ORGAN OF THE NORTH CAROLINA CONFERENCE, M. E. CHURCH, SOUTH.
Established in 1855,
RALEIGH, N. C, FEBRUARY 19, 1901
New Series. Vol. 3 No. 3.
RALEIGH CHRISTIAN 'fjCATE.
Organ of the North Carotin? .ence.
Published Weekly .leigh, N. C.
Entered as second-class mat.. . the post-office at Raleigh.
Rev. T. N. Ivey, D. D.f . . . Editor.
Rev. H. B. Anderson, - Business Manager.
TERMS OF SUBSCRIPTION.
One Year, - $1.50. 1 Six Months, - .75
Cash in Advance.
fLABEl
All ministers of the gospel and wives of deceased
preachers, $i.oo.
All travelling preachers in the North Carolina
Conference, as authorized agents, will receive the
paper free.
Watch the label. It shows the date up to which
7onr subscription has been paid. Change in label
erves as a receipt.
When address is ordered changed, both old and
aew address must be given.
In sending money, be sure to state whether it is
for old or new subscription.
Obituaries 150 words long, are inserted free
of charge. When they exceed this number
one cent for each word should be paid in ad
vance. Address all letters and make all checks and money
arders payable to the
RALEIGH CHRISTIAN ADVOCATE.
EDITORIAL
HE KNOWS.
"He knows it all at set of sun,
The little errands I have run,
How hard I tried and where I failed,
Where dreadful wrong and sin prevailed;
He knows the burden and the cross,
The heavy trial and the loss
That met me early on the way,
And lingered still at close of day.
"He knows it all how tired I grew
When pressing duties that I knew
Were mine. I left in part undone,
And how I grieved at set of sun,
And could not rest till his sweet tone
Of calming love had gently shown
Me that he did not blame he knew
That I had tried my best to do."
DANGERS IN DEVOTIONAL READING.
There appeared in the last number of
the Wesleyan Christian Advocate a well
written editorial, having as a heading,
"Omniverous Devotionalism." The edi
torial was on a very important and prac
tical subject. The writer very justly con
demns that devotionalism which "seeks
satisfaction in pleasing sights and sooth
ing sounds, and finally ends in sanctify
ing the instruments of its gratification
with a sacredness that belongs only to
God." In such a case :ritualism blooms
out into superstitious credulity."
This reminds us of what Stopford
Brooke says in his "Life and Letters of
Frederick W. Robertson" concerning the
danger in reading devotional books. The
thought was new to us, and, atfirst,slightly
shocked us. But after some thinking on
the subject, we came to the conclusion
that the learned biographer was right in
attributing danger even to devotional
reading. So, while sounding a note of
warning on the danger of fostering a spu
rious devotionalism in public religious
service, it would be well to call attention
to the danger referred to by Mr. Brooke.
In writing anything on this subject, it
would be well to emphasize the following
facts : (i) By devotional reading we mean
that which is found, not in the Bible and
other books on religion, but in that which
pertains altogether to the inner spiritual
relations between God and the soul ; (2)
The reading of devotional books is not
only helpful but necessary. Such books
are a wonderful means of grace to the
Christian, and, without them, no Chris
tian can hope to receive the fullest and
strongest spiritual culture; (3) There is
greater danger in not reading devotional
books than in reading them.
With this explanation we can safely call
attention to the dangers.
In devotional reading, there is a steady,
unbroken act of introspection. The eye
of the soul is turned upon itself. Motives
are weighed, the chambers of the soul are
measured, and spiritual wealth is com
puted with a tendency to miserly con
cern. It is a psychological fact that pro
longed and excessive introspection begets
a selfishness which lays hostile hands on
the entire nervous machinery. The final
result in many cases is not only nervous
collapse, but insanity.
In devotional reading, there is an exer
cise of the emotional faculties in which
there is a strong tendency to hold in too
strict abeyance the mental faculties.
When the normal equilibrium of emotion
and intellection is no longer maintained,
emotionalism becomes dominant, and
leads to all kinds of psychical extravagan
cies which are baneful in the effects on
mental and spiritual health.
The feelings engendered in devotional
reading are peculiarly affectional, and lie
very close to the animal in our nature.
It has been well said that our "basest
feelings lie very near to our highest,
and pass into one another by insen
sible transitions." This explains why it
is that some people of warm tempera
ments, in giving expression to their de
votional feelings, apply to Christ those
endearing terms which are best suited to
human courtships. It also explains how,
in the phenomena of so called spiritual
life, there are certain phases of sensuality
which shock and disgust. The Lynchites
are a good example of this.
