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CHRISTMAS.
To Baptists Chrisftnas is a social
rather than a religious occasion. Ro
man Catholics, Episcopalians, Luther
ans, and some others observe the day
as a “Christian festival,'’ in com
memoration of the birth of our Lordi
Baptists, Presbyterians, Congrega
tionalists, and the Calvinistic bodies
generally, have always opposed this
jdea, as based upon no principle of
the gospel, and certainly contrary to
historic fact. The early Pilgrim and
Puritan settlers of Now England had
a morbid dread of anything they re
’ garded as pecnlar to the Roman
Catholics. They were opposed to
• any observance of ( hristmas. 1 hey
considered it a heathen rite, and
r .. steadfastly refused to allow decking
either church or house with holly and
ivy. They rejected Christmas both
as a religions and a social occsion.
An interesting bit of history may
be given .just here. On the morning
of December the 25th, 1621, Gover
nor Bradford, of the Plymouth colo
noy, called his men out to work, some
of them protested and said it was
against their conscience to work on
Christmas. lie answered that if it
were a matter of conscience he would
spare them until they were better in
formed. At noon tho Governor re
turned from work and found the ex
cused men in the street enjoying
their sports. Ho was indignant; tell
ing them that it was against his con
science that they should play while
others worked; that if it were a mat
, ter of religion they should stay in
their houses and worship; that there
should be no gaming or revelling in
the street ! Sports forbidden on
Christmas day ! It seems to us Very
strange, yet such was the dominant
spirit among the early settlors. Os
course it was just the reverse among
the Cavalier settlers of Virginia.
Was the prejudice against Christ
mas reasonable? This question de
mands a peep into the origin of the
observance. Everybody knows that
the day proposes to commemorate
the birth of Jesus. But no one knows
the exact <lay of his birth. Not
even the year is positivly known.
The historian Mosheim says: “The
year in which it occured has not
hitherto been ascertained, not-with
standing the deep ami laborious re
searches of-tlie learned. * * *
That which appears probable is that
it occured about a year and six
months before the death of Herod,
in the year of Rome 748 or 749.”
lie adds very wisely: “The uncer
tainty, however, of this point is of no
great consequence. We know that
the Sun of Righteousness has shined
Upon the world; and though we can
not fix the precise period in which
lie arose, this will not preclude us
from enjoying the direction and in
fluence of his vital and salutary
beams.”
The present Christian era was fix
ed in the sixth century by a Catho
lic monk. He assumed the year of
Christ’s birth as coincident with the
year of Rome 764, which we know
to be an error of at least four or live
years, since Christ was certainly
born before the death of Herod the
great, which event took place in A-
U. 750, just before the passover, in
the spring. The gospel records furn
ish one or two other notes of time,
and by all of them we reach the
same conclusion. Venerable Bede
was the first to use our era in histor
ical works, early in the eighth centu
ry, and not long afterwards it was
introduced in public transactions by
the Frank kings Pepin and Char
lemagne. Allowing for the error
ignorantly made by the monk, this
is A. D., 1897 instead of A. J). 1892.
The uncertainty concerning the
month and day is still greater. One
certainty only we have, and that is
that Jesus was not born on the twen
ty-fifth of December! That was the
height of the winter rainy season
in Judea, and shepherds could hard
ly be watching their flocks by night
in the plains. Lardner, quoted by
Archbishop Newcome [Episcopalian]
says: Jesus was born between the
middle of August and the middle of
November, A. U. 748 or 749. Wo
will take the meantime Octolier 1.”
Why we are not informed. John
Henry' Blunt, another Episcopal an
thority, discusses the question in his
“Dictionary of Doctrinal and Histori
cal Theology." We quote:
“Tho Church Catholic, though it
has always celebrated our Lord’s Na
tivity, has not been uniform in its ob
servance. Clement of Alexandria
[born A. D. 158] styles the attempt
to define tho precise day of its oc
currence as idle, and says that while
some kept it on May tho 20th, others
anticipated that day by a whole
month.”
