The Seattle post-intelligencer. [volume] (Seattle, Wash. Terr. [Wash.]) 1888-1914, 1891-11-02

the phrase Now, the fundamental import of
sne Wora slgnihes separation. In the New Tes-
SnnIent usage this separation applies TO all
Cnrlsuans. Every one separated from the world
70 Cnrlst IL termed saint. Thus Paul, in the
introduction of his epistle to the Christians at
NOME, addressed these Christians as those
"eaiisd to be Christs," scaled to be saints, y
ana again ito all that be in Rome"-.'callsd TO
De saints And in the fifteenth chapter OF this
Same eplstle, the apostle refers to q eontribu-
ZION ior The poor saints which are at Jeruxa-
iem In the first epistIe to the Corinthians
nention 10 made of "aii the churches OF the
SAINTS. In our modern understanding of the
Horu We can hardly make saintship synony-
NOUS with church membership. IL the two
Things were equivalent we shou ID have selfish
SAINT, lactional saints, ayaracious and other
UNPLEASANT forms of saints.
shortly after the days of the apps ties saint +
snip began 10 mean something different from
separation TO the church. It's use was restricted
W persons OF special spiritual attachments. Only
those whose lives were pre-emineut in right
eousness were deemed worthy TO wear the
crown OF saint BY the test OF this kind of
separation, from the worldly to the spiritual
lie, saints are not so easily found sit is with
human life as with rock c-ystal-thousands
dim and broken for one unite nurs and unite
pointed"
There was still another separation that stood
ior salntship in period Of the church's later
growth. This was the Identification of saintshp
with ecclesiastical Office or some position of
power that enabled the holder TO bestow great
iavors upon the church. The time was when
the ONCE Independent of the man made the
SAINT. radical change has come about in this
respect. 1t is the character of the man more
than the authority of his Office that creates
respect. The MINISTRY OF today cannot compel
generation or obedience by virtue OF the ordina-
tloh service AS Ruskin puts IL, Wears do not
become saints on obtaining bishopries, nor heirs
apparent on coming 10 the throne" There
is one more form OF saintship that touches
tne neart more deeply than oil the others, and
tnls Is the separation from the earthly to the
heavenly life. We think today especially of the
gear departed This is festival OF holy remem-
prance, ana yet IL would be q mistake to sup
pose that death in itself can promote saintship
In popular thought there is tendency to CON-
sluer death as clarifying process. One who
has been weak and erring in the earthly state is
regarded as q saint the moment he dies. it is
not charity alone that induces this conception,
Out rather the protest of the heart to the the
ology thas teaches that death puts an end for
ever to all progress. There are many instances
IN the experiences of us ali when We find it i'm
possible to think of some friend as passing at
once into the abode of the blessed or consigned
eternaliy TO an abyss of woe. Many lives there
are too weak-too sinful for saintship, and vet
with so much inherent good in their natures
that we cannot yield them up as lost. If we
look upon this life here rs an education rather
tnan PROBATION and regard this education as
continuing beyond, then we feel there is the
possibility of saintship for those who failed to
attain that high degree on earth. 1t is not the
separation then to the church nor to faith in
any mechanical scheme of redemption that re-
moves the real saintship, but the passing from
the casual 10 the spiritual; from the animal to
the heavenly. The consciousness that you are
spiritual being, and the daily desire to live up
10 this consciousness is the safest road towards
the sanity life. man must begin to live as q
saint before he dies If he wishes to be on the
right road heavenward afterwards. II is in this
conception OF man as spiritual and hence already
immortal, that we arrive at the true
meaning of the doctrine We call the "Commun-
ion OF saints" All who are actuated by SINH
lar motives and have in view like ends natur-
ally form fellowship. This is the basis of all
the brotherhoods so prevalent today. Now all
VINO are trying to separate themselves to a
IN this endeayor ground OF q communion
holy and steadfast- Death cannot sever this
sympathy. 1t is the most blessed phase of to-
day s festival, that we are in communion with
the so-called dead. We can think OF them as
they think OF us. We may even wish them well.
Yes, and dare in spite of the prejudice of popu-
lar theology, wait that wish Godward in the
form of PRAYER. cannot believe that may
pray for friend up to the very moment of dis
solution, ana then as the last breath quits the
qulyerlng form submit to the doctrine that for
blus ali further invocation for the soul that has
never known death. What we call death is no
stoppage to the real life. That life goes there
Saints is an assurance that in all holy wishes,
as In all holy living, we may follow our dear
ones into the unseen world We all crave fell
lowship with the departed. If we go into q
nome OF mourning where one Is missing, we
feel 1t almost impossible that this strong per-
sonaiIty should not assert itself 1t cannot be
that this friend IL cut of from US entirely. No,
that life is near US. All of our beloved dead are
with Us today In this beautiful service, in the
blessed sacrament, in the hearts own inner
temple those who have been "called to be
Jesus Christ are very near. The more VIC draw
away from all that is evil and attain unto all
that Is good the more of q fellowship shall we
IN We wi Ill In Es0a ia6 frh a iv1tS