THE HERALD
of Christ's Kingdom

VOL. XXIX AUGUST 1946 NO. 8
Table of Contents

Modern Babel

Annual Report of the Institute

Report of Annual Meeting

Witness Opportunities

Treasurer's Report

We Seek Thy Face

Fellowship and Eldership

Making Friends

Seeing Only the Good

Reputation and Character

Courage

Modern Babel

A Technogolical Age in Review

TO THOSE whose life span has been long enough to enable them to view in retrospect the world happenings of the past fifty years, it is manifest that those five decades stand out as being probably the most remarkable and important in many re­spects in all human history. They have witnessed greater changes in civilized man's political and eco­nomical conceptions as to the proper relationships between capital and labor, and between the various racial groups, together with the most noteworthy advancements in scientific thought than has any cor­responding era of the past. Man's technological achievements have furnished us with a truly impos­ing array of ingenious devices tending to the increase of 'human comfort and efficiency, so that to a great extent, man has become emancipated from the need of supplying his wants through hard laborious drudg­ery. He is now able to travel faster and further, with less personal effort than ever before. Through modern mass production methods he can now pro­duce consumer goods more rapidly, in greater quantity and of superior quality, than the industrial world of fifty years ago could have imagined it was possible to do. The prophetic description of our age as one in which many should run to and fro, and knowledge should be increased (Dan. 12:4) could hardly be surpassed for absolute accuracy, for surely, modern :methods of transportation and intercommunication have made travel so universal, and general knowl­edge so widespread, that familiarity with the most distant places of the earth is a condition shared in by tens of thousands of people, and the earth itself has for all practical purposes shrunk to the size of a small community.

Yet in spite of all this progress in the mechanical helps to human efficiency that have become so com­monplace, many thoughtful people whose eyes have not become dazzled by the glamour of mere inventive achievement, have asked themselves in sober earnest the question, Have all these boasted increases in hu­man efficiency, these contributors to 'human comfort, made the modern world a happier place to live in?

Has man's newly discovered ability to harness and put to his own use the giant forces of nature, so that he is now able to answer "Yes" to the question once put to job concerning his mastery of the lightnings (Job 38:35) have these things brought to the life of the average man of the twentieth century any­thing approaching the serene peace of mind that the God-fearing patriarch of old enjoyed, as he sat in the dark door of his tent at night, and watched the stars, as they moved slowly in their courses across the Syrian skies, and watching them reflected rev­erently that "the heavens declare the glory of God and the firmament showeth his handiwork"?

The gloomy state of the present world in spite of all its material progress indicates forcibly that we have yet much to learn from the lives of those holy men of old concerning the true meaning of existence. As most thoughtful persons will_. agree, the multitudinous gadgets which have come to be the common­places of the modern world have not in any real sense added one whit of contentment and peace to the sum of human happiness. As one writer has aptly expressed it:

"Technology is not civilization, nor is science nec­essarily its handmaid. Automobiles, gadgets, and atom bombs are not civilization. This night of the twentieth century dark ages is noisy with the whirrings of machinery. Human ingenuity has reached a Himalaya peak of achievement. But mankind is in the depths of horror and despair, and every new invention glares at him with the terrifying visage of a Frankenstein monster."

A very searching question, one which we often hear propounded (and, frequently in tones of deep discouragement) is this one, Why has not man's ap­preciation of spiritual and moral values kept pace with his great strides in technological skill? To this question the world's wisest men have thus far failed to supply any answer that will satisfy, though, that the fact is as stated they all regretfully agree. Only those humble-minded ones who rely for their in­struction upon that never failing fountain of wisdom, the divine. Word, only those whom Daniel re­ferred to as "the wise" (Dan. 12:10), can really perceive the underlying causes which have brought about Babylon's darkness, to wit, that while as con­cerns material mechanical progress man has advanced to the dawn of the Millennium, at the same time his moral and ethical status is that of a barbarian liv­ing in the Dark Ages, for, to quote again from the same writer, "We are in a new Dark Age. We are in it up to the neck. The^; question is whether there are sufficient remnants of civilization left to recreate order and security, or whether the anarchy that has swallowed up most -of civilization already, will be­come universal to the point where the whole world is given over to armed gangs and no man's property or life is safe anywhere on the globe."

Even the most enlightened of the world's wise men seem to have learned little or nothing from the terrific experience the world has just passed through: a kind of imbecile blindness to acknowledged facts seems to have seized upon the minds of men, so that in spite of the almost unthinkable folly of engag­ing in another great war, the recently held series of meetings between the representatives of the great powers (who came together for the avowed purpose of formulating plans for the establishment of a peace­ful world) have ended in abysmal failure through the stubborn. insistence of the participants to subor­dinate any genuine effort to secure a universal' and lasting peace, in an insane attempt to procure for their respective countries some selfish advantage over the others. By their course they show clearly that they still visualize future world society, in terms of the old outworn balance-of-power and sphere of influence fallacies-the very conceptions which have brought civilization to the brink of chaos and an^­archy. And this in spite of the positive knowledge that an atomic bomb could in an instant obliterate their greatest armies and reduce the strips of terri­tory they are wrangling over to a howling wilder­ness.

But while the international jealousies and enmities shown at these conferences attest eloquently the fail­ure of the so-called enlightened nations to establish a regime of peace and security upon the earth, the present economic conditions in the United States speak in yet louder tones of humanity's need for the Kingdom of Messiah. Just at this time when the whole country complains bitterly of the shortages in food, clothing, and housing accommodations, and what is still more important, as the despairing cries of the starving peoples -of Europe and Asia are ris­ing to a crescendo -of anguished pleadings to the "Christian" Allied Nations for the, poor morsel of bread which would keep the breath from leaving the famished little bodies of their children, and give to the parents the strength to continue their weary struggle for existence, some of the rival leaders of labor and industry concluded that this would be an auspicious moment for a trial of strength to decide once and for all which of the two factions should dominate the industrial world of the post-war era. Accordingly, the mining of that coal, which is the very life blood of the world's industry, was brought to a complete standstill, thereby throwing out of em­ployment hundreds of thousands of workers in plants which had nothing to do with the coal-mining dispute, but whose operation depended upon a contin­uous supply of the all-important soft coal. Follow­ing this came a threat from the railroad brotherhoods to tie up every railroad in the country unless their demands were met. This of course would have meant a complete stoppage in the transportation of the food so badly needed in the 'famine areas of the world, as well as that of every other form of mer­chandise. Unless some means are speedily found of settling such disputes, it is difficult to see how ulti­mately a condition of complete anarchy can be avoided.

Nevertheless, the question concerning the basic causes of all this world unrest and discontent re­mains unanswered, and it is one which is inextric­ably bound up with that already mentioned, namely, Why has not man's appreciation of spiritual and moral values kept pace with his scientific knowledge? The Prophet Jeremiah, in his reproof to those who professed to be the enlightened people of God of that age, points with inspired wisdom, to the cause of all their trouble. His words (Jer. 8:8, 9). apply today with redoubled force,' and furnish the real answer to the problem which has proved so baffling to the wise men of "Christendom." The words are these: "They have rejected the word of the Lord, and what wisdom is in them?" Whether the world­ly-wise are able to accept it or not, in that question lies the answer to their problem.

