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God Glorified in Character.
LET YOUR LIGHT SO SHINE BE
FORE MEN, THAT THEY MAY
SEE YOUR GOOD WORKS, AND
GLORIFY YOUR FATHER WHICH
IS IN HEAVEN. MATTHEW V 16.
Every human intelligence
sheds some light in the world.
It may be a light that lights only
a household, possibly a hamlet;
it may be a light that illuminates
nations, and for centuries. The
degree and kind of the light de
pends partly on the degree of in
telligence, partly on the ends
towards which the intelligence
acts. The deeds which are done
reveal distinctly the glory or the
shame of the ends for which they
are done. It is after the style of
Oriental imagery that the text
speaks of deeds as casting light.
Modern thought goes behind
this, and fixes its attention on
the source of deeds—character.
It is not so much the doing of a
man, but the man himself that
modern thought takes cogniz
ancewof; and character shows
either the glory or shame of the
sources whence it is derived. The
text sets before you the connec
tion between human character
• *nd divine glory. I, am aware
that “the glory of God”—a
phrase so often carelessly drop
ped— to modern taste, smacks
strongly of cant. But
this old phrase is full of mean
ing—as full of meaning and
signifying asO much to-day as
when used by the ancient
Hebrew prophet. It is fitting,
therefore, on such a day as this,
to ask ourselves how human
character can be formed so as to
glorify that Creative Mind from
which all sprang, by which all
are sustained, and to which all
rational intelligence shall return
for account.
There are three ways of look
ing at character. First, there is
the view that regards it as the
mere spontaneous outgrowth of
inherited or implanted impulses;
something moved from within,
but affected from without,
springing up like a mushroom,
and gone in a day. There are
plenty of such characters. An
other way of looking at character
is by architectural imagery.
Character is something carefully
built up. slowly and steadily
rising. Character may be built
on a deep, broad substructure,
great blocks of truth sunk deep
in the human mind. On such a
foundation one can rear a mag
nificent structure which no vicis
situdes can shake, no human
calamity overturn. Such a one
is not formed in an hour or a day,
but requires a lifetime. It is
formed by earnest thoughts,
persistent purposes, under hard
ships, in spite of temptations,
slowly reared as a grand temple.
Another more common idea of
character is suggested by the
origin of the word. It may be
regarded as a mere imprint re
ceived from environment, or as
an imprint not determined solely
by environment, but also by our
wills controlling and effecting
the impression we choose to re
ceive. The Greek word from
which “character” is derived
means a stamp, then the impress
of the stamp, then the strong,
abiding impression which the
human soul, by inward power,
shapes from outward influences.
On either of these conceptions
you fix your eyes on the inward
forces,—thought, purpose, and
moral effect. In all cases char
acter depends entirely on a clear
perception of life, a clear resolu
tion as to the use to be made of
life; on the purpose which a man
forms, and towards which he
directs his energies.
There can be no impression on
anything so unstable as water;
there must be a consistency, to
determine what kind of an im-
THE CHRISTIAN INDEX.
| SUBSCRIPTION, Fee Yeab,. ...•*.00.1
I TO MINISTERS, 1.00.1
pression is to be received. The
question arises, whence do we
derive our impressions? There
are two great theories of the
i r'in of the universe. T <ose
are called theists who regard the
world as the creation of an
Omnipotent, Omniscient, and in
finitely Benevolent Being. God
created the world from an irre
sistible overflow of benevolence,
because He desired to create be
ings upon which to lavish His
goodness. To such an extent is
this carried that it is claimed the
whole universe is a boundless
system to promote satisfaction.
Human satisfaction is blessed
ness. The whole teems and pro
duces that man may gather, say
ing; “We are the little sover
eigns; we are the beings for
whom the heavens roll, and
whom God girds Himself to wait
on.” The other theory is exactly
opposed to this. God in His
eternal counsels created the
universe for His own ends, His
own glory, that we might see
His wisdom and glory. Human
beings were created to preceive,
recognize.and declare His wisdom
and glory. This, carried to its
utmost extent, lands us in the
conception that all beings were
created only to set forth the
justice and mercy of God.
Human happiness is not*excluded,
but it exists to subserve the
Divine ends. It has even been
said that a protion of the race is
predestined to eternal damnation
to illustrate the Divine glory.
