18 Behold, there came a certain ruler, saying, My daughter is even now

dead; but come and lay thy hand upon her, and she shall live.

19 And Jesus arose and followed him.

2 And behold, a woman, which was diseased twelve years, came behind

him, and touched the hem of his garment:

21 For she said within herself, If I may but touch his garment, I

shall be whole.

22 But Jesus turned him about, and when he saw her, he said, Daughter,

be of good comfort: thy faith hath made thee whole. And the woman was

made whole from that hour.

23 And when Jesus came into the ruler's house, * * *

24 He said, Give place: for the maid is not dead, but sleepeth. And

they laughed him to scorn,

25 But when the people were put forth, he went in, and took her by the

hand, and the maid arose.

Matthew xiv.

3 For Herod had laid hold on John, and put him in prison for Herodias'

sake, his brother Philip's wife.

4 For John said unto him, It is not lawful for thee to have her.

5 And when he would have put him to death, he feared the multitude,

because they counted him as a prophet.

6 But when Herod's birthday was kept, the daughter of Herodias danced

before them, and pleased Herod.

7 Whereupon he promised to give her whatsoever she would ask.

8 And she being before instructed of her met, Give me here John

Baptist's head in a charger.

9 And the king was sorry: nevertheless for the oath's sake he

commanded it to be given her,

10 And he sent, and beheaded John in the prison.

11 And his head was brought in a charger, and given to the damsel: and

she brought it to her mother.

12 And his disciples came, and took up the body, and buried it, and

went and told Jesus.

Josephus says that Herodias was niece both to her former husband,

Philip, and to Herod, with whom she at this time lived. Herod had

divorced his own wife in order to take her; and her husband Philip was

still living, as well as the daughter Salome, whom he had by her. No

connection could be more contrary to the law of God than this. John,

therefore, being a prophet and no courtier, plainly reproved Herod, and

declared that it was not lawful for him to retain Herodias. This

greatly offended Herod and Herodias, and they cast John into prison,

Herodias waited her opportunity to wreak her malice on him, counting

John's reproof an insult to her character as well as an interference

with her ambition.

At length when Herod celebrated his birthday, entertaining his nobles

with great magnificence, the daughter of Herodias danced before them

all, with such exquisite grace as to delight the company, whereupon

Herod promised her whatever she desired, though equal in value to half

his kingdom. Salome consulted her mother, who urged her to demand the

head of John the Baptist. By the influence of Herodias, Herod, contrary

to his own conscience, was induced to put John to death, for he feared

him as a righteous man.

It must have been a great trial to the daughter, who might have asked

so many beautiful gifts and rare indulgences, to yield all to her

wicked mother's revenge. But these deeds were speedily avenged. It is

said that Salome had her head cut off by the ice breaking as she passed

over it. Herod was shortly after engaged in a disastrous war on account

of Herodias, and was expelled from his territories; and both died in

exile, hated by everybody and hating one another.

L. C. S.

In regard to the charge against Herodias, which is current among

theological scandal-mongers, there is not a moderately intelligent jury

of Christendom (if composed half of men and half of women) which, after

examining all the available evidence, would not render a verdict in her

favor of "Not Guilty." The statement that She "paid the price of her

own daughter's debasement and disgrace for the head of John the

Baptist," is an assertion born wholly of the ecclesiastical, distorted

imagination. Not even a hint, much less an iota of proof, to

warrant such an assertion, is found anywhere in history--sacred or

profane. While some anonymous writer of the early Christian centuries

did put in circulation the charge that John the Baptist was put to

death at the instigation of Herodias (without implicating her

daughter's character, however), Josephus, on the contrary, explicitly

declares that his death was wholly a political matter, with which the

names of Herodias and her daughter are not even connected by rumor.

Says Josephus: "When others came in crowds about him (John the

Baptist), for they were greatly moved by hearing his words, Herod, who

feared lest the great influence John had over the people might put it

into his power and inclination to raise a rebellion (for they seemed

ready to do anything he should advise), thought it best, by putting him

to death, to prevent any mischief he might cause. . . . Accordingly he

was sent a prisoner, out of Herod's suspicious temper, to Macherus, the

castle I before mentioned, and was there put to death."

Now, the jury must remember that Josephus was born in Jerusalem about

38 A. D., that he was an educated man and in a position to know the

facts in this case, owing both to his prominent position among the Jews

and to his study of contemporaneous history. But that, on the other

hand, the anonymous writers who bring Herodias' name into the

transaction, are not traceable further back than the fourth century of

our era, and that even they do not bring any charge against her

character as a mother.

E. B. D.

Matthew xv.

21 Then Jesus departed into the coasts of Tyre and Sidon.

22 And, behold, a woman of Canaan cried unto him, saying, Have mercy

on me, O Lord, thou son of David; my daughter is grievously vexed with

a devil.

23 But he answered her not a word. And his disciples besought him to

send her away.

24 But he answered and said, I am not sent but unto the lost sheep of

the house of .Israel.

25 Then came she and worshiped him, saying, Lord, help me.

26 But he said, It is not meet to take the children's food, and to

cast it to dogs.

27 And she said, Truth, Lord: yet the dogs eat of the crumbs which

fall from their master's table.

23 Then Jesus answered and said unto her, O woman, great is thy faith:

be it unto thee even as thou wilt. And her daughter was made whole from

that very hour.

Peter had a house in Capernaum; and his wife's mother lived with them;

and Jesus lodged with them when in that city. It is hoped

that his presence brought out the best traits of the mother-in-law, so

as to make her agreeable to Peter. As soon as Jesus rebuked the fever,

she was able without delay to rise and to wait on Jesus and his

disciples. These displays of the power of Christ in performing

miracles, according to the text, are varied, in almost every

conceivable way of beneficence; but he wrought no miracles of

vengeance, even the destruction of the swine was doubtless intended in

mercy and conducive to much good--so say the commentators. He not only

healed the sick and cast out devils, but he made the blind to see and

the dumb to speak.

