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HE rising sun or the noonday bright,
The rustle of leaves, flick'ring shades of light;
The tiny flowers and fluttiring birds,
The beasts that roam in their wild, hungry herds;
The thund'ry clouds that sweep o'er the skies,
The howling winds, and the zephyr's sweet sighs;
The twinkling stars, the moon dressed in white,
The ocean's roar in the depths of the night;
'Tis God's creation, majestic and grand,
Constantly wrought by the might of His hand.
— Selected
This month ...
BY now our readers are familiar
with the slogan, "May for Missions."
We know you will read with interest
the reports of medical, evangelistic,
educational, and welfare work which
we include this month, and that you
will respond generously to our appeal.—Pages 17-21.
The exhibition of some of the
Dead Sea Scrolls at various centres
in this country has brought these
famous documents into the news
again, as well as the controversies
concerning them. We discuss these
in our editorial, "The Dead Sea
Scrolls Again."—Page 4.
That the world is "in a mess"
everyone will agree. But we need
not be without hope, as A. S.
Maxwell hastens to point out in his
article.—Page 7.
Dealing with another "crucial issue of the sixties," J. A. McMillan
asks the question, "Does Belief
Matter?"—Page 8.
Some of the foundation principles
of the Bible teaching on salvation
are dealt with by Ernest Cox under
the intriguing title, "My Goodness!"
—Page 10.
ANNUAL SUBSCRIPTION, including postage 17/6 ' SIX MONTHS 8/9
Please notify change of address promptly
Continuing his series on "God's
Covenant of Life" Leslie Shaw discusses "Guilt and Grace."—Page 12.
"Why W o r r y?" asks D. N.
Marshall, and in his article he shows
that there is no need to if our trust
is in Christ.—Page 14.
A. S. Maxwell
J. A. McMillan
Does Belief Matter/
Ernest Cox
Leslie Shaw
Guilt and Grace
D. N. Marshall
A Modern Missionary Martyr
Leper Work in Sierra Leone
Treating "Sewage Fire" in Brazil
The Gospel of Kindness
Ministering to the Water-Dwellers of Hong Kong
A Filipino whom God Remade
S. G. Maxwell
The "Blessed Hope" Fades
Cyril Thompson
Eric Hardy, F.Z.S.
"Go to the Ant!"
Lois L. Lane
Salisbury Cathedral
Tracing the "Heralds of His Coming" down the ages, S. G. Maxwell
tells how the "blessed hope" of the
Second Advent faded during the
Dark Ages of apostasy.—Page 22.
In a previous issue Cyril Thompson wrote on "Let Us Pray." Now
he goes on to explain, "How to
Pray."—Page 24.
"Go to the Ant" is the subject of
Eric Hardy's Bible lands article this
month.—Page 26.
An important lesson about the
Christian life is brought out by Lois
L. Lane as she relates the story of
the rich young ruler in "What Lack
I Yet?"—Page 28.
The Children's Pages have a
story, another article about names,
and a nature note, as well as Auntie
Pam's letter and the painting competition.—Pages 32-34.
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• 40.4
The Jerusalem Isaiah Scroll before it
was unrolled.
HE exhibition in London and
at various other centres in
this country of some of the
famous Dead Sea Scrolls, has
aroused a most remarkable public
interest in what has been called
"the greatest archaeological discovery of modern times."
As a consequence of the attention
directed to the Scrolls in these
exhibitions, the scholarly controversies about them has also hotted
up again, and Professor John Allegro, of Manchester University, and
one of the eight-man international
team engaged in translating the
Scrolls, has been particularly assiduous in pressing his radical views
on their significance in connection
with the person of Christ and the
origins of the Christian religion.
In an article in the New Statesman he set the ball rolling by complaining that as soon as he and
some other scholars began to draw
parallels between the leader of the
sect of the Scrolls and Jesus and
His teachings, which suggested that
Christianity was not original but
derived from the teachings of this
sect, they were "dogged at every
step by emotional and religious
considerations" and "fiercely denounced by the apologists" of the
Christian faith "anxious to put their
co-religionists at rest."
"Unfortunately," he asserted, "by
refusing to compromise their conception of Jesus as a completely
unique God-man, the Christian
scholars are in danger of erecting
in their minds a mental barrier
against the one line of inquiry that
could lead to the long-awaited
breakthrough in New Testament
Now these are serious accusations
against other scholars of equal distinction who have been working on
the Scrolls, and it is only right that
they should have been promptly
taken up and answered by them.
What then are the facts and what
is the truth between these charges
and counter-charges?
The story of the accidental discovery of the Scrolls hidden away
in caves near the Dead Sea by the
Essenes of Qumran when their
community was threatened by the
Romans around A.D. 70, is well
known and need not be repeated.
Suffice it to say that over a period
of nearly twenty years, besides the
two Isaiah Scrolls which created
the initial sensation, and four other
major manuscripts, some 40,000
fragments of over 500 documents,
dating from the second century B.c.
to the end of the first century A.D.,
are now in the hands of the scholars, covering every book of the
Bible, and including many sectarian
commentaries, psalms, apocalypses,
and books of discipline throwing a
great deal of light upon the Qumran sect and the religious situation
in Palestine at the beginning of
the Christian era.
The first interest in the Scrolls
was, of course, the light they might
throw on the accuracy of the text
of the Old Testament Scriptures,
seeing that these manuscripts were
1,000 years older than those on
which our present versions are
Professor Allegro does not have
much to say about the textual aspect of the Scrolls except to record,
somewhat sarcastically, that the
"fundamentalists' joy" at the first
reports of the "almost word-forword" correspondence between the
Qumran Scrolls and our modern
text was "later dulled" by the discovery in other scroll fragments
of variant texts upgrading the
Greek Septuagint text as against the
supposed genuine text of the original Hebrew. And taking sides with
the critics pf the Massoretic Hebrew
text, he suggested that the Hebrew
scribes had for 1,000 years "been
meticulously copying the corrupt
passages as the sound text.'
Contenting himself with these
subtle innuendos on this aspect of
the Scrolls, he directed his main
attack on the traditional belief
about Christian origins which he
claimed were undermined and totally destroyed by the evidence of the
Taking the textual issues first,
we may ask what is the final verdict of the Scrolls with reference
to the received text of the Old
Testament as we have it today?
Have they in any way undermined
our confidence in the Protestant
text "diligently translated from the
original tongues," and given greater
authority to the text which has
come through the Greek Septuagint
version into the Roman Catholic
Bibles ?
The answer is categorically that
they have not. These are the facts.
The partial Isaiah manuscript, now
known as the Jerusalem Scroll
because it is housed in the new
Israeli Museum in Jerusalem, has
been proved to be an older text
than the complete Isaiah Scroll,
known as the St. Marks Isaiah,
because it is purely "consonantal,"
whereas the latter has been "vowelized" and is intermediate between
the consonantal text and the fully
pointed Massoretic text of the
sixth to eighth centuries. And as
this early consonantal text is described by the late Dr. Sukenik as
"exactly" like the consonantal base
of the Massoretic text, by Professor
Yadin as "almost identical," and by
Dr. Diringer as agreeing "astonishingly" with it, we have conclusive
evidence that the Massoretic text
on which our Protestant versions
are based, is superior to the later
and modified text of the St. Marks
Isaiah Scroll, which has affinities
with the Greek Septuagint Version
used in the Catholic translations.
The truth is that the St. Marks
Isaiah Scroll is not only proved
later by its "vowelization," but it is
a much modified text by reason of
the addition of parallel passages
from other biblical books to aid
the sense, the substitution of rare
words for more contemporary ones,
ABOVE.—A British
Museum official
examines an inkwell
and pottery practice
fragment from the
Qumran scriptorium.
LEFT.—A visitor
studies one of the
best preserved of the
Scrolls, a copy of
the Psalms.
the expansion of allusions to make
them more explicit, and most
serious of all, the inclusion of
Messianic emendations to make
the text fit the views of the sect
which produced it. All this, coupled
with the fact that it contains an
inordinate number of scribal errors,
has led one scholar to dismiss the
St. Marks Isaiah Scroll as "not
worth the paper it is written on."
Actually, while not a reliable
manuscript, it is a valuable one,
because, by contrast, it reinforces
the integrity of the Jerusalem Isaiah
Scroll and the Massoretic Hebrew,
and it provides concrete evidence
that the Old Testament Scriptures
were altered to suit the purposes of
the "sects," just as the Gnostics
corrupted the New Testament and
invented spurious "Sayings of
Jesus" to support their heretical
An examination of the fragments
of other biblical books found in
the Qumran caves tells the same
story as the two Isaiah Scr011s. The
older consonantal ones fully support the Massoretic .Hebrew text,
while the later vocalized ones are
rich in variants similar to the Septuagint text, the Psalms in particular
revealing additions and alterations
to suit the teachings of the Qumran
Turning now to Professor Allegro's main line of attack, we inquire
whether the supposed similarities
between the Qumran sectarian liter-
ature and Christian teaching really
prove that the Christian religion
is not "unique" but a development
of Essenism, that Jesus is no more
than a mythical figure fashioned
after the Teacher of Righteousness
in the Scrolls, and that even the
apostles may be mythological characters and not historical figures.
In a letter to the Times, eight
scholars who have been intimately
connected with the evaluation of
the Scrolls, provide a resounding
"Nor' to Professor Allegro's claims
on this count.
"Nothing," they say, "that appears in the Scrolls hitherto discovered throws any doubt on the
originality of Christianity. The
Scrolls contain no reference to any
Christian doctrine except such as
can be traced to the Old Testament
or can be found in Jewish thought
of the inter-testamental period; nor
is there any hint that the Rightful
Teacher may have been regarded as
in any sense divine."
Responsible scholars, in fact,
believe that Professor Allegro has
1. Read into the texts what other
scholars have been quite unable to
find there.
2. Claimed as similarities between Essene and Christian teaching things which have no possible
connection, and
3. Overlooked profound differences between the Scrolls and the
New Testament, which put entirely
out of the question the derivation
of one from the other.
When Professor Allegro first reported the discovery of an anticipation of the crucifixion and resur-
rection of Jesus in a scrolls Commentary on Nahum, Roland de
Vaux and Patrick Skehan wrote a
disclaimer in the Times questioning the relation of this crucifixion
to the Teacher of Righteousness
and denying any possible parallel
with the story of Calvary.
In another letter to the Times,
five more scholars studying the
Scrolls associated themselves in asserting that Allegro had "either
misread the texts or he has built
up a chain of conjectures which
the materials do not support."
More recently Dr. H. H. Rowley
has written in the British Weekly
that neither the crucifixion nor the
resurrection of the Teacher of
Righteousness "figures in any Qumran text, and no objective scholarship should so far forget its scholarly integrity as to read them into
texts where they are not to be
Van der Ploeg's comment in The
Excavation at Qumran is that
"Allegro's assertions have been
weighed and found not merely
too light, but without any weight
at all."
Among the "similarities" between the sectarian teaching and the
New Testament which are the basis
of Professor Allegro's theory, are
their claim to be the "covenant
people," their ritual washings, common meal, organization, community
of goods, their messianic teaching,
and their eschatological beliefs
about the final war between light
and darkness and the triumph of
But these supposed "similarities"
The cases containing the
Scrolls are packed for
dispatch to the next
exhibition centre.
are entirely dissipated when close
comparisons are made. The idea of
the "covenant people" is derived
from the Old Testament, and
doubtless every Jewish sect of that
day claimed to be the elect remnant.
The ritual washings were performed daily before eating by the
initiates of the sect after two years'
probation, and can have no connection with Christian baptism
which was performed once for all
on entrance to the church.
All meals were taken in common
in the community refectory and
have no connection with the Lord's
Supper, which was a special meal
quite separate from the regular
meals of Christian families.
The council of twelve who ruled
the Qumran community had no
necessary connection with the
twelve apostles, as both were based
on the governmental number of
twelve so frequent in the Old
Community of goods was compulsory in the community whereas
in the Christian church it was a
voluntary act on the part of the
more wealthy to aid the needy in
the church.
The Qumran sect looked for two
messiahs, a priestly messiah and a
kingly messiah, of which the former
would take precedence, which is
quite different from the Christian
belief in Jesus as the Messiah of the
Old Testament prophecy.
Not only are these "similarities"
of Professor Allegro not similar,
but the differences which he overlooks should be sufficient to dispel
any thought of connection.
The Qumran people were ascetic,
while Jesus was not. They withdrew
from society to live a pure life in
seclusion, whereas Jesus sent His
disciples out into the world to witness to their faith. The teachings
of the Qumran sect were more
legalistic than those of the Pharisees, whom Jesus was constantly
condemning. And while the sectarians hated those who did not
share their views, Jesus taught His
(Continued on page 30.)