Blunt also says that “the institu
tion of this festival is lost in antiqui
ty'.” In our copy of Clement we do
not find what Blunt ascribes to him,
but we find the following :
“There are those who have de
termined not only the year of. our
Lord’s birth, but also the day; and
they say it took place in the twenty
eighth year of Augusta, and in the
twenty-fifth day of Paehon. * * *
Others say that ho was born on the
twenty-fourth or twenty-fifth of
Pharmuthi.”
Authorities at hand do not inform
us what month of our calender coin
cides with Paeon; but from Josephus
wo learn that Pharmuthi was tho
Egyptian name ol the Hebrew month
Nisan, which is equivalent to parts
of our March and April. From all
this it is certain that at the time Cle
ment wrote bis Stromata, about A.
D. 193, the day of the birth was a
matter of conjecture only. That was
before, the rise of the “Roman Catho
lic Church,” upon whose authority it
is usually supposed that the assumed
date December 25th rests. It is
probable, however, that even before
that Church formally set apart that
date, it was observed in the Western
church, and passed into the Eastern
Church in the fourth century, about
the time of Chrysostom.
Many reasons are given for fixing
this date. It is commonly thought
that tho early Christians adopted it
because their Pagan neighbors cele
brated what they called their “Satur
nalia” at that time, on the well known
custom of transforming heathen fes
tivals into Christian! Plumptrc, inEl
licott, thinks this the probable origin:
“The time was chosen in order to
substitute tho purified joy of a Chris
tian festival for the license of the
Saturnalia which was kept at that
season.” Almost all the nations re
garded the winter-solstice as a most
important time of the year, as the
beginning of the renewed life and
activity of tho powers of nature. In
more Northerly countries, this fact
must have made itself peculiarly
palpable—hence tho Celts and Ger
mans, from the oldest times, celebra
ted the season with the greatest fes
tivities. Then the sun turned his
face toward the spring, and began to
lengthen the days. It was so easy
for the early Christians to fall into
the custom —only they turned their
eyes to the Sun of Righteousness.
Such is the origin of our Christ
mas, and it will be at once apparent
that under the circumstances, Bap
tists can have no religious veneration
for the day. It may not be too much
to say that we would do wrong to
observe it religiously, only as all days
are to be consecrated to the service of
our Lord. To us Christmas is simply
a social occasion. As such only we
observe it— a time in which to make
home all the happier, and to renew
family greetings and fellowship. If
in doing this, at tho same time we
turn tho minds and hearts of the
dear children God has given to us the
precious Babe of Bethlehem—the
Christ-child who was born fyr our
salvation—surely our God will not
bo displeased.
There are in the Southern Baptist
Theological Seminary, this session,
more than forty students whose
wives accompany them to that school
of the prophets. This does not
mean, we hope, an increase in the
number of early marriages among
our candidates for the ministry. As
all are aware, procrastination is the
great thief of time, and in the ag
gregate steals many a month and
year from the young man ; but not
in the matter of matrimony: there
tho young men occassionly do a little
stealing themselves, filching now a
month and now a year or two from a
wise discretion, to assume tho bonds
of a wedded life prematurely.
These forty, we repeat, do not show
it is to be hoped, any growth of this
class, already more than large en
ough. Let us trust rather that they
indicate how members of this class
awake more and more to‘a sense of
the greater or less unwisdom of their
course in that respect, and are fully
purposed in heart not to remit on
this account the most strenuous en
deavors to make thorough prepara,
tion for their holy calling. If this
lie tho true state of the case, we
shall look in the future to see some of
them at least give conspicuous proof
that they camo from the Seminary
bringing with them no less profits of
the school because their wives com.
panied with them.
Bo yourself, if ever, in preparing
sermons and in preaching them.
