The Watchtower, July 1, 1893

VOL. XIV. JULY 1 & 15, 1893--DOUBLE NUMBER. NO. 13 & 14.

VIEW FROM THE TOWER.

"Take counsel together, and it shall come to naught; speak the word, and it shall not stand: for God is with us."--`Isa. 8:10-16`.

IT is becoming more and more evident to the religious leaders of Christendom, that the various sectarian creeds will not much longer serve to hold together the membership of their several organizations. Hence new schemes are being formed to take the places long held by doctrines true and false, to unite the people, behind denominational fences, on other than doctrinal lines. The opening of the eyes of men's understandings is progressing at a marvelous pace, and the unreasonableness, and deformity and absurdity of the various creeds are becoming apparent to the most obtuse. What once passed for truth without a question, because promulgated by clerics or councils is now boldly challenged for reasonable and Scriptural authority. A prominent Presbyterian clergyman, Rev. T. DeWitt Talmage, is reported to have said:--

"I would that this unfortunate controversy about the confession of faith had not been forced upon the church; but now, since it is on, I say, Away with it, and let us have a new creed."

Another, Rev. Sawin, of Troy, N.Y., said recently:--

"I do not like the idea of Calvinism: Calvin was a murderer and a scoundrel. He said many good things and those I accept, but the Church should be an exponent of the gospel, and not of Calvinism."

Indeed one cannot read the daily press without realizing that the great nominal church, of all denominations, is being shaken from center to circumference. The strife of tongues among both the clergy and the laity is sending consternation throughout all Christendom.

In this extremity of Ecclesiasticism a happy thought struck some one, and it has found an echo throughout the length and breadth of Christendom. It was to send the Macedonian cry around the world, to all its heathen priests and apostles, to "Come over and help us." And the heathen have heard and heeded the cry; and Christian ministers are looking forward with high hopes to this grand ecumenical council of all the religions of the world, to be held in Chicago next September, confessedly for suggestions as to how they may get up a new religion that will be acceptable, if possible, to the whole world.

A prominent New England Congregational minister, Rev. J. G. Johnson, is reported to have said with reference to it:--

"For seventeen days these various religions will have the opportunity to assert themselves. learn something ourselves. In every religion there is some trace of God; and what are the false religions but the broken and distorted echoes of the voice of Jehovah?"

The Rev. Mr. Barrows, of Chicago, spoke enthusiastically of the friendly relations manifested among Protestant ministers, Catholic priests, Jewish rabbis, and, in fact, the thinking heads of all religions extant, by the correspondence in reference to the great Chicago parliament. He says:--

"The old idea that the religion to which I belong is the only true one, is out of date. There is something to be learned from all religions, and no man is worthy of the religion he represents unless he is willing to grasp any man by the hand as his brother. Some one has said that the time is now ripe for the best religion to come to the front. The time for a man to put on any airs of superiority about his particular religion is past. Here will meet the wise man, the scholar and the prince of the East in friendly relation with the archbishop, the rabbi, the missionary, the preacher and the priest. They will sit together in congress for the first time. This, it is hoped, will help to break down the barriers of creed. All religions are but the imperfect rays shining from our Father."

The Rev. T. Chalmers, of the Disciples Church, says:--

"This first Parliament of Religions seems to be the harbinger of a still larger religious fraternity --a fraternity that will combine into one world religion what is best, not in one alone, but in all of the great historic faiths. It may be that, under the guidance of this larger hope, we shall need to revise our phraseology and speak more of religious unity, than of Christian unity. I rejoice that all the great cults are to be brought into touch with each other, and that Jesus will take his place in the companionship of Gautama, Confucius and Zoroaster."

The New York Sun, in an editorial on this subject, recently said:--

"We cannot make out exactly what the Parliament proposes to accomplish.... It is possible, however, that the Chicago scheme is to get up some sort of a new and compound

religion, which shall include and satisfy every variety of religious and irreligious opinion [we would add--of note or influence]. It is a big job to get up a new and eclectic religion satisfactory all around; but Chicago is confident that it can finish up the business on the 27th of next September."

The various religions of Earth will set forth their claims as to points of superiority until Sept. 26th, when as per announcement a conclusion will be sought, the theme for that day being, "The religious union of the whole human family." On the next and last day, the Parliament will consider "The elements of perfect religion as recognized and set forth in the different faiths," with a view to determining "the characteristics of the ultimate religion," and "the center of the coming religious unity of mankind." Is it possible that thus, by their own confession, Christian (?) ministers are unable, at this late day, to determine what should be the center of religious unity, or the characteristics of perfect religion? Are they indeed so anxious for a "world religion" that they are willing to sacrifice any or all the principles of true Christianity, and even the name "Christian," if necessary, to obtain it? Even so, they confess. "Out of thine own mouth will I judge thee, thou wicked and slothful servant," saith the Lord. The preceding days of the conference will be devoted to the setting forth of the various religions by their respective representatives.

The scheme is a bold and hazardous one, but it should open the eyes of every true child of God to several facts that are manifest. (1) That the nominal Christian church has reached its last extremity of hope in its ability to stand, under the searching judgments of this day when "the Lord hath a controversy with his [professed] people"--nominal spiritual Israel. (`Micah 6:1,2`.) (2) That instead of repenting of their back-slidings and lack of faith and zeal and godliness, and thus seeking a return of divine favor, they are endeavoring, by a certain kind of union and co-operation, to support one another, and to call in the aid of the heathen world to help them to withstand the judgments of the Lord in exposing the errors of their human creeds and their misrepresentations of his worthy character. (3) This willingness to compromise Christ and his gospel, for the sake of gaining the friendship of the world and its emoluments of power and influence, should be evident to every thinking person. (4) Their blindness is such that they are unable to distinguish truth from error, or the spirit of the truth from the spirit of the world, and they have already lost sight of the doctrines of Christ.

