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THE TRI-WEEKLY JOURNAL
ATLANTA, GA., 5 NORTH FORSYTH ST.
Entered at the Atlanta Postoffice as Mail
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Sunday 10c 45c 1.25 2.50 5.00
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Send a letter or postcard to Little Miss
/
(1 u. I“ ss,
juITTLE MISS FIXIT,
Care Tri-Weekly Journal,
Atlanta, Georgia.
• A' BIBLE THOUGHT FOR TODAY
For I know the thoughts that I think
toward you, saith the Lord, thoughts of
peace and not of evil, to give you an
expected end. Then shall ye call upon me,
and ye shall go and pray unto me, and 1
will hearken unto you. And ye shall seek
me, and find me, when ye shall search
for me with all your heart. And I will
be found of you, saith the Lord, and I will
turn away your captivity.
■Just Among Ourselves
WON’T you do yourself and us the fa
vor to look at the expiration date
which is printed on the first line of
the address label of your paper?
There are a great many subscriptions
which run out this month. They all either
expired on the first of the month or will ex
pire on the 16th, which is only a short time
oft.
k There are none which expire on April
B £4th. as so many seem to think.
K The 24 in the expiration date refers to the
V year 1924, and has no reference to the date
F of the month.
Please, in order to keep your paper com
ing, send us your renewal before the 16th
of April. Then you will not run the risk
of missing any of the issues.
We fear it may get tiresome to you, this
continual urging on our part that our sub
scribers renew. But we do it to prevent
disappointments.
We cannot send back issues to those who
through negligence permit their time, to run
out, and in spite of all our warnings every
month many hundreds do this and then re
quest that we send the issues they missed.
Much of this has been due to the curious
misconception so many seem to have that the
24 In the expiration date, which refers to
the year, means the 24th of the month.
The Three-in-One shopping bag which we
offer as premium with subscriptions, con
tinues to delight all who get them. We
have not had a single complaint, and of
course this indicates that It must be pretty
good, for some of our friends are first rate
complainers.
Among those who in the. past few days
I have written their appreciation of the bag as
B a splendid bargain are:
■ Sol A. Meetze, Chapin, S. C.
V L. M. Hazelrigs, Route 1, Chamblee, Ga.
James N. Bibb, Bay Minette, Ala.
C. H. Nelson, Route 1, Leary, Ga.
Mrs. T. A. Adams, Dallas, N. C.
W. S. Bailey, Route 2, Conyers, Ga.
Nancy Thomas, Philomath, Ga.
J. M. McQuage, Route 1, Bennettsville,
South Carolina.
Mrs. Nancy Martin, Route 1, Cades, S. C.
Every one of these kind friends promised
In his letter to tell his neighbors about the
fine bargains he or she had got. '
Cotton rises nearly three cents in a few
days. Why? No cotton had been grown
during that time. There has been no sudden
destruction of any large quantity. There
has been no real change, one way or the
other, in the consumption or outlook for de
mand. Why, then, should cotton rise a
bale? The answer is. Because the amount
of cotton on hand and the demand for cotton
for spinning have only a little to da with
r the prtee under the conditions that exist now
and hate existed for more than half a cen-
L tury.
This writer is strongly of the opinion that
the main reason behind the low prices that
prevailed for three months was an attempt
on the part of big interests to harm the co
* operative associations.
It is doubtful if they succeeded to any
decree in such an attempt, if there is any
Fixit, who will quick
ly and cheerfully see
that things are made
right.
We want every sub
scriber to get The Tri-
Weekly Journal reg
ularly and punctual
ly. We want all of
them to receive what
they have paid for.
We want only satis
fied subscribers. A
small percentage of
errors are unavoid
able, but we want to
correct them quickly.
A ddrpss.
THE ATLANTA TKhWI EkLY JOURNAL
substance in this belief of ours. Certainly
they have failed to do any harm to the Geor
gia association with whose condition we are
in close touch.
The attempt, if any such was made, was
aimed primarily to create disloyalty and dis
satisfaction among association members. In
this respect it certainly failed In Georgia.
The Georgia members seem really to have
been made more determined, if anything, in
their support of their association.