Hero, if nowhere else, what grows
is better than what is grafted.
THE CHRISTIAN INDEX: THURSDAY, DECEMBER 15. 1892.
PI STANCE IN CHURCH MEMBER
SHIP.
We are of opinion, “says the Lon
don Christian, “ that it should be a
rule in every city church, that no
person bc.ng beyond walking distance
should become a member, and that
members removing beyond such dis
tances should be transferred to
churches nearer to them.” Os course
we are none of us likely to accept
this opinion just as it stands, without
qualification or reserve. Its accep
tance, probably, was neither hoped
for nor wished for. The purpose
may have been rather to attract at
tention to the idea, that there is
space for a moral cofinection between
the question of distance and the
vuestion of church membership-
The distance may have something to
do with the right determination of
the matter of duty.
So thought the Philadelphia Bap
tist Association when it adopted a
Treatise on Discipline in 1743. For
in that document we read: “It ap
pears the reasonable duty of every
believer to give himself a member
to such an orderly church as is most
conveniently situated, that is, meet
ing nighest the place of his or her
residence.” The emphasis here laid
on distance may strike us as extreme:
and it is extreme, if there are no ex
ceptions allowed, if a man is held to
be under absolute obligation to hold
membership always in the nearest
orderly church. But for all that,
the probabilities lean that way, the
presumption is on that side, every
thing else being equal, tho nearest
orderly church has the first and high
est claim on our membership, more
than to any other: wc belong of right
to her. Perhaps, you have never
t hought this matter through, perhaps
if yotl had, you would transfer your
membership at the call of duty to
another church. Give the question
fair consideration, and to that end
ponder the six “apparent reaapns”
which the Philadelphia Association
gives for the rule wo have quoted
from it.
1. For men to give themselves
members of a distant church, when
another of the same faith and order
is nigher, is for such a person to put
himself under a necessity of neglect
ing the ordinary appointed meetings
of that church whereof he is a mem
ber, and whereof the particular
charge (Hob. 10: 25) is given that
he might attend and wait on the use
of God’s appointed means for his
edification by the ministry of that
church.
2. Such puts himself under a
wilful necessity to neglect his duty
of care) over and constant commun
ion with bis fellow members, and
wilfully deprives himself of their
care over him, advice, Christian con
versing, and brotherly loving in
structions and counsels, that by the
blessing of God might increase his
knowledge, grace and comfort.
.3. Such cannot be assistant to the
church in discipline, contribution and
the like duties, nor be taken care of,
nor be assisted without much unne
cessary trouble by the church incase
of need.
4. Such a practice tends directly
to the confusion of churches and all
church order, and suits'will with tho
humor of noriy, lifeless, loose, or
covetous, niggardly persons.
5. It is away that the church can
not find what useful talents such per
sons have, to the benefit of the body
of the church.
6. It is easting great contempt up
on the nearer church in her ministry
and order and the like,”
ABOUT "RELIGIOUS ORGANS.”
Thu Bishop of Manchester, En
gland, is happy. Ho has lighted on
an argument so conclusive for the
union of Church and state, so lumin
ous in the exposure of tho dire mis
chiefs which must ensue if this un
seen were dissolved, that no one.will
surely over have the hardihood
again to whisper of disestablish
met. This cloud now is destined to
roll by, and it is to the honor of the
bishop that its shadow is at last
swept from his country and his
church alike. Grant us a paragraph
to slate how ho puts this famous ar
gument, making sure through it bis
own fame.
On “great and solemn occasions,
such as national deliverances, the
initiation of great national undertak
ugs, or oven the entombment of na
tional heroes, tho nation will require
a religious organ through which to
address its prayers or thanksgivings
to God.” That is to say, where there
is to be prayer there must bo some
body to do the praying: is not that
plain? Thon, hear tho bishop fur
ther: “If nothing bo loft in this
i country but independent, voluntary
•cctg,all| calous of each Other, such
a national expression 'bf religious
feeling will bo found impossible.”