Doubtless temporary aid will come from the source whence it is so enthusiastically sought; but it will be only a preparatory step which will involve the whole world in the impending doom of Babylon, causing the kings and merchants and traders of the whole earth to mourn and lament for this great city.--`Rev. 18:9,11,17`.

THE NEXT RELIGIOUS CONFERENCE AT JERUSALEM.

Another movement, having the same general end in view, has already been proposed, and doubtless took practical shape, at the celebration of the Fourth of July in the city of Philadelphia. The proposition, as clipped from the Philadelphia Inquirer, is as follows:--

THE PROPOSED UNION OF SECTS.

"Independence Hall on the day of the celebration will be the scene of a meeting of representatives of the different sects in this city, at which resolutions will be adopted setting forth the scope of the proposed celebration of the advent of the twentieth century of Christianity by an international gathering at Jerusalem six years hence. The preliminary steps were taken yesterday in historic Carpenter's Hall. The idea, it is said, seems to take all over the United States. All seem to think that it is appropriate, and that it comes appropriately from America. It is proposed to send the resolutions to the World's Fair Commission and have them notify the representatives of all nations, governments and provinces there assembled of this glorious conception.

"Dr. McCook spoke of the difficulties in the way. 'The differences,' he said, 'were sentimental and conscientious. If Israelites, Mohammedans and all others can thus meet, it will be an auspicious opening for the twentieth century. They say, We want to get the Anglicans, Russians, Germans, Roman Catholics, Greek Orientals, Nestorians, and all others. There is no objection in regard to sect or denomination in such a meeting. It simply brings the human family together.'

"A committee which shall have power to enlarge its numbers was appointed to push the movement. The idea is to have the proposed resolutions prepared by the different sects and read at the meeting in Independence Hall on July 4 before they are sent to Chicago."

This movement will doubtless supplement and further confirm the results of the great Chicago Parliament, the design of which is the "religious unity of the race," no matter what the character of the religion may be; for, as some of the projectors affirm, they think the present is no time for Christians to put on any airs of superiority about their particular kind of religion. This is the day of compromises demanded by "the exigencies of these times" of Babylon's judgment. And the compromises, they realize, must be made, or the whole structure of "Christendom"--i.e., "Babylon," must hopelessly perish.

We cannot afford, say the various denominations of Protestantism, to ignore and disfellowship that great branch of Christendom, the Church of Rome ["Babylon the great, the mother of harlots"]. All are now in haste to erase from their creeds those articles referring to Papacy as the Antichrist; and they say, We must secure Roman Catholic co-operation and assistance at any cost, while the Papacy only holds back for the privilege of dictating the terms of co-operation--which will be hers or none at all. The same compromising spirit is also manifest in the desire and effort to unite the various sects of Protestantism. In the more honest moods of former times Christians drifted apart because of their honest conceptions or misconceptions of divine truth; but now, too ignoble to confess their errors, yet anxious for union, they are ready to compromise their views of truth and their consciences for the sake of unity.

This was very noticeable in the late Presbyterian Assembly at Washington, D.C., in their consideration of the overtures of the Protestant Episcopal church for unity and co-operation. When one gentleman, Dr. Hollifield, ventured to remind the assembly of its duty of honest consistency and fidelity to conscientious convictions, he was speedily silenced, and his unpopular utterances were frowned upon and denounced as uncharitable and unchristian, because against the present clerical policy of union and compromise.

Dr. Hollifield said he thought the committee on church unity made a mistake when it proposed to shift the discussion from the differences between the two great ecclesiastical bodies named, to those in which they were in harmony. He was aware that the propositions were made with the best intentions in view; but he did not believe the unity hoped for could be secured by the means proposed. It was these differences, and not those points on which they were in accord, that had produced their alienation. The causes of the alienation should first be removed. The differences were not of minor

importance: they were of a serious character. One obstacle was the Romish doctrines and practices of many (and a constantly increasing number) of the Protestant Episcopal churches. Many of them were so high--or, he would say, so low--that a stranger visiting one of them might mistake it for a Roman Catholic church. The Episcopal high church, he said, was nothing more nor less than a back door to Rome. This state of affairs was a barrier to Christian unity in its full sense, for they could not afford to enter into relations with a church whose trend was Romeward, if they were to be true to a pure gospel. This fidelity to a sacred trust, he said, is all the more imperative at the present, when Rome is finding a firmer foothold on our shores.

But this earnest exhortation found no response in the hearts of other members of the assembly, and even this gentleman, in remaining in the organization, must submit his conscience in the matter to its majority decision, and thus become a partaker of their sins. His only proper course under these convictions would be to step out.--`Rev. 18:4,5`.

"RELIGIOUS RIOTS ARE ABROAD."

There is something very significant in the reported advice of Mr. Talmage to his congregation recently. He raised the question, What position shall we take with regard to the religious controversies now distracting the church? and then replied:--

"Stay out of it. While these religious riots are abroad, stay at home and attend to business. Why, how do you expect a man only five or six feet high to wade through an ocean a thousand feet deep? I have not given two minutes in thirty years to studying the controversial points of religion; and if I live thirty years more I shall not give one-thirtieth of a second to them. The world is now being creeded to death. The young men now entering the ministry are being launched into the thickest fog that ever beset a coast."

What confession! and what advice from a professed minister of the gospel of Christ! He sees the churches floundering about in a dense fog of ignorance and superstition, with dangerous rocks upon which their barks may be dashed at any moment; yet, by his own confession, he has not spent two minutes in thirty years in "earnestly contending for the faith once delivered to the saints," nor in studying to show himself "a workman approved unto God, rightly dividing the word of truth;" but has contented

himself with delivering eloquent addresses to please the itching ears of an admiring public, instead of using his talents as a wise and faithful steward of his Master's goods. Such the Lord seems to denominate "wicked and slothful servants."

But it is becoming more and more impossible to stay out of these controversies as he advises, and to remain neutral in the midst of the judgments of this Day of the Lord. The fire of this day will try every man's work, of what sort it is (`1 Cor. 3:13`); and if his faith is built with the stubble of error it will surely perish.

