The daily banner. (Cambridge, Md.) 1897-2008, 1916-11-10


/ Ill. s.
Thou knowest that in the state OF
innocence Adam fell; and what
should poor Jack Falstaff do in days
of villainy?
| Henry ". Part First, Act III. Scene3
Fourth Quarter. Lesson VII. Ro-
mans NV. ID, NIB; Novem-
Der, IL, 1916.
WORLDS TEMPERANCE SUNDAY.
AS in mirror, in the EpiStle 10
| the Romans we see a faithful retiec-
! ton OF one Apostolic church. The
sight is somewhat disappointing.
Where is the unity of the spirit and
the bona of peace? The Church IS
rent into factions. The converts
| from Judaism, taught from child
hood to consider the injunctions and
prohibitions of the ceremonial law
! as of Divine origin and authority,
deem them still obligatory. They
observe them with an intense scru-
pulosity. They look upon those who
do not obey them as no Christians at
all. They are inevitably censorious
and predisposed to judge. On the
other hand, the Gentle converts,
never having been in bondage to the
ceremonial law, knowing nothing OF
| its arbitrary distinctions as to days
weeks, etc, were inclined to resent
! any attempt to rivet the Mosaic rit-
ual upon them, and to look with con-
tempt upon their brethren who wore
these letters so cOmplacently. Doc
trinally, the purpose of the Epistle
| to the Romans is to show that
Christianity is the legitimate fruit
! age of Judaism; that there is as lit
tie room for strife between Christi
anity and Judaism as between the
fruit and the blossom. 1t is the
blossoms destiny to fade and fall
that the fruit may come to perfec-
ton. A fight for Judaism is a fight
for blossom-fair and fragrant, it
is true, but blossom still. Judaism
is necessarily evanescent. Practical
ly, Paul's purpose in writing is to
outline for the Church at Rome
those principles and methods of pro-
cedure which will most surely con-
duce to peace and unity. This is the
first, and as yet unsurpassed essay at
Irenical Theology. Paul unequivo-
cally asserts that what might be
called the liberal party is in the
right. He enrolls himself with it,
when he says: I'VE, then, that are
strong" But he proceeds to give
certain maxims adapted to immedi-
ate use. First, as the tenets of the
Judaic-Christian faction relate to
matters comparatively Indifferent,
they are to be received with cordial
courtesy and fellowship. Again, the
Snrin1rc IiSnncitinn ic no ctn
ly repressed. There is only one
But if anybody is bent ON judging,
let him turn his judicial spirit upon
himself, and see that he does not
grieve his brother by selfish, haul
ghty, and ostentatious use of his
liberty of conscience, which he en-
joys. 1t is possible in this way to
cause the apostasy of a novice in re-
ligiOn, and thus undo the work of
God in his regeneration. If one be-
lieyes himself free in these indiffer-
ent matters, let him keep it to him
self. Parading his cpin=
use of liberty is right, but there is
a manner of using it which brings
condemnation.
Ihc > lAkAleNiHs
This inspired casuistry is of per-
petual application. The question of
days and meats which caused such
fusilade of debate in the church at
Rome, is now a matter of antiquari-
an research. But each succeeding
era in the church has its internecine
strife over matters intrinsically in
different. Pious people once con-
RI hri i'm, hatc
shad-belly coats, f1owerless poke
bonnets, and separate sittings on
cushionless seats. We smile at the
memory. But the contest was a
very real one to the contestants. And
spiritual life was affected for veal
or woe as these Pauline principles
held sway or not. We have contra
riety of opinion in the church today
that in themselves are comparatively
unimportant. 1t will not do for us
to say, especially to inquiring young
people, You must decide such mat
tiers for yourself" That is Sinking
and unmanly. On the other hand, it
will not do for the church to an
swer questions of casuistry categori-
cally. The church is not the consci-
ence of the individual. What shall
we do, then? An appeal to the Bible
is always wise and safe. Put before
the mind of the inquirer the Pau
line principles of ethics as contained
in the fourteenth chapter of Ro-
mans. They are simple, few, easily
comprehended, universally applicable
and of Divine authority. In matters
which are the subject of explicit
command in the Word of God the
| conscience has no vocation what
ever The question of doing or not
doing is not debatable. Obedience is
! Indispensable. All matters upon
which the salvation of the soul di-
rectly depends are subject of explicit
revelation. Consequently the sphere
of the conscience is largely, if not
altogether, in matters comparatively
Indifferent. In these Indifferent
matters the Christian, confident of
his liberty, might, as far as he him.
self is concerned, take any course he
pleased. But in the circle of his in
fiuence there is certainly some friend
not so free as himself who would be
| influenced prejudicially by the full
exercise of his freedom. The prin-
ciples of love and self-denial call up
on him, with certain limits, to give
up his liberty. Again the Christian
is to avoid a course which would
probably give ground for criticism.
He must not only be good, but seem
| good. He must avoid the ap;,eaI.
ance of evil, lest his good be evil
| spoken of. But such a course as
this is demanded only IL he case OF
a brother who is simple and sincere.
1t is to be maintained with view 10
| finally .'extricating him from his
rank scruples;" for the conscience
! is to be won. not conquered" He is
/ to be cured of his scruples, too, moi
! by being induced to violate them
while they remain; for he that dis
cerneth and putteth a difference be-
tween meats, is condemned if he
eat" In every community, however,
there are those who take their petty
| whims and notions and seek TO foist
| them upon the consciences of others.
-O--
| WOMAN WINS FOR CONGRESS