HERE'S nothing new about this. The world
has been in a mess for a long time. OUR TIMES
has been calling attention to the fact for more
than eighty years—even when other journals were
jubilating over the apparent approach of world
brotherhood and the golden age.
Today everybody seems agreed thatdthe mess is
real, global, and very serious.
Recently U.S. News and World Report had a
cover story on the subject. It was frank, unpleasant,
and unnerving.
"At one time," it said, people "were optimistic
that there could be a stable and well-ordered world,
with many problems adjusted through the United
Nations." But after the expenditure of thousands of
millions of pounds in aid to the backward nations
and thousands of millions more in defence systems
to help provide stability, "the mess appears to grow
Among the many evidences of deterioration it
cited the arms race, which is tending "to speed up,
not slow" and the fact that "atomic weapons threaten
to proliferate."
"War dangers, tensions and instability in the
world are found to be adding to pressure for more
armament, not less. The world's mess . . . is
widespread and profound."
Looking around the globe, it noted that "political
stability in country after country seems as remote as
"All through black Africa, the danger of revolt is
always near."
South America is "an uneasy continent moving
steadily toward real crisis and trouble." Among
its major nations "only Chile has free, open, and
stable politics." This part of the world "may soon
be face to face with widespread hunger" since its
population growth is the world's highest and its
food production "has declined sixteen per cent since
World War II."
"On Asia's vast subcontinent, Kashmir is as far
as ever from settlement."
In Indonesia "inflation is out of control, with
the rupiah worth only one hundredth of its 1962
value. . . . The price of rice, a staple of the Indonesian diet, has more than quadrupled in the past
In the Far East hostility between Soviet Russia
and Communist China "is deep and getting deeper."
Along the 4,500-mile border that separates the two
nations "tension runs high."
Western Europe, while presently prosperous, is
sharply divided. "The North Atlantic Treaty Organization is in deep trouble" and there is "a growing
threat to Western collective security."
(Continued on page 27.)
OES it really matter what a man believes?
There seems to be a generally held idea that
it doesn't. After all, it is argued, a man's
beliefs are his personal and private affair and do not
concern anybody else. Fair enough; but this is only
part of the picture. We are not here concerned with
the individual's right to believe whatever he likes.
Of course, everyone has that right to private opinion ;
but the question is, Does it matter ?
Does it matter to the man himself ? Does it matter
to his immediate circle of relations and friends?
Does it matter to society or the nation of which
the individual is a part or a citizen? Let us consider
these points of an ever-widening circle.
It must obviously matter vitally to each individual
what he believes. Is it important to believe, for
instance, in personal hygiene and tidiness? If the
An insult to God
Let us examine these two related ideas. Belief is
the mental acceptance of truth or doctrine, and it
should be evident that a soul's religious life is bound
to be affected most powerfully by what one believes.
The Bible therefore condemns the attitude that a
man is free to believe just what he likes. If the
living God has given us a revelation of Himself,
His character, His redemptive purposes of grace in
Christ, and what He expects from His human
creatures, then obviously, He must be deeply concerned about our attitude to that revelation. To
despise the revelation is to despise the God who gave
it and to insult His dignity and Deity.
James wrote: "My brothers, if any one of your
number should stray from the truth and another
succeed in bringing him back, be sure of this: any
man who brings a sinner back from his crooked ways
will be rescuing his soul back from death and cancelling innumerable sins." James 5 :19, 20. (N.E.B.)
This Scripture shows that error has a deadly
influence on the soul and that it is vitally impor-
How belief shapes character and life
tant to deliver the soul from it. Sincerity of purpose
is not enough—there must be a clear perception of
divine truth if the soul is to prosper in the grace and
love of God. "False teachings are as dangerous as
blood-poisoning to the body, and spread like sepsis
from a wound." 2 Tim. 2:17. (Phillips.)
Paul recognized that the message he proclaimed
was effective only when accepted by faith. He speaks
of "the Word of God, which effectually worketh
also in you that believe." 1 Thess. 2:13. The response
of the soul to divine truth releases a redemptive
power that otherwise cannot operate. Belief, faith,
obedience, all proceed from the same root. This
is clearly seen in Romans 10:16: "But they have
not all obeyed the Gospel. For Esaias saith, Lord, who
hath believed our report ?" This is further explained
by Hebrews 4:2: "But in them the message they
heard did no good, because they brought no admixture of faith to the hearing of it." Cement, sand,
and water are three separate elements, but when
mixed in the proper proportions, they make concrete. In a similar way the soul of man, the Word
of God, and faith develop a Christian.
individual believes it is, he or she will be personally
presentable and acceptable to other human beings.
If he does not, and resists any Efforts to educate
him on personal cleanliness, then he will find himself
more and more unwelcomed by society and an embarrassment to friends and relatives.
On a cultural level, it is equally important what
a man believes. Standards are established by people
of good taste—and we are judged by our ability or
otherwise to absorb these standards and assimilate
our tastes to them. The same is true of standards of
social behaviour, of industrial relations, of road
usage, and of the various demands made upon us
by community and national interests.
All these standards, or norms of behaviour, are
approved by the rational mind, but, nevertheless,
the idea persists that, in the religious and spiritual
realm, "anything goes." "One man's belief is as good
as another's."
When we turn to the Christian's charter, the Bible,
we find a strong emphasis on the value and necessity
of both faith (personal confidence or trust) and belief
(acceptance of a form of teaching or truth).
" 'Then what must we do,' they asked Him, 'if
we are to work as God would have us work?' Jesus
replied, 'This is the work that God requires; believe
in the One whom He has sent.' " John 6:28, 29.
Belief unto salvation
The terms of salvation are both clear and positive.
"Those who believe it the Gospel] and receive
baptism will find salvation; those who do not believe
will be condemned." Mark 16:16, 17. (N.E.B.)
The reason for this categorical statement is also revealed: "Without faith it is impossible to please
Him; for anyone who comes to God must believe
that He exists and that He rewards those who search
for Him." Heb. 11:6. (N.E.B.)
The soul's personal growth in grace and spiritual
understanding will be determined by the willingness
to accept God at His word and submit to His guidance. Jesus made this point very clear in His teaching. He affirmed: " 'The teaching that I give is not
My own; it is the teaching of Him who sent Me.
Whoever has the will to do the will of God shall
know whether My teaching comes from Him or is
merely My own. Anyone whose teaching is merely
his own, aims at honour for himself. But if a man
aims at the honour of him who sent him he is
sincere, and there is nothing false in him.' " John
7:16-18. (N.E.B.)
The individual's relations in the home will also
be strongly coloured by his beliefs. If he is a godfearing man or child, he will honour his parents, love
his wife, and treat his children with respect and
impartial solicitude. To him, as a child of God, they
also are children of God and deserving of the
honour due to persons made in the image of God.
If, on the other hand, he rejects the teachings of
the Bible, and believes in an animal ancestry over a
long evolutionary process, he will treat other human
beings as part of a game of survival, with consequent
loss of respect, with expediency and not love.
Such, unfortunately, is becoming the 'prevailing
belief of many human beings today, with the tragic
results we see around us of lust, crime, and murder.
It is therefore patent that one's personal beliefs and
convictions have far-reaching consequences beyond
the circle of one's own immediate life.
Belief shapes character
Take the apostle Paul's experience
as an illustration of the power exerted
on others by one's personal beliefs.
Had Saul of Tarsus rejected the call
of Christ, it is doubtful if more than
a mere handful of people would ever
have heard of him, and his influence,
like that of millions of others, would
have disappeared long since in obscurity.
How otherwise it has been! Let
Paul's own glowing testimony sum
up the uplifting influence of eighteen
centuries of progress and power.
"Then when I came to Troas, where
I was to preach the Gospel of Christ,
and where an opening awaited me for
the Lord's work, I still found no
relief of mind, for my colleague Titus
was not there to meet me; so I took
leave of the people and went off to
Macedonia. But thanks be to God,
who continually leads us about, captives in Christ's triumphal procession,
and everywhere uses us to reveal and
spread abroad the fragrance of the
knowledge of Himself. We are indeed
the incense offered by Christ to God,
both for those who are on the way to
(Continued on page 16.)
HIS expression is often used as a
mild and useful expletive. It is
mostly favoured by delicately-nurtured ladies who would shun any social
unrefinement, or verbal vulgarity. It
usually signifies astonishment, or incredulity, or both, and certainly has no
reference at all to the speaker's own
moral worth!
We may smile at the obvious senselessness of such expressions. We may even
classify them under the "idle words"
which Christ condemned. (Matt. 12:36.)
But many people today, whether conscious of it or not, are nevertheless relying
upon their own goodness to save them.
With them, "My goodness" is far more
than a sporadic utterance; it is a settled
religious philosophy. It is their selfappointed path to heaven—their chosen
creed—their complacent assurance of
eternal life.
The Lord constantly warns us in His
Word that this attitude is a present,
grievous mistake, and may result in
future, tragic loss. Our personal goodness alone is no basis whatever for acceptance with
Him. For however faultless our reputation, however
commendable our conduct, our moral impeccability
of itself will be insufficient to ensure our salvation.
He is invariably kind to his family and friends. He
is generous toward the unfortunate, and sympathetic with the suffering. He supports his church
and attends regularly. He esteems both the preacher
at home, and the missionary abroad. What more
can he do?
Probably there is very little more that he can
do, or be reasonably expected to do. But his salvation does not depend upon what he can do, but
rather upon his willing acceptance of what has
already been done for him!
The conscientious man has constantly to bear in
mind that before God the most exemplary human
conduct is inadequate for salvation. In the Lord's
eyes it is not even good enough to be designated
"goodness," for Isaiah admits, "We are all as an
unclean thing, and all our righteousnesses [by God's
Goodness no basis for acceptance
Paul stressed this as the cornerstone of his
teaching. "A man is not justified by the works of
the law," he declared, "but by the faith of Jesus
Christ . . . we have believed in Jesus Christ, that
we might be justified by . . faith." Gal. 2:16.
As the apostle knew, there is always a strong
temptation for the good man, eventually, to be
found trusting in his goodness. After all, he is
obviously not as many "other men are." Luke 18:11.
He promptly pays his lawful dues and demands.
standards) are as filthy rags; . . . our iniquities, like
the wind, have taken us away." Isa. 64:6.
On many occasions, the Saviour had to point out
to the Pharisees the errors and snares of their selfrighteousness; not because He wanted publicly to
deride them, but because, in spite of their bigotry,
He wanted to save them. "Ye are they," He said to
them, "which justify yourselves before men; but
God knoweth your hearts: for that which is highly
esteemed among men," namely, human self-sufficiency, "is abomination in the sight of God." Luke
Lord looks on the heart
The same principle was enunciated, a thousand
years before Christ, in a direct revelation to the
prophet Samuel. The aged servant of God, under
His supervision, was engaged in selecting a successor to the unworthy Saul.
Naturally, Jesse first proudly presented to the
seer, his eldest son, a man with an outstandingly
noble bearing and a commanding physique.
Samuel was immediately and very favourably impressed. He felt sure that this man, who already bore
himself with a "royal" dignity, must be the one
destined to be the future ruler of Israel.
But God said, "Look not on his countenance,
or on the height of his stature; because I have
refused him: for the Lord seeth not as man seeth;
for man looketh on the outward appearance, but
the Lord looketh on the heart." 1 Sam. 16:7.
It is not pleasing appearance, or muscular strength,
or subtlety of mind which the Lord values primarily,
but purity of heart. A man may be replete with all
the social graces. He may have engaging manners
and a brilliant intellect. He may, because of his
mental and social prowess, be welcomed into the
most exclusive circles. But if his heart is corrupt,
the Lord will still say, "I have refused him."
When we realize that the Lord looks through the
thin facade of our external culture and examines our
heart, we really see our own "goodness" for what it
is worth. For no honest man, as he examines his
conscience, finds much to boast about. The elegant
and gifted Isaiah saw only "filthy rags." The
handsome and royal David saw only a life conceived in sin and "shapen in iniquity." Even the
saintly Paul, examining himself, saw only the "chief"
of "sinners." Isa. 64:6; Psa. 51:5 ; 1 Tim. 1:15.
A writer, gifted with unusual insight, has stressed
that the Christian must constantly maintain purity of
heart and affection toward God if he would escape
the snares of a formal religionisrri.
"The rebuke of Christ to the Pharisees is applicable to those who have lost from the heart their first
love. . . . When fastings and prayers are practised
in a self-justifying spirit, they are abominable to
God. The solemn assembly for worship, the round
of religious ceremonies, the external humiliation,
the imposed sacrifice, all proclaim to the world . . .
that the doer of these things considers himself as
righteous. These things call attention to the observer
of rigorous duties, saying, This man is entitled to
heaven. But it is all a deception."—E. G. White on
Matthew 23:13-33.
Christendom today is being literally besieged by
rapidly expanding "forms of godliness" (2 Tim.