It would be wrell for all Christians, in
their devotional reading, to be mindful
of the dangers specified. Let no one take
a one-sided view of himself. Let him
look outward as well as inward, and be
sure to reproduce in actual and external
life in Christian service the visions of
the unseen. Let him, without crushing,
fetter the rich forms of emotional life with
iron bands of reason, looking to the Holy
Spirit to fill, strengthen, and use every
faculty of the soul. Let him cherish the
affections, and "nurture them in ' the
highest." realizing that they are greenest
and healthiest under the broad blaze of
that sunshine which falls from the sky of
a heart "which is hid with Christ in God."
Thus we can make devotional reading a
lasting means of grace.
AN IMPORTANT BILL
At the last session of the North Caro
lina Conference, a resolution was passed
requesting the enactment of a law by
Congress that the manufacture and sale
of liquor under any authority of the
United States in localities where the same
is prohibited by State laws be prohibited.
We are glad that Hon. J. H. Small, rep
resenting the First North Carolina Con
gressional District, has introduced the
following bill, which has been referred to
the Committee on the Judiciary :
Be it enacted by the Senate and House
of Representatives of the United States of
America in Congress assembled, That no
persons, under the authority of the United
States, shall sell distilled spirits or fer
mented liquors, as defined by law, or
wines, in any State or any subdivision
thereof, where the sale of distilled spirits,
fermented liquors or wines is prohibited
by the laws of said State, and no license
shall be issued by the United S ates per
mitting such sale; and no person shall,
under the authority of the United States,
begin the manufacture of distilled spirits,
fermented liquors or wines in any State
or subdivision thereof where the manu
facture and sale of same is prohibited by
the laws of such State, and no license
shall issue by the United States author
izing such manufacture. That any per
son who shall sell or manufacture distill
ed spirits, fermented liquors, or wines in
such prohibited States or subdivisions
shall be punished as provided by existing
law in cases of sale and manufacture
without having paid the taxes prescribed
therefor.
Sec. 2. That the word "person," as
used in this act, shall be defined as pro
vided in Revised Statutes, section 3140.
Sec. 3. That all laws or clauses of laws
in conflict with this act are hereby re
pealed. The construction which the authori
ties of the United States place upon the
internal revenue laws concerning liquors,
etc., is that the Government does not is
sue a license, but simply collects a tax
for the business conducted. What we
wish is that even a tax shall not be col
lected, nor shall persons or corporations
have the right to sell or manufacture
liquor under any authority from the Uni
ted States in territory where the same is
prohibited by the State.
Of course, we understand that pay
ment of tax to the United States does not
protect against the penalty imposed by
State law, but the Internal Revenne laws
of the United States are usually more
rigidly enforced than State excise laws,
and hence persons sometimes pay taxes
due the United Stateg and sell in prohib
ited territory with impunity. The object
is to prevent this.
We trust that the bill will pass. It aims
at the correction of an evil which is a
great menace to the cause of temperance
in North Carolina. Hon. Mr. Small is to
be highly commended for his zeal in this
matter, and we are sure that in his hands
the bill will receive the wisest and most
assiduous attention.
A man makes a fatal mistake, when,
realizing that there are so many things
to do, that he is not equal to the task,
he lapses into a despairing, defiant, idle
ness. Such a course robs a life of its
charm and power, and changes a man
fitted for usefulness and a high destiny,
into a mere painted puppet. To do little
when we cannot do much; to take up the
task nearest us; this is our duty under all
circumstances.
CHRISTMAS AND NEW YEAR IN KOREA.
MRS. T. R. MOOSE.