Here Is a reprint of an interesting clipping
sent in by Brother J. F. Baxley, Route 1,
Gallivants Ferry, S. C. Who has heard of a
bigger hog this year?
“J. E. Roberts has produced the largest
hog so far reported in this county. Mr. Rob
erts brought to Conway last Friday some
photographs of this porker which he had
killed a few days before.
"This giant hog weighed 92 6 pounds, just
about twice the weight of the heaviest one
previously reported. Out of the hog he got
152 pounds of leaf lard. The hog was a
barrow of the O. I. C. breed, and was raised
by Mr. Roberts from a pig. He was fattened
on corn meal and skimmed milk. The hams
weighed eighty-two pounds each.
"The farm of J. E. Roberts, where this
large hog was raised, is located near Aynor,
in Dog Bluff township. The hog was three
years and about four months old when
killed."
Brother W. H. Melvin, of Milan, Ga.,
writes the following good letter;
"Dear Editor: I notice in the good old
Tri-Weekly Journal a letter from Mr. J. T.
Midyett® advising to stop his paper and the
reason why. I am taking your paper and
have been for a long time. I think it Is
the most up-to-date paper that I can get. I
could not do without it, on the account of
Mrs. Felton’s letters and her good judgment,
for she knows just what she writes about.
"My only objection to The Journal is just
the same as Mr. Thomas H. Hughes.
"Come again, Mr. Hughes.
"I think Mr. Midyette's letter will carry
The Tri-Weekly Journal Into many new
homes. As the old saying goes, the losing of
one is the gaining of two.
"Let the dear old Journal come on.”
QUIZ
Any Tri-Weekly Journal readier can
get the answer to any question puzzling
him by writing to The Atlanta Journal
Information Bureau, Frederic J. Has
kin director, Washington, D. C., and in
closing a two-cent stamp for return
postage. DO NOT SEND IT TO OUR
ATLANTA OFFICE.
Q. How soon after being laid will the yolk
pass through the white of an egg and stick
to the shell? E. B. B.
A. The Department of Agriculture says
that it would depend entirely upon the at
mospheric conditions of the room as to how
long it would take the yolk of a fresh egg to
pass through the white of the egg and stick
to the shell. Some eggs may be kept two
months and not do this, while others might
be kept only five or six days.
Q. What date was the money made that
has no date on it and bears the name Caro
lina gold? C. H. B.
A. Carolina gold was a private issue. The
undated dollar to which you refer was coined
about the year 1834.
Q. Is "America" sung to the tune of "God
Save the King?" H. E.
A. "America" and "God Save the King"
are sung to the same tune. Whether the
tune was original with "God Save the King"
is a matter of controversy. It is probably
much older than any words now sung to it.
Almost every country has set words to this
popular air.
Q. What names do other countries give to
the game of checkers? D. M.
A. In England the game is known as
draughts; in France, Jeu des Dames; Italy,
das Damenspiel; Holland, Damrod; Poland,
Dama; in the Arabic of Egypt, Damali. The
recurrence of the forms of "Dame" is at
tributed to the fact that part of the board
and some of the draughts of Queen Hatasa,
daughter of Thothemes, who lived in Egypt
100 B. C., have been found.
Q. How many schoolhouses are there in
this country? L. M. C.
A. In the continental United States there
are 277,609 school buildings, and in our ter
ritorial possessions there are 5,964.
Q. Please tell how to write 765 vingtil
lions? W. E.
A. The figures of 765 are followed by 63
ciphers.
Q. At what distance are storm clouds vis
ible to the naked eye? A. B. M.
A. The Weather Bureau says that the dis
tance at which storm clouds are visible to
the naked eye varies greatly with one's posi
tion and the kind of clouds. If a person is
in an open flat country and the clouds are of
the road status or layer type, he may not
see them more than 30 or 40 miles away,
and even not half so far if the air tends to
be misty or hazy. On the other hand, when
the air is quite clear a well developed cum
ulo-nimbus, or thunder storm, cloud may, in
favorable circumstances, be seen when more
than 100 miles away.
Q. What system is used by the Japanese
to dwarf pines? O. T.
A. The Forestry Service says that the
system used by the Japanese to dwarf pine
trees Is kept secret by them.