3 :5) which, as Paul declares, nevertheless deny Christ
as "the power thereof." They give to Him an almost
grudging homage as the great Teacher, the ideal
Man, or the perfect Example. But they have little
to say concerning Him as the Incarnate Son of God,
man's only Saviour from specific sins, the One alone
who was "wounded for our transgressions, . . .
bruised for our iniquities." Isa. 53:5.
Faith not goodness
Since the days of the apostles, Christendom has
been hampered and divided by often bitterly contending creeds. Men have been so absorbed in
fighting over what they believed about God's Book,
that they have forgotten to believe in God's Son.
Creeds alone make theologians. Christ alone makes
Men are often tempted to elaborate "Christian"
creeds which are subtlely flattering to themselves.
They are less likely to spend equal time in contemplating the cross of Christ, which first condemns
them, before it saves them.
Jesus Himself told us of two men who came
up to Jerusalem's temple to pray. The first came
proudly, and loudly reciting his creed. He would
most probably have been very surprised and shocked
to learn that, in this instance, the Lord was not
interested. In any case, God much prefers deeds
to creeds.
After his impressive religious performance, the
Pharisee went away again, well pleased with himself,
and taking his sins with him! His "goodness,"
apparently, had done nothing for him.
Then the despised publican came and stood tremblingly just on the threshold of God's house.
He had no particular "goodness" that he could
remember. He was only conscious of a crushing
burden of guilt.
The publican's creed consisted of two considerations only. First, that God was holy, but merciful.
Secondly, that he, the suppliant, was desperately in
need of that mercy.
The publican's creed was adequate, for Jesus
said, "This man went down to his house justified
[or forgiven) rather than the other." Luke 18:14.
His simple creed was sufficient for him.
Actually the Lord prefers simple creeds, and
simple, heartfelt sorrow for sin, rather than any
elaborate pretensions of merely human "goodness!"
The second
in the
Man's double guilt
But before we examine how this was
set forth, let us look at the position in
which Adam and Eve found themselves
after listening to the voice of the tempter.
Having broken the conditions of the
covenant they had been placed under,
by an act of wilful transgression, they
had incurred the double guilt of disbelieving God's word and of disobeying God's
will. In consequence they had forfeited the promise
of life and incurred the penalty of death. They
had listened to the voice of the tempter first,
when he suggested a doubt as to the divine prohibition, and again when he denied the inevitable
execution of the divine penalty. And now, suddenly,
they were undeceived, for no sooner had they committed sin, than immediately their consciences awoke,
they were self-convicted and self-condemned, and
they hid from God when He came seeking them.
Wherefore should they?
That one act of disobedience had changed their
whole relation to God, and reversed, at the same
time, all their feelings toward Him. They had forfeited His favour and incurred His wrath, and the
end result was that instead of being, as He once
was, the object of their supreme love and confidence, He had now become the object of their
jealousy, suspicion, and distrust. Their holy boldness
was gone, and they were in dread and fear. A sense
of His displeasure produced a feeling of enmity, a
feeling that has continued to be a natural attitude
of humanity ever since. "The carnal mind is enmity
against God." Rom. 8:7.
OLLOWING man's failure to keep the covenant which God had made with our first
parents on the basis of a Covenant of Works,
another covenant is brought to view in the sacred
Scriptures. This covenant can best be called, the
Covenant of Grace. The Covenant of Works offered
to reward man strictly on his own merits, as agreed
between the two parties, God and man. But the
Covenant of Grace offered to reward man far better
than he deserved, even according to the riches of
grace and mercy in Christ Jesus our Lord. Grace is
usually defined as unmerited favour, and this New
Covenant reveals God's plan to treat man favourably
even though he deserves to be treated most unfavourably.
How soon was it after man's sin, and transgression
of the first covenant made with him in Eden, before
God brought to light the terms of this other covenant? Did He allow man to live on in despair, and
without hope? No, even before his banishment from
Eden took place, the Lord, by means of His pronouncement to the deceiving serpent in man's
hearing, revealed the existence of the "better
covenant" which was to be "established on better
First beam of Gospel light
Therefore, when they were summoned to appear
before Him as their Judge, they must have been
prepared to hear that sentence which the law could
only have prepared them to hear, a sentence of
condemnation. But no, instead, God was pleased to
interpose, at this critical moment, for their immediate
and effectual relief. Instead of condemning them to
an immediate death, He instead, in their hearing,
pronounced a curse upon the serpent and his seed,
and, at the same time conveyed in the very bosom of
that curse, an intimation of His sovereign purpose of
grace and mercy toward them.
It is recognized that this announcement of God's
purpose of mercy was made in general terms, and
did not give definite information on many points
that are now more fully and clearly revealed. But
it was nevertheless comprehensive, and did give
enough to lay a solid foundation for faith and hope
toward God, and was indeed the first beam of Gospel
light which dawned upon the fallen world.
God had already revealed Himself as Lawgiver,
Governor, and Judge; but now, in this revelation
of His gracious purpose of mercy, He reveals Himself as the "just God and Saviour." His justice is
seen in His pronouncing of a curse upon the serpent,
thus manifesting His holy displeasure against sin.
As Saviour He is revealed in His promises of a
God takes over
We would like here to emphasize, and especially
so because today its full significance is often minimized and glossed over, the profound comprehensiveness of this statement of God's purpose as it is revealed in Genesis 3:15. The Scripture declares: "And
I will put enmity between thee and the woman,
and between thy seed and her Seed; it shall bruise
thy head, and thou shalt bruise His heel." The full
significance of these words can only be understood
when viewed in connection with the circumstances in
which Adam and Eve were then placed. James Buchanan well summarizes it all as follows:
"It implied that God, instead of appearing against
them as their enemy, was to interpose for them as
their Friend ; that He had formed a purpose of grace
and mercy toward them, and that He had devised a
plan for their relief and restoration. It implied that,
. . . in the exercise of His sovereignty, He had taken
their cases entirely into His own hands, as if He,
and He only, had the right and the power to deal
with it: `I will put enmity between thee and the
woman, and between thy seed and her Seed;' words
which clearly indicate that the whole plan of their
deliverance originated in His sovereign purpose, and
that it was to be accomplished by His own agency.
. . . It implied that the woman's Seed—the promised
Deliverer—was now to be the Hope of the world,
and the Head of the redeemed people, who should
be ransomed from the curse of the law, and restored
to the favour and friendship of God. . . . And it
points forward to a mysterious conflict between Satan
and the promised Saviour, in which there would be
mutual `enmity' and 'bruising,' opposition and suffering on both sides—but resulting in victory over the
wicked one."—Quoted from the Doctrine of Justification, pages 39-41.
OPPOSITE PAGE.—The guilty pair in Eden receive the
first promise of a Redeemer.
ABOVE.—Jesus preaching on the Mount of Olives.
Deliverer who should suffer indeed on account
of sin, but, by His sufferings, accomplish the salvation of sinners.
From all this it should be clear that our first
parents were given an opportunity to believe, as
Abraham is afterward declared to have believed, in
"Him that justifieth the ungodly." What we need to
see, is, that the object of faith in these primitive
times was, in substance, the same as now : God in
His revealed character as "just, and the justifier
of him that believeth," but with this one difference,
(Continued on page 30.)
EEPING up with the Joneses," once a rather
hackneyed way of quipping at the rivalry of
neighbouring housewives, now ranks as one
of the most basic incentives in life for many people.
Ours, we are told, is an "affluent society." The function of economic activity is no longer to provide
food for the hungry and clothing for the cold, but
to pander to every petty whim of the consuming
population for the elegant, exotic, and erotic in the
line of inessential luxuries. The fact that an American
industrialist was able to make millions last Christmas
from the production of mink-coated tin-openers is
a sign of the times in which we live. It is symptomatic
of the desire for material goods which has captured
men's minds—to the exclusion of both God and
Jesus Christ knew of the dangers of this hankering after material things when He gave the following
warning sand advice: "Don't pile up treasures on
earth, where moth and rust can spoil them, and
thieves break in and steal. Keep your treasure in
heaven, where there is neither moth nor rust to
spoil it and nobody can break in and. steal. For
wherever your treasure is, you may be certain that
your heart will be there too." Matt. 6:19-21.
The things that matter
When buying a car, a carpet, or a suit of clothes,
it is not only the Scotsman who has the good sense
to buy things with solidarity and permanence. And
this is exactly what Jesus is saying here: "Ignore
the petty and the transitory and concentrate on the
things which will last." All life can be seen as a
contest in which material and spiritual values struggle
for supremacy. Man, as a physical being, hankers
after material values; but, as a spiritual being made
in the image of God, he can never win through
if his life is wholy centred on the material plane.
A car, made to be fuelled by petrol, cannot run on
aspirins and distilled water. Man needs spiritual
sustenance. "Man shall not live by bread alone, but
by every word of God." Luke 4:4. Jesus is not saying
that physical things are unimportant; He is telling
us to get our priorities right : "the kingdom of God"
must be sought first, then "these things shall be
added." Matt. 6:33. A person whose life is circumscribed by material pursuits never gets to the core
of life and his work-a-day routine is shallow and
purposeless, for he recognizes no ultimate reality
which transcends material things—Almighty God!
The famous psychiatrist, Dr. C. G. Jung, has
said: "Among all my patients in the second half of
life—that is to say, over thirty-five—there has not
been one whose problem, in the last resort, was not
that of finding a religious outlook on life." Few
would need to visit the psychiatrist's consultingroom if the materialistic premises which circumscribe
their reasoning and control their lives could be replaced by a belief and a confidence in God and by a
set of values founded on spiritual truth.
The Jewish audience of Jesus' Sermon on the
Mount would doubtless have two things in mind
when He spoke of "treasure in heaven." First, they
believed that deeds of kindness which a man did on
earth might become his treasure in heaven. They
told the story of a Jewish king called Monobaz who
distributed all the treasures accumulated by his
forebears to the poor in a year of famine. When his
brothers angrily accused him of imprudence he said:
"My fathers gathered treasures of money, I have
gathered treasures in souls; my fathers gathered treasures for others, I have gathered treasures for myself,
because my treasures are not in this world, but will
be in the world to come."
Secondly, the Jews always connected the phrase
"treasure in heaven" with character. The only thing
which we can take from this world to the next
(and, therefore, the only thing with real permanence)
is our character. A man should never lose his heart
to this world and to the things of this world, for his
eyes ought to be ever fixed on a goal beyond.
those of us who find it difficult to avoid worrying
about what we consider to be the pressing needs of
our families, etc.—not quite pagan, but with pagan
tendencies (and few of us would escape this
indictment). But to the mums who worry about where
the money is coming from to buy Johnny's muchneeded pair of shoes and to the dads who worry
about the security of their jobs, Jesus is gently saying:
"Put your trust in God above all else; seek after His
goodness and His kingdom first and foremost, and
the rest will accrue as necessity arises." Jesus in not
advocating a thriftless, improvident attitude to life;
He is forbidding the care-worn, worried fear which
takes the joy out of life. When we are one degree
under and our minds are a turmoil of nagging worries, I think that we would feel better if we remembered that Jesus has promised that if we place God
first in our lives "all these things shall be added."
Defeating worry
The first stage of Christ's two-point plan to defeat worry, therefore, is to "seek first," to concentrate upon, the kingdom of God. To concentrate on
the doing of, and the accepting of, God's will
(though for some of us the latter may be particularly
hard at times) is the way to defeat worry.
In the second stage of His plan to defeat worry,
Jesus tells us to live a day at a time. "Do not be anxious about tomorrow," He advises, "tomorrow will
look after itself. Each day has troubles enough of
its own." Matt. 6:34. (N.E.B.) If we live each day as
it comes, if we do each task as it arises, then the sum
of all the days is bound to be good. Worry about the
past is futile and worry about the future is equally
irrational. Alistair Maclean's story of Dr. Greatheart
will illustrate this: "He was paralyzed and bedridden, but almost outrageously cheerful, and his
smile so brave and radiant that everyone forgot to be
sorry for him. His children adored him, and when
one of his boys was leaving the rest and starting forth
upon life's adventure, Dr. Greatheart gave him good
advice: 'Johnny,' he said, 'the thing to do, my lad,
it to hold your own end up like a gentleman, and
please remember the biggest troubles you have ever
got to face are those that never come.' " With Dr.
Greatheart in mind, what have you to worry about ?
Are you a pagan?
"Never trouble about what you are to eat or
drink," says Jesus, "nor about what you are to put
on your body. No, do not say, 'What are we to eat ?
or What are we to drink? or How are we to be
clothed?' Pagans make all that their aim in life! Seek
God's realm and His goodness and all that will be
yours over and above." Matt. 6:25-33. (Moffatt.)
Here Jesus expressly states that a purely materialistic view of life with its worries, its perplexities, and
its inability to see beyond the temporal to the spiritual
—is pagan! On this criterion millions of people in
today's culture stand indicted as pagans. Anyone
who puts the acquisition of greater material and
financial security at the head of his scale of values
is a pagan! This indictment must apply to western
society in the 1960's more than to any other period.