The woman of Canaan proved herself quite equal in argument with Jesus;

and though by her persistency she tired the patience of the disciples,

she made her points with Jesus with remarkable clearness. His patience

with women was a sore trial to the disciples, who were always disposed

to nip their appeals in the bud. It was very ungracious in Jesus to

speak of the Jews as dogs, saying, "It is not meet to take the

children's food, and to cast it to dogs." Her reply, "Yet the dogs eat

of the crumbs which fall from the master's table," was bright and

appropriate. Jesus appreciated her tact and her perseverance, and

granted her request; and her daughter, the text says, was healed.

We might doubt the truth of all these miracles did We not see so many

wonderful things in our own day which we would have pronounced

impossible years ago. The fact of human power developing in so many

remarkable ways proves that Jesus's gift of performing miracles is

attainable by those who, like him, live pure lives, and whose blood

flows in the higher arches of the brain. If one man, at any period of

the world's history, performed miracles, others equally gifted may do

the same.

Matthew xx.

20 Then came to him the mother of Zebedee's children with her sons,

worshiping him, and desiring a certain thing of him.

21 And he said unto her, What wilt thou? She saith unto him, Grant

that these my two sons may sit, the one on thy right hand, and the

other on the left, in thy kingdom.

Zebedee, the father of James and of John, was dead; and he was not so

constant a follower of Christ as his wife; so she is mentioned

as the mother of Zebedee's children, which saying has passed into a

conundrum, "Who was the mother of Zebedee's children?" Scott in his

commentaries gives her name as Salome. Whatever her name, she had great

ambition for her sons, and asked that they might have the chief places

of honor and authority in his kingdom. Her son James was the first of

the Apostles who suffered martyrdom. John survived all the rest and is

not supposed to have died a violent death.

A mother's ambition to lift her sons over her own head in education

and position, planning extraordinary responsibilities for ordinary men,

has proved a misfortune in many cases. Many a young man who would be a

success as a carpenter would be a failure as the governor of a State.

Mothers are quite apt to overestimate the genius of their children and

push them into niches which they cannot fill.

Matthew xxii.

23 The same day came to him the Sadducees, which say that there is no

resurrection and asked him,

24 Saying, Master, Moses said, If a man die, having no children, his

brother shall marry his wife, and raise up seed unto his brother.

25 Now there were with us seven brethren: and the first, when he had

married a wife, deceased, and, having no issue, left his wife unto his

brother:

26 Likewise the second also, and the third, unto the seventh.

27 And last of all the woman died also.

28 Therefore in the resurrection, whose wife shall she be of the

seven? for they all had her.

29 Jesus answered and said unto them, Ye do err, not knowing the

Scriptures, nor the power of God.

30 For in the resurrection they neither marry, nor are given in

marriage, but are as the angels of God in heaven.

Jesus reminded the Sadducees that marriage was intended only for the

present world, to replenish the earth and to repair the ravages which

death continually makes among its inhabitants; but as in the future

state there was to be no death, so no marriage. There the body even

would be made spiritual; and all the employments and the pleasures pure

and angelic. The marriage relation seems to have been a tangled problem

in all ages. Scientists tell us that both the masculine and feminine

elements were united in one person in the beginning, and will probably

be reunited again for eternity.

E. C. S.

CHAPTER II.

Matthew xxv.

1 Then shall the kingdom of heaven be likened unto ten virgins, which

took their lamps, and went forth to meet the bridegroom.

2 And five of them were wise, and five were foolish.

3 They that were foolish took their lamps, and took no oil with them:

4 But the wise took oil in their vessels with their lamps.

5 While the bridegroom tarried, they all slumbered and slept.

6 And at midnight there was a cry made, Behold, the bridegroom cometh;

go ye out to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8 And the foolish said unto the wise, Give us of your oil; for our

lamps are gone out.

9 But the wise answered, saying, Not so, lest there be not enough for

us and you: but go ye rather to them that sell, and buy for yourselves.

10 And while they went to buy, the bridegroom came; and they that were

ready went in with him to the marriage: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to

us.

12 But he answered and said, Verily I say unto you, I know you not.

In this chapter we have the duty of self-development impressively and

repeatedly urged in the form of parables, addressed alike to man and to

woman. The sin of neglecting and of burying one's talents, capacities

and powers, and the penalties which such a course involve, are here

strikingly portrayed.

This parable is found among the Jewish records substantially the same

as in our own Scriptures. Their weddings were generally celebrated at

night; yet they usually began at the rising of the evening star; but in

this case there was a more than ordinary delay. Adam Clarke in his

commentaries explains this parable as referring chiefly to spiritual

gifts and the religious life. He makes the Lord of Hosts the

bridegroom, the judgment day the wedding feast, the foolish virgins the

sinners whose hearts were cold and dead, devoid of all spiritual

graces, and unfit to enter the kingdom of heaven, The wise virgins were

the saints who were ready for translation, or for the bridal

procession. They followed to the wedding feast; and when the chosen had

entered "the door was shut."

This strikes us as a strained interpretation of a very simple parable,

which, considered in connection with the other parables, seems to apply

much more closely to this life than to that which is to come, to the

intellectual and the moral nature, and to the whole round of human

duties. It fairly describes the two classes which help to make up

society in general. The one who, like the foolish virgins, have never

learned the first important duty of cultivating their own individual

powers, using the talents given to them, and keeping their own lamps

trimmed and burning. The idea of being a helpmeet to somebody else has

been so sedulously drilled into most women that an individual life,

aim, purpose and ambition are never taken into consideration. They

oftimes do so much in other directions that they neglect the most vital

duties to themselves.

We may find in this simple parable a lesson for the cultivation of

courage and of self-reliance. These virgins are summoned to the

discharge of an important duty at midnight, alone, in darkness, and in

solitude. No chivalrous gentleman is there to run for oil and to trim

their lamps. They must depend on themselves, unsupported, and pay the

penalty of their own improvidence and unwisdom. Perhaps in that bridal

procession might have been seen fathers, brothers, friends, for whose

service and amusement the foolish virgins had wasted many precious

hours, when they should have been trimming their own lamps and keeping

oil in their vessels.