Let us try to outline briefly the growth of this spirit of skepticism regarding the authority of the Scriptures, which is so widespread both in the pro­fessing Church and in the world of our day, and which has led to the repudiation of the Bible as God's revealed Word by so many of our contempo­raries. About the middle of the eighteenth century, at a time when the people of France groaned under the despotic rule of the Bourbon dynasty, certain radical thinkers began to examine the (at that time) generally accepted doctrine of the rights of the king to exercise absolute rule over the lives and property of all his subjects -- an inquiry which later on led to the American and French revolutions. In their ex­amination of the royal claims .to having divine sanc­tion for their despotic rule, men like Rousseau, and later on Voltaire, and' others, discovered that the (Papal) Church had invariably supported the royal authority in its efforts to keep the masses of the peo­ple in subjection, claiming as its justification for this course (when it condescended to make any explana­tion) that the Bible gave support to that order of things, and therefore that revolt against the king was tantamount to rebellion against the divinely or­dained arrangement. This alliance of the ecclesiastical with the civil regime which the people hated, and which they regarded as responsible for every in­justice heaped upon them, had the natural effect of causing the revolutionary thinkers, in France at least, to link the Bible and the Papal Church together with the king and the aristocracy as instruments formed for the express purpose of subjugating and oppressing the common people.

This attitude of antagonism to the Bible was further enhanced in Europe and America by the writings of Thomas Paine, and later by the rise in England and Germany of the so-called rationalistic school headed by such men as Darwin, Huxley, Spen­cer and Haekel, whose writings made a profound im­pression upon the minds of many, especially, of those who found themselves quite out of accord with the feeble presentations of the orthodox creeds of Chris­tendom. Assuming, as most people did, that the Bible upheld the position taken by the so-called Fundamentalists, the Scriptures were made the tar­get for much vilification and ridicule. The preachers of orthodoxy attempted rather ineffectively to re­ply to the challenge; but with minds that floundered in a morass of hoary error and doctrinal absurd­ities, as might have been expected they proved to be but broken reeds for the faith of those who loved the Book to lean upon.

The most insidious attack of all, however, upon the authenticity of the sacred Scriptures, is that which is still being made by the exponents of what its supporters proudly call "the higher criticism." These last named, generally profess to be friends of the Bible, and frequently wear the livery, and bear the title of Ministers of the Gospel. In reality they have done more to injure its beneficent influence upon the minds of the common people than have any openly avowed enemies of the Book. So malig­nantly insistent and successful has been their sly attack, especially when directed at the minds of the students in theological seminaries, that 'today but little is heard from the pulpits of Babylon of the Gospel preached by our Lord and the Apostles.

But to those who have been favored with that precious knowledge of' the Divine purposes which we call "Present Truth," all this is an old familiar story -- one which scarcely needs repetition. A result of these conditions, which are perhaps not generally realized even by Bible Students, is the fact that when the higher critics undermined the faith of the com­mon people in the authority of the sacred Word, they also robbed man of the very foundation stone upon which rests every Christian standard of civiliz­ed conduct: belief in the essential rightness of such qualities as honest and fair dealing between individ­uals and nations, equality of all both rich and poor before the seat of Justice, the sanctity of the marriage bond and chaste standards binding upon man and woman alike--all those things which have raised those who reverence the Bible above the level of the beasts that perish and made civilization possible.

In short every enlightened, concept of human be­havior which has made Bible-revering countries su­preme in culture and just social conditions has had for its last court of appeal the precepts of the Scrip­tures. When its enemies destroyed the reliance of the people upon the indisputable authority of the Bible to settle all questions of religion and morality, they left them destitute of any universally accepted standards of proper and just -human behavior, so that 'as a consequence it is left for every man to do whatever he feels prompted to do with no moral let or hindrance. As man's fallen nature impels him to give free rein to all his impulses, however deprav­ed they may be, the result is nothing short of moral anarchy, and this condition when it becomes wide­spread leads inevitably to political and social an­archy, which in turn will end in the destruction of all civilization. For that is what civilization means. It is the universal acceptance of a well established system of rights and obligations which are binding upon all and are so regarded.

The fact that this picture is not an overdrawn or exaggerated one is shown conclusively in the mon­strous perversions embodied in the writings of those atheistic philosophers who developed the Nazi and Fascist ideologies.

This impatience with the proper and beneficial^, restraints placed upon human conduct is referred to by the Psalmist in the words of Psalm 2:2, 3: "Let us break their bonds asunder and cast away their cords from us."

These bands or precepts of morality and justice which stem from the teachings of the Bible, and which have been codified in most of the more en­lightened countries into the law of the land, have for centuries constituted a bulwark of defense for the poor and weak against those who otherwise would exploit them for their own gain. They have acted as keepers of the public conscience, and protectors of the rights of every citizen. Well it is for the weak ones of earth that after the dire results of their abandonment becomes manifest in -the uni­versal anarchy in which, according to our under­standing of 'the Scriptural teaching, this Age will end, the control of earth will have passed into the hands of the One who ^.had their welfare and that of all mankind so much at heart that he poured out his soul unto death on their behalf, and whose Kingdom will spread from sea to sea and from the river even to the ends of the earth. May thy Kingdom come quickly, Lord Jesus!

- J. R. Hughes.

Annual Report of the Institute

TO THE brethren who have elected us to our privilege of service, and who have faithfully supported us with their prayers and their words of encouragement, as well as financially, we come again with no great attainments of which we can boast. Our hope is^, in the Everlasting, as it will be when our final report is rendered in the courts above. Our intentions have been only to glorify the heavenly Father's name, and we rejoice that there are evidences that he has been pleased in many in­stances to manifest his strength in our weakness.

The long list of those who have passed to their reward during the past year, reminds us that we too ,may soon be called upon to render our accounts. Should the response be, "Well done," we fully realize that this will not mean one single task perfectly performed, but merely that the One seated in the throne with the Father has placed his hand on the scale on our side.

The knowledge of this fact, we trust, has never inclined any of us to presume on his grace. Rather, we hope it has and will to the end only inspire the greater humility and the greater reverence, and move to increased zeal and care. Surely we could never willingly render to him less than our best, individ­ually and collectively.

The Institute was organized with the. purpose of carrying out the Father's will and therefore has as its foundation principle, freedom in Christ. We have no lords or masters, no head but him. No creed has been formulated or accepted either in its publi­cations or by its speakers; and, as stated on the sec­ond page of our official journal, it continues to stand "free from all parties,, sects, and creeds of men," demanding liberty for every individual associated with it, and guarding for them that liberty as well as it is able. "The present mission of the Church is the perfecting of the saints for the future work of service; to develop in herself every grace; to be God's witness to the world; and to prepare to be kings and priests in the next Age." It was to this end that the Lord sent us our precious heritage of truth for the dispensing of which Brother Russell was manifestly appointed. -While concerned that these gems shall not be lost, we have recognized and also endeavored to counter the still more subtle danger of losing the spirit for the inculcating of which these truths were given. We cannot heed too carefully Brother Russell's oft repeated warning" regarding this danger: "Let us note well this point 'This is the will of God [concerning you], even your sanctification.' Let noth­ing becloud or obscure this truth --neither other truths or errors." - Manna, July 1.

"THE HERALD OF CHRIST'S KINGDOM"

 The Editorial Committee of our magazine has en­deavored to have in mind this real purpose for which truth has been supplied, as well as the necessity of protecting each individual's right to stand for all clearly revealed truth; and, additionally, for what his consecrated judgment accepts as the most god-like interpretation on disputed points. We urge each, however, to accord the same liberty to all others, remembering that "We [ourselves] are not sufficient to think anything of ourselves, but our sufficiency is of God." The occasional articles on liberty, the signs of the times, and the many on character-development have been with this principle in mind. Please make generous use of the privilege of keep­ing alive these principles among the brethren by sending in lists of names for three-months free trial subscriptions and free subscriptions for those who would appreciate the journal but are unable to pay. A yearly renewal of the latter is required by postal regulations, and that we may not be carrying on our list any who for some reason should be dropped.