Never have the temptations in this regard been
stronger: consumer durables, such as 'fridges, washing-machines, and automatic dish-washers, not long
ago thought of as expensive luxuries, are now well
within the reach of the average consumer. These
things are all very well in themselves, but many are
placing their gadget-filled homes so high in their
minds that all else is crowded out. Material things
were intended as man's support—not his god!
Even those who call themselves monotheists in effect
worship a whole pantheon of material gods. "You
cannot serve God and money," says Jesus. (Matt.
6:24, N.E.B.)
Jesus' words regarding worry over the routine
things of day-to-day life, like food and clothing,
however, are not only intended for those who place
Mammon first in all their considerations, but also
Peace of heart
It is typical of a materialistic age that two of the
most common diseases are stomach ulcers and coronary thrombosis—both in many cases the result of
worry. It is a medical fact that he who laughs most
lives longest!
Yes, dear reader, there is a far greater, far wider
life to be lived through trust in God than through
this ham-strung materialistic world. To fail to see
beyond material things is to assert that playing
the violin is merely applying the outside of a horse
to the inside of a cat—but we all know that music
is much more than horse-hair and catgut! These are
merely the media through which we enjoy it. The
material universe is merely the instrument on which
the music of life is played—not life itself—and an
instrument which pre-supposes an all-powerful Maker
and Designer!
One day Tauler, a German mystic, was walking
down the street and encountered a beggar. "God give
you a good day, my friend," he said. The beggar
answered, "I thank God I never had a bad one."
Then said Tauler, "God give you a happy life, my
friend." "I thank God," said the beggar, "I am
never unhappy." Tauler in amazement asked, "What
do you mean?" "Well," came the reply, "when it is
fine, I thank God; when it rains, I tharik God; when
I have plenty, I thank God; when I am hungry, I
thank God; and since God's will is my will, and
whatever pleases Him pleases me, why should I say
I am unhappy when I am not ?"
Tauler looked at the man in astonishment. "Who
are you?" he asked. "I am a king," said the beggar.
"Where then is your kingdom?" asked Tauler. And
the beggar answered quietly, "In my heart." Isaiah
said the same thing long ago: "Tliou wilt keep him
in perfect peace, whose mind is stayed on Thee:
because he trusteth in Thee." Isa. 26:3.
refugees in deserts and on the hills, hiding in caves
and holes in the ground. These also, one and all, are
commemorated for their faith; and yet they did not
enter upon the promised inheritance, because, with
us in mind, God had made a better plan, that only
in company with us should they reach their perfection." Heb. 11:38-40. (N.E.B.)
During a recent flight, we were cruising at 400
miles per hour, travelling at 18,000 feet, in thick
cloud. So far as visual sight was concerned, the
one hundred odd passengers on board the Vanguard
were completely alone in space; nothing was visible
outside the plane.
Suddenly the loudspeaker crackled and the voice
of the captain came through, loud and clear. We had
passed Birmingham, soon we would be over Liverpool, at 15.20 we would arrive at Aldergrove. Now,
we could choose to believe or doubt. There was no
visible evidence of the cities mentioned, but the
captain had instruments and equipment not available
to the passengers. He knew the route from end to
end, and I believed and relaxed in my seat.
Similarly, our God speaks to us amid the fogs and
clouds of our earth-bound pilgrimage. He assures
us of His love and grace, He tells us just where we
are in the stream of time, and He promises to bring
us safely to that haven where we would be. If we
believe, we may rest in His providence; "he that
believeth shall not make haste." The voice of our
Captain can be heard, saying, "In your patience,
possess ye your souls."
* • * • * • *
Faith and hope
Such is the story of the Bible. It begins with a
paradise wherein our first parents knew the unsullied happiness of perfect love in the companionship of God. It was darkened by the introduction
of sin, a foreign element that estranged the spirit of
man from His Maker. Gleams of hope were kindled
by prophetic pens, as holy men of God spoke of the
Coming One, who would redeem the banished race
and restore the broken fellowship. It became resplendent with celestial light when the "Dayspring
from on high visited us" and revealed the way back
to God. It mellows into an eternal light when the
city of God descends as a bride from heaven and
God's throne is established in a "new earth wherein
dwelleth righteousness."
Belief in such teachings and faith in Him who
promises eternal life, transforms our present vale
of tears, turning "the valley of Achor [into] a door
of hope," and assuring every believer that the day
approaches when "the ransomed of the Lord shall
return, and come to Zion with songs and everlasting
joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."
Hosea 2:15; Isa. 35:10.
(Continued from page 9.)
salvation, and for those who are on the way to
perdition: to the latter it is a deadly fume that kills,
to the former a vital fragrance that brings life. Who
is equal to such a calling?" 2 Cor. 2:12-16. (N.E.B.)
Here was a life dedicated to God and the service of
humanity. The beliefs that shaped his character, and
the faith that inspired his tireless activities, sprang
from the soil of scriptural teaching, and enriched the
world. Such have been the Wilberforces, the Nightingales, the liberators, the benefactors of mankind
in every age.
The scornful modern may sneer at the efforts of the
"do-gooders" as being ineffectual and impractical,
but in our more sober reflections, we are forced to
admit that it has been the men of faith, the men
with strong beliefs in truth and righteousness, who
have lifted mankind out of the depths of despair
and ignorance, and blazed the trail to every worthwhile achievement. As the apostle recorded in ending his catalogue of Old Testament worthies:
"They were too good for this world. They were
the visit he told the family to contact him if further
medication was needed.
At about 10.30 that evening Mrs. Dunn retired,
and Brian was preparing to retire when he saw a
light coming up the path toward their home. He
went to the door and discovered Kalue coming for
further medicine.
Brian turned to his wife, Val, and said that he
would go down to the dispensary. She suggested that
he give Kalue some tablets that she had in the
house. Brian took them to Kalue, who was standing
on the landing at their front door. He explained the
correct use of the medicine, and Kalue turned to go
back to the village.
As Brian turned to open the screen door to go
back inside the house, an attacker waiting in the
darkness at the corner of the house threw a spear
at him. He shouted, "Quick, Val, I've got a spear
right through me!" The seven-foot-long spear, made
of a piece of three-eighths-inch steel reinforcing rod,
passed through a portion of one lung and protruded
about five inches from his chest. About five feet of
the spear was swaying from his back. That the
attacker was able to make a direct hit was surprising,
since the only light was from a small paraffin lantern
carried by Kalue.
Kalue ran down the path screaming, and aroused
the whole mission station. Mrs. Dunn helped her
husband inside. In Mrs. Dunn's own words: "When
I got him inside the house he prayed and kept praying for forgiveness for the unknown man who had
speared him."
In retelling the story later, Mrs. Dunn said: "We
had no ship at Uru, and a couple of the carpenter
boys paddled a canoe up the coast to a Roman
Catholic mission station. A priest came down in
his boat and brought some morphine with him. It
was midnight when we left Uru. The boys helped
Brian down the long hill to the boat, but he climbed
aboard the mission boat himself, finding it less painful to take the strain himself. The boys had cut the
back off a dispensary chair, and Brian sat on this
during the long boat trip to Kwailabesi, where our
RIAN DUNN was born in England and
emigrated to Australia with his parents about
eight years ago. Both he and his wife, the
former Valmae Benham, completed their nurses'
training in Sydney. During his period of training,
his unswerving purpose was to become a medical
missionary, and when a call came for mission service,
Mr. and Mrs. Dunn responded at once.
On November 20, 1965, they left for their assigned
territory, the island of Malaita. They were enthusiastic about the opportunity of being able to pioneer
the work in that area.
The natives gave them a warm welcome, and as
they were going up the hill to their home Brian
exclaimed to his wife: "We're really going to enjoy
this!" Immediately they got to work organizing
the programme and running a clinic from the first
In line with his responsibilities, he treated the
sick, supplying medicine where indicated. At about
6.30 on Thursday evening, December 16th, Brian
had visited a sick member of Kalue's family (Kalue
had been making cement bricks at the hospital). After
old hospital is situated, and where our own mission
vessel, the Dani, was stationed.
"The sea was rough, and we had to go inside the
reef, where the two boats hove to, with end tied to
end, to allow Brian to transfer to the Dani.
"With Brian sitting on the backless chair and
supported by two lads who constantly sponged his
brow, we sailed for the Anglican mission hospital
at Fuambu on the northern point of the island. It
was with relief that we found that that very day
the doctor there had chartered a plane from Honiara.
The plane was contacted by radio and was requested
to wait at Auki for us. The Dani was manoeuvered
as near as possible to the edge of the strip.
"It was getting dark, the weather was not good,
but as we flew over Henderson Airfield the clouds
parted and we were able to get down.
"By Friday night five doctors began work on
Brian. X-rays were taken and blood donors were
called for. But while in the operating theatre Brian
collapsed, and on Sunday afternoon, he passed away."
Mrs. J. P. Holmes wife of the president of the
Eastern Solomon Islands Mission wrote later:
"It was a sad, sad time. The doctors were bitterly
disappointed they couldn't save him, but they did
* • *- • * •
R. J. ASHFORD HYDE writes from the New
Masanga Leprosarium in Sierra Leone, West
Africa :
"We have 250 patients here at a time, all leprosy
sufferers, fingers and toes missing, ulcerations, and
eroded noses, claw fingers, and pain, pain, and more
pain. Although leprosy is a nerve disease characterized by lack of pain in the affected parts, the marginal
areas are acutely tender.
their best. The doctor said it was fantastic that he'd
been able to stand the trip over, for the initial shock
would have been enough to kill most people."
Mrs. Holmes accompanied Mrs. Dunn into the
room just after Brian had died. She put her hand on
her dear one's forehead and said, "God forgive the
man who did this. The poor man has no love for
God in his heart."
Brian was buried in the Honiara cemetery on
Guadalcanal just nine days before their first wedding
anniversary. Mrs. Dunn returned to her parents' home
in North Queensland. Almost immediately she telephoned to the mission headquarters, asking that she
might return to the Malaita hospital as a nurse. She
said that if there was no opening for her there she
is prepared to go to any one of the other medical
centres on the islands.
"This experience," writes one of the mission
directors, "proves again that we are still in the land
of the enemy. The devil is still making war on those
who 'keep the commandments of God, and have
the testimony of Jesus Christ.' The hearts of the
heathen on Malaita are not yet won, but with servants
as devoted and courageous as were the Dunns we
have no need to fear for the future."
-* •
"There is a heavy concentration of leprosy in
Sierra Leone. For the 100,000 lepers here there are
several out-patient treating agencies. But there is
only our Masanga Hospital to treat lepers institutionally. Thus far only one in four hundred lepers can
be accommodated. Help us to extend this work."
LEFT.—A Mohammedan leper under treatment at our Jengre
Hospital in North Nigeria, West Africa.
BELOW.—Tivalenji Tembo is sceptical at first about the
little pills. But they, and good hospital care, cure his leprosy.
by Dr. T. R. FLAIZ
IMITED more largely to Central and Southern
Brazil is one of the most cruel diseases known
to man, fogo selvagem, Portuguese for "savage
fire." Perhaps this term is the most descriptive of the
disease that the Portuguese or English language has
at its command to convey the torment of those
afflicted with it.
The total number of victims of this disease would
probably be less than three thousand, but until
recently it has been a disease of life duration, often
running into many years. All ages are affected, from
small children to aged people. The onset of the
disease is slow, requiring perhaps three to six months
to spread over the entire body. Once fully established,
the entire skin surface, including the soles of the
feet and the palms of the hands, is an itching, burning, blistering, and revolting condition, so tragically
punishing as to make the lot of the average leper seem
more like a delightful dream in comparison.
At whatever age the disease is contracted, the
tendency is for the victim to assume a squatting,
hunched-over position, since this requires the least
skin surface to be touched. Lying down is too painful
to the skin, which would thereby touch the bed. After
two, three, or five years in this position, the patient
is unable to stand erect or straighten the spindling
arms and legs. He merely sits on his feet in this
hunched position, attempting on the one hand to
prevent any clothing from touching his burning,
sensitive flesh, and on the other striving to keep
his blanket about him, because even on warm days
he feels cold and chilly, even though his fiery skin
seems to burn.
Many attempts by scientific medical groups have
been made to learn the cause of the disease and to
discover a cure. It was hoped that the new wonder
drugs, the antibiotics, might prove helpful, but none
of them has proved of any avail.
By what seemed a providential circumstance an
effective treatment for this disease came into our
hands four years ago. Several of these pathetic sufferers, including the wife of one of our workers, were
successfully treated.
The South Brazil Union Conference committee,
realizing the need, planned and built in the Matto
Grosso the Hospital Adventista de Penfigo, expressly
for the care of these unfortunates. Dr. Edgar B.