Q. Will General Lee's statue on Stone
Mountain be larger than the Statue of Lib
erty?
A. The height of the Goddess of Liberty
is 111 feet; 151.21 feet to the extremity of
the torch. The figure of General Lee on
Stone Mountain is to be 140 feet from the
top of his hat to the bottom of the horse s
hoofs. It is said that a man standing on
the General's shoulder would need a step
ladder to reach his ear. The sculptor says:
“The distance from the horse's knee to the
top of General lake's hat is 120 feet. The
depth of the relief on the extreme point will
be about twenty feet, while the average
depth of stone to be removed over the whole
surface—3oo-odd feet in length, by about
200 in height—will be about four feet."
Q. In the Civil war period what rank did
New Orleans take in point of population?
D. H.
A. New Orleans ranked sixth among the
cities of the union.
Q. Is the original copy of “Dixie" in ex
istence? M. W.
A. An "author s copy" of "Dixie" has been
presented to Cornell university. The original
copy was stolen from the composer and this
1 one made later.
SLANDER
BY HAZEL DEYO BACHELOR
What, has gone before — Miriam Fol
well, a young business woman, is forced
to spend the night at an inn after a
country walk with Warren Holmes, a
man she knows only slightly. The in
evitable scandal follows, but. a year
later Miriam feels that she has buried
the incident forever. It is then that
Anthony Breen comes into her life, and
although she cares for him she believes
Anthony has no very high opinion of
women, but in spite of himself Miriam
interests him. — Now go on with the
story.
CHAPTER XXII
Primitive Impulse
MIRIAM returned to New York with
only a dull ache in her heart as a
memory of that sharper suffering
she had experienced. She believed herself
cured of her foolishness, she felt that she
had conquered her weakness and she
plunged into her work with a zest and en
thusiasm calculated to absorb her entire
mind.
Anthony knew that she had returned. He
heard it from Christine, and because he
did not choose to believe that he really
cared for Miriam, he deluded himself into
thinking that he was angry because she was
so indifferent w-here he was concerned.
At first he decided to let her alone, to
turn his thoughts Io other things, but the
temptation came to him to follow this mat
ter up, to make her care for him, and then
give her to understand that he had been
amusing himself.
This thought appealed to him, it satisfied
his growing restlessness, and one evening
without telephoning her id advance, he
dropped in at her apartment. Miriam
opened the door, and then because his ap
pearance was so entirely unexpected, she
stood perfectly still, staring at him as if
she couldn’t believe the evidence of her
eyes.
"Aren’t you going to ask me in?" he
said finally.
The girl struggled for self-control. She
could have laughed aloud at the belief that
her love for him was dead. At the sight of
him her heart had seemed to turn over, the
pain in it was as sharp as ever, and here
he was, suavely elegant as always, a half
smile on his face, and a teasing note in
his voice.
Anthony never knew what wild impulse
seized him as he stepped across the
threshold, but suddenly he realized that he
had missed her intolerably, that she had
had the power to hurt him, and that he
had been helpless to do anything about it.
As usual, she was aloof from him, wrapped
in reserve, impossible to reach, and the
thought was suddenly maddening. With
out a word he reached toward her. Under
the thin material of her dress he could feel
the smooth warm roundness of her shoul
ders, and suddenly she seemed more acces
sible to him.
His arms went around her, and he drew
her close to him. A feeling of exultation
swept through him and although he was
hardly conscious of it, he laughed aloud.
He could feel the beating of her heart,
it seemed to shake her, and as he bent
over her he could hear her breathing, quick
and hurried, before his lips touched hers.
In that omment before he had stepped
forward, Miriam had stood as if rooted to
the spot. She felt as if a spell had been
suddenly cast over her, and when he had
taken her in his arms, she had yielded to
the Impulse to surrender. Then he had
laughed, a triumphant laugh, that had
forced realization upon her with the agony
of a physical blow. She knew then that he
didn’t care, that she had been right all
along, and yet her poor, weak body refused
to obey her, for she hadn’t the strength to
tear herself out of his arms. She wanted
him to kiss her, even though It meant for
feiting his respect if she allowed it. At that
moment she didn’t care, she gloried in her
shame, and when he kissed her the world
seemed to rock under her feet as she clung
to him. Barriers went crashing down in
that moment of close contact, pride disap
peared as if it had never been. Here was a
woman in the arms of the man she loved
and for just a fraction of time, every other
thought was crowded out of her mind save
the one thought that she loved him.