And now, with music, banners, lanterns, torches, guns and rockets fired

at intervals, come the bride and the groom, with their attendants and

friends numbering thousands, brilliant in jewels, gold and silver,

magnificently mounted on richly caparisoned horses--for nothing can be

more brilliant than were those nuptial solemnities of Eastern nations.

As this spectacle, grand beyond description, sweeps by, imagine the

foolish virgins pushed aside, in the shadow of some tall edifice, with

dark, empty lamps in their hands, unnoticed and unknown. And while the

castle walls resound with music and merriment, and the lights from every

window stream out far into the darkness, no kind friends gather round

them to sympathize in their humiliation, nor to cheer their loneliness.

It matters little that women may be ignorant, dependent, unprepared for

trial and for temptation. Alone they must meet the terrible emergencies

of life, to be sustained and protected amid danger and death by their

own courage, skill and self-reliance, or perish.

Woman's devotion to the comfort, the education, the success of men in

general, and to their plans and projects, is in a great measure due to

her self-abnegation and self-sacrifice having been so long and so

sweetly lauded by poets, philosophers and priests as the acme of human

goodness and glory.

Now, to my mind, there is nothing commendable in the action of young

women who go about begging funds to educate young men for the ministry,

while they and the majority of their sex are too poor to educate

themselves, and if able, are still denied admittance into some of the

leading institutions of learning throughout our land. It is not

commendable for women to get up fairs and donation parties for churches

in which the gifted of their sex may neither pray, preach, share in the

offices and honors, nor have a voice in the business affairs, creeds

and discipline, and from whose altars come forth Biblical

interpretations in favor of woman's subjection.

It is not commendable for the women of this Republic to expend much

enthusiasm on political parties as now organized, nor in national

celebrations, for they have as yet no lot or part in the great

experiment of self-government.

In their ignorance, women sacrifice themselves to educate the men of

their households, and to make of themselves ladders by which their

husbands, brothers and sons climb up into the kingdom of knowledge,

while they themselves are shut out from all intellectual companionship,

even with those they love best; such are indeed like the foolish

virgins. They have not kept their own lamps trimmed and burning; they

have no oil in their vessels, no resources in themselves; they bring no

light to their households nor to the circle in which they move; and

when the bridegroom cometh, when the philosopher, the scientist, the

saint, the scholar, the great and the learned, all come together to

celebrate the marriage feast of science and religion, the foolish

virgins, though present, are practically shut out; for what know they

of the grand themes which inspire each tongue and kindle every

thought? Even the brothers and the sons whom they have educated, now

rise to heights which they cannot reach, span distances which they

cannot comprehend.

The solitude of ignorance, oh, who can measure its misery!

The wise virgins are they who keep their lamps trimmed, who burn oil

in their vessels for their own use, who have improved every advantage

for their education, secured a healthy, happy, complete development,

and entered all the profitable avenues of labor, for self-support, so

that when the opportunities and the responsibilities of life come, they

may be fitted fully to enjoy the one and ably to discharge the other.

These are the women who to-day are close upon the heels of man in the

whole realm of thought, in art, in science, in literature and in

government. With telescopic vision they explore the starry firmament,

and bring back the history of the planetary world. With chart and

compass they pilot ships across the mighty deep, and with skilful

fingers send electric messages around the world. In galleries of art,

the grandeur of nature and the greatness of humanity are immortalized

by them on canvas, and by their inspired touch, dull blocks of marble

are transformed into angels of light. In music they speak again the

language of Mendelssohn, of Beethoven, of Chopin, of Schumann, and are

worthy interpreters of their great souls. The poetry and the novels of

the century are theirs; they, too, have touched the keynote of reform

in religion, in politics and in social life. They fill the editors' and

the professors' chairs, plead at the bar of justice, walk the wards of

the hospital, and speak from the pulpit and the platform.

Such is the widespread preparation for the marriage feast of science

and religion; such is the type of womanhood which the bridegroom of an

enlightened public sentiment welcomes to-day; and such is the triumph

of the wise virgins over the folly, the ignorance and the degradation

of the past as in grand procession they enter the temple of knowledge,

and the door is no longer shut.

Matthew xxvi.

6 Now when Jesus was in Bethany, in the house of Simon the leper,

7 There came unto him a woman having an alabaster box of very precious

ointment, and poured it on his head.

8 But. when his disciples saw it, they said, To what purpose is this

waste?

9 For this ointment might have been sold for much, and given to the

poor.

10 When Jesus understood it, he said unto them, Why trouble ye the

woman?

11 For ye have the poor always with you; but me ye have not always.

12 For in that she hath poured this ointment on my body, she did it

for my burial.

13 Verily, I say unto you, wheresoever this gospel shall be preached,

there shall also this be told for a memorial of her.

Matthew xxvii.

19 When Pilate was set down on the judgment seat, his wife sent unto

him, saying, Have thou nothing to do with that just man: for I have

suffered many things this day in a dream, because of him.

24 When Pilate saw that he could prevail nothing, but that rather a

tumult was made, he took water, and washed his hands before the

multitude, saying, I am innocent of the blood of this just person: see

ye to it.

25 Then answered all the people, and said, His blood be on us, and on

our children.

55 And many women were there beholding afar off, which followed Jesus

from Galilee, ministering unto him;

56 Among which was Mary Magdalene, and Mary, the mother of James and

Joses, and the mother of Zebedee's children.

61 And there was Mary Magdalene, and the other Mary, sitting over

against the sepulchre.

It is a common opinion among Christians that the persecutions of the

Jews in all periods and latitudes is a punishment on them for their

crucifixion of Jesus, and that this defiant acceptance of the

responsibility is being justly fulfilled.

Matthew xxviii.

1 In the end of the Sabbath, as it began to dawn came Mary Magdalene

and the other Mary to see the sepulchre.

2 And, behold, there was a great earthquake: for the angel of the Lord

descended from heaven, and came and rolled back the stone from the

door, and sat upon it.