Rodrigues, a well-qualified Christian doctor, is in
charge of this project. He is working with the
University of Belo Horizonte on research for the
improvement of the treatment.
Medical work:
T is not usual to think of interpreting words and
ideas before they are expressed. Yet this is just
what must be done by mission workers who
endeavour to bring the Gospel light to those parts
of the world where it is something new, but has been
long needed. They have to "interpret the Gospel"
by practical human kindness and helpfulness. In this
setting our doctors and nurses and their assistants
go to work in hospitals, clinics, mobile units, launches,
and leprosariums around the world. Friendly relations
between men and men, and between men and God,
are being established in the most unlikely places by
the medical work represented briefly in these pages.
This work could not have spread so far, or have
been so successful, without your help. Thank you.
ABOVE.—Help us do away with overcrowding in our hospitals.
LEFT.—Tropical sore being
treated at our Ahoada Hospital, Nigeria, West Africa.
These sores and ulcers are
very common, and very painful.
and Isabel Ing and Roger Heald treat hundreds of
In addition there are three other vessels that serve
in the crowded lanes of the Hong Kong bays. We
have a motorized junk, a sailing sampan (Sealight 1
and Sealight II), and a clinic launch, Hamilton Payne.
Who can doubt that this service partly answers to
the prophecy found in the gospel of Matthew, chapter
four, verse sixteen, "The people that sat in darkness
saw a great light," as help is brought to them "by
way of the sea" ?
These water-dwellers, in dire need, are helped by
your gifts.
We are very happy about the fleet of launches and
the motor mobile units that serve the sick and needy
in many lands. In the vast stretches of waterways
in the Amazon river system, in East Pakistan, in
Hong Kong harbour, and among the multitudinous
Pacific Islands, our medical workers carry skilled
medical help and spiritual enlightenment over a
vast area of the earth's surface. South American
Indians, Indians of Southern Asia, Chinese, Melanesians, and Polynesians in their hundreds welcome the
visits of the missidn launches. This is a real "Peace
Eye troubles
ere common
in Hong
N the British colony of Hong Kong is a teeming
population of more than three and a half million.
These are scattered over 900 villages, and the
hundreds of junks and sampans in the harbour. Over
150,000 live on the water, and have little experience
of shore-going.
. What a challenge to a privileged Christian people
to bring hope, healing, and enlightenment to these
World-Wide Advent Missions are meeting this
challenge. In the harbour we now have four vessels
operating. The flagship is a floating chapel-clinic
designed to accommodate seventy-five people (though
as many as 300 have eagerly crowded aboard for
special programmes). This sturdy craft, with its
chapel and two medical offices- is moored where
doctors, teachers, and students from our nearby
college can serve the "water-people." Drs. Clarence
•* • * • * • *
OSE DIMAFILES, of the Philippines, used to be
a gambler and a tobacco and alcohol addict. He
had many enemies as the result of his escapades
when he was drunk. But owing to the patience of
Fidel Dezor, whom he tried to kill three times, he
became convinced of his wrong way of life, and was
convicted of his sins.
Mr. Dimafiles used to hate Fidel Dezor. He intended to kill him. When Fidel was in the field
planting bananas one day, Dimafiles came with a
bolo. Although Fidel was saved from being murdered
that day, two more attempts were made on his life.
The people were going out of the church after
the service one Sabbath when Dimafiles came near
to snatch the Bible from Fidel. That night he was
held in jail.
After he was released, Dimafiles continued his
evil ways. One night he came to the threshing shed
near Fidel's rice stack, bent on murder. There is no
doubt Dezor would have been killed on the spot
had not three policemen arrived just in time.
Dominador Tamares held a Gospel campaign
effort in the town of Dumangas, Iloilo. During this
time we became acquainted with Jose Dimafiles.
I went to his home every afternoon. The whole
family were there, eager to learn the truth. It was not
easy for Mr. Dimafiles to give up tobacco. He
struggled hard to get away from it. But at last the
Holy Spirit gave him victory.
Then Jose Dimafiles' conversion was the talk
of the town. The people believe, as did Paul that the
Gospel is the power of God unto salvation. Now one
of Mr. Dimafiles' sons, Nilo, is preparing for the
Lord's work.
The influence of Fidel Dezor proved to be a savour
of life unto life. It resulted in a remarkable conversion and changed Dimafiles from a mortal enemy
to a fast friend.
Mr. Jose Dimafiles is a man whom God made
Countries in which church is
working (Countries in world
as per United Nations, 233)
Languages in which church is
Missionaries sent overseas
World missions offerings
Clinics and dispensaries and
medical launches
Total medical employees
Patients treated
Total enrolment
Universities t
Schools of nursing
Total languages in which
literature is printed
* Including Newbold College, Bracknell,
In addition to the many spheres of humani-
t One is also a medical centre for training
tarian work mentioned in this magazine,
physicians, dentists, physical therapists,
(Latest world figures)
Seventh-Day Adventists carry on many
other types of services as follows:
To the Editor
The Stanborough Press Ltd.,
countries. Value
Stanborough Park, WATFORD, Herts.
Persons helped
Articles of clothing given
Health and Welfare Centres
I have read with interest about the expanding
and have pleasure in enclosing £
toward this worthy work
M r./M rs./M iss
standards of Christianity. They lived with the coming
of Christ uppermost in their minds. So by the end
of the third century the heralds of Christ's coming
were by no means extinct in the church.
Of equal note was the testimony of Hippolytus,
called by some, bishop of Rome. In any case he spent
most of his life in Rome and its vicinity. He was a
prolific writer for his time and shared with Terullian
the honour of being a herald of Christ's coming.
Though the predicted apostasy had already commenced, Hippolytus held high the standards of the
church. His interpretations of the great prophecies
of Daniel paralleled those of modern Bible students.
He was a profound believer in the second coming
of Christ in glory, to raise the sleeping saints, to
destroy Antichrist, and give to His people their
eternal dominion.
Tertullian was followed by still another witness
HEN the New Testament Canon closed, the
iron monarchy of Rome ruled the civilized
world. The deified occupant of the throne
of the Caesars brooked no rival for world power.
Yet the apocalyptic vision dared portray a coming
king, seated on a white horse, descending the skies,
and followed by the armies of heaven. He had "on
His vesture and on His thigh a name written, KING
OF KINGS, AND LORD OF LORDS." Rev. 19:1116. And almost the last words of the book of Revelation were, "Behold, I come quickly."
The proclamation of the Gospel message demanded
a definition of loyalties to these two kings. Knowing
the consequences, but animated by the "blessed
hope," untold numbers of Christians paid the price
of loyalty to the coming "King of kings."
In various parts of the empire, from time to time,
the fires of persecution burned. Not only did the
dd D
North Africa, Cyprian, bishop of Carthage. He
in North
was the greatest bishop of the third century. Though
not a exponent of prophecy like Hippolytus, he was
a firm believer in the second advent. His latter days
coincided with the persecutions of the Emperor
Decius. In these he saw the fulfilment of the Saviour's
great prophecy in Matthew twenty-four, and he
exhorted the church to prepare for His speedy coming. His witness was brought to an end by the
Emperor Valerian, who caused him to be beheaded
in A.D. 258.
Christians perish in the arena, with faces radiant with
the blessed hope, but their churches were given over
to destruction and the precious parchments containing their writings, together with their Bibles,
cast to the flames. Thus, in comparison with the
writings of the apostles, the evidence of the heralds
of His coming in the following three centuries is
First witnesses after apostles
The first authentic witness following the death
of the apostles comes to us in the writings of Justin
Martyr who died about A.D. 165. In his Apology
for the Christian faith he contends emphatically for
the two advents of Christ, with the second as the
climax of all prophecy.
By the time this herald had finished his witness,
God had raised up another in the person of Tertullian. He was the first truly Latin Father of the church,
though he lived in old Carthage, in North Africa.
This was the time when North Africa led the
Christian world. It is not only credited with the
first Latin translation of the Bible, but its theology
moulded Christian thought for centuries. With this
backing, the writings of Tertullian kept the Advent
hope before the church. He threw in his lot with
a new sect called the Montanists. This group purposed to restore what they considered the original
The "hope" fades
But while the testimony of the heralds continued,
the opposition of the great apostasy was becoming
stronger. Other leaders of the church arose to whom
the Advent hope offered no satisfactory solution.
The names of Origen, Eusebius, and Augustine have
to be recorded as dimming the blessed hope before
the eyes of the church.
Origen, who also came from North Africa, but
of Alexandria in Egypt, spiritualized the resurrection
and allegorized the prophecies, thus striking at these
inseparable corollaries of the second Advent. He was
a brilliant student and a prolific writer. But instead of
bringing the heathen mind up to the Christian
standard, he brought the Christian mind down to the
level of pagan philosophy. He thought by so doing
the bishop of Rome. A creed was produced which was
to become the standard for all Christendom to the
present time. One of its statements makes us include
it under the heralds of His coming, for it reads:
"He [Christ] suffered, and the third day He rose
again, ascended into heaven; from thence He shall
come to judge the quick and the dead." The significant feature of this expression is that it makes clear
that at the beginning of the fourth century the
majority of Christians believed, at least in theory,
in a literal interpretation of our Lord's second coming.
Earthly hope replaces the "blessed
to make the teachings of the church more acceptable
to the heathen. There is scarcely a false teaching
that has troubled the church which cannot be traced
to this man. As a result of his writings, the Advent
hope, which had shone so brightly for three centuries,
began to wane.
His spiritualization of the prophecies, and the
future events they foreshadowed, prepared the way
But thereafter the church, now secure from its
worldly enemies and assured of the imperial favour,
began to allow the Advent hope to grow dim. Under
the teachings of Augustine the earthly rule of the
church was to take .the place of the blessed hope. In
his book, The City of God, Augustine developed the
thought that the millennium had come without the
antecedent advent of Christ and the concurrent
resurrection of the saints. Actually there was no
sign of a millennium of peace, for the Roman empire
in the west collapsed before the onslaughts of the
barbarian nations, and Europe was plunged into untold misery and lack of security.
The church continued to add to its wealth and
glory. Men arose "speaking perverse things." Church
leaders in various parts strove for the first place
and universal supremacy, and the Advent hope
disappeared in proportion as the struggle for primacy
in the church advanced.
Other great Bible truths were also sacrificed. With
the dimming of the Advent hope went the observance
of the seventh-day Sabbath. In its place came the
elevation of the pagan first day of the week dedicated
to the worship of the sun. Constantine's Sunday Law
in A.D. 321 only marked a phase in the erosion which
had taken place in the thinking of the church toward
the divine law. With the thought of the return of
their Lord dimmed beyond recognition, their responsibility to maintain intact the commandments of
God made no challenge.
for Augustine and his concept of the City of God
on earth. But before this happened an epochal event
occurred in the history of Rome and the church of
The era of persecutions by the Roman emperors
had run its course. The final and most severe
culminated in the decree of Diocletian (A.D. 304),
which sought to obliterate the church, its members,
writings, and buildings from the earth. Then suddenly all was changed. The Edict of Toleration, issued
by Constantine in A.D. 313, caused the persecutions
to cease. By the time the new emperor summoned the
bishops to meet him at the Council of Nicaea in
A.D. 321 the whole picture of the church had changed.
No longer was the church in fear of royal disfavour. Confiscated buildings were returned and
reparation for damage was made. Christians were
allowed to occupy positions of trust in the state. The
church was now popular. It was the turn of paganism
to be in disfavour. The tide had turned. Multitudes
found their way into the church as "easy converts."
Its organization prospered and multiplied. But what
happened to the Advent hope? Was it needed any
more ?
The Council of Nicaea set down rules for the
faith which would receive the royal sanction. The
Greek church took the lead, for the Council had been
called by the emperor without previous contact with
(Continued on page 31.)
more about the great truths of the Bible, are
earnestly invited to avail themselves of the
advertised on the back cover.
N a previous article we asked and answered the
question, why we should pray. If only we would
count our blessings and recall what God has
done for us more often than we do, and then thank
Him for all the evidences of His love more frequently
than perhaps we do, we would have more courage
and confidence for the future and more faith and
assurance in God our Father and Maker. That, very
concisely, is the reason why we should pray.
Not everyone, however, knows how to pray:
Years ago, a small group of men were so impressed
with the way a certain Man prayed that they earnestly
entreated Him, "Lord, teach us to pray." Luke 11:1.
The result of this request gave to the world the
great pattern known as the "Lord's Prayer." That
group of disciples realized that in the prayers of the
Man of Nazareth there was something vastly different from the prayers of the priests they heard in the
temple. And in our day our need is as great as that
of the disciples of old when they asked, "Lord, teach
us to pray."
