Baptist Church pays him ' $20 a wwk more for preaching on Sundays.

Others are going into other lines for which :

they are more jjeculiarly adapted. Within the past year in California thirty clergymen have ' left the'ministry and become public school teachers. In Scotland reports are that many of them arc leaving the church and becoming i>olicemen. At Duluth, Minnesota, the Reverend .Martin Best, pastor of the Norwegian Holiness Association Church, applied for a job as a butcher or as a newspaper editor. At Marion. Illinois, one became secretary of the Chamber of Commerce, one became county superintendent Of schools, on<- took a joh as a lineman. one as a job printer, and one an editor. At Keeseville, New York, Reverend AV. B. Kelley of the Episcopal Church, resigned to become the proprietor of the wayside tavern, with its accompanying dance hall and dining room.

In England at hast twenty-five Protestant -ministers are reported as having died of starvation in 1919. and'the clergy have formed the National Clerical Union for the “establishment of a minimum living wage for the clergy”. -Bishops and even cardinals are feeling the pinch. Several of the cardinals in Rome have asked for a raise of pay, and the New York Times says that some of them have had to dismiss their carriages. Alack! and then some more, Alack!!

The Bishops of Lichfield and of Durham, England, have had to give up their castles for smaller quarters and even the Lord Bishop of London had to give up one of his. Now, isn’t - that The Bishop, Doctor Ingram, evidently fedff sore over his lost prestige and, realizing that the old graft is about played out, made the d ^ statement in a speech, April 10, 1921: “The business men of London are not such fools as to put their sons to such a rotten profession as preaching”. When the Bishop gets down to an honest job, say ditch digging, or coal heaving, \ tavern keeping, or whatever he is adapted to, he will feel better about all this; and it will be a fine thing for London, too.

* Hurrah for the Taylors!

ONESTY, like dishonesty, runs in the blood, and it must he that the Taylor family are

naturally honest. We have three of these Taylors in mind. The first is the Reverend ' Doctor Joseph Judson Taylor, D. D., of Leaks-ville, North Carolina. Writing in the Mantifac-- Hirer’s Record, August 26, 1920, he said:

“Mun who are today denouncing the wickedness of war, only a few months ago were as eanu^tly proclaini-r ing the righteousness of war, the war they wanted.

I Ministers who, like the writer, have never read a trea

tise on international law in their lives, have felt quite competent to lecture senators on their duties concerning I th? so-called League for Peace: and yet less than two wars ago the same men were preaching war from their pulpits, and in some cases were promising the victims of war salvation from sim and rest in heaven/'

[ . The second Taylor that conies in for our respectful attention is the former pastor of the First Presbyterian Church of Rochester, Min-j nesota. lie gave up his ministry to study os-' teopathy, declares that the modern church is a Judas that denies the Lord, and that if the i business houses of the country were run on the same unscrupulous lines as the churches they would all be bankrupt within thirty days.

The ^hir.d Taylor, and perhaps we ought to « call him the Master Taylor, was the Reverend I. Paul Taylor of Highland Park, Michigan. He writes for the magazine “Unity”, explaining why he cannot remain in the ministry and why he is leaving it. We quote sentences here and there from his masterly article. He goes to the foundation of the whole fraud that has been perpetrated upon the common people:

…