That is to say, where there is no
body to do tho praying there can be
no prayer; is not that plain also?
Give oar then once more to the Bis
hop on this question of fact as to
tho “somebody” or “nobody” to do
the praying; He tells us that the
great Australian Exhibition at Mel
bourne was opened without prayer
‘because there was no Church recog
nized as national, and it was impossi
ble to choose between the ten exist
ing denominations.” There it stands:
the prayer—“the national expression
of : religious feeling”—wanting, for
want of a man—“a religious organ
of the nation.” Q. E. D.
And now a paragraph of comment.
The church of England is a “minori
ty Church,” in the population of the
country, dissenters from its faith out
number the adherents of it. But it
is none the less “an Act of Parlia
ment Church,” —a church which the
national legislature has constituted
the “religious organ of the nation”
through its ministry, as empowered
to give national expression to reli
gious feeling.” In our country, on
the other hand, the national legisla
ture has invested no church with
this special preragative, but Tins left
the denominations, whether ten or
more, “nothing but independant vol
untary sects.” When our forty-four
State legislatures and our one Gen
eral Congress desire to give “uaticn
al expression to religious feeling”
and go in quest of a “religious organ
of the nation” for that purpose, they
appoint chaplains from those sects
forthemselves; the sects having no
such unsurinountablc jealousies tow
ard each other as render it “impossi
ble to choose” the needed men, and
the whole demand of the case being
met by this choice of men without
the trouble of tho choice of churches.
And the common sense of the Bish
op which sees a national act in what
is done by the managers of the exhi
bition, for example, must constrain,
him to acknowledge no lack of nation
ality in this American usage. So
his argument falls in pieces, and by
and-by disestablishment will begin
again to thunder iy his ears.
•
It is easy to glide into too great
severity of judgment. Dr. J. 11. Spen
cer, for example, docs it, we think,
when he writes to the Western Re- ’
colder : “Artistic, infelt singing is
not praise to God, but rather a bid
for the admiration of men; and a
written sermon, the reading of which
as said the late Dr. W. B. Caldwell,
‘is not preaching at all,’ is scarcely
better. Every religious exercise
must be prompted and directed by
the Holy Spirit, or it cannot be ap
proved by Him who said, ‘Without
inc ye can do nothing.’ ” Now, is
it not a thing extreme and unjust to
rank “a written sermon” as necessa
rily or presumably of the same grade
with the “singing” that is “unfelt,”
and to account the reading of it an
exercise, religions” in form, but nev
er “prompted and directed by the
Holy Spirit?” Personal experience
assures ns that, both in preparation
and delivery, a. written sermon may
l»o felt as deeply as a sermon extem
pore ; and that the feeling may car
ry in it as many tokens of the Spirit’s
prompting and directing in tho one
case as the other. Dr. Caldwell was
judging in a matter which did not
rest on his conscience with the
weight of individual obligation as to
a life-long calling, and wherein he
had no guidance of practical experi
ment to assist his conclusions. Under
such circumstances, there was “am
ple room and verge enough” for mis
take. It is more likely that ho was
in error than that Dr. Richard Ful
ler, or his not unequal nephew Dr.
Robert W. Fuller, or his grand peer
Dr. Henry Holcombe Tucker, with
that sense of obligation -and that
practical guidance, should have been
left to answer a divine call to preach,
for tho most part with what was
“not preaching at all,” and make re
turn for all the Holy Spirit’s gifts
and graces with religious exorcises
which that Spirit had not prompted
and directed!
Foreign Missions, as prosecuted
by Protestants of tho United States
Great Britain and the Continent, re
ceived, the past year, contributions
amounting to $11,429,500. Tho
communicants gathered into these
missions number 681,503. The
places of missionary labor are 8,048,
where gospel service is rendered by
4,595 ordained missionaries and
85,343 native assistants- These are
aggregates not to be despised. But
what is your individual share in them?
