The Anaconda standard. [volume] (Anaconda, Mont.) 1889-1970, 1895-03-04

schools must work in harmony on COM
mon grounds without antagonism. be-
believe that. as "A state, we need a revival
of Puritanism to the extent of renewed
faith. and full belief in fundamental re-
ligious doctrines. When every human
conscience has been established on this
foundation, all liberty may be allowed in
special phases of belief in smaller mat
tiers. and church and individual may
work out their own salvation as their
consciences may lead them, and in that
we shall have peace. Prosperity and
happiness will increase and all mankind
will go steadily toward perfection and to-
ward God.
We may briefly note the use and the ne
cessity of these four religious principles:
First, there is a reason for belief in an
intelligent and ruling God in the realm
of science. There is no substitute Tor
this belief which can explain existing
facts in science. The season of the year.
the growth of vegetation and animal life
are adapted to one another in ways which
indicate intelligent design and have not
been otherwise explained. And the origin
of physical life is still increasing mys-
terry on any supposition save creative
power in God.
God holds a place in civil life which can
not be filled by any other being. Our
nation has been built on Him and II
would be almost impossible TO remove be-
lief in a supreme being from our legisla-
luTe anu our courts. 1t NOuiO
strangely to American ears to raise the
question whether God had any rights in
state and national transactions. 1t Is an
axiom that God is the one great and abso-
lutely necessary head OF every church.
There is no religion without God. Thus
state and church are bound together IN
belief in the Supreme Ruler of the world.
There is abundant need for faith in I'M
mortality in state affairs. Our strongest
motive for integrity in the handling OF
public money and the discharge of public
trusts is expectation of continuance OF
this life's consequences in the world to
come. 1t is easier TO be sensual and selfish
and TO disregard all duty, II a man has no
belief in the hereafter.
II Is not accordant with our view of an
intelligent Deity to have HIS children
suffer every i'll on earth, though they be
ever so true, and then have no hereafter
where these present wrongs may be made
right. Such fate would make men reck-
less and give ground for violence and an
archy, in effort to secure at least some
little good or Joy before death should
come and end all hope. Even the moral
man would have small reason to be faith
full and efficient on the earth II he were
sure no future life would give him room
to carry forward his good intentions and
complete his service. The best man who
ever lived must feel that after all his
earthly life had amounted to but very
little.
The use and necessity of reward and
punishment in civil life are obvious.
Civil success would be impossible with
out physical strength and health. Nature
has arranged suitable penalties for physi-
cal sins, and proper rewards for obedience
to natures laws. The state has wisely
followed nature in Furnishing crime. 1t
will be very long before the penalties of
the law and recompense for fathfulness
to civil duty can be spared from our re-
gime in government. Reward and pun
ishment are likewise fundamental tenets
of the church's system, SO that here again
the church and state are in agreement.
1t Will hardly be denied that moral living
is a common end of church and state, and
a first condition of their health and
growth. 1t is a duty which each citizen
owes to himself. He owes 1t no less to
posterity. His conduct goes down to his
children, an inheritance OF veal or woe.
He owes it to his state and his nation,
where his influence shapes public char
acter, and controls the morals of his race.
In these four great principles there is lit
tie room for wide divergence III tue work
of individual conscience. State and
church should be united in these truths
and each citizen ought to labor to pro-
mote their influence. just how this power
shall he eXerted is for each conscience to
decide. In this he is amenable to Ged
alone. There is only one possible guide
in the end, and that guide is conscience.
If you follow the teaching of other men or
let them control you with their commands,
still your conscience has been your guide,
and under it's dictates you have followed
the lead of other minds. No act is
morally right or in wrong, unless your
conscience has guided your doing. The
pilgrims have set us a noble example, and
one which is too little followed. They
did what thev thought was right. They
recognized God as their sole authority,
and conscience as his only vlcegerent.
First, the Purtans sought TO reconcile
conscience and state. They had their
ideas of right and they strove to bring the
state to their side. The "Independents''
were more consistent. They said il
right is right surely it binds us, and we
must disobey the state when ii orders us
to do wrong. We must serve God rather
than man.
Right is right, whether the church call
il right or call it wrong. We must obey
conscience whether the church approve
one course or not, and whom their lives
were being taken for their fidelity to con-
science, they camo to America for the
desired freedom.
thus the true American principle as our
forefathers taught and lived it, joins the
church and state in God and in all moral
living, and leaves sectarlanism special
forms of life and worship to the bar of
each Christians conscience. Brother
hood of heart and education of mind are
the means to this sacred union. Better
public schools, more careful home train
ing, and a deeper spirit of faith in God
and man, and a more fearless exercise of
every conscience. and our beloved land
will draw daily nearer to our noblest hope
for It's perfection, when persecution shall
Weld to brotherhood and all consciences
shall stand united in their God.
Why don't you get ono of those new
style thermometers at Newbro's.
See the new No. 6 Remington typewriter