Each of these theories is an ex
treme to which we refuse our
assent. Yet we may believe that
the world exists for the glory of
God without accepting the grim
ness of the latter theory. Hu
man happine-s and Divine glory
are so intimately cennected that
we cannot think of one without
the other; they cannot be sepa
rated .
Grant that this is true, what,
then, should be our ruling pur
pose? We must fix distinctly on
an unchanging purpose, that our
acts shall have constant regard
to the honor and glory of that
Being who gave us existence and
made it blessed, —a purpose that
requires the help of God, and
has the service of God at its end.
Here we cmnot forget how
utterly unfitted human beings
are to make themselves objects
of glory. No man can set him
self up to glorify himself without
failure. Such is the competition
and selfishness of world t'm#
he will find himself thwarted at
every step. Only he who loses
his life for righteousness’ sake
shall save it. No man can reach
a position desirable for him to
obtain, who does not reach it as
the result of the Divine ordering.
He is not placed in it simply be
cause mankind sees he is fitted to
obtain it. There is no creature
who creeps about on the earth
who is so despicable as the man
who seeks his own aggrandize
ment and gratification; and no
creatures are so mean as the men
who seek glory for themselves
at the expense of others. But
he who looks about him search
ing into the world and looking
afar, bent on seeking the Divine
will which is also seeking him, is
sure to find that will, and often
at unexpected times and places.
While it may not be true that
it is right for a human being to
seek glory as his end, it is true
that God has the right to seek a
special object of glorification.
Two distinct thoughts are con
nected with the idea of glory.
The old writers used to speak of
essential glory and declara
tive glory. The essential was
that which was inherent
in being. God alone has
that. The declarative glory is
that which makes known His
glory, His glorious will. God
makes known His purpose to
glorifiy man, and therefore He is
glorifying His own ends. So
that we can not separate human
happiness from Divine glory. To
glorify God, therefore, is to de
clare, to make known His glory.
You may ask how a declaration
of Divine glory can be made in
the world? First of all, by de
claring its worth. How we set to
work to glorify man! How men
glorify military genius with
epics! How men glorify holi
ness with lyrics, as David glori
fied the holiness of God! There
is something to recognize in God.
Are not men exalted who
ponder on the nature of God, His
holiness, His love, His infinite
mercies? Do they not thus de
clare His glory? How are we
lifted up and inspired by the
contemplation of that majestic
character illustrious above all
at the Centennial Exposition!
How men going to and fro on
that busy street in New York
look up at the serene bronze face
of the statue in front of the
Treasury building, and glorify
his patriotism! It lifts up every
human heart by its dignity, until
one is constrained to say, so
may I live that my life may be
an honor to my country, a sacri-
ATLANTA, GA., THURSDAY. DECEMBER 31. 1896.
flee for the common weal. How
infinitely more, when one turns
to Christ and hears the cry, “I
have finished the work Thou
gavest me to do, Father, glorify
Thy name!” are we stimulated to
all that is best and noblest is life,
all that can glorify “our Father”
and His Father. —ltaccalavreate
Sermons— Hob i nson .
For the index.
Reminiscences of Georgia Baptists.
BY S. G. HILLYER, DCD.
No. 21.
REV. JESSE H. CAMPBELL.
I devote this paper to the menr
ory of Rev. Jesse H. Campbelb
another of the group of ministers
sent forth from the Sunbury
church to labor among Georgia
Baptists.
Dr. Campbell was born January,
1807, in Mclntosh county, but his
boyhood and youth were spent in
Liberty county, where his father
had a small estate about five miles
from Sunbury. It was in the
academy at Sunbury that he re
ceived his academic education
under the instruction of Profes
sor James Shannon, who was an
eminent teacher. It was here,
too, that the Lord called this
young student to repentance to
wards God, and to faith in our
Lord Jesus Christ. This brings
us to the time of his
CONVERSION.
He was only sixteen years old
when that important event in his
life occurred. We learn from
himself, in a letter addressed to
Rev. Walker Lewis, of the Meth
odist church, that his father was
not a professor of religion, but
he had a devotedly pious mother.
No doubt she bad often prayed
for her darling boy. I cannot do
better, at this point, than to quote
brother Campbell’s own account
of his conversion, as reported by
his personal friend, Mr. W. Lewis,
from the letter above referred to.