THE PILGRIM SERVICE

Through the faithfulness of those whose means has made it possible and whose spirit of sacrifice has inspired them to contribute 'to our general fund, provision is made that our traveling brethren may serve those who are unable to bear their proportion of the expense. Where it has been possible, all those of whom we have known who would benefit by having these servants share for a day or more in the spiritual and physical comforts with which the Lord has favored them, have been visited. We urge upon the friends the acceptance of this service regardless of the humbleness of their surroundings. If the "lowly Nazarene" is entertained in your home, the Pilgrim brethren will not be deterred by the hum­bleness of your fare.

How favored we have been that rationing, war­time travel restrictions, etc., have not been permitted of the Lord to interfere with our fellowship with many of the brethren, either that by mail or per­sonal contact. At the beginning of the Age our Master's travels were limited, to a little country "less than one hundred and forty miles in length, and barely forty in average breadth." One of our traveling speakers this past fiscal year made tours totaling about 21,575 miles. For the eighteen brethren appointed to this service, the totals reported were:

Miles        89,768
Meetings        850
Attendance   15,630

WITNESSING THROUGH THE PRINTED PAGE

Several different subjects for tracts for the public have been considered, but with the conclusion each time that the material on hand was sufficient for the present need. The ending of the war has practically brought to an end the work of comfort to the relatives of those deceased by its ravages; but this has not lessened the privilege of sending^-comfort to a "groaning creation," nor lessened our hope that some, even though they now "speak against us as evil-doers, will praise God on our behalf in the day of visitation." The Lord, however, has permit­ted us to have some evidence of appreciation for the message which others have heard for the first time through the tracts. We have suggested to the friends that the deceased lists which most newspapers run can be as profitably used as during the war, and as they have been used by some since we first learned of a hope for the world. This method has been followed by some of the friends with encouraging results. Suggestions will be welcomed for the improvement of this service, as, well as for additional means of service.

THE CORRESPONDENCE DEPARTMENT

For every word of encouragement that has come to us we wish to express our appreciation. We are often deeply touched by these messages and would like to make acknowledgment of each one, but lack of time and strength have made this impossible, which we much regret. The friends will please accept the messages of the "Herald" as our reply, and be assured of our love and of our prayers.

Letters received    4,388
Letters sent out    5,604

Under the second heading we hope to offer a few remarks with reference to the three doctrines now being made tests of eldership by many of the ecclesias, namely:

(1) The Covenants

(2) The Sin-offering, and

(3) Our Lord's Second Presence.

We had hoped to consider also a third main subject, namely, "The True Principle of Christian Liberty," but space will not permit, so it must wait for another occasion.

As we take up the consideration of these ques­tions, it is hardly necessary to remind ourselves of the fact that the spirit in which we attempt their solution is all-important. Not only must we see to it that no root of bitterness or feeling of ill will towards any one is permitted to dwell in our hearts, but, in addition to a large measure of Christian love for each other, and a disposition to be "easy-entreated" along any proper, that is to say, scriptural lines, we should each have a very definite conviction of our own insufficiency and be seeking from above that wisdom which in our­selves we lack, but which to all men, and therefore to us, God has promised to give liberally, without chiding us for being so needy and without impov­erishing Himself one iota.

Fellowship With the Brethren

First, then, let us consider the basis of our fellowship as brethren. This is very simply told. It consists in a belief in the existence of the one only true God, and in a firm conviction that Christ Jesus is His Son, and that, after laying down His life as a ransom for us, He was raised from the dead by the Father's power. It consists further of a confession that this risen Jesus has become our Lord; that is to say, He has been entreated by us each individually, and has graciously consented to exercise lordship of our life; and finally, it con­sists in an outward manner of life which makes it plain that these beliefs and confessions are not false but are the sincere sentiment of our hearts To quote the language of the inspired apostle: "If thou shalt confess with thy mouth Jesus as Lord [that is to say, as thy Lord, no matter who else rejects Him], and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Rom. 10:9, 10.) This is our own glad confession of faith, and all who share it we rejoice to recognize as brethren; and it is an honor and satisfaction to us to have the assurance that they, on their part, hold a reciprocal sentiment of brotherly interest in us, and that, regardless of whatever other affiliations, if any, which one or another of us may have, we are nevertheless able to meet, able to worship, to praise, to pray, to fellowship whole-heartedly with each other on this common ground of consecration to our heavenly Father and His dear Son, remembering that One is our Master, even Christ, and that all we are brethren.

All Elders Are Not Teachers

We pass, now, to our second main question, which takes up and discusses the qualifications and ministry of elders.

From time to time we meet with friends who seem to be under the impression that all elders should possess the qualifications of a teacher. The Scriptures, however, do not support this view. Neither did Brother Russell. The Apostle Paul, in Ephesians 4:11, 12, after telling us that when our Lord ascended on high, He led captivity cap­tive and received gifts for men, goes on to enumer­ate these gifts. "He," that is, our Lord, "gave some apostles, and some prophets, and some evan­gelists, and some pastors, and some teachers."

Commenting on this passage, Brother Russell wrote: "All who attend to the spiritual ministries of the truth are properly described by the term 'elders,' whether otherwise they are doing the ser­vice of an apostle, or prophet [that is to say, pub­lic speaker], or evangelist, or pastor, or teacher. To fill any of these positions of service properly, one must be recognized as an elder in the Church." -S. S. 6 : F243, F244.

Again, on this same matter, he wrote: "As elders of the Church are all overseers, . . so also each, according to his talent and ability, might serve the flock, one as an evangelist, whose qualifications fitted him and those conditions permitted him to go about preaching the truth to beginners, another serving the flock as a pastor (or shepherd) because of special qualifications of a social kind, enabling him to look after the interests of the Lord's people personally, individually,-­visiting them at their homes," etc. " 'Prophets' [that is, public speakers] also had their special qualifications for service."

Again, in another place he wrote: "Others of the elders, perhaps not so apt to teach [note the ex­pression carefully], may be just in their element in prayer and testimony meetings, which should be a feature amongst the various gatherings of the Lord's people. He who finds himself possessed of a good talent of exhorting should exercise that tal­ent rather than let it lie dormant while endeav­oring to exercise a talent which he does not possess in any special degree. The apostle says, 'He that exhorteth, let him wait on exhortation,' that is, let him give his ability and service in that direction; 'him that teacheth' [that is, who has a talent for exposition, for making the truth plain], 'let him give attention to teaching.' "

While we are on this point, it maybe well to dis­tinguish "clearness in the truth" from "aptness to teach." One might be very clear in the truth, him­self, and yet possess little or no ability to impart his knowledge to others. Another, not nearly so well informed, might be very apt to teach to others the little he does know.

An Elder's Primary Qualifications

The primary qualifications of an elder, which Brother Russell calls an elder's "real" qualifications (S. S. 6:247), are: "that he be sound on the basic doctrines of the Gospel, namely, the atonement, that is, redemption through the precious blood of Christ, and full consecration to Him, His message, His brethren, His service."