The only safe way for any child of God to do is to ignore the advice of all such time-serving shepherds, and to see to it that his faith is securely founded upon the Rock, Christ Jesus, our Redeemer and Lord; and that its superstructure is built only with the gold and silver of inspired truth. But to do this, he would best take the advice of the Lord and the apostles in preference to that of Mr. Talmage or others.--"Search the Scriptures," and believe their testimony, rejecting all that is contrary to them. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." --`Isa. 8:20`.

What, indeed, may we expect to be the character of the "new," "electic" "world religion" which is to be evolved out of the present disorder and confusion--out of the present "thick fogs," "religious riots," and "ecclesiastical hysterics," as the present unrest is variously designated by prominent clergymen; when the leaders of Christendom have lost their landmarks and see nothing in Christianity whereof to boast over the superstitions of heathenism? Consistency would call in their missionaries.

The church of Rome is determined that the character of the coming "world religion" shall be Papal, and is making every possible effort to that end. It is reported that within the last year Pope Leo XIII., in negotiations with the Greek Catholic church, has practically brought within view the reunion of the long

separated Greek and Roman Catholic churches. And every intelligent observer of the times knows of his policy and its progress here.

The spectacle of Christendom to-day is indeed unique. On the one hand the power of the disintegrating elements is strikingly conspicuous, while on the other, the tendency to unity is very pronounced. The spirit of liberty and independence of thought and action, the increase of knowledge and general intelligence, and the awakening faculties and sensibilities of all classes, is rapidly tending to disintegration of the old creeds and of the great systems built upon them. The daily press reports a recent split, even in the Roman Catholic church in France, which is significant of the disintegrating work, even in the strongest holds of superstition. Thus men are being shaken apart and made to stand alone upon their own convictions.

Such is the natural tendency of the present times in accordance with the Lord's design. The tendency to unity is, on the contrary, an artificial one and the efforts in that direction are made for policy's sake by those whose financial and social interests are bound up with the old tottering systems. The clergy are making use of their office to withstand the inevitable current of the present natural tendency; and they will doubtless succeed for a time, but only to make the final outcome more appalling.

The one thing most desired by the clergy, whose craft and reputation and honors are in danger, and which they, as a class, are most earnestly striving for, is Union at any cost; because in union there is strength. But thus saith the Lord of hosts by the mouth of the Prophet Isaiah (`Isa. 8:9,10`), "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye [heathen] of far countries; gird yourselves and ye shall be broken in pieces. Take counsel together and it shall come to naught; speak the word and it shall not stand."

"SHE SHALL NOT BE MOVED."

But, while assuring us that the nominal church will be utterly broken to pieces in this her judgment day, after, by her own strife of tongues, she has confessed her own blindness to truth and reason, her own nakedness, so far as the robe of Christ's righteousness, and her own unfaithfulness to her espoused Lord, God assures us it shall not be so with his true Church. Hidden for centuries in the great mass of tares of the nominal systems, the true Church as represented by its living members will now be manifested; although the world which knew not her Lord and Head will not recognize her worth or beauty. But the Lord knoweth them that are his, and will be gathering his elect ones out of the various divisions of Babylon, and will bless and feed them, while Babylon is falling. Hence now the cry, "Come out of her [Babylon] my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (`Rev. 18:4`.) The peaceful keeping of his true Zion, by the Lord, throughout this stormy day, of judgments upon civil, religious, social and financial systems, is shown in prophetic symbology in `Psalm 46`.

REST IN THE LORD.

Just to let thy Father do

What he will;

Just to know that he is true,

And be still.

Just to follow, hour by hour,

As he leadeth;

Just to draw the moment's power

As it needeth.

Just to trust him: this is all!

Then the day will surely be

Peaceful, whatsoe'er befall,

Bright and blessed, calm and free.

Just to recognize its light,

All-enfolding;

Just to claim its present might,

All-upholding.

Just to know it as thine own,

That no power can take away:

Is not this enough alone

For the gladness of the day?

Just to let him take the care

Sorely pressing,

Finding all we let him bear

Changed to blessing.

This is all! and yet the way

Marked by him who loves the best:

Secret of a happy day,

Secret of his promised rest. --Selected.

MAN AND WOMAN IN GOD'S ORDER.

[We devote considerable space in this issue to the consideration of woman's sphere, as viewed from the Bible standpoint; especially in the light of the Apostle Paul's teachings. A very general misunderstanding of the Apostle's words has fostered a spirit of doubt as to his divine inspiration, and thus proved a steppingstone to Infidelity. Such doubts having once gotten control of the mind are apt to lead to the very extreme of so-called Woman's Rights --forcing some to an extreme on that side of the question as others have gone to an extreme on the opposite side: making women mere slaves, drudges or entertainers for men--erroneously supposing that the apostles so taught. These articles may therefore be considered as supplemental to our defense of the apostolic authority and inerrancy, presented in our issue of May 1st, and are called forth in response to many inquiries.]

WHILE we recognize the fact that, as spiritual new creatures in Christ Jesus, we are not esteemed of God on account of pedigree, station or sex; that, in his estimation of worthiness for the heirship of the coming Kingdom, "there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for we are all one in Christ Jesus" (`Gal. 3:28`), and are "all called in one hope of our calling" (`Eph. 4:4`), it is nevertheless true that we are still in the flesh and that we have to do with earthly conditions; and, further, that upon our proper attitude in the various relationships of life, and our faithful observance of the teachings of the Scriptures with reference to them, our worthiness or unworthiness of divine favor is judged. While every question of moral rights and obligations is pushed to the front in this "day of preparation" (`Nahum 2:3`), this subject is coming forward for consideration and ventilation, as many Infidels and even Christians are claiming that the Bible teaches domestic slavery.