CHAPTER XXIII
The Power of Love
THEY drew apart, the spell broken.
Miriam pressed her fingers against her
throbbing temples, and stood there
trembling for a moment. Then she spoke:
"Please go. I want to be alone.”
"Why do you want me to go—now?" he
answered, his voice deep. He was strangely
shaken, he was in the grip of an emotion
he had never experienced before, but the
whole thing had been so sudden and he had
come here tonight with no clear idea of
what he intended to do. He remembered
hazily that his idea had been to rouse her
to some show of feeling. Beyond that he
had had no thought, but now—now—he
wanted to go on, although he wasn’t as yet
sure of what he wanted to do.
Generations of conservative living and
conventional thinking were behind Anthony.
He came of a line of men who believed that
women were inferior to men. If the thought
of marriage had occurred to him at all it
would be the marriage based on conven
ience, blinding emotion would have no part
in it. And yet here he was shaken to the
depths because he had held this girl in his
arms and felt her respond to his passion.
It wasn’t in the order of things, and yet it
was strangely sweet. He was finding it in
creasingly hard to bring reason to bear on
the subject, he was in the grip of something
stronger than logic.
He heard himself speaking and even as
the hot words came tumbling out his reason
stood aghast at what he was saying.
"Why are you sending me away now?”
be repeated. "Surely you must know how
I feel. Why I'm mad about you. I’ve lived
through an eternity since you left that
night. Why didn’t you write to me? Didn’t
you know that I counted on hearing from
you? Didn't you realize what it would
mean to me to live through day after day
of silence?”
He had never before been eloquent, but
it was a part of the madness that had seized
him. How the men at the club would have
laughed if they could have heard him now'
And that wise person whose remark had
been "Great will be the fall thereof.” How
he would have chuckled! But Anthony was
beyond caring. He was carried away by the
storm of feeling that swept through him
wave on wave.
As for Miriam, she stood there looking at
him as though she couldn't believe the evi
dence of her ears. What was he saying?
I Could it be true that he had missed her. that
ihe cared—like this? If it were true, all
j her stern discipline had been unnecessary,
her enforced suffering had been caused by
hre pwn imagination. But how could she
, believe that he really loved her? What was
there about her to win the love of a man
like this?
"I didn’t know." she began tremulously,
and then as though begging him to reassure
her, "how could I know?"
"Know what?" His eager hands were
drawing her close to him again; he was
blind to everything but her sweetness.
"Know that you felt—like this?" she mur
mured.
( "And you!" he was saying passionately;
WHEN SLEEP IS LOST
By H. Addington Bruce
INSOMNIACS who torment themselves with
harrowing thoughts of the possible mental
effects of loss of sleep, should derive much
comfort from the results of some recent ex
periments at Stanford university.
The experiments were expressly designed to
measure the influence exercised on the men
tality by prolonged wakefulness. Nine Stan
ford students co-operated in them, dividing
into two groups, each of which, at different
periods, remained continuously awake for
nearly fifty hours.
For more than a week before each wakeful
period the students were daily given various
tests of memory power, mental alertness, judg
ment, etc. Similar tests were made during
and at the close of the wakefulness period.
And in the meantime the tests were likewise
given to other students not participating in
the abstinence from sleep.
The natural supposition was that, by using
these other students as "controls,” the dis
turbing effects of sleeplessness would be more
readily perceived. This was not what hap
pened.
No marked loss of mental vigor was found
among tnose who remained awake. And, on
the other hand, there were among the "con
trols” themselves even more striking varia
tions due to such factors as lack of interest
in the tests, eagerness to be done with, them
and to be free for play, etc.
The opinion of the experimenter, Mr. H. R.
Laslett, is that possibly the tests were not
bard and fifty hours of sleeplessness too short
a time to produce the expected results in the
way of efficiency loss. There is also the pos
sibility, though, that without appreciating it
the tested students got some rest even while
they seemed to be fully awake.