We can easily see why these are his real qualifications when we stop to consider the grand objective which the elder should have always in mind, in his ministry, whether it be a ministry of exhorting, public speaking, teaching, or some other form of service. And what is that grand objec­tive? Again we quote our late, beloved Pastor in his advice to elders (Reprints, R4346). To them he says, "Remember that the principal thing is love in all; and, while not neglecting doctrines, give special heed to the development of the Lord's spirit amongst the various members of His body, that they may become 'meet for the inheritance of the saints in light.'"

Here, in this quotation, we see that Brother Rus­sell did not overlook doctrines, 'but gave first place to the principal thing, namely, love.

An Elder Who is a Teacher

In another passage (Reprints, R4503) he consid­ers the special qualifications of an elder who is a teacher. "Of course," says Brother Russell, "a teacher should be apt to teach; he should have the natural faculty or ability to make plain matters which he understands. Still more important is it that if he have the ability to teach, he shall be clear in the truth, and so the truth, not error, may be set forth with clearness. Humility and piety should be considered paramount and primary qualifications for eldership. However able a teacher, however doctrinally clear, no one is properly fitted for this position except he have humility and piety, and unless his words, and deeds have mani­fested his love for the brethren. For, as the Scrip­tures set forth, these are qualities of great value in God's sight." (Bold face is ours.)

Is an Agreement With Pastor Russell's Views on "The Covenants," the "Sin-offering," and the "Second Presence" an Essential Quali­fication for Eldership?

It may be, however, that some of our readers are disposed to say: "We would agree very well with what has been said in this discussion, insofar as fellowshipping another as a brother is concern­ed, but when it comes to electing him as an elder, should we not expect him to measure up to certain doctrinal standards, over and above, the basic, fundamental doctrines of faith and consecration? There are three particular doctrines in the teach­ings of Brother Russell to which, it seems to us, a brother should subscribe before he should be con­sidered qualified, doctrinally, to serve as an elder, namely, (1) the Covenants, (2) the Sin-offering, (3) the Presence of the Lord. In attaching this importance to these three doctrines we are sup­ported by Brother Russell himself, are we not, both in his teaching and practice?"

That question, we think, is a proper one, so let us give it some consideration here. In the first place, we would ask our questioners: "Are you quite sure that Brother Russell approved this position in his teaching?" To our mind the contrary is true. Let us read his exact words from R5968. He is discussing this very matter of why elders should be carefully chosen. After speaking of the Apostle Paul's zeal in proclaiming the good tidings, he says:

"This should be the spirit [that is to say, this zealous spirit of St. Paul should be the spirit] not only of the pilgrims, of the elders of the Church of Christ, but the spirit of every member of it for in a large sense each one of us is privileged to be a minister, or servant, in writing the message of God's grace in the hearts of others. But let us not forget that we shall not know how to write in the hearts of others what we have not already had written in our own hearts. Hence the pro­priety of great caution in the choosing of elders -- to find those who already have the writing of the Lord in their hearts, and who therefore will be competent assistants, under the guidance of the Holy Spirit, for the writing of the Lord's character-likeness in the hearts of the younger breth­ren. And what is the message, what is the epistle, that is written in our hearts by the Holy Spirit through various agencies? Is it the knowledge of Chronology? Is it the unraveling of types and shadows? Is it the cracking of hard theological nuts in respect to differently understood passages of Scripture? Is it the knowledge of the history of the Jews, the history of the world, the history of the Church? Is it the understanding and ap­preciation of the different covenants, past, pres­ent, and to come? No, it is none of these. All of these subjects have more or less of value, and are more or less used of the Lord in connection with this writing that is to be done in the hearts of His people. But writing the epistle of Christ is dif­ferent-the writing, the tracing of the character likeness of the Master in the hearts of His people His meekness, His gentleness, His patience, His long-suffering, His brotherly-kindness, His love, His joy, His peace. . . With these character­istics of the Master deeply engraved upon our hearts, we shall be granted an abundant entrance into the everlasting Kingdom of our Lord and Savior Jesus Christ.' - 2 Pet. 1:8,11."

Now in this passage Brother Russell specifically mentions the Covenants, past, present, and future. He mentions also types and shadows, in which, of course, would be included his understanding of the Sin-offering. He does not specifically refer to the Second Presence of Christ, but he does refer to Chronology, which is one of the chief helps we have in determining the due time for our Lord to be present. He thus, in effect, mentions all three of these much-discussed doctrines. He has not forgotten them or overlooked them but holds them up to our view for the deliberate purpose of con­trasting them with the all-important writing of the Lord's character likeness in our hearts. He says the message that is to be written in our hearts which will produce this character-likeness is "none of these." Moreover, this was his word at the end of his ministry, after all the bitter, contro­versial years had passed. It appears as his last word on the subject, just before he died, in the Oc­tober 1, 1916 issue of the journal he edited for so long.

What Was Brother Russell's Practice?

But the question is still only half answered. As stated it read: "In attaching this importance to these three doctrines we are supported by Brother Russell himself, are we not, both in his teaching and practice?"

We think we have shown that this position is not supported by Brother Russell in his teachings. But some one may still have difficulty in harmon­izing this with Brother Russell's practice. The question may present itself: "Is it not a fact that during those controversial years many did actual­ly separate from Brother Russell on account of those very doctrines, especially that of the Sin offering?

Again we must answer: No, that is not true. There was, of course, a separation at that time. That is a matter of history. And many have sup­posed that it was because of doctrinal differences. But, dear brethren, where the spirit of Christ, the spirit of 'brotherly love, prevails, people do not separate for any reason. Doctrinal differences, ex­cept on the fundamental items of our faith, have never in themselves brought about a division, and they did not do so then. Bitterness of spirit, man­ifested by some, but not by all, on 'both sides of that controversy, brought about the separation which' took place. There was no need for any one to separate from Brother Russell on account of a different understanding of the Sin-offering type. Nor was any pilgrim brother retired from the ministry on that account. Not only so, but many who stayed with Brother Russell erred as much on the subject as those who left him. Note his words, in R5285, where, in discussing this point, he says: "In our judgment many err in attaching too much value to the Church's sacrifice; whereas other dear brethren err, we think, in that they do not see any value in the Church's sacrifice, nor that she is permitted a share in the Master's sacrifice at all. To us this seems like the swing of the pendulum from one extreme to the other; whereas our view lies in the center, as we have stated the matter in our several publications. If, after fully considering these matters, a class finds that it cannot agree, and would make better pro­gress as two classes, we would concur in that con­clusion as a wise one, as much as we would de­plore the necessity of a' division. Such a separa­tion would not necessarily alienate either class from the Lord's people, nor from the Society, because both acknowledge. Jesus as their Redeemer, and both acknowledge that His blood is primarily efficacious."

Let us apply these words to any given case. Here is a class, we will say, which, much as Brother Russell deplores it, separates on these issues. What course does Brother Russell pursue? Does he say: "I'll serve the one, and not the other"? Does he say: "I'll find out which of them seems to be closest to my view, and serve it, for­saking the other"? No, indeed! He says their separation from each other will not necessarily separate either from the Society; which, since he con­trolled all of the Society's property and activities, was his modest way of speaking of himself. If one or both classes became alienated from him, is it not clear that, whatever the reasons given, the true cause was something else and not these doctrinal matters themselves?

We trust it has been made clear to any who may have had some question in their minds on the subject, that these three doctrines were not sug­gested by Brother Russell as tests of eldership in the ecclesias, nor were they considered by him as proper tests to apply to a brother who was a candidate for the pilgrim ministry.