He said:
“I learned to be a profane
swearer from childhood, and by
the time I entered my sixteenth
year I was impiously, awfully
profane. I was a pupil in Sun
bury at the time, and in the fall
of that year God revived his work
in the Baptist church, the only
one in the place, and the first re
vival I ever
uiicis: iif li."' 'JB
ister by the
died soon after of yellow fever in
Charleston. He was the first
Methodist whom I ever heard, and
I was greatly aroused under his
preaching. Contrary to my pur
pose, I was constrained to remain
to the night service. It was the
first time I had ever heard the
anxious invited forward to prayer.
I was the first to embrace the op
portunity, and was instantly fol
lowed by many others. Not many
days elapsed before I found peace
in believing in Christ; and joined
the church soon thereafter.”
This account of his conversion
is very concise. We are left to
infer what must have been the
struggles and anxieties which he
felt under the sudden and deep
convictions that had possessed
his heart. And we are left to in
fer how he was led step by step
to peace with God through our
Lord Jesus Christ. But we are
left in no doubt of the genuineness
of his conversion, as the follow
ing incident will show.
The very night after his bap
tism in the morning, his mother
called upon him to conduct fam
ily worship. This was a fearful
trial for a boy of only sixteen
summers, and for a church mem
ber less than one day old. At
first, as might be expected, he
would have preferred to have
been excused; but his mother
overcame him, his sisters too en
couraged him, and even their lady
guests did the same thing, and his
father also, though not a church
member, bad given his consent.
His scruples gave way under such
pressure, and he resolved to try.
I will here let him tell the rest of
the story himself:
“Trembling from head to foot,
I went forward. Falling upon
my knees, my tongue was loosed,
the fountains of my heart were
broken up, and I poured forth
such a prayer as melted all in
hearing. My father was sobbing
like a wearied child; my sisters
and their friends were over
whelmed; the servants in the
portico were weeping aloud, and
my poor consumptive mother had
as much of God’s goodness as she
could bear. From that night my
father was a changed man (though
he never became a church mem
ber) ; my sisters and their guests
were soon converted; and the poor
servants came for their full share
of the saving grace of God.”
What an argument for family
worship might be drawn from
this incident in the early life of
our brother Campbell! Alas,
how many thousands of fathers
and mothers allow the streams of
living water that iLw from the
family altar to run dry from sheer
neglect! Reader, it is not enough
that you should attoud the public
exercises of the house of God.
David did that mof.t faithfully;
but when he had offered his sac
rifices at the Tabernicle, we learn
that he returned home “to bless
his household.” The mode he
adopted, we know not ; but the
words clearly imply a religious
service of some kind with his
family. We cannot overestimate
the moral power of family prayer.
HIS MINIS'I KY.
That prayer in his father’s
house was the germ of brother
Campbell’s ministerial life. He
began, almost immed iat* ly, to take
part in the social meetings of the
church, by leading in p -ayer and
by exhorting his young friends
as he had opportunity. So zeal
ous was he that he won through
out the section in whic! he lived,
the title of “the boy preacher.”
These youthful efforts soon cul
minated in a desire to “evote his
life to the ministry. r J this end,
when about eighteen ears old,
he went to Athens to complete
his education at the State Univer
sity. In this, however, he was
disappointed by the unexpected
death of his father.. He was the
only living son, and he was com
pelled to return home that he
might take care of his three
sisters, and to settle up his fath
er’s small estate.
Just here occurred an incident
that deserves to be mentioned,
because it illustrates the man.
When the commissioners were
about to divide the little property,
he instructed them to divide it
into only three parts and to give
it all to his sisters. They, indeed,
earnestly protested against his
giving up his share, but he would
not be moved from his purpose.
He gave the whole property to
his sisters. What an example of
a noble, unselfish and loving
brother.
Having closed up his domestic
business he proceeded to arrange
for his life-work. It has already
been stated elsewhere, that he
was ordained at Sunbury in 1830
along with Rev. J. S. Law and
Rev. Charles B. Jones. He then
left the seaboard and for a time
studied theology with Dr. Sher
wood, near Eatonijvu, in Putnam
county. Butmt 3«Jteg|Hong be
beipl
more than fiffj^
him to be a man of great firmness
of purpose, of ardent piety, of
unfaltering zeal and of excellent
judgment, especially in guiding,
as a skilful shepherd, the several
flocks committed to his charge.
His preaching was instructive,
exhortatory and persuasive. He
could preach the doctrines of
grace as Baptists hold them; and
yet he could make the sinner feel
his personal responsibility in the
matter of his own salvation.