In Mr. Laslett's report it is incidentally
noted, "The subjects had a few momentary
hallucinations during the course of the second
night of sleeplessness.” Such hallucinations,
research long ago established, are of fairly
■ommon occurrence in states midway between
sleep and wakefulness.
But these semi-sleeping states, it has also
been established, are themselves rest-states.
And there is reason to believe that they com
monly occur when wakefulness is unduly pro
longed.
Some years ago, to cite one instance in
proof, another university experimenter, pro
fessor Patrick, kept three colleagues awake,
not for fifty, but for ninety hours. Being
then allowed to go to bed, they found it
necessary to make up only from 16 to 35 per
cent of the time lost from sleep'.
This suggests, of course, that though un
aware of the fact, they got some rest during
their insomnia. And actually, as Prof.
Patrick’s report shows, there were times when
their answers to questions proved that, while
believing themselves awake, the subjects of
the experiments were in a semi-sleeping state
and dreaming.
Bearing in mind, too, Mr. Laslett’s find
ings, th£ probability would seem to be that
all insomniacs benefit in some degree from
this protective mechanism of the semi-sleep
ing state. In that case they needlessly tor
ture themselves when they forsee mental col
lapse as a result of their insomnia.
And indeed, observation goes to show, dread
of insomnia's dire consequences is in itself a
factor helping to prolong insomnia. Many an
insomniac enjoys a return of normal sleep
)nce he succeeds in banishing this dread from
his mind.
(Copyright, 1924.)
■ OFFENSIVE OPTIMISM
By Dr. Frank Crane
THERE is such a thing as a pestiferous
optimist.
Perhaps it is the mood you ere in that
makes you sometimes hate the sight of
cheerful bright eyes.
The fact is, sugar is good, but one can’t
stand too much of it; and when they put
sugar in everything, in the soup, fish, meat,
and salad, it is rather trying.
We all want pleasure. But there is an
other want, fully as imperative. We want
trouble. We may think we don’t, but we do.
Tannhauser by and by could not endure
life eternal in the lap of Venus. He longed
for suffering and danger and struggle, along
with the rest of human kind.
In these times of peace we should not for
get that one of the old inborn tastes of
mankind is fighting. Boys fight as the ex
pression of a natural instinct; and girls
quarrel in their way; and grown-ups often
spoil for a row.
It is quite the fashion these days to tell
one another to cheer up, look pleasant, and
all will be well. Ail is good, there is no
evil, pain is nix, anguish is all in your eye.
Maybe. But it grows monotonous.
It is a relief occasionally to meet the con
firmed pessimist. He clears the air. He
breathes ozone like a thunderstorm. He is
aggressively miserable. That kind of a ’per
son rouses you. He causes such a reaction
in you that you come away glowing with
more real cheer than you would gather in a
week.
Optimism inclines one to laziness. W’hy
worry? Then why work?
A missionary was urging a lazy Phllip
pino to arouse and do.
"Why trouble one's self?" asked the na
tive.
"If you toil you can make money.”
"What for?”
"With money you can buy property, en
large business, and be a great man."
"Why—why, then you can be happy,”
said the white man.
"But I'm happy,” returned the heathen.
And the tropics are full of optimism.
That’s why nothing is accomplished there.
There is too much comfort and sunshine.
It takes fog and rain and snow to make
men hustle.
Pessimism has been peculiarly prolific in
literature. There are Neitzsche, Schopen
hauer, Ibsen, and Omar. These fellows fillip
us like a cold bath. They restore the circu
lation and make a healthy glow. They stim
ulate us into a militant, protesting happi
ness far more active than the all-is-well kind
of happiness.
The human heart has strange appetites.
It must have its tragedy and tears and bit
ter herbs.
Like the old woman we "loves our mur
ders” in the morning papers. We want
blood in our novels. We pay ?5 for a seat
in the theater when there is to be tragedy
and 25 cents to see a comedy. And we
waut the preacher to give us fire and brim
stone occasionally.
It is a mistake to suppose we want to be
happy and avoid trouble. We want to be
miserable. Happiness is the reaction, pleas
ant but temporary.