So far as the writer of this article is concerned, he has yet to see -or hear anything which appeals to him to be better supported than the exposition of these subjects given by Brother Russell. But this writer does not think they should 'be made tests of fellowship or of eldership. Nor do the other members of our Editorial Committee, or of our Board of Directors, or the brethren engaged in our pilgrim ministry. Nor did Brother Russell, as we understand his writings. Brother Russell also continued a brother in the pilgrim service who had a decidedly different view from his own on the Anti-Christ--see Reprints, R5865-R5867. Similarly with the question of "That Servant." It is our belief that brethren who are elders, as well as brethren who are not, should be free to believe whatever interpretation of the Matthew 24th passage appeals to them as being best supported. Some of the brethren associated in our ministry believe the reference is to Brother Russell, while others do not. No test is made, however, on the subject, and this seems to us the better way.

The Word of God Alone Must Decide Every Matter

In presenting the foregoing discussion for your consideration, we have quoted repeatedly and at length from the writings of our late, beloved Pastor. We have felt quite safe in doing this be­cause our readers, for the most part, constitute a group of people whom we have. every reason to be­lieve hold him and his ministry in the same pre­cious memory as we do ourselves. But neither writer nor readers should be satisfied with any­thing less than a "Thus saith the Lord" on all questions relating to our faith and practice. Nor, we are sure, would Brother Russell approve anything less. We dare not close this discussion, therefore, without reminding both you and our­selves that the qualifications of an elder are quite simply set forth in the Scriptures, in 1 Timothy 3:1-7, Titus 1:5-11, and 1 Peter 5:1-3, and that any brother, or organization of brethren, of any ecclesia, that lays down qualifications different from or additional to-those given in these inspired writings, is adding to or taking from God's Word. The infallible Word of God, the holy Scriptures, and these alone, are to constitute the test that must decide every matter for the Christian who is free indeed. Any set- of doctrines imposed on a church or imposed by a church, no matter how ap­parently well-meant, actually take away from an appeal to Scripture, becoming themselves the only permissible appeal. If there should be error in such a creed, that error will have to be maintained as carefully as the truth which may be in it. If there be defect in the creed, the Scriptures cannot be allowed to even supplement it. They are thus completely displaced from their rightful suprem­acy over men.

If we look back over history,-from the great Reformation onward, we will discover that every revival of a study of God's Word, every earnest effort at evangelizing, every effort put forth to draw and unite true Christians in the bonds of brotherly love, has, when persevered in, had the effect of breaking down the 'barriers of sectarian­ism-and of liberating the people of God; but alas, history and experience show that the imitation class, the tare element, is always found wherever there are true wheat, and out of such bold moves for Christian liberty and freedom there almost in­variably develops a new sect, which becomes dom­inated 'by the same partisan spirit  of bondage, resulting again in the taking away of personal liber­ties in Christ. These reform movements have originated, generally, outside denominationalism. The most important movement of this kind since the great Reformation, has occurred in this present, the Laodicean, period under the leadership of our late Pastor Russell, but like all the other move­ments of the past, it ended in sectarianism; and having accomplished its purpose, the usual testings and siftings have come. They are present to­day in still more subtle forms. (He that readeth, let him understand.) These tests are designed of the Lord, at least in one particular, to manifest those who possess the Philadelphian spirit of brotherly love, and loyalty to Christ and His Word.

To sum up what we have said on the qualifica­tions and ministry of elders, then, we would say:

(1) Brethren may besatisfactory elders who are not teachers.

(2) Clearness, in the truth is one thing, but agreement with any particular view of a scriptural proposition which may The differently understood is quite another.

(3) Clearness in the truth is one thing; aptness to teach is another.

(4) Both these latter qualifications are import­ant, but are not the most important.

(5) The chief question to be determined con­cerning a brother who is a nominee for elder and who is sound on the basic doctrines of faith and consecration is: Is his character and disposition such that the effect of his ministry will be to de­velop in our hearts a greater character-likeness to the Master? Will his ministry tend to make us more like our Lord? If he should be taken from us, will we be able to look back over his labors in our midst and say, "Thank God, we were pri­vileged to have him here. We have grown a little meeker than we were, since we learned to know him. We are more gentle than we used to be, be­cause of his gracious example. His word of cheer­ful exhortation, his encouraging testimony in the mid-week meetings, his loving sympathy and noble support in times of difficulty, his helpful word in our studies, his promptness to confess error when mistaken, his willingness to admit wrong when overtaken, as he sometimes was, in a fault­ -- if that is what we can confidently expect from his share in the oversight of our ecclesia, he shall have our vote, and not only our vote but our whole­hearted, loyal support, even if his views on some matters which, while important, do not seem to us essential, differ materially from ours. On the other hand, if he lacked these qualifications and it was quite evident he was not striving to attain them, we would not vote for him no matter how well he agreed with us in matters of doctrine.

In conclusion we commend our readers, as we commend ourselves, to. God and to the Word of His grace, which is able to build us up and to give us an inheritance among all them which are sanctified. - Acts 20:32.

- P. L. Read.

Report of Annual Meeting

Following a praise service conducted by Brother Bell, the Chairman of the Board of Directors, Brother J. C. Jordan, opened the business session welcoming all to the deliberations of the membership of the Pastoral Bible Institute, held this year on the first Saturday of July. Brother Jordan was elected Chairman, and Brother Thom­son Secretary for the meeting.

The report of the Board, the Treasurer, Chairman, and the Auditing Committee, were all approved as given.

Tellers, Brothers J. C. Laird, L. Newman, and C. Glass, were appointed to act in connection with the elec­tion of Directors, the business next in order. During their absence for the counting of the votes a praise ser­vice was conducted by the Chairman, following the open discussion of various items, but principally as to suc­cessful methods of service., On their return, the Tellers reported that the Directors elected for the ensuing year are: Brothers J. E. Dawson, B. F. Hollister, J. C. Jordan, J. T. Read, P. L. Read, W. J. Siekman, and P. E. Thom­son. The ballots were entrusted to the Secretary to be destroyed in six months.

The new Board of Directors in later session elected Brothers J. C. Jordan, Chairman; J. T. Read, Vice-Chairman; P. E. Thomson, Secretary; P. L. Read, Treasurer. The following were appointed to the Pilgrim service: Full time, Brothers J. E. Dawson, J. T. Read, and P. E. Thomson; part time, Brothers L. L. Benedict, B. Boulter, C. Czohara, H. H. Fink, C. Glass, B. F. Hollister, H. E. Hollister, A. Jarmola, J. C. Jordan, J. C. Laird, C. Loucky, O. R. Moyle, F. Petran, P. L. Read, W. C. Roberts,^- W. J. Siekman, T. G. Smith, J. Wyndelts, J. B. Webster.

The Editorial Committee, of last year was reappointed, namely: Brothers H. E. Hollister, J. T. Read, P. L. Read, W. J. Siekman, and P. E. Thomson.

Witness Opportunities

At the recent election of directors of the Pastoral Bible Institute, opportunity was given for the discussion of the work in which some of the friends have engaged since the notices of the war deceased began to be pub­lished in our papers; namely that of sending messages, of sympathy, and tracts that set forth the comfort and hope held out in God's Word. While we cannot point to Any large measure of response, still there have been some who told of real blessings received through this service.

Those friends who can arrange to give a little time each week to this commission given them by our Lord, will find a real blessing in ministering to those who sor­row for the loss of loved ones. We should not let these opportunities of showing love for our Lord and for those for whom he suffered escape us, for it is certain that we will have to face the record of our faithfulness or neglect' of our opportunities off service for him.