What have you given, and what
have you done, to bring all this to
pass ? As much as you wish you
had ? As much as you think you
ought? Will you dp no more in
this Centennial year.
OHRIRTMAS GIFTS.
Much time and money are wasted
in making Christmas gifts. A little
fore thought will save both.
In deciding the matter three things
should be considered.
First, how much money can I af
ford to spend ? This question settled
and adhered to will save dissappoint
ment and regret. Disapointment in
that you could not do as much as
you wished to do. Regret that you
spent more than you could afford,
and that the New Year found you
in debt. Settle this question first,
and carry the cash with you.
Second, To whom shall I make
presents? The members of your
own immediate family must be re
membered, the little children, those
who are growing to manhood and
womanhood, and the “old folks.”
Outside your family circle look
after a few intimate friends.
From the beginnig of your mon
ey calculations, on through counting
your kindred and friends, keep con
stantly in mind the poor child, the
widow in want, and the forlorn man
who has neither friends nor money.
Especially, look after the poor mem
bers of your own church.
Third, What shall I give?
A minute specification involves
such a multitude of details as would
result in confusion. Take this rulc»
and use your good taste and judg
ment in its application.
Adapt your gift to the age and
circumstances of each person.
A little inquiry will inform you if
there is need of any special thing*
suited to any particular case.
Begin your preparations in time.
Do not wait until a day or two be
fore Christmas.
Observe these suggestions and you
will not only avoid hurry, but, also
injudicious and useless purchases.
PEAOE ON EARTH, GOOD WILL TO
MAN.
A heavenly message, fit for an an
gle to bear to a world so cursed with
strife, anger, personal conflict, war,
bloodshed and death. Are you’at
variance with any one.? Listen to the
heavenly message. Gp, and make
peace; Make it with those whom you
have offended. Speak the word of
reconciliation, “I am sorry, forgive
me.” Extend the friendly hand,
let your eye lufaiii with love and your
face be wreathed in smiles of peace.
Has some one offended you ? Go
and make peace. Show the spirit of
forgivness in look, in word, in act.
Do not move about the offender with
a haughty air of resentment. Invite
approach. If need be, make the ad
vance yourself. God doos not wait
or you to start toward Him. He
does not stand upon His dignity, but
' comes to you in Christ, offering re
conciliation unto Himself.
Do you know any parties who are
at variance ? Go, and make peace.
Act as mediator, “Blessed are the
peace makers, for they shall be call
ed tho children of God.”
Are yon at peace with God ? If
so it is well, if not it is ill. “Agree
with thine adversary quickly, whilst
thou are in the way with him.’’
Christ hast slain the enmity by the
cross. “He is our peace.” He is tho
King of Salem, the Prince of peace.
He is the “only mediator between
God and man.” Christ is the power
of God.” God says to you, “Take
hold of my strength, that you may
make peace with me, and you shall
make peace with me.” 15.,27 :5.
Take hold upon him with the
hand of faith, and look with the tear
dimed eye of penitence toward God.
The effect will be “peace, and quiet
ness and assurance forever.” The
peace of God, which passeth under
standing, shall keep your heart and
mind through Christ Jesus.
Let not the current year close and
leave you at variance with your fel
low man, or at enmity with God.
The signet-ring of tho ancient
Egyptian bore, not his name only,
but a pious inscription expressing
loyalty and trust toward his God.
As often as, by the use of that ring,
he avowed himself, he also professed
his religion. Oh that it were in our
hearts to link “our most holy faith”
with all habitual personal manifesta
tions ! Oh, that the name of our God
were inwrought with everything,
characterizing our individuality, so
that He should be known in relation
to us wherever we ourselves arc
known, and we should never be
known except in relation to Him!