"how about you? Do you care for me, you
strange, remote person? Do you realize
that from the first you’ve held me away
from you? Why' even now I can’t believe
that you’re here—in my arms.”
Again his lips were seeking hers, and
again she clung to him in complete surren
der. They were still standing in the little
foyer of the apartment, but they were ob
livious to that fact.. They were in that
state of mind when lovers are happiest. It
was before the time when clear thinking
and definite planning must enter in, they
were on the heights, but such moments are
very rare in the lives of any of us.
Thursday—" Down to Earth” and "Family.”
TUESDAY, APRIL «. 1924.
'Wm OLD-TIME RELIGION,
BY BISHOP W. A. CANDLER
CREED AND CONDUCT
TO a certain class of men in our day a
Christian creed is an object of special
aversion.
In support of their creed of creedlessness
they have framed many plausible phrases
and popular slogans.
One of their specious
cries is, "Every man has
a right to think for him
self. Let all thought be
free and unfettered.”
Well, all thought is
free. Bodily movements
can be fettered but not i
mental activities.
Moreover, every man
does think for himself,
if he thinks at all. But
when after thinking he
reaches a conclusion I
which he believes, he has
made for himself a
creed; for the word
"creed” means nothing |
more than what is be-
lieved. That which one believes may be
false or true, but it is the creed of him who
believes it.
A man has a right to think for himself,
and certainly in our day there is no restric
tion upon the freedom of thought; but in the
exercise of the right to think for himself
one is as likfely to think wrong as to think
right.
The privilege of thinking for himself does
not secure a man from the possibility of
thinking erroneously, just as the right to go
where he pleases is no assurance that he may
not miss the destination he desires by tak
ing the wrong road. When a person who Is
characterized by excessive self-sufficiency',
denounces the use of all roads in which any
who have gone before him have walked, and
asserts the right to proceed along a path
which he has blazed for himself through
a trackless forest, the chances are that he
will lose his way and find himself to bp no
more than "a babe in the woods” with
"nothing better than a cry.”
Roadless roving in thought is as Jttle
likely to reach truth as forsaking established
high-ways and "taking to the woods” is
likely to bring one to any place which a sen
sible man would care to visit.
A man who really thinks, and knows whit
is required for genuine and profitable think
ing always reverences the thinkers who have
gone before him and takes careful account
pf what they have thought.
Another conceit of the advocates of creed
lessness is "this is a progressive age and
creeds hinder progress.” Thi i contradicted
by every chapter- in the hitory of human
progress. There has not been made any ad
vancement in any field of thought by the re
jection of what preceding generations be
lieved. In every branch of science and
philosophy men have gone forward by pro
ceeding on the principles established by
those who have gone before them. Where
is there in all the world a sane mathema
tician who affects to despise the character
and calculations of Sir Isaac Newton? Even
in fields of thought on which no light of rev
elation has fallen there are accepted creeds to
which seekers after truth look as mariners
look to the pole star.
In matters which it has pleased God to
reveal, of course there Is in the very nature
of lhe case a degree of fixity not found in
other realms. Revealed truth is definite;
for an ambiguous revelation would be no
revelation at all. It is unreasonable to con
ceive of an equivocal revelation as to con
ceive of an equivocating God.
A revelation is, therefore, an authorita
tive trust. It is committed to the trustee
ship of God’s Church, and it is a deposit too
sacred to be treated as a mere mutable
philosophy which may be changed by the
fickle moods of human consciousness, or
mutilated in order to conform it to the cur
rent cogitations of each passing generation.
The God of Christianity is not a deified
politician who submits the principles re
vealed in His word to a human referendum
for approval or , rejection of the qualified
voters of any age—even the self-appointed
electors of a scientific age claiming the
right to fix the terms of the franchise of
learning under which they presume to pass
on the Word of God.
The faith of the church is not something
which'has been evolved by any process his
toric evolution. It is not the outcome of
any form of naturalism whatsoever. It has
not been discovered by the intellect of man,
but disclosed by the mercy of God. It is
not a discovery of earth, but a delivery
from heaven.