The tracts that have been thought most effective in this service are, "Why Does God' Permit Evil?" and "When the Morning Cometh." 'These we are glad to supply free in any quantity that can be used judiciously. Please state quantity desired when ordering.

Treasurer's Report

Financial Statements, prepared in customary form, to­gether with a statement by the Auditing Committee, are submitted below.

Net Worth again increased, becoming $37,144.73 at April 30, 1946, as compared with $34,205.87 at April 30, 1945, an increase of $2,938.86 for the fiscal year.

In view of the Institute's satisfactory cash position, the balance of the mortgage on the property at 177 Prospect Place was paid off at maturity last October and no renewal was requested. In consequence of this action the Balance Sheet at April 30, 1946 discloses no liabilities.

Looking at the statement of Income and Expense, it is interesting to note that income from legacies declined by approximately $2,000.00 as compared with income from that source for the ,previous year, but income from contributions increased by approximately the same amount. Other items of income and expense did not greatly vary from similar items in the prior fiscal year.

Quotations for another printing of Volume II of the Revelation Exposition continue unsatisfactory. Further inquiries will be made a little later. In regard to other volumes, the following summary discloses sales during the fiscal year and inventory position at its close.

                                     Sales     Inventory
Pocket Edition, Divine Plan           150       1,350
Revelation Exposition, Volume I       29         913
Daniel Exposition                      56         992
Hell Pamphlet                         270       1,570
Our Lord's Return Pamphlet            218       1,571 

Balance Sheet April 30, 1946
Assets:
Cash-On hand and in bank                         $12,361.41
Accounts Receivable                                  337.90
Inventory of Books, etc.
    Pocket Edition -- Divine Plan                    499.50
    Revelation Exposition-Vol. I                     456.50
   Daniel Exposition                                496.00
    Hell Booklet, Our Lord's Return Booklet
          Tabernacle Shadows, etc                    319.80Miscellaneous Securities (Net)                         1.00
Annuities Receivable                              11,672.62
Property at 177 Prospect Place, Brooklyn          12,000.00
Total Assets                                     $37.144.73

Less: Liabilities                                    None .
Net Worth (as per statement below)               $37,144.73
 
 
Statement of Income and Expense
and Analysis of Net Worth
May 1, 1945 to April 30, 1946
 
Income:
Contributions--General Purpose                   $ 9,280.46
Legacies--Sister Henrietta Jane Nelson (I11.)        311.47
"Herald" subscriptions                             1,152.82
Gain on sale of Books, etc                           164.50
Rental Income                                        540.00
Total Income                                     $11,448.25
 
Expenses^:
Printing and mailing "Herald"            $1,478.66
Free literature, including Expense
of Chicago Service Committee                343.08
Pilgrim Expense and Allowances            3,941.01
Allowances to Office Staff                1,222.50
Office Expense                              331.95
Interest on Mortgage                        117.50
Maintenance of Property, including
taxes, coal, gas, electricity, in­
surance and minor repairs                   859.69
Comfort Committee Expense                   225.00
 
Total Expenses                            8,509.39
 
Net Income for fiscal year              $ 2,938.86
Net Worth, May 1, 1945                   34,205.87
 
Net Worth, April 30 1946
(as per Balance Sheet above)            $37,144.73  

Auditors' Certificate

The books of account of the Pastoral Bible Institute were examined by us, covering the fiscal period from May 1, 1945 to April 30, 1946, and we wish to state that in our opinion they are correctly stated and that the foregoing financial statements are in agreement with the said books of account.

N. F. NICHOLSON
LOUIS NEWMAN
L. L. BENEDICT

We Seek Thy Face

We seek Thy face, O Christ, and wait
For some clear word We had not heard
For long. Speak, Lord, the hour is late,
And now we seek Thy face.
 
It is Thyself, O Christ, we need.
We are but clay.
Draw near, we pray --­
In swift compassion intercede
As we shall seek Thy face.
 
Because we do most surely know
Thy blood alone
For sins atone,
We plunge in that deep Fountain's flow
This day, and seek Thy face. 

- Nellie Florence Jolly.

Fellowship and Eldership

"Take heed therefore unto yourselves, and to all the flock, over which the Holy Spirit hath made you overseers, to feed the Church of God." - Acts 20:28.

 WITH THE world passing through the long ­predicted "time of trouble such as was not since there was a nation," and with many of our brethren engulfed therein, it is not without considerable diffidence that we venture to occupy space in this journal for a discussion of such ele­mentary matters as those reflected in the caption of this article. There are, however, sufficient indications in our correspondence and personal vis­its with the brethren to make it clear that the topic will prove timely to many, and we trust its con­sideration here, at this time, will not be without some measure of profit to all our readers.

Two questions will be considered in the follow­ing order:

(1) The basis of our fellowship as brethren, and

(2) The qualifications and ministry of elders.

Under the second heading we hope to offer a few remarks with reference to the three doctrines now being made tests of eldership by many of the ecclesias, namely:

(1) The Covenants

(2) The Sin-offering, and

(3) Our Lord's Second Presence.

We had hoped to consider also a third main sub­ject, namely, "The True Principle of Christian Lib­erty," but space will not permit, so it must wait for another occasion.

As we take up the consideration of these ques­tions, it is hardly necessary to remind ourselves of the fact that the spirit in which we attempt their solution is all-important. Not only must we see to it that no root of bitterness or feeling of ill will towards any one is permitted to dwell in our hearts, but, in addition to a large measure of Christian love for each other, and a disposition to be "easy-entreated" along any proper, that is to say, scriptural lines, we should each have a very definite conviction of our own insufficiency and be seeking from above that wisdom which in our­selves we lack, but which to all men, and therefore to us, God has promised to give liberally, without chiding us for being so needy and without impov­erishing Himself one iota.

Fellowship With the Brethren

First, then, let us consider the basis of our fel­lowship as brethren. This is very simply told. It consists in a belief in the existence of the one only true God, and in a firm conviction that Christ Jesus is His Son, and that, after laying down His life as a ransom for us, He was raised from the dead by the Father's power. It consists further of a confession that this risen Jesus has become our Lord; that is to say, He has been entreated by us each individually, and has graciously consented to exercise lordship of our life; and finally, it con­sists in an outward manner of life which makes it plain that these beliefs and confessions are not false but are the sincere sentiment of our hearts To quote the language of the inspired apostle: "If thou shalt confess with thy mouth Jesus as Lord [that is to say, as thy Lord, no matter who else rejects Him], and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Rom. 11:9, 11.) This is our own glad confession of faith, and all who share it we rejoice to recognize as brethren; and it is an honor and satisfaction to us to have the assurance that they, on their part, hold a reciprocal sentiment of brotherly interest in us, and that, regardless of whatever other affiliations, if any, which one or another of us may have, we are nevertheless able to meet, able to worship, to praise, to pray, to fellowship whole-heartedly with each other on this common ground of consecration to our heavenly Father and His dear Son, remembering that One is our Master, even Christ, and that all we are brethren.

All Elders Are Not Teachers

We pass, now, to our second main question, which takes up and discusses the qualifications and ministry of elders.