Chicago has appointed nine of its al
derman to go to WashgintonCity and
to urge upon Congress to recode
from the condition attached to the
granting of $2,500,000, that the
gates of the World’s Exposition be
closed on Sunday, and allow the
gates to be opened.
They have already received the
money. Common decency and hon
or requires that the money be return
ed before a rescinding of the condi
tion is asked for.
MERGER UNIVERSITYV.
Our beloved Mercer University
closes her doors on the 23rd just, to
allow the students the usual Christ
mas holiday. They will make the
most, we are sure, of this enjoyable
relaxation. When they resume their
studies in January they will find all
their tried instructors at their posts.
The Christmas turkey and cranberry
sauce will not have impaired their
powers to discuss, Latin, Greek:
Mathematics, the higher English;
Science, and, mayhaps a little Theol
ogy. The administration of the dis
cipline of the College will not be in
the hands of novices; but of thos e
who have, for many years, had much
to do with a kind, just and steady
administration of affairs. Let them
enjoy Christmas festivities to the full
limit of innocence, and then rally to
their work with increased energy
and zeal. We hope to see, not only
the prompt return of all the old stu
dents at the opening of the new year,
but a decided increase in numbers
by the accession of new recruits.
“Men are tired of tho dogmatism
of the old theology.” So said a “lib
eral” preacher in Chicago; and he
assigned this as the reason why men
do not go to church. The next Sab
bath morning, by actual count in the
churches of that city, it was ascer
tained that the preaching of theology
in order to religion was well attended
by men, while men were conspicuous
through their absence from the
preaching of religion without a basis
of theology. The “puppyism” of the
new has less acceptance than the
“dogmatism” of tho old.
FATHER AND MOTHER.
Edward Bok, Editor of The Ladies’
Home Journal in his article in the
Dec. number, writing of Christmas,
and its pleasant associations gives ex
pression to the following touching
thoughts.
“Do not let the Christmas day go
by without sending one word of love
to your mother. She brought you
into the world with pain and anguish,
Just such as was borne by the mother
of our Saviour; she cared for you
when you were helpless. Mothers
know how to forgive as only God
and mothers can. Go home to her
if you can, but if you cannot, send
the loving word, if it has to travel
from the farthest end of the earth.
Be brave enough never to forget
your father and mother. Be very
certain that as surely as you forget
them, so surely will God forget you
and make your life’s work worthless.’
What Cousin, the French Philoso
pher, called “the exchange of ideas
by means of cannon balls” appears
to have been over-popular with the
English, if we accept tho testimony
of their liberal politician, Labouoh
ere : “During the last two centu
ries we have had many wars; in no
single case were these wars the re
sult of our being attacked ; in every
case wc were either the aggressors
or wo were fighting for matters that
did not concern us.” What a terri
ble record to confront at tlio bar of
■ Humanity, and still more at the bar
of Deity! How will it appear when
nations are sufficiently Christianized,
nay, when they arc sufficiently civil
ized. to form a duo conception of
what “blood-guiltiness” means? In
that day, how crimson with shame
will all causeless and unrighteous
military “glory” show itself!
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Like a Waterfall
Great Suffering
After the Crip
Tremendous Roaring in the Head
Pain in the Stomach.
“ To C. I. Hood & Co., Lowell, Mass.:
“Two years ago I had a severe attack of the
Grip, which loft mo In a terribly weak and de
bilitated condition. Last winter I had another
attack and was again verv badly off, my health
nearly wrecked. My appetite was all gone, I
had no strength, b it tired nil the tine, had
disagreeable roaring noises in my head, like a
waterfall. I also had severe headaches and
Severe Sinking Pains
in my stomach. I took medicines without ben
efit. until, having heard so much about Hood’s
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Hood’s Sarsaparilla
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ROOD'S PILLS cure Nau.oa, Sick Headache,
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ZttV ( " A Magazine for )
I {the home.” |
( —Bishop Vincent.)
Scribner’s
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Miss S. B. Elliott,
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