3 His countenance was like lightning, and his raiment white as snow:

4 And for fear of him the keepers did shake, and became as dead men.

5 And the angel answered and said unto the women, Fear not ye; for I

know that ye seek Jesus, which was crucified.

7 Go quickly and tell his disciples that he is risen from the dead;

and behold, he goeth before you into Galilee; there shall ye see him.

8 And they departed quickly from the sepulchre with great joy.

9 And as they went to tell his disciples, behold, Jesus met them,

saying, All hail. And they came and held him by the feet, and worshiped

him.

10 Then said Jesus unto them, Be not afraid: tell my brethren that

they go into Galilee, and there shall they see me.

Among the witnesses of the crucifixion, this melancholy and untimely

scene, there were some women who had followed Jesus from Galilee and

had waited on him, supplying his wants from their substance. Affection

and anxious concern induced them to be present, and probably they stand

afar off, fearing the outrages of the multitude. Words cannot

express the mixed emotions of true gratitude, reverence, sorrow and

compassion which must have agitated their souls on this occasion. We

find from John, who was also present, that Mary the mother of Jesus was

a spectator of this distressing scene.

When Jesus was brought before Pilate, he was greatly troubled as to

what judgment he should give, and his hesitation was increased by a

warning from his wife, to have no part in the death of that righteous

man; for she had terrifying dreams respecting him, which made her

conclude that his death would be avenged by some unseen power.

E. C. S.

THE BOOK OF MARK.

Mark iii.

31 There came then his brethren and his mother, and, standing without,

sent unto him,

32 And the multitude sat about him, and said unto him, Behold, thy

mother and thy brethren seek for thee.

33 And he answered them, saying, Who is my mother, or my brethren?

34 And he looked round about and said. Behold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and

my sister and mother.

Many of the same texts found in the Book of Matthew are repeated by

the other Evangelists. It appears from the text that the earnestness of

Jesus in teaching the people, made some of his friends, who did not

believe in his mission, anxious. Even his mother feared to have him

teach doctrines in opposition to the public sentiment of his day. His

words of seeming disrespect to her, simply meant to imply that he had

an important work to do, that his duties to humanity were more to him

than the ties of natural affection.

Many of the ancient writers criticise Mary severely, for trying to

exercise control over Jesus, assuming rightful authority over him.

Theophylact taxes her with vainglory; Tertullian accuses her of

ambition; St. Chrysostom of impiety and of disbelief; Whitby says, it

is plain that this is a protest against the idolatrous worship of Mary.

She was generally admitted to be a woman of good character and worthy

of all praise; but whatever she was, it ill becomes those who believe

that she was the mother of God to criticise her as they would an

ordinary mortal.

Mark x.

2 And the Pharisees came to him, and asked him, Is it lawful for a man

to put away his wife? tempting him.

3 And he answered and said unto them, What did Moses command you?

4 And they said, Moses suffered to write a bill of divorcement, and to

put her away.

5 And Jesus answered and said unto them, For the hardness of your

heart he wrote you this precept.

6 But from the beginning of the creation God made them male and female.

7 For this cause shall a man leave his father and mother, and cleave

to his wife;

8 And they twain shall be one flesh:

9 what therefore God hath joined together, let not man put asunder.

The question of marriage was a constant theme for discussion in the

days of Moses and of Jesus, as in our own times. The Pharisees are

still asking questions, not that they care for an answer on the highest

plane of morality, but to entrap some one as opposed to the authorities

of their times. Life with Jesus was too short and his mission too stern

to parley with pettifoggers; so he gives to them a clear cut,

unmistakable definition as to what marriage is: "Whoever puts away his

wife, save for the cause of unchastity, which violates the marriage

covenant, commits adultery." Hence, under the Christian dispensation we

must judge husband and wife by the same code of morals.

If this rule of the perfect equality of the sexes were observed in all

social relations the marriage problem might be easily solved. But with

one code of morals for man and another for woman, we are involved in

all manner of complications. In England, for example, a woman may marry

her husband's brother; but a man may not marry his wife's sister. They

have had "a deceased wife's sister's bill" before Parliament for

generations. Ever and anon they take it up, look at it with their opera

glasses, air their grandfather's old platitudes over it, give a sickly

smile at some well-worn witticism, or drop a tear at a pathetic whine

from some bishop, then lay the bill reverently back in its sacred

pigeon-hole for a period of rest.

The discussion in the United States is now in the form of a

homogeneous divorce law in all the States of the Union, but this is not

in woman's interest. What Canada was to the Southern slaves under the

old regime, a State with liberal divorce laws is to fugitive wives. If

a dozen learned judges should get together, as is proposed, to revise

the divorce laws, they would make them more stringent in liberal States

instead of more lax in conservative States. When such a commission is

decided upon, one-half of the members should be women, as they have an

equal interest in the marriage and divorce laws; and common justice

demands that they should have an equal voice in their reconstruction. I

do not think a homogeneous law desirable; though I should like to see

New York and South Carolina liberalized, I should not like to see South

Dakota and Indiana more conservative.

Mark xii.

41 And Jesus sat over against the treasury, and beheld how the people

cast money into the treasury; and many that were rich cast in much.

42 And there came a certain poor widow, and she thew in two mites,

which make a farthing.

43 And he called unto him his disciples, and saith unto them, Verily I

say unto you, That this poor widow hath cast more in than all they

which have cast into the treasury:

44 For all they did cast in of their abundance; but she of her want

did cast in all that she had, even all her living.

The widow's gift no doubt might have represented more generosity than

all beside, for the large donations of the rich were only a part of

their superfluities, and bore a small proportion to the abundance which

they still had, but she gave in reality of her necessities. The small

contribution was of no special use in the treasury of the Church, but

as an act of self-sacrifice it was of more real value in estimating

character. Jesus with his intuition saw the motives of the giver, as

well as the act.

This woman, belonging to an impoverished class, was trained to self-

abnegation; but when women learn the higher duty of self-development,

they will not so readily expend all their forces in serving others.