From time to time we meet with friends who seem to be under the impression that all elders should possess the qualifications of a teacher. The Scriptures, however, do not support this view. Neither did Brother Russell. The Apostle Paul, in Ephesians 4:11, 12, after telling us that when our Lord ascended on high, He led captivity cap­tive and received gifts for men, goes on to enumer­ate these gifts. "He," that is, our Lord, "gave some apostles, and some prophets, and some evan­gelists, and some pastors, and some teachers."

Commenting on this passage, Brother Russell wrote: "All who attend to the spiritual ministries of the truth are properly described by the term 'elders,' whether otherwise they are doing the ser­vice of an apostle, or prophet [that is to say, pub­lic speaker], or evangelist, or pastor, or teacher. To fill any of these positions of service properly, one must be recognized as an elder in the Church." -S. S. 6 : F243, F244.

Again, on this same matter, he wrote: "As elders of the Church are all overseers, . . . so also each, according to his talent and ability, might serve the flock, one as an evangelist, whose quali­fications fitted him and those conditions permitted him to go about preaching the truth to beginners­. . another serving the flock as a pastor (or shepherd) because of special qualifications of a so­cial kind, enabling him to look after the interests of the Lord's people personally, individually,-­visiting them at their homes," etc. " 'Prophets' [that is, public speakers] also had their special qualifications for service."

Again, in another place he wrote: "Others of the elders, perhaps not so apt to teach [note the ex­pression carefully], may be just in their element in prayer and testimony meetings, which should be a feature amongst the various gatherings of the Lord's people. He who finds himself possessed of a good talent of exhorting should exercise that tal­ent rather than let it lie dormant while endeav­oring to exercise a talent which he does not possess in any special degree. The apostle says, 'He that exhorteth, let him wait on exhortation,' that is, let him give his ability and service in that direction; 'him that teacheth' [that is, who has a talent for exposition, for making the truth plain], 'let him give attention to teaching.' "

While we are on this point, it maybe well to dis­tinguish "clearness in the truth" from "aptness to teach." One might be very clear in the truth, him­self, and yet possess little or no ability to impart his knowledge to others. Another, not nearly so well informed, might be very apt to teach to others the little he does know.

An Elder's Primary Qualifications

The primary qualifications of an elder, which Brother Russell calls an elder's "real" qualifications (S. S. 6:247), are: "that he be sound on the basic doctrines of the Gospel, namely, the atonement, that is, redemption through the precious blood of Christ, and full consecration to Him, His message, His brethren, His service."

We can easily see why these are his real quali­fications when we stop to consider the grand objective which the elder should have always in mind, in his ministry, whether it be a ministry of exhorting, public speaking, teaching, or some other form of service. And what is that grand objec­tive? Again we quote our late, beloved Pastor in his advice to elders (Reprints, R4346). To them he says, "Remember that the principal thing is love in all; and, while not neglecting doctrines, give special heed to the development of the Lord's spirit amongst the various members of His body, that they may become 'meet for the inheritance of the saints in light.'"

Here, in this quotation, we see that Brother Rus­sell did not overlook doctrines, 'but gave first place to the principal thing, namely, love.

An Elder Who is a Teacher

In another passage (Reprints, R4503) he consid­ers the special qualifications of an elder who is a teacher. "Of course," says Brother Russell, "a teacher should be apt to teach; he should have the natural faculty or ability to make plain matters which he understands. Still more important is it that if he have the ability to teach, he shall be clear in the truth, and so the truth, not error, may be set forth with clearness. Humility and piety should be considered paramount and primary qualifications for eldership. However able a teach­er, however doctrinally clear, no one is properly fitted for this position except he have humility and piety, and unless his words, and deeds have mani­fested his love for the brethren. For, as the Scrip­tures set forth, these are qualities of great value in God's sight." (Bold face is ours.)

Is an Agreement With Pastor Russell's Views on "The Covenants," the "Sin-offering," and the "Second Presence" an Essential Quali­fication for Eldership?

It may be, however, that some of our readers are disposed to say: "We would agree very well with what has been said in this discussion, insofar as fellowshipping another as a brother is concern­ed, but when it comes to electing him as an elder, should we not expect him to measure up to certain doctrinal standards, over and above, the basic, fundamental doctrines of faith and consecration? There are three particular doctrines in the teach­ings of Brother Russell to which, it seems to us, a brother should subscribe before he should be con­sidered qualified, doctrinally, to serve as an elder, namely, (1) the Covenants, (2) the Sin-offering, (3) the Presence of the Lord. In attaching this importance to these three doctrines we are sup­ported by Brother Russell himself, are we not, both in his teaching and practice?"

That question, we think, is a proper one, so let us give it some consideration here. In the first place, we would ask our questioners: "Are you quite sure that Brother Russell approved this position in his teaching?" To our mind the contrary is true. Let us read his exact words from R5968. He is discussing this very matter of why elders should be carefully chosen. After speaking of the Apostle Paul's zeal in proclaiming the good tidings, he says:

"This should be the spirit [that is to say, this zealous spirit of St. Paul should be the spirit] not only of the pilgrims, of the elders of the Church of Christ, but the spirit of every member of it for in a large sense each one of us is privileged to be a minister, or servant, in writing the message of God's grace in the hearts of others. But let us not forget that we shall not know how to write in the hearts of others what we have not already had written in our own hearts. Hence the pro­priety of great caution in the choosing of elders -- ­to find those who already have the writing of the Lord in their hearts, and who therefore will be competent assistants, under the guidance of the Holy Spirit, for the writing of the Lord's char­acter-likeness in the hearts of the younger breth­ren. And what is the message, what is the epistle, that is written in our hearts by the Holy Spirit through various agencies? Is it the knowledge of Chronology? Is it the unraveling of types and shadows? Is it the cracking of hard theological nuts in respect to differently understood passages of Scripture? Is it the knowledge of the history of the Jews, the history of the world, the history of the Church? Is it the understanding and ap­preciation of the different covenants, past, pres­ent, and to come? No, it is none of these. All of these subjects have more or less of value, and are more or less used of the Lord in connection with this writing that is to be done in the hearts of His people. But writing the epistle of Christ is dif­ferent-the writing, the tracing of the character likeness of the Master in the hearts of His people His meekness, His gentleness, His patience, His long-suffering, His brotherly-kindness, His love, His joy, His peace. . . With these character­istics of the Master deeply engraved upon our hearts, we shall be granted an abundant entrance into the everlasting Kingdom of our Lord and Savior Jesus Christ.' - 2 Pet. 1:8,11."

Now in this passage Brother Russell specifically mentions the Covenants, past, present, and future. He mentions also types and shadows, in which, of course, would be included his understanding of the Sin-offering. He does not specifically refer to the Second Presence of Christ, but he does refer to Chronology, which is one of the chief helps we have in determining the due time for our Lord to be present. He thus, in effect, mentions all three of these much-discussed doctrines. He has not forgotten them or overlooked them but holds them up to our view for the deliberate purpose of con­trasting them with the all-important writing of the Lord's character likeness in our hearts. He says the message that is to be written in our hearts which will produce this character-likeness is "none of these." Moreover, this was his word at the end of his ministry, after all the bitter, contro­versial years had passed. It appears as his last word on the subject, just before he died, in the Oc­tober 1, 1916 issue of the journal he edited for so long.

What Was Brother Russell's Practice?

But the question is still only half answered. As stated it read: "In attaching this importance to these three doctrines we are supported by Brother Russell himself, are we not, both in his teaching and practice?"

We think we have shown that this position is not supported by Brother Russell in his teachings. But some one may still have difficulty in harmon­izing this with Brother Russell's practice. The question may present itself: "Is it not a fact that during those controversial years many did actual­ly separate from Brother Russell on account of those very doctrines, especially that of the Sin offering?