Dear Advocate: If you could have
looked over into Korea on Christmas eve
you would have seen some very busy peo
ple here as well as in America. The most
of our churches, perhaps all of them,
held Christmas services. Our church
in Seoul made one hundred and fifty
beautifnl paper lanterns for decoration;
these being mode by their own hands
were very interesting to me. The wo
men colored the paper used in making
the lanterns and the work was such a
success that few people would know that
it was home-dye. The paper bags in
which the sweets were placed were also
home made and very neat in appearance
these were the product of the men's
hands. Give a Korean paper and rice
paste and he can manufacture quite a
number of useful articles. Not only the
Sunday school, but every member of the
church, even baptized infants received a
bags of sweets. These bags did not con
tain much and many American children
would not have appreciated them but the
Koreans counted themselves fortunate in
receiving so much. The roll call was
interesting for the women having no
names, no names must be called as "Lady
Kim," "Mr. Kim's house" or "Mon Pok's
mother." Our Sunday school superin
tendent, in accordance with Korean cus
torn, sometimes speaks of the women as
"the inside of the house." I think that
is somewhat appropriate since they are
supposed to speed most of. their time in
the house. Our Christmas service had
nothing light or frivolous about it; it
it was only the old time hyms, Scripture
leading, exhortation, and prayer. At the
close, all knelt in silent prayer a few
moments and then quietly passed out of
the church. Christmas among the mis
sionaries and foreigners was also a quiet
but joyous season. The little folks
were happy and did not realize
that they were not in the . bright
est and best country in the world. Kore
ans who have not been touched by Chris
tianity, know nothing of Christmas,
Easter, or the Sabbath. They reckon
time by the month, and not by the week.
But New Year's dcy is the one great day
with them. It is then that they all put
on clean clothes, if they can afford it, the
suit that is taken off usually having been
worn since the beginning of cold weather.
Every one who is able also gets some
thing new, and the little ones are dressed
in very gaudy colors. It is, too, a day of
feasting, and the market can scarcely
supply the demand. Korean New Year,
however, does not come at the time of
ours, but usually about the first of Feb
ruary. This year having thirteen months,
according to their count, closes the twen
tieth of February. Our calendar has re
cently been adopted here, and the people
are beginning to keep our New Year in
stead of theirs. To-day a number of
them called to say they wished for us a
"Happy New Year, with many blessings
frofh the Lord."
Last night we kept Watch Night ser
vice, and a good congregation was pres
ent ; all seemed to enjoy it, and a collec
tion of about two hundred and seventy
five yen was taken for the Twentieth
Century Fund.
THE SCHOOL OF GAMBLING,
(H. P. Chreitzburg in Charlotte Observer.)
"Why is your pastor so narrow, why is
he not broad like our pastor ?" This ques
tion was addressed to some of the ladies
of my congregation this week, upon their
refusal to attend a progressive euchre
party. Ordinarily I would not notice it,
but as our community is agitated, and
rightly so, upon the subject of gambling,
I deem it proper to give attention to it.
As I am the "narrow" pastor referred to,
it is to be presumed that I can give a
more satisfactory answer than any one
else. It will also give me an opportunity
to say some things that should be said.
Let it be understood that I am esteem
ed "narrow" because of the fact that I do
oppose progressive euchre. Time and
again I have called attention to gambling,
not only as practiced among the lowest
and most disreputable classes of the com
munity, but directly and emphatically to
the gambling in high life within the
circle of the so-called Four Hundred. I
refer to the progressive euchre gambling
over which Charlotte society has become
so crazed. This diversion is gambling.
nothing more nor less. It is of the same
nature and essence of the diversion car
ried on in the gamblers1 hells in our city,
the difference being one of degree only ;
the one is the beginning, while the other
is the ending of the gambler's course ;
the one, by virtue of the culture and re
finement of its devotee, is far more dan
gerous than the other, which is in low
and vulgar environment.
Remember, kind reader, the contrast
instituted by the above question comes
from a progressive euchre player. From
it, then, we gather that the "broad pas
tor" referred to is one who, for reasons
best known to himself, refuses to lift up
his voice against this sin which is so
deeply entrenched in the social life of our
city, and in which some of the members
of his own flock, perhaps expert winners
of the prizes staked, may be found. But
because of the fact that he ignores the
progressive euchre player's exploits, he is
adjudged broad, liberal, a man of great
discrimination; even to the extent that
his silence is construed as favoring this
great social sin, and his position is thus
commended by the "wide open runners"
of his flock. By the same judges I am
esteemed "narrow" because I am honestly
unable to see the difference between fair
women, clad in soft raiment, from some
of the best families of both social and
Church life, playing at cards (progressive
euchre) for a valuable piece of cut glass
or silver vase, and men, who make no
profession of piety whatever, playing with
the same cards (poker) for a box of cigars,
a drink of intoxicating liquors, or one
penny, or $500. Where is the difference?