Paul says that a husband who does not provide for his own household is

worse than an infidel. So a woman, who spends all her time in churches,

with priests, in charities, neglects to cultivate her own natural

gifts, to make the most of herself as an individual in the scale of

being, a responsible soul whose place no other can fill, is worse than

an infidel. "Self-development is a higher duty than self-sacrifice,"

should be woman's motto henceforward.

E. C. S.

THE BOOK OF LUKE.

Luke i.

5 There was in the days of Herod, the king of Judea, a certain priest

named Zacharias, and his wife was of the daughters of Aaron, and her

name was Elizabeth.

6 And they were both righteous before God, walking in all the

commandments and ordinances of the Lord blameless.

7 And they had no child; and they both were now well stricken in years.

8 And it came to pass, that, while he executed the priest's office

before God--his lot was to burn incense when he went into the temple of

the Lord.

11 And there appeared unto him an angel standing on the right side of

the altar of incense.

12 And when Zacharias saw him, he was troubled, and fear fell upon him.

13 But the angel said unto him, Fear not, Zacharias: for thy prayer is

heard; and thy wife Elisabeth shall bear thee a son, and thou shalt

call his name John.

14 And thou shalt have joy and gladness; and many shall rejoice at his

birth.

15 For he shall be great in the sight of the Lord, and shall drink

neither wine nor strong drink; and he shall be filled with the Holy

Ghost.

Luke was the companion of the Apostle Paul in all of his labors during

many years. He also wrote the Acts of the Apostles.

He was a Syrian, and became acquainted with the Christians at Antioch.

He is called by Paul "the beloved physician."

Luke opens his book with the parentage and the birth of John. His

father, Zacharias, was a priest, and his mother, Elizabeth, was also

descended from Aaron. They were exemplary persons. They habitually

walked in all upright course of obedience to all the commandments. They

had no children, but in answer to their prayers a son was at last given

to them, whose name was John, which signifies "grace, or favor of the

Lord."

While Zacharias ministered at the altar, an angel appeared to him to

tell him of the advent of his son. The vision was so startling that

Zacharias was struck dumb for a season. The same angel appeared soon

after to Mary, the mother of Jesus, with glad tidings of her

motherhood. She and Elizabeth met often during that joyful period, and

talked over the promised blessings. John was born about six months

before Jesus, and is sometimes called his forerunner.

Elizabeth and Mary were cousins on the mother's side.

Soon after the angel appeared to Mary she went in haste to the home of

Zacharias, and saluted Elizabeth, who said, "Blessed art thou among

women; and how comes this honor to me, that the mother of my Lord

should cross my threshold?" Mary replied, "My soul doth magnify the

Lord that he hath thus honored his handmaiden. Henceforth all

generations shall call me blessed."

When Elizabeth's son was born, the neighbors, cousins and aunts all

assembled and at once volunteered their opinions as to the boy's name,

and all insisted that he should be named "Zacharias," after his father.

But Elizabeth said, "No; his name is John, as the angel said." As none

of the family had ever been called by that name, they appealed by signs

to the father (who was still dumb); but he promptly wrote on the table,

"His name is John."

Luke ii.

36 And there was one Anna, a prophetess.

37 And she was a widow of about four-score and four years, which

departed not from the temple, but served God with fastings and prayers

night and day.

Anna having lost her husband in the prime of her life, remained a

widow to her death. She resided near the temple that she might attend

all its sacred ordinances. Having no other engagements to occupy her

attention, she spent her whole time in the service of God, and joined

frequent fastings with her constant prayers for herself and her people.

She was employed day and night in those religious exercises, so says

the text; but Scott allows the poor widow, now over eighty years of

age, some hours for rest at night (more merciful than the Evangelist).

She came into the temple just as Simon held the child in his arms, and

she also returned thanks to God for the coming of the promised Saviour,

and that her eyes had beheld him.

41 Now his parents went to Jerusalem every year at the feast of the

Passover.

42 And when he was twelve years old, they went up to Jerusalem after

the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child

Jesus tarried behind in Jerusalem: and Joseph and his mother knew not

of it.

44 But they, supposing him to have been in the company, went a day's

journey: and they sought him among their

kinsfolk and acquaintance.

45 And when they found him not, they turned back again to Jerusalem,

seeking him.

46 And it came to pass, that after three days they found him in the

temple, sitting in the midst of the doctors, both hearing them, and

asking them questions.

47 And all that heard him were astonished at his understanding and

answers.

49 And when they saw him, his mother said unto him, Son, why hast thou

thus dealt with us? Behold, thy father and I have sought thee sorrowing.

49 And he said unto them, How is it that ye sought me? wist ye not

that I must be about my Father's business?

50 And they understood not the saying which he spake unto them.

51 And he went with them to Nazareth, and was subject unto them: but

his mother kept all these sayings in her heart.

These texts contain all that is said of the childhood and the youth of

Jesus, though we should have expected fuller information on so

extraordinary a subject. Joseph and Mary went up to the feast of the

passover every year, and it was the custom to take children of that age

with them. They journeyed in a great company for mutual security, and

thus in starting they overlooked the boy, supposing that he was with

the other children. But when the families separated for the night they

could not find him, so they journeyed back to Jerusalem and found him

in a court of the temple, listening to, and asking questions of the

doctors, who were surprised at his intelligence.

It is often said that he was disputing with the doctors, which the

commentators say gives a wrong impression; he was modestly asking

questions. Neither Mary nor Joseph remembered nor fully understood what

the angel had told them concerning the mission of their child; neither

did they comprehend the answer of Jesus. However, he went back with

them to Nazareth, and was subject to them in all things, working at the

carpenter's trade until he entered on his mission. It was a great

mistake that some angel had not made clear to Mary the important

character and mission of her son, that she might not have been a

seeming hindrance on so many occasions, and made it necessary for Jesus

to rebuke her so often, and thus subject herself to criticism for his

seeming disrespect.

Luke xiii.