Again we must answer: No, that is not true. There was, of course, a separation at that time. That is a matter of history. And many have sup­posed that it was because of doctrinal differences. But, dear brethren, where the spirit of Christ, the spirit of 'brotherly love, prevails, people do not separate for any reason. Doctrinal differences, ex­cept on the fundamental items of our faith, have never in themselves brought about a division, and they did not do so then. Bitterness of spirit, man­ifested by some, but not by all, on 'both sides of that controversy, brought about the separation which' took place. There was no need for any one to separate from Brother Russell on account of a different understanding of the Sin-offering type. Nor was any pilgrim brother retired from the min­istry on that account. Not only so, but many who stayed with Brother Russell erred as much on the subject as those who left him. Note his words, in R5285, where, in discussing this point, he says: "In our judgment many err in at­taching too much value to the Church's sacrifice; whereas other dear brethren err, we think, in that they do not see any value in the Church's sacrifice, nor that she is permitted a share in the Master's sacrifice at all. To us this seems like the swing of the pendulum from one extreme to the other; whereas our view lies in the center, as we have stated the matter in our several publications. If, after fully considering these matters, a class finds that it cannot agree, and would make better pro­gress as two classes, we would concur in that con­clusion as a wise one, as much as we would de­plore the necessity of a' division. Such a separa­tion would not necessarily alienate either class from the Lord's people, nor from the Society, because both acknowledge. Jesus as their Redeemer, and both acknowledge that His blood is primarily efficacious."

Let us apply these words to any given case. Here is a class, we will say, which, much as Brother Russell deplores it, separates on these is­sues. What course does Brother Russell pursue? Does he say: "I'll serve the one, and not the oth­er"? Does he say: "I'll find out which of them seems to be closest to my view, and serve it, for­saking the other"? No, indeed! He says their separation from each other will not necessarily sep­arate either from the Society; which, since he con­trolled all of the Society's property and activities, was his modest way of speaking of himself. If one or both classes became alienated from him, is it not clear that, whatever the reasons given, the true cause was something else and not these doctrinal matters themselves?

We trust it has been made clear to any who may have had some question in their minds on the subject, that these three doctrines were not sug­gested by Brother Russell as tests of eldership in the ecclesias, nor were they considered by him as proper tests to apply to a brother who was a candidate for the pilgrim ministry.

So far as the writer of this article is concerned, he has yet to see -or hear anything which appeals to him to be better supported than the exposition of these subjects given by Brother Russell. But this writer does not think they should 'be made tests of fellowship or of eldership. Nor do the other members of our Editorial Committee, or of our Board of Directors, or the brethren engaged in our pilgrim ministry. Nor did Brother Russell, as we understand his writings. Brother Russell al­so continued a brother in the pilgrim service who had a decidedly different view from his own on the Anti-Christ-see Reprints, R5865-R5867. Similarly with the question of "That Servant." It is our be­lief that 'brethren who are elders, as well as breth­ren who are not, should be free to believe what­ever interpretation of the Matthew 24th passage appeals to them as being best supported. Some of the brethren associated in our ministry believe the reference is to Brother Russell, while others do not. No test is made, however, on the subject, and this seems to us the better way.

The Word of God Alone Must Decide Every Matter 

In presenting the foregoing discussion for your consideration, we have quoted repeatedly and at length from the writings of our late, beloved Pastor. We have felt quite safe in doing this be­cause our readers, for the most part, constitute a group of people whom we have. every reason to be­lieve hold him and his ministry in the same pre­cious memory as we do ourselves. But neither writer nor readers should be satisfied with any­thing less than a "Thus saith the Lord" on all questions relating to our faith and practice. Nor, we are sure, would Brother Russell approve anything less. We dare not close this discussion, therefore, without reminding both you and our­selves that the qualifications of an elder are quite simply set forth in the Scriptures, in 1 Timothy 3:1-7, Titus 1:5-11, and 1 Peter 5:1-3, and that any brother, or organization of brethren, of any ecclesia, that lays down qualifications different from or additional to-those given in these inspired writings, is adding to or taking from God's Word. The infallible Word of God, the holy Scriptures, and these alone, are to constitute the test that must decide every matter for the Christian who is free indeed. Any set- of doctrines imposed on a church or imposed by a church, no matter how ap­parently well-meant, actually take away from an appeal to Scripture, becoming themselves the only permissible appeal. If there should be error in such a creed, that error will have to be maintained as carefully as the truth which may be in it. If there be defect in the creed, the Scriptures cannot be allowed to even supplement it. They are thus completely displaced from their rightful suprem­acy over men.

If we look back over history,-from the great Reformation onward, we will discover that every revival of a study of God's Word, every earnest effort at evangelizing, every effort put forth to draw and unite true Christians in the bonds of brotherly love, has, when persevered in, had the effect of breaking down the 'barriers of sectarian­ism-and of liberating the people of God; but alas, history and experience show that the imitation class, the tare element, is always found wherever there are true wheat, and out of such bold moves for Christian liberty and freedom there almost in­variably develops a new sect, which becomes dom­inated 'by the same partisan spirit  of bondage, re­sulting again in the taking away of personal liber­ties in Christ. These reform movements have originated, generally, outside denominationalism. The most important movement of this kind since the great Reformation, has occurred in this pres­ent, the Laodicean, period under the leadership of our late Pastor Russell, but like all the other move­ments of the past, it ended in sectarianism; and having accomplished its purpose, the usual test­ings and siftings have come. They are present to­day in still more subtle forms. (He that readeth, let him understand.) These tests are designed of the Lord, at least in one particular, to manifest those who possess the Philadelphian spirit of brotherly love, and loyalty to Christ and His Word.

To sum up what we have said on the qualifica­tions and ministry of elders, then, we would say:

(1) Brethren maybe-satisfactory elders who are not teachers.

(2) Clearness, in the truth is one thing, but agreement with any particular view of a scriptural proposition which may The differently understood is quite another.

(3) Clearness in the truth is one thing; aptness to teach is another.

(4) Both these latter qualifications are import­ant, but are not the most important.

(5) The chief question to be determined con­cerning a brother who is a nominee for elder and who is sound on the basic doctrines of faith and consecration is: Is his character and disposition such that the effect of his ministry will be to de­velop in our hearts a greater character-likeness to the Master? Will his ministry tend to make us more like our Lord? If he should be taken from us, will we be able to look back over his labors in our midst and say, "Thank God, we were pri­vileged to have him here. We have grown a little meeker than we were, since we learned to know him. We are more gentle than we used to be, be­cause of his gracious example. His word of cheer­ful exhortation, his encouraging testimony in the mid-week meetings, his loving sympathy and noble support in times of difficulty, his helpful word in our studies, his promptness to confess error when mistaken, his willingness to admit wrong when overtaken, as he sometimes was, in a fault­ -- if that is what we can confidently expect from his share in the oversight of our ecclesia, he shall have our vote, and not only our vote but our whole­hearted, loyal support, even if his views on some matters which, while important, do not seem to us essential, differ materially from ours. On the other hand, if he lacked these qualifications and it was quite evident he was not striving to attain them, we would not vote for him no matter how well he agreed with us in matters of doctrine.

In conclusion we commend our readers, as we commend ourselves, to. God and to the Word of His grace, which is able to build us up and to give us an inheritance among all them which are sanc­tified. - Acts 20:32.