Is there a gambler anywhere who will
show it ? I am candid to confess that the
difference that I can see is, in addition to
what I have said above, that one set is to
be found in the parlors of Church mem
bers, and the other set the bottom set
is to be found in the gambler's hell. The
progressive euchre card table, with its cut
glass, silver vase, or other stakes, is the
spring whence issues one of the most dan
gerous feeders to the stream that thun
ders over the cataract within the gam
bler's hell.
A reputable gentleman of this city in
forms me that a young man, whom he
was lately endeavoring to dissuade from
gambling, made this reply: "Mr. , it
is not any use to tell young men not to
gamble as long as card playing for prizes
is going- on in Christian homes." Think
of it ! What a rebuke ! and from the
very class the community pretends to be
interested in. What must that young
man think of Christian homes? What
must he think of "bread" pastors, who
deliberately refused to strike at gambling
in high places? Read Ezekiel 33: 7-16.
It is rumored that one of the euchre clubi
in Charlotte requires its members every
Saturday morning to place ten cents in
"a pot," and the member who gains the
largest number of games during the fol
lowing week carries off "the pot." Al
ready certain expert female players are
being charged with "cheating and divers
tricks" in order to win the valuable
prizes offer d at euchre parties. It may
be alleged t'lat these things are not so.
Grant it; yet are nut the reports sufficient
to arouse sensible people? Are not such
reports disgraceiul? Is it not time that
something was being done, if no more, at
least for pastors to warn and call a halt?
May not a pator at any rate warn his
own flock and entreat them to have noth
ing to do w7ith such social excesses? If
not, then we had better stop drawing our
salaries, step down and out, and let men
of sufficient vertebrae take our places.
In my long warfare against the saLon,
I have been repeatedly told that "prora
tion will not prohibit;" that if I wished
to stop the saloon evil, to begin with the
mothers and fathers within the home.
Urge them to train and fortify the boys
against the drink habit, and saloons will
fail for want of consumers.
I believe in working at both ends
of the line, at the wrong perpetrated
in the home training, and the wrong
enacted by the government in legal
izing the saloon. So, with reference
to the gambling evil, I believe in doing
the same thing. This is why I am en-,
deavoring to get our fair women, as well
as professed Christians, to cease gambling.
It seems to be just as difficult to accom
plish as it is to stop the black-leg. They
are "set in their ways."
Now, I believe in both moral and legal
suasion; moral suasion, from the pulpit
and in the home; legal suasion, in the
municipal and criminal courts, making
exceptions of no classes nor conditions.
While the authorities put the law to the
old, wrecked, and ruined gambler, let the
pastors and good people put the influence
of rhe gospel within the home, and let t
hurl out the card tables, the origin of the
whole evil, so that our homes may not
graduate others into the gambling hells.
Would not such action on the part of all
good citizens support the authorities in
one laudable way as freeing our city of
this evil which has already swamped
some of our choicest young men, and
now threatens scores of others ? I ven
ture the assertion that if parlor gambling
is stopped, it will be easier for our offi
cials to discharge their duties with refer
ence to other gambling. How can they
be impartial in the administration of the
law if that law is enforced against one
class only ? Is there not a smack of
cowardice to assail one class of gamblers
and to ignore, for any consideration, the
other class ? Let the law against gam
bling be enforced against all classes, high
and low, rich and poor, citizen and
stranger, men and women, white and
black, then the administration will be in
honor, and its power will be feared and
respected. The failure to enforce the
law against society women gamblers is
just as censurable as the failure to enforce
it against the black-leg far down in the
line. Who will deny this? Am I un
kind in stating it ?
Giving Hilariously When it Hurts.
Not what we give, but what we have
left after giving, is the best index of our
consecration. The widow, when the
Master commended, cast into the treasury
all she had, and there was nothing ieft.
Wherefore he reckoned her gift greater
than all that the rich had cast into the
treasury, because they retained much for
themselves.
Giving which leaves great resources
behind may be no more than a gratifica
tion of vanity, a purchase of public ap
plause, or the indulgence of an agreeable
pastime. But when we give until it
hurts us, it is because we have found
something better than ourselves upon
which to expend money. And if exhaust
ing giving is accompanied by an exhil
iaring spirit, it rises to the height of sac
r:fice. "The Lord loveth a cheerful giver,"
or, more literally, "The Lord loveth a
hilarious giver. " At last, un calculating,
courageous, self-abandoning benevolence
is the sort of giving the church of to
day needs. Bishop W. Candler.