Hence says St. Jude, "Beloved, when I
give all diligence ot write unto you of the
common salvation it was needful for me to
write unto you, and exhort you that you
should earnestly contend for the faith which
was once for all delivered to the saints.”
(Judge 3.) The mood which he thus en
joins upon the saints in the primitive church
was not that of a disposition to mend this
deposit of revealed truth, but of a martial
mind to defend it. The apostle was not a
theological pacifist, but a soldier of the
Cross.
WELDING THE FRAGMENTS
BY JOHN CARLYLE
ARE you one of those people who be
lieve that their particular troubles
are unlike those of anybody .else?
Do you look with something like envy on
some of the known troubles and griefs and
perplexities of your friends? You think you
could stand up well enough under their
troubles. You think their griefs are simple.
You think their ills are curable. You think
their burdens are bearable.
But you fancy that you have been singled
out for unique grief. There is no trouble
quite so bad as yours. There is no burden i
quite so heavy, no shoulders quite so bowed.
This is a mistake of thinking common to j
most of us. Let us understand that what w’e
bear, others bear. What we suffer others
suffer. Our problems have been faced by .
others—and solved by others.
The main thing in the struggle, which is I
life, is not to avoid troubles, not to evade
burdens. It can't be done. Tnere Is no es
caping life.
The main thing is not to be overcome by (
our difficulties. The thing we must not do
is to sit down by the side of the road and
cry.
There is no achievement in the world
without mistakes. No mistakes, no progress.
No blunders, no achievement. No missteps,
no forward steps.
After every disaster there are fragments i
to be gathered up. Our job then is to weld
the fragments together into a new whole. ,
We learn to be strong by doing what we can
with little. Often the new plan, the new ,
life that we shape from the fragments of the j
old. is a bigger, finer thing than we had be
fore. Often it is bigger and finer than any
thing we could have made or done if the
mistake had not been made, if the disaster
had not overtaken us.
A blind man comes sometimes into my of
fice. He is not an unhappy man. On the
contrary be is a singularly contented man.
He misses the sight of the world, misses it
sorely. For he could see lip until a short i
time ago. Bur he has picked up the frag
ments of his life and he is making a fine,
useful, new life.
It is up to you whether you wili sit down
and mourn for what you have lost, or wheth
er you will make up your mind to be happy i
with what you have left.
When you have made that decision and t
*
*
4 ...
MY FAVORITE STORIES
-
BT IRVIN COBB
It was a rainy night and a dark one. Under
a street lamp at Fifth Avenue and Fifty-fifth
street a policeman came upon a
and weather-beaten citizen down on his knees
pawing about over the asphalt with his handn,
"Hello, said the cop, “what's-wrong?”
The man raised a red face and spoke thick
ly, with hiccoughs for punctuation marks:
“Had streak bad luck,” he explained. "Losht
ten dollar bill.”
“Too bad,” said the sympathetic officer.
"Is this the spot where you first missed it?"
“Oh, no,” stated the searcher. “I losht It
over yonder, Sixth avenue an’ Fifty-fifth, one .
block from here.”
“Then why are you looking for it here when
you lost it there?”
“Better light at thish corner,” said the ineb
riate, and went on pawing.
(Copyright, J 924. )
PUNGENT PARAGRAPHS
Envy is the lowest known form of praise.
The best disinfectant for bad habits 15
good company.
The man who achieves self-mastery has
accomplished much.
There is no place like the home of »
young man’s best girl.
Every time a lazy man looks at the clock
the day becomes longer.
Leap before you 100k —then look foolish.
Some people are solemn enough to raaki#
an undertaker laugh.
If kissing cured indigestion everybody
would have dyspepsia.
The secret of ignorance is not to know
your lack of wisdom.
When the day breaks some men are too
lazy to make use of the pieces.
made it right you are on the way to true
contentment.
(Copyright, 192 4.)
Such also was St. Paul. To the Corinthian
church he wrote: "Watch ye, stand fast in
the faith, quit you like men, be strong.’