It will therefore be our endeavor to present as briefly as possible what we believe to be the Scriptural view of this subject, assured that, whatever may be the human prejudices of various individuals, God's Word is the only safe guide to the truth. His Word is by no means silent with reference to it; and an examination of all its testimony on the subject will, we believe, entirely silence in the estimation of all fair minded Christians the above mentioned charge against the Bible.

The first testimony of the Bible on this subject, aside from the statement that the man was made first and the woman subsequently as his capable helper and suitable companion, is found in God's statement to the woman after the eating of the forbidden fruit--"Thy desire shall be unto thy husband, and he shall rule over thee." While authority to rule is naturally implied in the headship of the man (`1 Cor. 11`; `1 Tim. 2:13`), yet, it is not difficult to see that the Lord referred to something more than this; for its mention is in connection with the penalty put upon woman, because of her share in the original sin. The implication is that her husband's rule would be tyrannical, and that she would suffer injustice under it, which she would not have suffered otherwise. And such has been the case: the rule or headship of the husband, which in perfection would have been a rule for the protection and in the interest of all the members of his family--a rule of love, a guidance rather--has in a majority of cases become, through the fall, a rule of selfishness, and fear, and general imposition. Indeed some men will use this very Scripture as a justification of their course of selfish tyranny.

But while facts fully corroborate the Lord's testimony on this subject, it is a great mistake to suppose that God's will is done by those who thus misuse their natural headship. On the contrary, we should see in the expression God's prophecy of the evil that would come upon womankind by reason of the fall of man from his original likeness of God. And, be it noted, the more degraded the man the more unfeeling will be his treatment of the one whom he should love and cherish as his own body.

Man's sphere in the world is pretty clearly defined as the head or chief of the creation, while the woman's sphere as a help, meet for him, is a much more debatable one. The question is, "To what extent may she help him?" While we believe that, according to the Bible teaching, she may help him to the extent of her ability and opportunity--in the home, the church and the world--we hear

many dissenting voices in favor of very considerably circumscribing her influence, if not in the home, at least in the church and in the world. Let us hear, therefore, first, What saith the Scripture concerning--

WOMAN'S PLACE IN THE CHURCH.

Peter, addressing the whole Church, without respect to sex, says, "Ye are a chosen generation, a royal priesthood, a holy nation,... that ye [all--male and female] should show forth the praises of him who hath called you out of darkness into his marvelous light." (`1 Pet. 2:9`.) And again we read (`Isa. 61:1`), "The Spirit of the Lord God is upon me, because he hath anointed me to preach," etc. See also `Luke 4:18-20`, where our Lord quotes and applies only a part of this prophecy to himself, leaving another portion of the commission which was not due in his day for the body of Christ--male and female--to declare. The word "because" shows that the anointing is for the very purpose of fitting those so anointed --whether male or female--to preach the good tidings. Therefore all of the anointed, male or female, Jew or Greek, bond or free, are anointed to preach.

In `Heb. 5:12` Paul upbraids the Church, making no distinction of sex, for inability to teach on account of neglect of opportunities to fit themselves for the work, saying, "For when for the time [spent] ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk and not of strong meat." Again we read (`1 Pet. 4:10`), "As each one [male or female] has received a free gift, so minister the same one to another as good stewards of the manifold grace of God." "Moreover," says Paul (`1 Cor. 4:2`), "it is required in stewards that they be found faithful." There is no distinction of sex here: each one, male or female, who possesses a talent or gift, becomes a steward of the same; and in the reckoning day the Lord will require each steward to give an account of his stewardship. Faithfulness is required of all in the use of all talents possessed.--`Matt. 25:14-30`.

In harmony with the teaching of these scriptures, that women, as well as men, are accountable to God for the use of their talents in the Church, be they many or few, and also with the teaching of Paul, that the activity of every member of the body of Christ is necessary to the general health of the whole body, we have numerous precedents established in the Scriptures. Thus (1) the women who were the first at the sepulcher on the morning of the resurrection were sent by the Lord to bear the first message of his resurrection to the apostles. (2) The woman of Samaria with whom the Lord conversed, and to whom he was pleased to reveal himself as the Messiah, was not forbidden to go into the city and declare the news to many--which she did at once, leaving her water-pots and going in haste. And the result was that many believed through her testimony, however she may have declared it.-- `John 4:28-30,39`.

We find, too, that women, as well as men, shared the gift of prophecy, which the Apostle Paul (`1 Cor. 14:3,4`) defines to be "speaking to edification, exhortation and comfort"--i.e., teaching or exhorting according to the measure of the gift of God. (See also `1 Cor. 12:31`.) And in `1 Cor. 11`, Paul admits the propriety of women publicly praying and prophesying, provided they do so with becoming modesty, of which the covering of the head was in those times a special mark, particularly among the Greeks, here addressed. To ignore such a custom, as some seemed inclined to do when they began to realize the liberty of the gospel, would have brought reproach upon the cause of Christ, and also upon "the angels," messengers or ministers of the Christian faith --the apostles and others.

We have some examples of prophesying, by women,--for instance, Anna (`Luke 2:36-38`); Philip's four daughters (`Acts 21:8,9`); Miriam (`Micah 6:1-4`); Huldah (`2 Chron. 34:21-28`) and Deborah (`Judges 4:4-24`). And, further, we have the remarkable prophecy of `Joel 2:28,29`, of which Peter claimed there was at least a partial fulfilment on the day of Pentecost, when the holy Spirit descended in power upon all present. (`Acts 2:17,18`.) Paul also mentions with evident appreciation the activity

of certain females in the early Church-- notably Priscilla, Tryphena, Tryphosa, the mother of Rufus and Julia, the sister of Nereus. (`Rom. 16`; also `Phil. 4:3`.) And in every instance, except `1 Cor. 16:19`, where Priscilla and her husband Aquila are mentioned, Priscilla is mentioned first, as if she were the more prominent and active of the two. (See `Rom. 16:3`; `2 Tim. 4:19`; `Acts 18:18,26` R.V.) She and her husband also accompanied Paul on one of his journeys from Corinth to Ephesus, where they met Apollos and were both diligent in instructing him more perfectly in the truth. (`Acts 18:18-26`.) Although the Scriptures are not addressed to the world, they utter no voice and establish no precedent contrary to female activity in the various legitimate pursuits of life for which nature and education have fitted her. And though in times past female education was at a very low ebb, and women were seldom fitted for other than domestic pursuits, we have a worthy example of one efficient female Judge in Israel--Deborah, the wife of Lapidoth (`Judges 4:4-24`; `5:1-31`) who was also a prophetess and evidently a woman of great ability and influence. Huldah, the wife of Shallum (`2 Kings 22:14-20`), was also a prophetess to whom the king of Israel sent.