Brother Campbell’s devotion to
the ministry was exclusive of all
secular occupations that would
interfere with his preaching the
Gospel. At the same time, he
was an earnest advocate of all
the benevolent enterprises in
which his brethren were engaged.
He loved Mercer University. He
loved the cause of temperance.
He loved the Sunday school. And
he loved the cause of modern
missions. In all these matters he
worked with characteristic zeal
and perseverance, because he
knew them to be subsidiary to
the success of the preached Gos
pel.
Brother Campbell was one of
the most active agents in the or
ganization of the Central Associ
ation. It was organized in the
interest of all the benevolent in
stitutions of that day. And it
soon made itself an important
factor in promoting them all; and
in this work Dr. Campbell was
always and everywhere conspic
uous.
If my memory is not at fault, it
was Dr. Campbell who first sug
gested and labored to bring about
the conference of ministers at
Forsyth in 1830, in order to allay,
if possible, the strife between
Missionary Baptists and their op
ponents. The effects were not
apparent at first, but it was not
long before a better feeling was
noticed, and anti ism gradually
declined till its advocates were
reduced to a small minority.
I must not fail to notice brother
Campbell’s last and, perhaps, his
most Christ-like work. It was in
his old age. He had retired for
rest to live with his son in Colum
bus, Ga. But he soon found work
to do among the poor of the city
and its suburbs. Like his Master,
he went about among them feed
ing the hungry and tending the
sick and preaching the gospel to
gathering multitudes in the open
air. Ido not know if ever in the
prime of his life he did a better
work than he did in his city mis
sion at Columbus. But he has at
last reached home, where he rests
from his labors, and bis works
have followed him.
568 S. Pryor st., Atlanta.
For the Index.
Taking: a Collection.
C. E. W. DOBBS, D.D.
Os course every pastor feels it
to be his duty to see that regular
collections are taken in his
church or churches for our va
rious mission boards. How could
it be otherwise when we remem
ber the Master's command to dis
ciple the nations, and listen to
the affecting appeals which come
to our ears from those noble
brethren who have charge of
these boards ? These men are
simply the servants of the de
nomination who have been in
trusted by their brethren with
these great interests. They de
serve the prayerful sympathy
and hearty co-operation of all
who love the Lord. Granting
then that we recognize the obliga
tion, how shall the treasuries of
these boards be supplied ?
First of all, as pastors we
should be so in touch with the
mission work being prosecuted
in all fields as to be informed in
regard to its progress and needs.
A pastor who does not know can
not teach It is sad to know that
so large a proportion of pastors
do not take pains to be so in
formed- Quite recently a prom
inent pastor of one of the
churches in was asked by
the president of the Woman’s
Mission Circle in his church if
the Southern Baptist Convention
had any missionaries in South
America. His answer was: “I
believe there were several sent
to Brazil, but I’ve heard nothing
from them for a long time.”
The good sister was seeking in
formation for a paper she was
preparing for her mission circle.
She was discouraged, but wrote
to the Asked and Answered man
and received the information she
desired. Is it any marvel that
the church of which that pastor
is the shepherd gave just sl3 to
Foreign Missions last year? With
the means of information fur
nished through the Foreign Mis
sion publications and the denom
inational weeklies, a pastor
gdiould be ashamed to be igno-
- fields.
the work
at home and abroad. My own
plan has not been to preach
set sermons on the various mis
sions; rather I have preached
missions very much like I preach
baptism—by sprinkling. That
is, I sprinkle both baptism and
missions in my sermons through
the whole year, though occasion
ally it is well to give more elab
orate discussion of these sub
jects. The pastor does his peo
ple a real service when he gets
them to reading our mission lit
erature and denominational pa
pers. A reading church will be
an 'informed church, and an in
formed church is usually a liberal
church in giving to the Lord’s
cause.
