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4 ©he ©hriettaH Published Every Thursday at 57% S. Broad Street, Atlanta, Ga. 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? 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