The story is told of a tough, blustering sergeant
during the last war who was noted for his antireligious attitude, and whose proud boast was that
he was an out-and-out atheist. One day, he and his
company were caught in a murderous dive bombing
attack and the only safety was in hastily dug-out
fox-holes. A young private who was sharing a foxhole with the sergeant, was surprised to hear him
actually praying. "Sarge," he ventured, "I thought
you didn't believe in prayer." "Son," he replied,
"a fellow in a fox-hole needs his God." How true
it is that many people wait until they are in a foxhole before they realize their need of Him. Many a
minister is sent for in a crisis because people feel
they do not really know how to pray.
we speak to God can become a matter of form, almost
a routine. Once a routine is established there may
be little depth of thought in our prayers. We have
said our prayers. Our conscience is quieted. Martin
Luther has been credited with the rather startling
warning about prayer, "Do not lie to God." What
could he possibly mean? We just would not think of
lying to God in our prayers, would we? And yet we
may be doing just that.
If we call to mind that prayer upon which all
prayers are patterned, the Lord's Prayer, we may
begin to understand what Luther was getting at.
"Our Father, which art in heaven." Matt. 6:9. There
are people who assert that there is no heaven, that it
is only wishful thinking. Even some Christian folk
maintain that heaven is where you make it. Can they
really pray, "Our Father, which art in heaven" ?
Don't you see how desperately routine prayer can
"Thy kingdom come. Thy will be done in earth,
as it is in heaven." Matt. 6:10. Do we really want His
kingdom to come? Think of the changes it would
mean in our own lives. Completely different standards
would have to be adopted. The obvious implication
of this section of the prayer is that we are ready to
do God's will now, and indeed, are trying to do it.
Is this so, or are there some things that we would
not like to give up? Is our life a living lie? God hears
what we say, but He also knows what we want. Are
we sincere in what we pray?
There is little point in praying "Lead us not into
temptation" (Matt. 6:13), and then deliberately
allowing ourselves to play with fire, to dabble with
the doubtful and flirt with the dangerous. We just
Sincerity in prayer
Perhaps one of the most important factors in
prayer is sincerity. It is a very easy thing to pray in
a set way in our own morning and evening devotions.
The things we pray for and the very way in which
cannot put the responsibility upon God by asking
Him to keep us from temptation and then allow
our feet to lead us into the scintillating subtleties of
Satan. Where would our sincerity be then ?
Preparation for prayer, therefore, includes selfexamination. This, perhaps is the hardest thing of
all, for it reveals to us what we really are, and that is
not always pleasant. It may be shaming and humiliating for us, but it will lead us to the point where we
will realize our need, our great need. Prayer does not
let us run away from our difficulties, nor does it
enable us to evade the issues of life, but as we really
talk with God, we will sense that prayer gives us
a calm in the storm, comfort in distress, courage for
the conflict, hope in the depths of despair, and the
power to persevere.
Dr. Albert Schweitzer's great work in Africa
was accomplished through prayer and faith.
Talk as to a friend
Pray believing
It has been said that if we do not know how to
pray, a good method is to sit opposite an empty chair,
imagine that the Saviour is there with you, and just
talk to Him as we would to a friend. God is not
interested in the exactness of our grammar or in
fine flowing phrases. He just wants us to talk to Him
as a Friend, telling Him of our plans and hopes;
of our trials and despondencies, and thanking Him
for the help He gave us last week, yesterday, and
even today. We like to talk to those whom we
count as our friends. We appreciate the opportunity
of meeting them. We do not communicate with
each other in carefully chosen words. We just talk
and listen. Listening to what our friends have to
say is quite as important as talking. It not only
makes friendship but also keeps friendship. God is
always listening to us; do we take time to listen to
The apostle Paul tells us that it is God's will
that we should "pray without ceasing" (1 Thess.
5:17), or as the Revised Version renders it, "Pray
constantly." This means that wherever we are or
whatever we may be doing, we should keep clear
the lines of communication with heaven so that we
can always breathe a prayer to our heavenly Father.
Whether working or resting, alone or in a crowd, we
are free to talk with Him. How wonderfully reassuring it is to know that God hears us wherever we
are, and whenever we pray.
Merely because we cannot understand how prayer
works should not make it in any way less real. Noone can tell us what electricity is, yet, though it
cannot be seen or even properly understood, who
today doubts the power of electricity? So likewise
with prayer. Although we may not fully understand
it, there is in it a tremendous energizing power for
all who use it. So many people of all colours, castes,
and creeds, have experienced the results and power
of prayer that they cannot be denied.
Still another very important aspect of prayer is
faith. Your faith may be little, but so also at first was
that of Dr. Barnardo, the great worker for orphans.
So also at first was that of George Muller, who did
such a work for blind children. So also at first
was that of Albert Schweitzer, who built his hospital in Africa. The tallest trees in the world spring
from the smallest of seeds. Even so with faith. It
must begin somewhere and will inevitably grow
stronger and stronger as time passes by and personal
experiences multiply.
Why not then start praying to Him right now,
admitting your faults and failings, admitting your
wilfulness and waywardness in all honesty and
sincerity, and you will know the peace of His abiding
presence and experience the strength He is waiting
to give you.
lillir BOLTON (Lancs.)—BOLTON 24111
A community service by telephone
provided by the Seventh-day
Adventist Church
ERIC HARDY, F.Z.S. tells about
this industrious little insect
of Bible lands
swarming of ants, when for a brief nuptial period in
their lives they are winged. We often see them fly
up from their colonies between city paving stones
or rural waysides. Many are destroyed by birds or
the wind in this nuptial flight as they seek the queens,
hence the Arab remark. Horace wrote: "The ant is a
creature of great industry, not ignorant or improvident of the future."
Professor Julian Huxley's book on Ants suggested
that the biblical ant of Solomon was the harvesting
ant, Messor barbarus. Professor Bodenheimer, an
entomologist whom I met in Jerusalem, however,
does not mention this species in his book on Animal
Life in Palestine. (1935.) The commonest there is
M. semirufus. This ant often clears the area around
its nest, whereupon new grass appears. Formerly they
were believed to sow it themselves, but that was
As in biblical times, the grain-collecting activities
of the large and numerous Messor ants still attract
attention in the Holy Land, where the warm climate
is so very suitable for ants that they do not have to
form the large, solar-radiation "anthills" for warmth,
typical of our pinewoods. There their nests go deeper
down to escape the great heat, and eggs and grubs
are untiringly transported to new suai,vrs to keep
them cool.
The annual activity of the grain-collecting Messor
ants starts after the winter rains. They drag out the
soil from their galleries and form crater-like walls
around the entrance. Seeds stored in their upper
chambers which become moist during the rains, are
brought out and dried in the sunshine. Seeds of
sesame and durra millet recently sown by farmers
are collected. Later the excavated soil is transported
to the nest's refuse-heap. In March and April they cut
pieces off the newly-grown grass or other leaves and
bring them into the nest.
A second period of mass-collecting of grains starts
again with the summer and autumn harvest. The
refuse-heap is moved two or three yards away and
the area before the nest is cleared and cleaned bare
to receive the grain, which may be collected from
fields 150 yards away. Their passageways or "ant
streets" at three nests reached a total of eighteen
in June, with an average length of some thirty-five
yards. During the heat of midday they often cover
the entrance to the nest with soil and small stones.
In summer they are most active at night and rest at
noon. They cannot withstand high temperatures for
This common black ant was photographed near Jerusalem.
T is proverbial that we take Solomon's advice
and go to the ant for an example of energetic
and industrious provision for the future. The
instinctive behaviour of this social insect, living
in an unselfish community without our advantages of
original thought and instruction, achieves by an inherited pattern of behaviour the survival of the ant
community. (Prov. 6:6-8.) Its relatives, the bees and
the wasps, also have communal or social colonies.
Napoleon on St. Helena admired them as a "model
of statemanship."
The Palestinian Arab has a saying for the overambitious, self-seeking person: "If God purposes
the destruction of an ant, He permits wings to grow
upon her." This refers, of course, to the summer
semirufus, the commonest, is obviously the biblical
ant. This kind does not have any soldier or fighting
forms. Many other kinds of ant also inhabit the land.
We have no Messor ants in Britain, but we have
many equally thrifty kinds useful in our gardens as
great collectors of caterpillars off our plants at night,
and in the wild for distributing the seeds of violets,
gorse, castor-oil plants, cow-wheat, cornflower, several
sedges and rushes, and other flowers. They also collect greenfly and take them underground for the
sugary secretion these excude, and they collect the
caterpillar of the rare large blue butterfly from
wild thyme in the south of England and rear it
safely in their nests, from which the butterfly flies
When the rains begin about December the winged
male and female ants fly from their nests on their
mating flights. The male ants die soon after. The
females, after mating, bite off their wings and look
for small colonies willing to accept them, where
they set up a new home. In winter they are most
active at noon, and rest at night.
Modern agricultural biologists have attached great
importance to the ants' activities in maintaining
soil-structure in climates like the Holy Land. Ants
are probably more useful there than earthworms.
They are removing soil from their nests for nearly
half the year.
At least four kinds of the large-headed Messor
ant range from the coast to the Dead Sea, and Messor
* • * • * * * *
* • * • * • * • *
modern world] shall the God of heaven set up a
kingdom, which shall never be destroyed: and
the kingdom shall not be left to other people, but
it shall break in pieces and consume all these kingdoms, and it shall stand for ever." Dan. 2:44.
Jesus confirmed that this is the one inevitable
solution to the world's problems. When nations
"stand helpless, not knowing which way to turn,"
when men "faint with terror at the thought of all
that is coming upon the world. . . . Then they will see
the Son of man coming on a cloud with great power
and glory." Luke 21:25-27. (N.E.B.)
Only the second coming of Christ as King of
kings and Lord of lords can bring an end to the
mess we are in.
Today all hopes should be directed toward Him;
all eyes should be turned toward the heavens whence
He will return. For "when you see all this happening,
you may be sure that the kingdom of God is near."
Verse 31.
(Continued from page 7.)
So the story goes from nation to nation, from
continent to continent, all around the globe. Whereever one turns there is trouble. The world is indeed
in one big mess.
What to do about it ?
Dump it in the lap of the United Nations, that
hallowed centre of hopelessness and ineptitude?
Impossible. The last state would be worse than the
first. U.S. News and World Report had a better
"The dominant view," it said, "is coming to be
that the problems and tensions of the world may be
too deep-seated to be controlled except by a strong
hand from some place."
It did not say which hand or which place. It
could have had in mind the Pope—who seems to
be increasingly interested in world leadership—or,
possibly, the United States, most powerful nation
by far, which is becoming noticeably weary of
being insulted by all and sundry.
One other strong hand, however, must be mentioned.
It is the hand of a Man, yet at the same time the
hand of God. Centuries ago prophecy said that "the
government shall be upon His shoulder." Isa. 9:6.
His name?
"His name shall be called Wonderful, Counsellor,
The Mighty God, The Everlasting Father, The
Prince of Peace."
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The coming Ruler
Daniel pictured the triumphant beginning of His
"In the days of these kings [the kingdoms of the
Monday, Wednesday, Friday, 11 — 11.15 a.m.
be earned. It was a free gift to all who were
prepared to follow Him by way of the cross ; dying
with Him, rising with Him, walking with Him
in newness of life, and entering with Him into the
kingdom of eternal life.
The test of love
There was only one way for this rich young ruler
to learn this truth, and Jesus gave him the chance
in His answer: "One thing thou lackest. Sell that
thou hast, and give to the poor, and come, take up
thy cross and follow Me." That must have been the
very last thing the young man would ever have
thought of, and that was, of course, the one thing
he lacked—the willingness to make a complete commitment of himself to Jesus, whatever the cost. But
this seemed to him an impossible step to take, and
"he went away grieved, for he had great possessions."
Sadly Jesus saw him go, to keep his earthly possessions and lose eternal life, and sadly He said to
His disciples : "It is easier for a camel to go through
the eye of a needle than for a rich man to enter the
kingdom of heaven." In both cases a miracle would
be necessary, but, thank God, many a rich man has
experienced that miracle of grace that has made him
declare, with Paul, "I count all things but loss . . .
that I may win Christ." Wealth in itself is not sinful,
but it fastens such a tenacious grip on men's hearts
that few can keep it from strangling their spiritual
life. Only those who are willing to give it all up
joyfully at any time for Christ's sake can resist its
insidious influence.
There was another man who also asked Jesus
what he should do to inherit eternal life. He was a
Jewish lawyer, and this time Jesus suggested that he
should be able to answer his own question, for He
said, "What is written in the law?" "And he, answering, said, Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy
strength, and with all thy mind; and thy neighbour
as thyself." "Thou hast answered right," said Jesus.
"This do, and thou shalt live."