Another important thing is to
have a plan. Let the church de
cide at the beginning of the year
to take quarterly or bimonthly
collections for missions, or other
objects fostered by the denomi
nation. Where no fixed
time has been advised by
the association let the
church fix its own times, but be
sure to fix them. For example,
let it be resolved and entered
upon record that “we will take
collections as follows: Ist quar
ter for Home Missions; 2d quar
ter for Foreign Missions; 3d
quarter for State Missions ; 4th
quarter—as -you please.” This
suggested outline explains my
meaning as to fixed times, only
it would be well to state what
Sunday in the quarter the col
lection is to be gathered in. At
the beginning of the quarter let
it be announced from the pulpit
what object is to receive the con
tributions of the people that
quarter. Some Christians have
tbe good habit of laying by on
the first day of the week just
what they propose to give to the
various objects. Three weeks
before the day for the public col
lection let the pastor or a com
mittee appointed for the quarter
send each member of the church
a circular, inclosing an envelope
furnished by the board in whose
interest the collection is to be
taken, in which is concisely
stated the object of the collec
tion, and giving some particulars
of the work being done. Permit
me to give the following as the
sort of letter to be sent:
“Our annual collection for the
American Baptist Missionary
Union will be taken up Sunday,
June 28. On the inclosed enve
lope you will see a statement as
to the great work the Union is
doing in advancing the kingdom
of our Lord. Nearly twelve
thousand converts were baptized
by our missionaries last year.
Surely such success should in
spire our gratitude and quicken
our zeal for the cause. Write
your name on the envelope, put
in your contribution, and return
to me Sunday, June 28. Give
what you can. Remember that
it is written, ‘ The Lord loveth
a cheerful giver.”
“Affectionately, Your Pastor.”
Where the pastor feels that he
cannot personally attend [to the
details let him see that a judij
cious committee is appointed to
do it. I have usually found that
I could do it more to my satisfac
tion, and where I have not had
time I have “found time. When
the envelopes return, and my ex
perience has been that at least
four fifths do return, I call my
mission committee together and
the amount is counted and sent
to the proper board. My illus
tration chances to be the last cir
cular sent out in the interest of
the Missionary Union, as I am
pastor of a church which is with
in the bounds of the Union. In
this instance the circular was
mailed to each member June 1,
four weeks before the collection.
The minutes show that our
church is credited with $289 for
Foreign Missions that associa
tion al year
But whatever plan is adopted',
it must be worked to be effective.
Collections do not take them
selves. Some one must be behind
the plan. Whether this or that
method is chosen, let every pas
tor feel his responsibility, and
see that something is done in
some way. The pastor is God’s
appointed leader of the people
and he should not sflirk his duty.
But let him act with the wisdom
and prudence and faithfulness
which the Master gives to every
earnest seeker, and the Lord
shall be glorified.
Indianapolis, Dec 16, 1896.
For the Index.
The Coronation of the Virgin of
Guadalupe.
MISS SARAH HALE, GUADALAJARA,
MEXICO.
Missionaries have frequent evi
dences that God is present with
them to select their work for them
and to help them in the doing of
it. Os these personal experiences
we generally prefer not to speak
they are very precious
4° A-.'’ But 'some
things have recently come to light
in the history of evangelical work
in Mexico of which it is a pleasure
to write, as they demonstrated to
us that God was working with us.
The Virgin of Guadalupe is the
patron saint of Mexico just as St.
George is the patron saint of En
gland. The Catholics say that
about three centuries ago Mary,
the mother of Jesue, appeared to a
poor and ignorant Indian named
Juan Diego as he was on his way
to the City of Mexico, when he was
about two miles from the city.
She told him to go and tell the
archbishop that she would hence
forth take Mexico under her spe
cial protection. He was to tell
him alsothat it was her desire that
a church should be built in her
honor on the hill where she ap
peared. As the archbishop was,
according to the story, somewhat
hard to convince, she appeared to
the Indian three or four times, and
finally gave him some flowers and
painted her pictures on his cotton
mantle for his edification. When
the archbishop saw these things he
could resist no longer, but at once
put up the pictures as a thing to
be worshipped, and set about hav
ing the church built.
The worship of the Virgin of
Guadalupe gradually became uni
versal. For many years her pic
ture has been the most popular
idol in the country. It is in most,
if not all, the churches, in nearly
all of the private houses, and on
the outside as well as the inside of
many business houses.
A few years ago Senor Plancarte,
an influential priest in the City of
Mexico, proposed to the Mexicans
to crown the Virgin of the original
picture, the one which was painted
on the Indian’s mantle. He want
ed the n to hang a gold crown over
the head of a picture of little merit
painted on a soiled and decaying
cotton cloth. The proposition met
with great enthusiasm, and more
than a million of dollars were con
tributed to pay for the croWn.
Many ladies gave their diamonds
with the pleasant idea that they
were to shine in the crown of the
“Queen of Heaven.” The crown
was made by a prominent jeweler
of Paris, France. Tbe 12 th of Oc
tober was appointed for the coro
nation of the Virgin, and many
distinguished Catholic j were in
vited to take part in the ceremony.