11 And, behold, there was a woman which had a spirit of infirmity

eighteen years, and was bowed together, and could in no wise lift up

herself.

12 And when Jesus saw her, he called her to him, and said unto her,

Woman, thou art loosed from thine infirmity.

13 And he laid his hands on her: and immediately she was made

straight, and glorified God.

14 And the ruler of the synagogue answered with indignation, because

that Jesus had healed on the Sabbath day, and said unto the people,

There are six days in which men ought to work: in them therefore come

and be healed, but not on the Sabbath day,

15 The Lord then answered him, and said, Thou hypocrite, doth not each

one of you on the Sabbath loose his ox or his ass from the stall, and

lead him away to watering?

16 And ought not this woman, being a daughter of Abraham, whom Satan

hath bound, lo, these eighteen years, he loosed from this bond on the

Sabbath day?

17 And when he had said these things, all his adversaries were

ashamed: and all the people rejoiced for all the glorious things that

were done by him.

Jesus was teaching in one of the synagogues on the Sabbath day, and

saw the distress of this woman who attended worship; he called her to

him, and, by the laying on of his hands and by prayer, immediately

restored her; and being made straight, she glorified God before all for

this unexpected deliverance. The ruler of the synagogue, who hated the

doctrines of Jesus and envied the honor, tried to veil his enmity with

pretence of singular piety, telling the people that they should come

for healing other days and not on the holy rest of the Sabbath, as if

the woman had come there on purpose for a cure, or as if a word and a

touch attended with so beneficent an effect could break the Sabbath.

Jesus' rebuke of the malice and hypocrisy of the man was fully

justified.

The Sabbath-day-Pharisees are not all dead yet. While more rational

people are striving to open libraries, art galleries and concert halls

on Sundays, a class of religious bigots are endeavoring to close up on

that day, all places of entertainment for the people. The large class

of citizens shut up in factories, in mercantile establishments, in

offices, and in shops all the week, should have the liberty to enjoy

themselves in all rational amusements on Sunday. All healthy sports in

the open air, music in parks, popular lectures in all the school

buildings, should be encouraged and protected by law for their benefit.

Luke xviii.

2 There was in a city a judge, which feared not God, neither regarded

man:

3 And there was a widow in that City; and she came unto him, saying,

Avenge me of mine adversary.

4 And he would not for a while: but afterward he said within himself,

Though I fear not God, neither regard man;

5 Yet because this widow troubleth me. I will avenge her, lest by her

continual coming she weary me.

6 And the Lord said, Hear what the unjust judge saith.

7 And shall not God avenge his own elect, which cry day and night unto

him, though he bear long with them?

The lesson taught in this parable is perseverance. Everything can be

accomplished by continued effort. Saints hope to acquire all spiritual

graces through prayers; philanthropists to carry out their reform

measures through constant discussion; politicians their public measures

by continued party combat and repeated acts of legislation. Through

forty years of conflict we abolished slavery. Through fifty years of

conflict we have partially emancipated woman from the bondage of the

old common law of England, and crowned her with the rights of full

citizenship in four States in the American Republic.

The condition of the woman in this parable, bowed to the earth with

all her disabilities, well represents the degraded condition of the sex

under every form of government and of religion the world over; but,

unlike her, women still, in many latitudes, make their appeals in vain

at cathedral altars and in the halls of legislation.

E. C. S.

The sentiment concerning the equality of male and female, which Paul

avowed to the Galatians, is perfectly in accord with what "Luke"

reports of Jesus' own custom. It will be remembered that the chief

adherents of Paul accepted only this report (and this only partly) as

worthy of credit; and therein we find the statement that many female

ministers had accompanied Jesus and the male ministers, as they

wandered (in Salvation Army fashion) "throughout every city and village

preaching." It is true that we now find a qualifying passage in

reference to the female ministers, namely "which ministered unto him of

their substance" (Luke, ch. 8, v. 3). But this is, plainly, one of

those numerous marginal comments, made at late date (when all the

original manuscripts had disappeared), by men who had, doubtless, lost

knowledge of women's original equality in the ministry; for Ignatius of

Antioch, one of the earliest Christian writers, expressly affirms that

the deacons were "not ministers of meats and drinks, but ministers of

the Church of God."

Although this is well known, our modern theologians seem to have been

unable to avoid jumping to the conclusion that, whenever women are

mentioned in the ministry, it must be only as ministers of

their substance, either as a kind of commissaries, or, at most, as

kindergarten officials. It is manifestly true that the early Church was

immensely indebted to the benefactions of rich widows and virgin

heiresses for the means of sustaining life in its fellowship. Thecla,

Paula, Eustochium, Marcella, Melanie, Susanna, are but a few of the

women of wealth who gave both themselves and their large fortunes to

the establishment of the ethics of Jesus. Yet Paula's greatest work

(from men's standpoint of great works) is rarely mentioned in

Christendom, and it is significant of the degradation which women

suffered at the hands of the Church that the time came when Churchmen

could not believe that she had performed it, even with Jerome's

acknowledgment confronting them, and consequently erased the word

"sister" accompanying the name Paula, substituting therefor the word

"brother!"

Paula founded and endowed monasteries, won to the Christian cause

allegiance from one of the noblest families of Greece and Rome, and

originated within the monasteries the occupation of copying

manuscripts, to which civilization is indebted for the preservation of

much precious literature; but her most important service to the Church

was her co-labor with Jerome in the great task of translating the

Jewish scriptures from the original Hebrew into Latin. It was Paula who

suggested and inspired the undertaking, furnishing the expensive works

of reference, without which it would have been impossible, and being

herself a woman of fine intellect, highly trained, and an excellent

Hebrew scholar, revised and corrected Jerome's work; then, finally,

assisted by her brilliant daughter, Eustochium, performed the enormous

task of copying it accurately for circulation. It was the least that

Jerome could do to dedicate the completed work to those able

coadjutors, and it is an amazing thing to find Churchmen still

eulogizing Jerome as "author of the Vulgate," without the slightest

reference to the fact that, but for Paula's help, the Vulgate would not

have come into existence. But until men and women return to more

natural relations, until women cast off their false subserviency,

thereby helping men to get rid of their unnatural arrogance, nothing

different from the injustice Christendom has shown Paula can be looked

for.