From all these indications we gather that God, who is no respecter of persons, requires faithfulness on the part of female as well as male stewards in the use of all their talents, with no other restrictions than that they do so with that modesty which is specially becoming to their sex; and that, if God gives to any female member of the body of Christ a talent or special ability for teaching or prophesying, as she has done in the past, it is her privilege, and not only so, but her duty, to earnestly cultivate and use that talent as a wise and faithful stewardess. This the Apostle Paul also clearly teaches in `1 Cor. 12:28-31`, when, after naming teaching as one of the best gifts, he urges all, without distinction of sex, to "covet earnestly the best gifts."

WOMAN'S RELATIONSHIP TO MAN.

Let us next note what some consider a direct contradiction of the foregoing Scriptural findings in the words of the Apostle Paul (`1 Tim. 2:12`) --"I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" [hesuchia, quietness]. But the Apostle proceeds to give his reason for the restriction; and in doing so he refers us back to the original relationship of Adam and Eve in the garden of Eden, saying, "For Adam was first formed, then Eve. And Adam was not deceived, but the woman, being deceived, became a transgressor." Turning to `Genesis (2:16-18`) we see that, before Eve was created, "God commanded the man, saying, "Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die."

It is plain, then, that the Lord did not communicate directly with Eve, but with Adam, and that Eve received this warning from God through Adam. Thus Adam, under God, was the teacher, and Eve the learner. And it was right and proper, in this instance at least, that the woman should "learn in silence with all subjection," as the Apostle counsels in `1 Tim. 2:11`. What right had she to object? God had taught her husband, and in giving her to him had imposed upon him the duties of a husband (a care-taker and provider for her), and in fulfilling this obligation Adam had communicated to Eve this knowledge which was necessary to her preservation and her harmony with God. Thus God taught the headship of man, which the Apostle would have the Corinthian Church distinctly understand.-- `1 Cor. 11:3`.

In addressing himself to Eve the Adversary tempted her to disregard the warning of God through her husband. This she did, and that without even consulting Adam as to the propriety of heeding this new and strange instructor, who was evidently out of harmony with God. In acting thus, independent both of God and of the natural protector which God had provided, the woman became a transgressor; and since she thus ignored God, she was left to her own judgment entirely, and was deceived; not, however, as to the unrighteousness of her course, but as to the result of that

course, which she presumed would lead to greater blessing (knowledge), instead of to death. And not only did she thus ignore Adam and the instruction of God through Adam, and act entirely upon her own judgment, but she further assumed to lead or teach Adam her new doctrine, thus reversing the divine order of headship. And in following this reversed order of headship, Adam, though not deceived, also became a transgressor.

It is for this reason, says the Apostle, that I suffer not a woman to teach, nor to usurp authority over the man. But how to harmonize this restriction with the seemingly contrary scriptures already referred to still remains a difficult question to many; one, however, to which there surely must be some solution. First, we would inquire, Does this order of headship inhere in mankind as a class, distinct from woman-kind? or does it apply merely in the relationship of husband and wife? That the former is true, is, we think, quite evident from `1 Cor. 11:3`, which reads, "I would have you know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God."

What, then, we would inquire, is implied in this office of headship? The figure, we see, is drawn from that important member of the human body, the head, which is the chief member--the member in which inheres the right of leadership and authority. And this interpretation is borne out by the perfect illustration of headship in

the relationship of Jehovah to Christ. In the one inheres the legislative, in the other a delegated executive power. In accordance with the illustration, therefore, the relationship of man to Christ and of woman to man should be that of subserviency; and if men and women were perfect the beautiful harmony of such a relationship would yield perfect satisfaction to both. Man would be in harmony with Christ, woman in harmony with man, and all in harmony with Jehovah. Thus the divine order of headship would unify all in the bonds of mutual love and peace.

But the question arises, How is this idea of headship compatible with the idea of individual liberty--the glorious liberty of the sons of God? Is the illustration of head and body to be pressed to its utmost limit here? The human body in health never performs an act except by the authority and consent of the head; and the mystical body of Christ (the Church), in health always delights to know and to do the will of Christ; and Christ has ever sought to know and do the Father's will. And so likewise if the human family were unimpaired by sin woman would enjoy her station and man would not misuse his strength, mental or physical, tyrannically. Looking again at the perfect illustration of this relationship between Jehovah and Christ, we see that the order of headship, rightly exercised, is entirely compatible with the glorious liberty of sons of God. For although Jehovah is the head of Christ we see him delighting to honor his Son, making him in turn the head of all principality and power (`Col. 2:10`; `1:16`; `Eph. 1:10`--Diaglott), and calling upon all men to "honor the Son, even as they honor the Father" [for he is the Father's representative and the express image of his person]. We see him also committing all judgment unto the Son. He first proved him and found him worthy of confidence; and then, having made known his plans to him, he committed to him their execution. And so we read, "The Father judgeth no man, but hath committed all judgment unto the Son" (`John 5:22`), and, again, that "all power in heaven and in earth" is given unto him.-- `Matt. 28:18`.