(I. Corinthians 16:13.) These stirring words
of thegreat apostle to the Gentiles are a
battle cry. They have in them the notesol
a bugle summoning an army to conflict. „
Is it assumed by some that the faith
for which St. James exborts the saints to
"contend earnestly,” and in which St. Paul
urges them to "stand fast,” is not doctrinal
truth, but certain ethical principles which
have a remote relation to Christian doctrine,
if indeed th6y are related to it at all. This
erroneous view rests on a faulty exegesis of
Scripture and an unsound theory of ethics.
What St. James taught is that departure
from the faith was the source of the griev
ous immoralities which he denounced.
This is evident from specific allegations
which he brings against the evildoers, who
had "crept in unawares,” "denying the only
Lord God and our Lord Jesus Christ.” It
is equally obvious when the opposite type of
man which he approves Is considered: "But
ye, beloved, building up yourselves on your
most holy faith, praying in theh Holy Ghost,
keep yourselves in the love of God, looking
forth emercy of our Lord Jesus Christ unto
eternal life.” (Verses 20 and 21.) It is
still more apparent if the Epistle of Jude is
compared with the second chapter of the
second epistle of Peter, from which a large
part of Jude’s letter is taken and to which
he manifestly refers in these words: "Be
loved, remember ye the words which were
spoken before of the apostles of our LoOj
Jesus Christ." (Verse 17.) In this
tation it is unquestionable that Jude had
mind this warning of St. Peter:
shall be false teachers among yoif, who
privily shall bring in damnable heresies,
even denying the Lord that bought them."
(If. Peter 2:2.) Commenting upon, the
passage in the Epistle of Jude, that able
and learned expositor, Dr. J. R. Lumby,
Norrisian Professor of Divinity in Cambridge
University, says in "The Speakers’ Com
mentary,” "He (Jude) sees that the pro
phetic words spoken by St. Peter about false
teachers and their heretical lessons (11.
Peter 2:1) have received their fulfillment,
and not only so, but heretical teachings have
resulted in corrupt practice, and this calls
forth his impassioned letter.”
St. Jude tau'ght the fundamental truth of
all sound ethical systems that bad beliefs
make bad behavior. St. Paul also taught
the same,-when showing the direful conse
quences of false doctrine concerning the res- '
urrection he wrote to the Corinthians, "Be
not deceived: evil communications corrupt i
good manners" (I. Corinthians 15:33) —art
exhortation which an able expositor ex
pounds by paraphrase thus: "Beware ot
intercourse with those freethinkers: remem
ber the proverb, ‘Evil companionships cor
rupt honest characters.’ ”
The theory tha,t what one believes is a
minor matter having little to do with how
one lives, that creed and conducts have lit
tle or no connection with one another, is
a novelty in both theology and philosophy.
It has become current during the reign
of an agnostic materialism, which has con
fessed its bankruptcy in faith while not .
daring to face a world destitute of morality.
But without faith morality cannot long
survive. A world without God must pres
ently be a world without goodness. A
creedless race will quickly become a cor
rupt race.
This is the vastly important truth which
St. Paul declared concerning the source of
the foul immoralities of the heathen world
when he wrote to the Christians' at Rome,
"Because that, when they knew God, they
glorified Hifl not as God, neither were thank
ful; hut became vain in their imaginations
and their foolish heart was darkened. Pro
fessing themselves to be wise, they became
fools, and changed the glory of the uncor
ruptible God into ah image like to corrupti
ble man, and to birds and four-footed heasts,
and creeping things. Wherefore God also
gave them up to uncleanness through the
lusts of their own hearts, to dishonor their
own bodies between themselves: Who
changed the truth of- God into a lie, and
worshiped and served the creature more
than the Creator, who is blessed forever."
(Romans 1:21-25.)
The catalogue of the vile immoralities of
a putrid paganism Paul traced to false doc
trines about God, and that is their source.
Such must inevitably be the product of"
false doctrine concerning God. The intellect
and the will are too closely connected to be
without influence one upon the other.
Atheism in the mind breeds anarchy in
the life, as like begets like. Creed and con
duct are inseparably united. A faithless
world must be a foul world. Waves of crime
issue from seas of doubt.
Mankind needs a world-wide revival of
religion, but such a revival cannot come
through doctrineless sentimentality and
creedless emotionalism. It must come from"
the faithful preaching of "the truth as it la
in Jesus." (Ephesians 4:21.)