E. B. D.

THE BOOK OF JOHN.

John ii.

And the third day there was a marriage in Cana of Galilee; and the

mother of Jesus was there:

2 And both Jesus was called, and his disciples, to the marriage.

3 And when they wanted wine, the mother of Jesus saith unto him, They

have no wine.

4 Jesus saith unto her, Woman, what have I to do with thee? mine hour

is not yet come.

5 His mother saith unto the servants, Whatsoever he saith unto you, do

it.

7 Jesus saith unto them, Fill the waterpots with water. And they

filled them up to the brim.

8 And he saith unto them, Draw out now and bear unto the governor of

the feast. And they bare it.

9 When the ruler of the feast had tasted the water that was made wine,

he called the bridegroom.

10 And saith unto him, Every man at the beginning doth set forth good

wine; and when men have well drunk, then that which is worse: but thou

hast kept the good wine until now.

John was distinguished among the Apostles for his many virtues, and

was specially honored as the bosom friend of Jesus.

He is supposed to have lived in the neighborhood of Judea until the

time approached for the predicted destruction of Jerusalem; then he

went to Asia and resided some years in Ephesus, was banished to the

Island of Patmos by the Emperor Domitian, and returned to Asia after

the death of that Emperor. He lived to be a hundred years of age, and

died a natural death, being the only Apostle who escaped martyrdom.

John alone records the resurrection of Lazarus, and many things not

mentioned in the other Gospels.

Probably Mary was related to one of the parties to the marriage, for

she appears to have given directions as one of the family. As Joseph is

not mentioned either on this occasion or afterwards, we may suppose

that he died before Jesus entered into his public ministry. There was

no disrespect intended in the word "woman" with which Jesus addressed

his mother, as the greatest princesses were accosted even by their

servants in the same manner among the ancients. Jesus merely intended

to suggest that no one could command when he should perform miracles,

as they would in any ordinary event

subject to human discretion.

The Jews always kept a great number of water-pots filled with water in

their houses for the ceremonial washing prescribed by law. Commentators

differ as to how much these pots contained, but it is estimated that

the six contained a hogshead. The ruler of the feast was generally a

Levite or a priest; and he expressed his surprise that they should have

kept the best wine until the last.

John iv.

5. Then cometh he to a city of Samaria, which is called Sychar.

6 Now Jacob's well was there. Jesus therefore, being wearied with his

journey, sat thus on the well: and it was about the sixth hour.

7 There cometh a woman of Samaria to draw water: Jesus saith unto her,

Give me to drink.

9 (For his disciples were gone away unto the city to buy meat.)

9 Then saith the woman of Samaria unto him, How is it that thou, being

a Jew, askest drink of me, which am a woman of Samaria? for the Jews

have no dealings with the Samaritans.

10 Jesus answered and said unto her, If thou knewest the gift of God,

and who it is that saith to thee, Give me to drink; thou wouldest have

asked of him, and he would have given thee living water.

27 And upon this came his disciples, and marvelled that he talked with

the woman, yet no man said, What seekest thou? or, Why talkest thou

with her?

As the Samaritans were not generally disposed to receive the Jews into

their houses, Jesus did not try to enter, but sat down by Jacob's well,

and sent his disciples into the town to buy some necessary provisions.

The prejudices against each other were so inveterate that they never

asked for a favor, hence the woman was surprised when Jesus spoke to

her. They might buy of each other, but never borrow nor receive a favor

or gift, nor manifest friendship in any way.

But Christ, despising all such prejudices that had no foundation

either in equity or in the law of God, asked drink of the Samaritan

woman. He did not notice the woman's narrow prejudices, but directed

her attention to matters of greater importance. He told her though she

should refuse him the small favor for which he asked because he was a

Jew, yet he was ready to confer far greater benefits on her, though a

Samaritan. The living water to which Jesus referred, the woman did not

understand.

16 Jesus saith unto her, Go, call thy husband, and come hither.

17 The woman answered and said, I have no husband. Jesus said unto

her, Thou hast well said, I have no husband:

18 For thou hast had five husbands: and he whom thou now hast is not

thy husband: in that saidst thou truly.

19 The woman saith unto him, Sir, I perceive that thou art a prophet.

28 The woman then left her waterpot, and went her way into the city,

and saith to the men.

29 Come, see a man, which told me all things that ever I did: is not

this the Christ?

39 And many of the Samaritans of that city believed on him for the

saying of the woman, which testified, He told me all that ever I did.

40 So when the Samaritans were come unto him, they besought him that

he would tarry with them: and he abode there two days.

41 And many more believed because of his own word.

The woman could not understand Jesus' words because she had no

conviction of sin nor desire for a purer, better life; and as soon as

possible she changed the subject of the conversation from her private

life to the subjects of controversy between the Jews and the Samaritans.

John viii.

2 And early in the morning he came again into the temple, and all the

people came unto him: and he sat down, and taught them.

3 And the Scribes and Pharisees brought unto him a woman taken in

adultery; and when they had set her in the midst,

4 They say unto him, Master, this woman was taken in adultery,

5 Now Moses in the law commanded us, that such should be stoned: but

what sayest thou?

6 This they said, tempting him, that they might have to accuse him.

But Jesus stooped down, and with his finger wrote on the ground, as

though he heard them not.

7 So when they continued asking him, he lifted up himself, and said

unto them, He that is without sin among you, let him first cast a stone

at her.

8 And again he stooped down, and wrote on the ground.

9 And they which heard it, being convicted by their own conscience,

went out one by one, beginning at the eldest, even unto the last: and

Jesus was left alone, and the woman standing in the midst.

10 He said unto her, Woman, where are those thine accusers? hath no

man condemned thee?

11 She said, No man, Lord. And Jesus said unto her, Neither do I

condemn thee: go, and sin no more.