Here is set forth clearly the underlying principle
of obedience which too often is the one thing lacking—to love God more than anything or anyone
else—and we can only come to this place by contemplating, and responding to, the infinite love of God
as manifested in the life on earth and the death on
the cross of His beloved Son, in order to give us
that greatest of all gifts, eternal life. Nothing else
comes anywhere near the vital importance of keeping
this "first and great commandment." To love God
supremely is the way to receive the gift of eternal
life through Jesus Christ our Lord.
HE young man who asked this question of
Jesus came running to Him and knelt down
before Him, so we must suppose that he came
in all sincerity, and not, as did some others, just
to try to get the better of Him in argument.
The young ruler seemed to be in doubt about
the certainty of his inheriting eternal life, and he
asked what he must do to make sure of that inheritance. Jesus replied simply, "If thou wilt enter into
life, keep the commandments."
This has always been, and always will be the
fundamental essential for citizenship in the kingdom
of God, obedience to the law of that kingdom. There
is no other way for the perfect kingdom of God
to remain perfect in all its organization and activities
except by the perfect obedience of perfect citizens
to a perfect law given by a perfect Ruler. But since
God is love, and the essence of His government is
love, it is only by an obedience springing from love
that His subjects can enter into the prosperity and
happiness that a loving, all-wise and all-powerful
God will provide.
Now the young ruler was confident that he was
a strict commandment keeper, so, after assuring
Jesus that he had kept the commandments from
his youth, he asked, "What lack I yet?" Then it is
recorded that "Jesus, beholding him, loved him."
He was so sincere in his desire for eternal life, and
doing all he knew to deserve it, yet not understanding
at all the only way to obtain it. Jesus wanted to show
him that eternal life was not something which could
In newness of spirit
Jesus' example and His teaching revealed the deep,
spiritual meaning of the commandments, and how
we can keep them "in newness of spirit, and not in
oldness of the letter." Thereby it becomes our joy
to put God first and worship and obey Him only.
It is unthinkable to take His holy name in vain. We
delight in keeping holy "the Sabbath of the Lord,"
as the memorial of His creation in six days of heaven
and earth, as a sign of spiritual re-creation, and as
a link between the first perfect world and the perfect
world that He will create when the present evil world
has passed away.
As to the second commandment, "Thou shalt love
thy neighbour as thyself," we shall keep that also,
as amplified by Jesus in the Sermon on the Mount,
because we love our fellow-men. We cannot hate anyone, let alone murder him, we cannot harm him in
any way, for "love worketh no ill to his neighbour."
There is a tendency today to reverse the table of
commandments, putting the emphasis on social
activities, and an immense amount of self-sacrificing
service is certainly rendered by both individuals and
organizations to relieve the misery and sickness and
want that abound in this sin-afflicted world. Yet too
much of it is done, not in the name of Christ, and for
love of Him, but in the name of humanitarianism.
A supreme love for God would infhse a wonderful,
saving influence into every good deed, and offer not
only temporal relief to the needy, but also the Bread
of life and the garments of salvation to the saving
of their souls as well as their bodies.
For love's sake
There is still a widespread belief that one can
merit eternal life by doing good works on earth, and
one often hears it said: "Well, I never do anyone
any harm, I lend a hand and do good whenever I
can, and anyway, if so-and-so, who makes such a
profession of religion, gets to heaven, I'm sure I will,
for I am just as good as he is, if not better." But the
plain statement of Scripture is that "God hath given
to us eternal life, and this life is in His Son. He that
bath the Son hath life, and he that hath not the Son
of God hath not life." 1 John 5:11, 12.
Good works bring their own reward, but eternal
life is never earned by anyone. It is wholly a free
gift of , infinite love to those who respond with all
their being to that love with which God has loved
us. By doing this, they are "made perfect in love,"
and fitted to be subjects of the kingdom where love
reigns supreme. Obedience to all God's commandments and good works to others will inevitably follow
such a love, and will be carried out, not in the manner
of the Pharisees, "to be seen of men," or as the
young ruler, in order to merit eternal life, but simply
for love's sake.
Would it not be well for all of us to look into
our own hearts humbly and earnestly, and make
sure that we are keeping that first and great commandment, so that Jesus may never say to any one
of us, "One thing thou lackest."
Like the apostle Paul, every dedicated Christian may
radiate a positive, joyful witness of his heavenly
family status.
Jesus' statement answers your question clearly:
"In My Father's house are many mansions: if it were
not so, I would have told you." John 14:2. Jesus
added that He was going to His Father's house—
that is, heaven—to prepare the way for His people,
and that when He would return, it would be for
the purpose of taking His people to Himself that
they might for ever be with Him. (See John 14:1-3.)
It is obvious from the language that He intends to
take the redeemed to these "mansions," or as the
Greek literally reads, "abiding places." This
triumphal entry into the heavenly courts is confirmed
by other Scriptures.
Paul affirms: "For the Lord Himself shall descend
from heaven with a shout, with the voice of the
Archangel, and with the trump of God : and the
dead in Christ shall rise first: then we which are
Jusr as a child knows that he "belongs" to his
family, so a Christian may have a proper assurance
that he is an integral part of God's family. Totally
surrendered, such a Christian has the witness in his
heart that he is a child of God. The apostle asserts,
"The Spirit itself beareth witness with our spirit,
that we are the children of God." Rom. 8:16.
John, the beloved disciple, strikes the same note
of confidence: "Behold, what manner of love the
Father hath bestowed upon us, that we should be
called the sons of God. . . . Beloved, now are we the
sons of God." 1 John 3:1, 2. This certainly is not a
boastful stance, but rather a calm conviction anchored
in a daily, loving, obedient commitment to Jesus
Christ! "And hereby we do know that we know
Him, if we keep His commandments." 1 John 2:3.
alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air: and
so shall we ever be with the Lord." 1 Thess. 4:16, 17.
Jesus said His attending angels will gather His elect
(Matt. 24:31), and it is apparent that they will
bear the redeemed upward to God and the heavenly
abodes. The apostle John was given a glimpse of the
redeemed saints standing in heaven before the throne
of God. (Rev. 7:9, 10.)
It is true, however, that heaven will not be the
permanent home of the saved. Jesus indicated that
their heritage would ultimately be the restored earth:
"Blessed are the meek: for they shall inherit the
earth." Matt. 5:5. And Peter, after describing God's
final judgment upon the earth and sin, predicted,
"Nevertheless we, according to His promise, look for
new heavens and a new earth, wherein dwelleth
righteousness." 2 Peter 3:13.
(Continued from page 6.)
followers to "love" their "enemies."
The Qumran teaching also included belief in the
immortality of the soul, but Jesus taught the "sleep"
of the dead until the "resurrection."
From all this it must be clear that the idea that
Christianity is a development of the teachings of the
Essene community of Qumran, is fantastic in the
extreme. The truth, as Fr. Graystone put it some
years ago, is that a "perusal of the Scrolls side by
side with the gospels and the New Testament does
but bring into greater relief the uniqueness of Christ
and the transcendence of the religion He founded."
All in all, therefore, while it may be somewhat
exaggerating to describe the Dead Sea Scrolls as
the "greatest archaeological discovery" of our time,
they certainly have confirmed as never before the
accuracy of the Old Testament text as it has come
down to us through the Massoretic Hebrew, and they
have provided a contemporary backdrop to the New
Testament which reveals its "unique" character as
the supreme revelation of the Word of God in the
person and teaching of our Lord Jesus Christ.
The verse says, "Even as Sodom and Gomorrah,
and the cities about them in like manner, giving
themselves over to fornication, and going after
strange flesh, are set forth for an example, suffering
the vengeance of eternal fire."
The allusion here is to the destruction of Sodom
and the neighbouring cities by fire, as recorded in the
eighteenth and nineteenth chapters of Genesis. The
fate that overtook these cities is used to illustrate the
punishment awaiting the ungodly in the day of final
Speaking of the destruction of Sodom, Christ
said : "But the same day that Lot went out of Sodom
it rained fire and brimstone from heaven, and destroyed them all." Luke 17:29. Concerning the same
destruction, the apostle Peter wrote: "And turning
the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an
ensample unto those that after should live ungodly."
2 Peter 2:6.
If the cities were "destroyed" and "turned to
ashes," it is evident that the "eternal fire" burned
only as long as there was anything remaining for it
to burn, and no longer. "Even thus," said Christ,
"shall it be in the day when the Son of man is
revealed." Luke 17:30.
Sin and sinners will be destroyed, as is further
described by Peter: "But the day of the Lord will
come as a thief in the night ; in the which the
heavens shall pass away with a great noise, and
the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned
up." 2 Peter 3:10. From the earth thus purified by
fire will emerge "new heavens and a new earth,
wherein dwelleth righteousness." Verse 13.
* * * * * * * * * * *
(Continued from page 13.)
that the Saviour was then promised as "coming,"
but is now proclaimed as "having come."
This pronouncement by Jehovah in the hearing of
our first parents is the first intimation of the existence
of the Covenant of Grace. Doubtless behind this
there is a covenant between the Father and the Son
whereby the Second Person of the Deity is constituted the Representative and Federal Head of the
new creation. And it is in this way that the apostle
Paul speaks of Him in Romans 5:12-21, in absolute
contrast to Adam the representative man and federal
head of the Covenant of Works.
The terms of the New Covenant, or the Covenant
of Grace are declared to be "not according to" the
terms of the previous one, but are "I will put My
laws into their mind and write them in their hearts:
and I will be to them a God, and they shall be to Me
a people: . . . For I will be merciful to their unrighteousness, and their sins and their iniquities will
I remember no more." Jer. 31:31-34; Heb. 8:8-10.
Hope for every sinner
These are gracious terms which hold out hope
for every sinner condemned under the terms of the
old Covenant of Works. But the question is, How
can we receive the benefits of this covenant's better
terms ?
The first Covenant of Works was made with
Adam, and includes in it all of his natural posterity.
Every man, as such, stands under just condemnation,
and can escape the punishment due only by becoming
a party to the new gracious covenant. This is accomplished by what the Scripture calls being "in Christ"
instead of being "in Adam." We are in Adam by
natural birth; we become in Christ by supernatural
birth, a spiritual new birth. "But to as many as received Him, to them gave He power to become the
sons of God, even to them that believe on His name:
which were born, not of blood, nor of the will of
the flesh, nor of the will of man, but of God." John
1:12, 13. "If any man be in Christ, he is a new
creature: old things are passed away; behold, all
things are become new." 2 Cor. 5:17.
By the simple act of believing, the child of Adam
can become the child of God.
This is something that has been made gloriously
possible for all mankind, because Jesus Christ, in the
"fullness of time" was made flesh by being "born of
a woman" being thus made "under the law," as a
Covenant of Works, and then fulfilling its every
requirement without sinning, after which He was
able to die in the place of guilty man "to redeem them
that were under the [curse of the) law, that we
might receive the adoption of sons." Gal. 4:4, 5.
Speaking of this transaction, the Scripture declares:
God "hath made Him to be sin for us, who knew
no sin ; that we might be made the righteousness of
God in Him." 2 Cor. 5:21. And it is in this way,
and in this way alone, through the vicarious substitution of Christ for the sinner, that God "can be
just, and the justifier of him which believeth in
Jesus." Rom. 3:26.
It is in the light of such considerations that the
Scriptures clearly set forth faith in Christ as the one
and only means of salvation for man. Jesus Himself
said: "If ye believe not that I am He, ye shall die
in your sins." John 8:24. And in a similar vein,
the disciples declared : "Neither is there salvation in
any other: for there is none other name under
heaven given among men, whereby we must be
saved." Acts 4:12.
A re-study of the subject of the Divine Covenants
seems most timely in the light of modern opinions
which seemingly dispense with the atoning value of
Christ's death as a substitute for sinners, and merely
see in Him a "good example." Within the doctrine
of the covenants, we see in Jesus Christ truly the
Lamb of God, the all-necessary and all-sufficient
sacrifice for man's redemption ; and in them we can
see both how God can save sinners, and be just in
doing so, something which has puzzled and perplexed
so many through the ages.
(Continued from. page 23.)
Darkness settled down over Christendom as the
apostate church became more and more powerful.
The pope, the bishop of Rome, ascended the throne
of the Caesars. Taking the title of Pontifex Maximus,
he became Caesar's successor. The church ruled the
world. Kings and emperors were to be subject to her
Few and far between were the voices which
now heralded the coming of the Lord. They were
not popular. The church no longer felt the need of
this hope. The Bible, which gives clear testimony
to this hope, was withheld from the people. Ignorance of its promises prevailed.
But were the heralds of His coming all dead ?
Would they not rise again? What had the future in
store for the church?
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by Vivien Freeman
RANDPA was coming! Bobby could hardly wait to see
Grandpa's car draw into the
driveway. It was always great fun
when Grandpa came to stay. Noone could tell such wonderful
stories, or play such enjoyable
games, or be such fun to work
with, as Bobby's much loved grandpa.
At last the familiar pale blue car
drove into the driveway.