Surely there is no semblance of bondage in this relationship of Christ to Jehovah; but under Jehovah's supreme headship there is the fullest liberty and the widest scope for the development and use of all Christ's noble powers. And Christ, on his part, as subject to Jehovah, his head, is in all his works subject to those principles of action and that plan of work which the wisdom and goodness of Jehovah have decreed. Within these metes and bounds of Jehovah's headship, then, is the glorious liberty of the only begotten Son of God. Thus should man also be subject to his head, which is Christ, whose supervision, like that of Jehovah, is also sufficiently generous to admit of the widest range and development of all his

manly powers. And thus, also, should the headship of man be exercised toward woman-- not to degrade and dwarf her powers under the bondage of tyranny, but to elevate and ennoble her; granting to her, under his leadership and encouragement, the fullest liberty for the legitimate use of all her powers.

But to return to Paul's statement, "I suffer not a woman to teach, nor to usurp authority over a man," we see that, in harmony with the reason given for the restriction, and also with the fact that they did teach on numerous occasions mentioned in the Scriptures, we must interpret the former clause of this statement in the light of the latter, viz., that the woman is not to usurp the natural position of the man as leader and teacher, and, disregarding his headship, to take that attitude herself--an attitude contrary to nature, incompatible with womanly grace, and unlovely in the eyes of all right-thinking people. With this interpretation of the Apostle's language here, his teaching elsewhere, for instance in `1 Cor. 11:5`, is in entire harmony.

The idea is not to debar woman from her privilege and duty of making good use of all her talents as a wise stewardess, and as one who must give an account of her stewardship, nor to prohibit her from teaching the truth to others, but rather to point out to her the excellent and most effective ways for the use of her influence in life. Nature would, doubtless, generally indicate to both men and women their proper spheres for usefulness; but alas! none can be found in a natural condition:-- all are fallen, mentally, physically and morally; and some more than others and in different ways. No womanly woman takes as her ideal a noisy declaimer, an assertive debater, an obtrusive public speaker, nor an ambitious leader. And yet, on fitting occasions, where the interests of the truth require it, she may, in a womanly way and without the least assuming the manly prerogatives of headship, declare the good tidings of great joy to as many as will hear her, whether male or female; and on some occasions the interests of the truth may necessitate her debating a question, which can often be just as effectively done in a suggestive, as in an assertive, way; and generally much more so, as some men, as well as women, have learned. Those who understand human nature best, know that frequently more can be done in the way of disarming prejudice and establishing the truth by the latter, than by the former method.

A woman may thus, in the full exercise of her liberty as a child of God, bring forth all her strong reasons before as many as desire to hear, and may clearly state her own convictions of the truth, but always with that moderation and candor which, acknowledging the natural headship of man, would avoid even the appearance of dictation or usurping of authority; and if there be a man present who can and will relieve her of the responsibility of so prominent a position, her natural modesty should decline the undertaking. The "silence" or quietness enjoined by the Apostle in the above text, is not to be understood in an absolute sense, but rather in that relative sense which would harmonize with his admission of woman's right to pray, or prophesy, or explain the truth, as they evidently did in the apostles' days, when they had ability and opportunity. In `1 Thes. 4:10,11` the Apostle similarly exhorts the brethren to quietness saying, "We beseech you, brethren,...that ye study to be quiet and to mind your own affairs, and to work with your hands as we commanded you." The same word is also used in `1 Tim. 2:2`.

The expression of the Apostle Paul in `1 Cor. 14:34,35`, we need to remember, was addressed to a class of Greek converts to Christianity whose habits were altogether different from the civilization of to-day, as well as from those of the Hebrew and Roman civilizations of that day. While Greece was the center of learning in its day, the women of Greece were very degraded and ignorant, so that it was necessary to speak to some of them with a degree of force which the Apostle never used in speaking to either Hebrew or Roman Christian women. From this epistle, we see that the Church at Corinth was in a very disorderly condition, and that their assemblies were often confused and unprofitable. The Apostle, in this chapter, is laying down some very necessary rules and

regulations, so that all things might be done "decently and in order" (`verse 40`); and the disorderly women as well as men (`verses 28,30,33`; `chap. 11:17-22,31-34`; `6:5-11`; `5:1-13`; `3:1-3`) came in for their share of the needed reproof. It was a shame for those women to speak in the Church, first, because any publicity of their women was so regarded there and then; and, secondly, because they were unfitted to do so intelligently, and so it was better that they should listen in silence at the meetings of the Church, and inquire further of their husbands [literally, men] at home. To force the application of this instruction upon the whole Church during the entire age, would do violence to the general tenor of Scripture teaching with reference to woman's sphere of action and responsibility of service as man's worthy and suitable help-mate, which the Lord pronounced her to be. As well might we bind upon the entire Church the obligations of literally washing one another's feet and greeting one another with a holy kiss, which are repeatedly enjoined (See `Rom. 16:15,16`; `1 Cor. 16:20`; `1 Thes. 5:26`; `1 Pet. 5:14`), but which we instinctively recognize in spirit, but not in letter; the courtesies and civilities of our times being somewhat different from the customs of that day, although equally hospitable.

In order that all may see clearly the conditions which necessitated the Apostle's seemingly harsh language to the women of the Corinthian Church, we make a few brief quotations from noted authors, showing the state of society in Corinth, Ephesus and the principal cities of the Greek civilization of that time.

In the Contemporary Review, Vol. 34, March 1879, page 700, in an article on "The Position and Influence of Women in Ancient Athens," Prof. Donaldson of St. Andrews University, Scotland, says:--

"In Athens we find two classes of women who were not slaves. There was one class who could scarcely move one step from their own rooms, and who were watched and restricted in every possible way. There was another class on whom no restrictions whatever were laid, who could move about and do whatever seemed good in their own eyes. The citizen women [the wives] had apartments assigned to them, generally in the upper story. They were forbidden to be present at any banquet. The men preferred to dine with themselves rather than expose their wives to their neighbor's gaze. Seemingly the education of girls was confined to the merest elements. It is scarcely possible to conceive that such a marvelous crop of remarkable men, renounced in literature and art, could have arisen if all the Athenian mothers were ordinary housewives. [But they were not: multitudes of the mothers were not wives, but were of the educated though dissolute class, above mentioned, who were granted every

liberty.] But though there never was in the history of the world such a numerous race of great thinkers, poets, sculptors, painters and architects in one city at one time, as in Athens, not one virtuous Athenian woman ever attained the slightest distinction in any one department of literature, art or science.