It was expected that it would be
very imposing.
But as the time approached
prayer was made continually by
all Protestant workers in Mexico
that it might not result in the in
crease of the worship of the idol, as
VOL. 76-NO. 53
the Catholics hoped. Undoubted
ly the prayers were heard. The
long-expected day arrived. But a
liberal mayor had just been ap
pointed for the village of Guada
lupe which had sprung up around
the church He informed Senor
Plancarte that the law forbidding
processions must be obeyed ; the
result was the coronation was a
much less brilliant affair than had
been expected. The Catholic ed
itors also afterwards called atten
tion to the fact that comparatively
few Indians had come from a dis
tance, though formerly great num
bers had been accustomed to at
tend even the annual feasts in hon
or of this Virgin. They attributed
th“ir conspicuous absence to the
influence of the Protestant mis
sionaries.
The jeweler who made the crown,
being proud of his work and of
having been selected to make so
important an ornament, wrote a de
scription of it and published it in
a Pariß journal. He said that it
made quite a fine and beautiful ap
pearance notwithstanding the fact
that the diamonds in it were all
paste. The diamonds were all
paste ! Then what had become of
the real diamonds which the Mexi
can ladies had given with the ex
pectation that they would adorn
the Virgin’s crown ? That is the
question with which the liberal
papers of Mexico, in which the
jeweler’s letter promptly appeared
are still plying .Senor Plancarte.
Another thing thut they trouble
him no little about is the disap
pearance of the crown that was
painted on the head of the Virgin.
The picture hung in the church and
had been seen by thousands, all of
whom knew that the crown was
there. Besides that, as I have
said, thousands upon thousands of
copies of the pic'ure were scattered
over Mexico, and the crown was in
every one of them. But when the
public was admitted to see the
gold crown hanging over the head
of the picture, they were aston
ished to find that the painted crown
had disappeared. Senor Plancarte
and his associates had seen the in
consistency of a person’s wearing
two crowns, so they had skilfully
erased the painted one. But the
liberal papers persist in asking
Senor Plancarte how it came to
disappear. If that picture, they
say, was miraculous, how dared he
or any other man change one line
or shade of it ? Or did the crown
disappear miraculously ? Or was
it revealed to him that he ought to
erase it ? To all of which he only
repli 8, notwithstanding the facts
to the contrary, that the crown was
never there !
But the severest blow has yet to
be narrated. Thirteen years ago
the then Archbishop of Mexico re
quested a distinguished Mexican
historian, Senor Icazbalceta, to give
him his opinion as a historian of
the appearance of the Virgin to Ju
an Diego, no doubt expecting that
the answer would tend to confirm
his faith in that miracle. The his
torian refused for some time, but
finally yielded when the archbishop
wrote him that he “requested him
as a friend and commanded him as
a prelate,” to write him what he
had learned by historical investi
gations about the appearance of
the Virgin. He wrote the arch
bishop a letter in which he showed
by irrefutable historical facts that
there was no proof of the truth of
the popular story. He showed
that tnere was no mention of the
occurrence in the histories of the
time in which it was said to have
taken place, and that long after
that, when some priests began to
try to palm it off on the people,
other priests resisted and accused
them of teaching falsehoods; he
proved that on the spot where the
Virgin was said to have appeared,
and where her church now stands,
there was formerly the shrine of a
popular female Aztec deity, and
that the Catholic priests substitu
ted the pictures of the Virgin for
that of the heathen deity. From
that time to the present the picture
has been worshipped with at least
some of the heathen rites, such,for
instance, as the wild dances by the
intoxicated Indians who resort to
this shrine on the anniversary of
the day on which she is said to
have appeared.
Icazbalceta sent this historic let
ter (or pamphlet, for there are 78
pages of it) to the archbi hop; but
he kept a copy of it. Many friends
of his urged him to publish it, but
he refused, saying that “he was not
called to be a martyr.” He has
since died; and this year after the
coronation of the Virgin, his letter
has been published, to the great
consternation of the Catholics.
Their attempts to answer the his
torical facts in it are puerile.
The eyes of many of the Catho
lics have been opened by these cir
cumstances to see how they have
been imposed upon. One influen
tial and highly respected bishop
has declared that while he is faith
ful to his church in other respects,
he cannot and will not teach a sto
ry which he has found to be so ut
terly false. This was alarming, as
it was found that nearly if not
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