"Grandpa's here!" shouted Bobby as he dashed out of the house
to greet him.
Mummy and Daddy quickly followed and how they all laughed
and talked as they helped to unpack the car.
Right at the end, Grandpa produced a large box, and handed it
to Bobby. "There's a present for
you, son," he said.
As fast as he could, Bobby undid his present, and inside was a
beautiful shiny, spotted ball. It
was nearly the size of a football,
and Bobby thought it was quite the
nicest ball he had ever seen.
"Oh! thank you, Grandpa," he
exclaimed, giving him a big kiss.
"Now we can have some lovely
games together."
The next day was warm and
sunny, so Bobby and Grandpa took
the ball, and had a wonderful game
in the garden. Then Grandpa
thought it was time they did some
work. Bobby helped to get the
lawnmower out, and back and forth
he walked with Grandpa, emptying
the box every time it was full of
grass cuttings. Then the edge of
the lawn needed clipping, and there
wasn't much for Bobby to do, so
taking his shiny new ball he went
onto the driveway to play bouncing
and catching.
Suddenly he tripped and fell.
My! that concrete was hard, but it
didn't do much damage to his
knee, so he decided to go on with
his game. But where was his ball?
Bobby looked all around, and then
saw it rolling down the driveway. Quickly he ran after it, but
he couldn't stop it rolling out of
the open gate. Over the pavement and across the road it rolled,
and then it stopped under the back
wheel of a van. Bobby looked up
the road and down the road—nothing was coming.
"Good," he thought, "I'll just
run across and get it," when he
remembered something Daddy had
told him: "Never, never, crawl
under a car, or a van, or a lorry—
the driver may start it, and drive
away, and you would be killed."
A little voice inside Bobby whispered: "Go and get it, it wouldn't
hurt just once to crawl underneath,
and it's your new ball."
But another voice seemed to
say: "It is always safer to obey
Daddy." Bobby knew the "good
voice" was Jesus speaking to him.
Bobby loved Jesus, so he ran back
to Grandpa, and told him what
had happened.
"Good boy," Grandpa said, patting his head. "I'll get it for you."
As they turned the corner of the
house, Bobby exclaimed, "The
van's gone! but where's my ball?"
There on the roadway was a
dirty, squashed, spotted piece of
(Continued on page 34.)
1—The Pine Family
by Hilda M. Evans
who dreamed of making
Israel a prosperous country,
was told by Kaiser Wilhelm of
Germany, that the land would
belong to the people who would
cover its barrenness with trees. He
formed the Zionist Movement,
whose members are striving to make
the land rich and beautiful as it
had been centuries ago.
Of the many trees planted, the
Jerusalem pine is the one most
used in the afforestation of Israel.
It is a native, and can adapt itself
to all climatic and soil conditions,
and is planted mainly in the hill
The Jerusalem pine is an evergreen, cone bearing tree, which is
conical in shape. Its needles grow
in pairs, and its winged seeds do
not mature until they are three
to four years old.
Because of the resin and turpentine produced by the tree, pine
forests are easily set on fire. Over
the years the abundance of seeds
form a carpet on the floors of the
forests, and from between the
blackened stumps of trees, new
seedlings shoot up, and a new
forest is formed.
The stone pine grows straight
and tall, but is shaped more like an
umbrella, and is one of the best
timber trees.
All pines are used in building,
furniture making, and in the manufacturing of toys. The resin is used
in making glue, varnishes, and
golden amber for beads and decorative ware.
From the pine needles perfume
is produced. The seeds taken from
the cones are full of oil. Cooked
with rice they make a popular
Eastern dish.
Another member of the family is
the fir, which was used to build
King Solomon's Temple. This is
not the Christmas tree we know,
but is a tall tree which sometimes
grows 150 feet high. Its large,
spreading boughs curve upward at
their ends. The flat, two-ranked
leaves are dark green above with
broad white lines beneath, giving
the foliage a beautiful, silvery
The wood is soft, and used in
carpentry where it is grown. Although it is not a wood which
hardens with age, it is a good
wood for supports under water.
It does not produce much resin,
but the bark contains a large
amount of fine turpentine.
you find the name of a
tree mentioned in the Bible hidden
in each sentence?
I. The book was• full of facts and
2. Grace Darling was a very brave
3. Who's that boy? He's my pal,
4. Lambs bleat, but cats purr, and
frogs croak.
5. I'd go through fire and water
for you!
(ANSWERS on page 34.)
Is your name MICHAEL?
ICHAEL is the great Archangel, Leader of the good
angels against Satan and
his angels in the great and agelong war between good and evil.
The name Michael means "Who is
like unto God?"
Maybe near your home there
is a church named after "St.
Michael and All Angels"—one of
the 700 churches in England so
Michaelangelo was a genius, both
as a sculptor and a painter. From a
great block of stone, set aside as
useless by other sculptors, he chipped and carved until he produced
his finest work, a statue of David.
One of his finest paintings is his
most awe-inspiring picture entitled,
"The Last Judgment."
What would we do without electricity in our homes ? One of the
men who did much, many years
ago, to make this possible was
Michael Faraday, the son of a
blacksmith, an apprentice bookbinder with a mind that loved to
The Spanish form of Michael
is Miguel—Christian name of the
author of one of the world's greatest stories, Don Quizote. Miguel
Cervantes was a very brave, as well
as a very talented man. Neither
poverty nor imprisonment, nor illhealth nor wounds, could make him
bitter. Dan Quixote is a cheerful
and good-humoured book, and a
very long book, too, for it is said
to contain no fewer than 669
different characters. It did what
its author intended, and set people
laughing at the sickly, romantic
novels so popular at the time.
Sometimes people can be laughed
into being good, rather than nagged
into it!
(Continued from page 32.)
rubber. You just couldn't call it a
ball any more. Bobby felt like crying.
"My lovely new ball is spoiled!"
he moaned.
"My son, if you had crawled
under that van, there would be a
squashed Bobby lying on the road,
as well as a squashed ball. We can
go into town and buy another ball
right now, but," Grandpa said
softly, "we could never buy another
Suddenly Bobby smiled: "I'm
glad I obeyed Jesus' voice," he
"So am I," Grandpa replied,
"and I hope you will always remember to obey Him."
My De
Grown-up readers of OUR TIMES
have become familiar with the slogan
"May for Missions," because May
is a special time of the year when an
appeal is made in OUR TIMES to aid
such poor, suffering people in heathen
lands, as are pictured on the centre
pages of this magazine.
Just before Jesus left this earth to
return to His heavenly Father, He
gave His disciples, and all the people
everywhere who would be His followers, a parting message, or commission. This important message is
found in the gospel of Mark, chapter
16, verses 15-20.
Since that day, people who have
the love and compassion of Jesus in
their hearts for others, have preached
the Gospel message of salvation from
sin, and devoted themselves to the
5 '1C) r 1111;1 'r •TEPD '3
care of the sick and suffering in
mind and body.
Not everyone is able to go to the
mission lands. Most of you are not
yet old enough for this service.
However, Sunbeams, we can all,
even the youngest member, help in
two important ways.
First, we can pray for the work
of the missionaries, and second, we
can help provide medicine, bandages,
Scripture books, and other vital
equipment to do this work, by giving
some of our very own pocket money
to this worthy cause.
Maybe we can spare only a little.
But that little, given freely to Jesus
can be multiplied many times over.
Do you remember the story of the
little boy who gave his picnic lunch
of two tiny fishes and five bread rolls
to Jesus? And how, blessed and
multiplied by Him, this simple lunch
was used to feed five thousand hungry people? You can read all about
this in the gospel of John, chapter 6,
verses 1-14.
If you would like to do your little
bit to help the good work of WorldWide Advent Missions, just send
your contribution, no matter how
small, to: Sunbeam Mission Fund,
.Stanborough Park, Watford, Herts.
Your gift will be much appreciated
and may accomplish great things.
Good-bye for now, Sunbeams,
Yours affectionately,
Prize-winners. — Margaret McNab, 32
Saltown Road, Brixton, London, S.W.2.
Age 12; Susan Lusty, 74 Catherine Street,
Gloucester. Age 7.
See how nicely you
can colour this
picture and send it
with your name, age,
and address to
Auntie Pam, The
Stanborough Press
Ltd., Watford, Herts.,
not later than
June 5th.
Honourable Mention. -- James
(Laurieston); Linda Pringle (Fernhill);
Angela Lean (St. Austell); Michael
Vaughan (Woodford); Enid Turffrey
(Leigh-on-Sea); Stuart Handysides (Lincoln); Martin Sharp (Hornchurch); Clare
Smithson (Skegness); Beverley Horwood
(Rickmansworth); Carmina DeGale (Fulham, S.W.6.); Malcolm Turner (Norwich);
Diane Davies (Plympton); Sylvia Floate
(Felixstowe); David Ham (Hull); Stephen
Hockett (Southend-on-Sea); Anne Crawford (West Moors); Rosslyn Tilson
(Edmonton); Pauline Mason (Garston);
Janet Fulcher (Southend-on-Sea); Kevin
Sims (Lympstone).
Those who tried hard.—Jill Streeter
(Norwich); David Lean (St. Austell);
Christine Hay (Newbuildings); Jonathan
Stewart (Exeter); Carole South (Coven.
try); Paul Wright (Plymouth); Christine
Clarke (Watford); Deborah Freeman (Clapham); Paul Kirkham (Nottingham); Robert
Bennett (Gloucester); Kerry Horracks
(Derby); Christine Harrison (Coventry);
Christine Thomas (Welwyn Garden City);
Roy Lewis (Great Barr); Margaret Ison
(Fouldon); Helen Whitfield (Penarth);
Anne Wrintmore (Sheffield 11); Eleanor
Hinton (Ballymena); Christopher Gray
(Westcliff-on-Sea); Joy Plester (Acocks
Green); Kenneth Doherty (Ballymoney);
Martyn Dymott (Westcliff-on-Sea); Adrian
Houston (Ballymena); Linda Watts (Kings-
China's threat to peace
Historical divide
IN a radio broadcast on "Prospects of Peace" Lord
Chalfont asserted that China could pose a threat
to the peace of the world as formidable as any that
had been posed by the Soviet Union, and that the
growth of China as a military power may be pointing
to a common Soviet-Western interest to combat the
LECTURING in Oxford, Alan Bullock, Master of
St. Catherine's College, said that most of the trends
in art, science, economics, and technology that were
to develop in the contemporary world showed themselves between 1895 and 1915. The whole picture
of the physical universe was changed, it was the most
remarkable period of economic growth, and it saw
a series of key developments which were the foundation of twentieth-century technology.
Ecumenical dawn
UNVEILING a plaque in Geneva commemorating
Archbishop Nathan Soderblom of Sweden, Dr. Franklin Clark Fry mentioned that he was the man who
in 1919 made the first definite proposal for the
creation of an "ecumenical council of churches" from
which the present World Council of Churches has
Divisions wide and deep
COUNSELLING against both optimism and pessimism
in the matter of church unity, Bishop John Moorman
of Ripon told a London University "teach-in" that
Vatican II had "changed the shape of the whole
ecumenical movement," but that "we have still a
long way to go—the divisions are wide and deep."
Toppled "messiah"
Criminals winning in U.S.
THE voice that gave the first news that Kwame
Nkrumah had been swept from power in Ghana,
declared that the "myths of Nkrumah" which had
described him as "Africa's Redeemer," "Great Messiah," and the "Christ of our day," had been
SINCE 1959 the crime rate in the United States has
grown six times faster than the population increase.
Last year there were 8,500 murders. The highest
crime rate was in Las Vegas, with Los Angeles a
close second.
Out of Protestant stream
Mental illness in Britain
IN a protest by the "Voice of Methodism" against
Methodist-Anglican union, one of the objections
raised was that it would take Methodism "out of the
Protestant stream and put it into the Catholic."
A REPORT on mental illness reveals that 32 million
working days were lost in 1963-64 through this
cause, and that the care of the mentally ill costs the
National Health Service more than £140 million a
year, or one-eighth of the total cost of the service.
It estimates that one in every nine girls aged six
now and one in every fourteen boys will need mental
treatment at some time in their lives.
Ancient monster on view
IN the gallery of extinct giants in the Natural
History Museum in London, is an impressive addition
in the form of the mounted skeleton of the dinosaur
Tyrannosaurus rex, the largest flesh-eating animal
ever to live on the earth. it is forty feet long, has a
four foot skull, and fangs six inches long. In life it
weighed seven tons. While there are specimens in
America and Eastern Europe, this is the only one in
Western Europe.
"EVIDENCE is mounting," says Edmund Stevens
in the Sunday Times, "of a trend toward at least a
partial rehabilitation of Stalin." Stalin's works have
already been put back into reading lists on "Communist Party history."
Why not invite the
into your home
to know the meaning of world events today? Do you wonder
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helping children to know more of the wonderful life of Jesus
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