"We pass from the citizen women [the wives] of Athens to the other class of free women-- the strangers or courtesans. These stranger women could not marry. They might do any thing else they liked. The citizen women were confined to the house and did not dine with the men; but the men refused to limit their associations with women to the house. Accordingly they selected these stranger women as their companions; and 'Hetairai,' or companions, was the name by which the whole class was designated. The citizen women had to be mothers and wives, nothing more. The stranger women had to discharge the duties of companions, but to remain outside the pale of the marriageable class. They were the only educated women in Athens. Almost every one of the great men in Athens had such a companion, and these women seemed to have sympathized with them in their high imaginations and profound meditations.

"But the Athenian women, even the citizens, had no political standing. They were always minors. Such, however, was the force of character of these 'Hetairai,' or such their hold on powerful men, that not infrequently their sons were recognized (by special decree) as citizens. The names of virtuous wives are not to be found in history; but the influence of the 'Hetairai' comes more and more into play. They cultivated all the graces of life; they dressed with exquisite taste; they were witty. But it must not be forgotten that hundreds and thousands of these unprotected women were employed as the tools of the basest passions, seeking only, under the form of affection, to ruin men and send them in misery to an early grave."

Every statement here quoted from Prof. Donaldson is amply supported by citations from

Greek authors in the writings of Prof. Becker, of Germany, who is quoted by all recent writers as unquestioned authority upon ancient Greek and Roman life. In his "Charicles," page 463, he says:--

"At this time, and in the very focus of civilization, the women were regarded as a lower order of beings; naturally prone to evil, and fitted only for propagating the species and gratifying the sensual appetites of man. There were no educational institutions for girls, nor any private teachers at home. They were excluded from intercourse, not only with strangers, but also with their own nearest relations, and they saw but little even of their fathers and husbands. The maidens, especially, lived in the greatest seclusion until their marriage, and, so to speak, regularly under lock and key." Page 287--"At Athens it was a thing unheard of for any free woman to make purchases in the market."

In a work on "Old Greek Education," by Prof. J. P. Mahaffy, of Trinity College, Dublin --page 11--he mentions the frequency with which children were exposed or left to die of starvation and neglect, and says:--

"We cannot really doubt that the exposing of new-born infants was not only sanctioned by the public feeling, but actually practiced throughout Greece. Plato practiced infanticide under certain circumstances in his ideal state. Nowhere does the agony of the mother's heart reach us through their literature, save where Socrates compares the anger of his pupils when first confuted out of their opinions, to the fury of a young mother deprived of her first infant. There is something horrible in the allusion, as if, in after life, Attic mothers became hardened to this kind of treatment. The exposing of female infants was not uncommon."

The bearing of this general condition of woman under the Greek civilization upon the language of the Apostle Paul to some of them, is still more clearly seen when we consider that Corinth was one of the worst of the Grecian cities. Prof. Becker says:--

"Corinth seems to have surpassed all other cities in the number of its Hetairai, to whom the wealth and splendor of the place, as well as the crowd of wealthy merchants, held out the prospects of a rich harvest."

From these observations it is clear that when Corinthian men became Christians, and, disregarding the prevailing public sentiment, brought their wives with them to meetings of the Church, the women were very ignorant and lacking in essential decorum and were inclined to disturb the meetings by asking unprofitable questions, which the Apostle instructed them to inquire of at home of their husbands, who could give them the simple instruction which they needed; for it was an improper thing for those women to speak in the Church and to disturb its proper, orderly worship, etc. We must remember, too, that Christianity then, as now, did not generally make its converts among the great men and philosophers, but among the poorer classes--the common people.

This condition of the Corinthian women also makes very clear the necessity of the Apostle's instructions in `1 Cor. 11`, about the covering of the head, which among that people specially was an indication of modesty. To have suddenly disregarded the custom, when they began to see the liberty of the gospel, would have been misunderstood, and would probably have cultivated in them, in their ignorance, a disposition to ignore the headship of man, and to become self-conscious and self-assertive.

When we note the very different conditions of the Roman and Hebrew women, we can account for the absence of any such instruction in the epistles to the Roman and Hebrew Christians.

Dr. Smith, in his Greek and Roman Antiquities, says:--

"The position of a Roman woman after marriage was very different from that of a Greek woman. The Roman wife presided over the whole household, and shared the honor and respect shown to her husband."

And Prof. Becker says:--

"The Roman housewife always appears as the mistress of the whole household economy, instructress of the children, guardian of the honor of the house, and equally esteemed with her husband, both in and out of the house. The women frequented public theaters, as well as the men, and took their places with them at public banquets."

The freedom of women in Hebrew society is so manifest from the Scriptures as to need no further proof. They freely conversed with the Lord and the apostles, and other male disciples,

attended the meetings of the Church and Synagogues, and went about with entire freedom. Consequently, when Christianity took hold of them, it found them ready for Christian work without being hampered by the restraints of hereditary custom, which among other peoples must be measurably adhered to until a gradual reconstruction of public sentiment could be brought about, lest otherwise reproach be brought upon the cause of Christ.

WOMAN A HELP, MEET FOR MAN.

"And Jehovah said, It is not good that the man should be alone: I will make him a help suitable for him.... And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help suitable for him....And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh. She shall be called woman [ishah], because she was taken out of man [ish]."--`Gen. 2:18,20,22,23`.

