Kansas City journal. [volume] (Kansas City, Mo.) 1897-1928, 1897-11-22

hibited food for our first parents was the
fruit of the tree of knowledge, and that OF
the tree of life, Later in Genesis came the
division of the animal kingdom into clean
and unclean classes, and beasts that with
the use of fire may be used for food Man
by nature is adapted to an omniVerous diet
as indicated by his teeth and organs OF
nutrition. Under the Mosaic economy came
the era of prohibition. In Egypt the peo-
pie ate bread and remembered longingly
the flesh pots. In the wilderness the peo-
pie were fed on mama quails. In
the second chapter of Leviticus we find the
chapter of clean and unclean and the laws
of the divisions. Blood at all times was
prohibited and fat was reserved for the
sacrifice. The laws were given to keep the
Hebrews a separate people and for sanitary
purpose
The main divisions were as broad and
general as was possible. One great sys-
TEN for all sections of the earth was I'M
possible, as blgbber is REQUIRED Il; Tor otb bae
climates. The New Testament with John
the Baptist gives locusts and wild money
for food, 4 Ieturn to first principles, pu!
does not come from that which entereth
the mouth. but rather from those Things
that proceed out of the mouth. refers
vision, when he beheld a sheet with az
manner of fourfooted beasts on 1t, let
down as If out of heaven, and was COM
manded to arise, STAY and eat. gives anoth,
never tasted unclean things. but was an
swered with the statement. that winch
God has cleansed. let no man call common
or unclean.
The great magma charta of the Gentle
church was given at the first great
ical conference of the church held IN Jeru-
salem and in the future teachings of the
apostles the liberty to eat things that had
been prohibited was enlarged. st. Paul
utters the key to the whole question and
announces the greatest possible Christian
liberty when he said: IF meat make my
brother to offend 1 will eat no meat while
the world stands This is the true basis
of the temperance reformation. 1t is not
n thing of law. but of love: not of con-
straint, but of conservation: not of en-
forcement. but of voluntary abstinence.
Self denial even of a right for the good
of others, lifts the question into 4 higher
realm han mere legal enactment.
But the LIQUOR traffic and drink custom
of the world have developed into so giSan-
tic an evil that the community has found
it n duty and rightly SO. to firmly regu-
late and control 1t in every way compat-
ible with its duty to all classes of citizens.
and sometimes to close saloons and public
drinking places as public %nuisances and
injurious to public morals. The drink
habit and the drink appetite have proved
such strong chains of Satan, that 1t Is the
duty of every Christian community to
lessen temptation to the utmost of its
power. and in the social circle to guard
against the formation of the drink habit
and appetite by the rising generation.
I'm these movements we have the incor-
poration of these Christian principles.
principles embodied in the second branch
of the divine law: Thou shalt love thy
to his n%eighbor. therefore love is the full
filling of the law And now. abideth
faith. hope. love. these three: but the great
est of these is love-"