In pursuing our study of woman's appointed place in the divine economy of creation, we turn to the above brief account of her first introduction to the earth and to man; for the Apostle says, "the woman was created for the man." (`1 Cor. 11:9`.) As the account indicates, the object of woman's creation was that she might be a suitable help for man. That man needed just such a help is indicated, not only by the Lord's statement that it was "not good" for him to be "alone," but also by the statement that among all the animals there was none found to be "a suitable help." True, they were all in perfect subjection to him as their lord and master, and perfectly obedient in rendering all the service required. Many of them were strong to bear his burdens, some fleet to run his errands; some gratified his love of the beautiful in form and proportions, and some in plumage; some charmed his ear with strains of music; and all manifested more or less of intelligence and affection; yet in all there was a lack. The perfect man did not crave a burden-bearer, nor an errand-runner, nor a gay butterfly to please the sight, nor a charming musician: what he craved was an intelligent sympathetic companion; and this lack, the "suitable help," which God subsequently provided, exactly supplied.

When God had created her and brought her to the man, Adam named her woman. That the word was not used to specially indicate the power of motherhood, is manifest from the fact that when God said that she should become a mother, Adam changed her name to Eve, because she was to be the mother of all living. (`Gen. 3:20`.) We also read (`Gen. 5:2`) that

"God called their name Adam in the day when they were created." Thus both God and the man recognized this new creature as of the same nature as the man, and yet differing from him both physically and intellectually. She was not another man, but another human being, the counterpart of the man, and therefore a suitable helper for him.

She was a help in that she was a companion for him. Before she came, Adam, though surrounded by a host of the lower animals, was "alone," and in need of the help of companionship which they could not supply. That the help needed was not merely in the work of propagating the species is clear, from the fact that she was recognized and accepted as the suitable and desired help from the very beginning, and before the propagating of the race was mentioned--which did not begin until after the fall. This was a merciful providence, in order that, as Paul shows, every member of the race might share the blessings of redemption through Christ.--`Rom. 5:12`; `11:32,33`.

We thus see that man found in the woman an intellectual companion, one capable of sharing and appreciating all his joys (he had no sorrows) and of participating with him in all his interests. Had she come short of such capacity she would not have been a suitable companion or help, and Adam would still have been to some extent alone. As the sons and daughters of men have multiplied, the same characteristics as in the beginning continue to distinguish the two sexes, with the exception that both have suffered from the fall; hence the two sexes still stand similarly related to each other--man the "head" of the earthly creation, and woman a "suitable help" for him. And this, as the Apostle shows (`1 Cor. 11:3`), is regardless of the marriage relation. Man, in the image and glory of God, was created the

sovereign of the earth; and woman, "the glory of man" in all the natural relationships of life, but especially that of wifehood, is his worthy companion and joint heir, his queen. And in this sense, God gave to them both, originally, the earthly dominion--over the fish, fowl, beasts of the field, etc.--`Gen. 1:27,28`; `Psa. 8:6-8`.

It is therefore fitting that this natural relationship of the sexes should always be observed; that woman should remember that she is not the head, the chief, the leader, in the world's affairs, though there is ample scope for the use of all her powers under a proper and generous exercise of the headship of man. And it is equally necessary and proper that man should fully recognize, appreciate and accept of the help which woman is capable of rendering in all the affairs of life where such capability is manifest. If God has given to her talents, they were given her for cultivation and use, in order that she might be a more efficient help for man; and it would not be right, nor can man afford, to refuse such help and seek to dwarf such talents. Let the "help" help as much as possible, even though in the present imperfect condition, as is sometimes the case, the help may outstrip the head in ability, either natural or acquired. So long as the woman's work is done in a modest, womanly way--with no disposition to lord it over the divinely appointed head or king of earth--let her do with her might what her hands find to do.

As a general thing, however, woman's special helpfulness is in the sphere to which her special work of necessity usually confines her--as wife, mother, sister, friend--in the home, the schoolroom, and in the duties which naturally fall to her in religious and in social life, and occasionally in business life. Let woman bring into all these relationships her highest moral and intellectual attainments, the finest touches of art, and the most noble physique which nature and cultivation can give, and she will the most truly answer the ends of her existence as a worthy and suitable help to earth's intended king--man. True, man and woman have lost the dominion of the earth originally bestowed upon them as king and joint-heir; but still, though under the burden of the curse, woman can be a help, meet for man, in the struggle upward toward perfection; and no true man will despise such helpfulness when tendered in a spirit of sisterly interest.

WOMAN AS A WIFE.

Having seen that the natural attitude of women in general to men in general is that of suitable helps, and not of heads, let us now consider the Scriptural position respecting woman as a wife. In alas too many cases, this, the dearest relationship of earth, is degraded to a domestic slavery. And the slave-holding tyrants too often pervert or misinterpret the teachings of the apostles to the support of their course--some unwittingly. It is therefore our purpose to examine such scriptures as are frequently urged in the interest of domestic tyranny and in the dwarfing and degrading of woman in her noblest sphere on the natural plane,--as a true wife.

We are free to assert in the outstart that the Scriptures, rightly interpreted, teach no such thing; and one of the best evidences that they do not, is seen in the fact that the Lord has chosen this relationship as a type of the relationship between himself and the glorified Church--a consummation so glorious, that it is held out as a prize to the faithful children of God all through the Gospel age; a prize worthy of the sacrifice of every temporal interest, even unto death. The type of such a relationship ought, indeed, in some sense, to manifest that coming glory.

We have already seen that in the relationship of head and body, to which the Apostle compares husband and wife, and which is gloriously illustrated in the relationship of Jehovah to Christ Jesus, and between our Lord Jesus and the Church, there is nothing incompatible with "the glorious liberty of the sons of God," and hence that the other headship of man over woman, rightly exercised, is likewise compatible with a similarly glorious liberty.

We have also seen that the headship of man is not designed to debar woman from the privilege and duty of making the fullest use of her talents as a wise stewardess in the service of the

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