The Scribes and the Pharisees concocted a plan to draw Jesus into a

snare. They concluded from many of his doctrines that he deemed himself

authorized to alter or to abrogate the commands of Moses; therefore

they desired his opinion as to the fitting punishment for an

adulteress. If he had ordered them to execute her, they would doubtless

have accused him to the Romans of assuming a judicial authority,

independent of their government; had he directed them to set her at

liberty, they would have represented him to the people as an enemy to

the law, and a patron of the most infamous characters; and had he

referred them to the Roman authority, they would have accused him to

the multitude as a betrayer of their

liberties.

John ix.

And as Jesus passed by, he saw a man which was blind from his birth.

2 And his disciples asked him, saying, Master, who did sin, this man,

or his parents, that he was born blind?

3 Jesus answered, Neither hath this man sinned, nor his parents: but

that the works of God should be made manifest in him.

A prevalent idea of the Jews was that, in accord with the ten

commandments, the sins of the parents were visited upon the children.

This is recognized as absolute law to-day; but it by no means follows

that all afflictions are the result of sin. The blindness may have

resulted from a combination of circumstances beyond the control of the

parents. The statement does not disprove the law of transmission, but

simply shows that defects are not always the result of sin.

John xi.

Now a certain man was sick, named Lazarus, of Bethany, the town of

Mary and her sister Martha.

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom

thou lovest is sick.

5 Now Jesus loved Martha, and her sister, and Lazarus.

6 When he had heard therefore that he was sick, he abode two days

still in the same place where he was.

17 When Jesus came, he found that he bad lain in the grave four days

already.

20 Martha, as soon as she heard that Jesus was coming, went and met

him: but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if then hadst been here, my

brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God

will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

24 Martha saith unto him, 1 know that he shall rise again in the

resurrection at the last day.

25 Jesus said unto her, I am the resurrection and the life:

28 And she went her way, and called Mary her sister, saying, The

Master is come, and calleth for thee.

29 As soon as she heard that, she arose quickly, and came unto him.

32 When Mary was come where Jesus was, and saw him, she fell down at

his feet, saying unto him, Lord, if thou hadst been here, my brother

had not died.

35 Jesus wept.

36 Then said the Jews, Behold how he loved him!

41 Then they took away the stone from the place where the dead was laid.

43 And Jesus cried with a loud voice, Lazarus, come forth.

44 And he that was dead came forth.

It appears that Jesus was a frequent visitor at the home of Mary,

Martha and Lazarus, and felt a strong friendship for them. They lived

in Bethany, two miles from Jerusalem. Many Jews came out from the city

to express their sympathy. Martha did not fully understand Jesus; she

considered him as a prophet who wrought miracles by faith

and prayer in the same manner as the ancient prophets.

The grief of Mary, the tears of the Jews, and his own warm friendship

for the sisters, affected Jesus himself to tears and groans. In

appealing to Divine power, Jesus wished to show the unbelieving Jews

that his miracles were performed by influence from above and not by the

spirit of evil, to which source they attributed his wonderful works.

Many who were said to witness this miracle did not believe.

After this Jesus again rested at the home of Mary, where she washed

his feet and wiped them with the hair of her head, and then anointed

him with costly spices from an alabaster box. He then went up to

Jerusalem to attend the passover.

John xx.

The first day of the week cometh Mary Magdalene early, when it was yet

dark, unto the sepulchre, and seeth the stone taken away from the

sepulchre.

2 Then she runneth, and cometh to Simon Peter, and to the other

disciple, whom Jesus loved, and saith unto them, They have taken away

the Lord out of the sepulchre, and we know not where they have laid him.

3 Peter therefore went forth, and that other disciple, and came to the

sepulchre.

4 So they ran both together: and the other disciple did outrun Peter,

and came first to the sepulchre.

5 And he stooping down and looking in, saw the linen clothes lying;

yet went he not in.

6 Then cometh Simon Peter following him, and went into the sepulchre,

and seeth the linen clothes lie.

7 And the napkin, that was about his head, not lying with the linen

clothes, but wrapped together in a place by itself.

8 Then went in also that other disciple, which came first to the

sepulchre, and he saw, and believed.

9 For as yet they knew not the Scripture, that he must rise again from

the dead.

10 Then the disciples went away again unto their own home.

11 But Mary stood without at the sepulchre weeping: and as she wept,

she stooped down, and looked into the sepulchre.

12 And seeth two angels in white sitting, the one at the head, and the

other at the feet, where the body of Jesus had lain.

13 And they say unto her, Woman, Why weepest thou? She saith unto

them, Because they have taken away my Lord, and I know not where they

have laid him.

14 And when she had thus said, she turned herself back, and saw Jesus

standing, and knew not that it was Jesus.

15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou?

She, supposing him to be the gardener, saith unto him, Sir, if thou

hast borne him hence, tell me where thou hast laid him, and I will take

him away.

16 Jesus saith unto her, Mary. She turned herself, and saith unto him,

Rabboni, which is to say, Master.

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my

Father: but go to my brethren, and say unto them, I ascend unto my

Father, and your Father, and to my God, and your God.

18 Mary Magdalene came and told the disciples that she had seen the

Lord, and that he had spoken these things unto her.

Mary appears to have arrived at the sepulchre before any of the other

women, and conversed with Jesus. Though the disciples, in visiting the

tomb, saw nothing but cast-off clothes, yet Mary sees and talks with

angels and with Jesus. As usual, the woman is always most ready to

believe miracles and fables, however extravagant and though beyond all

human comprehension. Several women purposed to be at the tomb at sunrise

to embalm the body.

The men who visited the tomb saw no visions; but all the women saw

Jesus and the angels, though the men, who went to the tomb twice, saw

nothing. Mary arrived at the tomb before light, and waited for the

other women; but seeing some one approaching, she supposed he was the

person employed by Joseph to take care of the garden, so asked him what

had been done to him. Though speaking to a supposed stranger, she did

not mention any name. Jesus then called her by name; and his voice and

his address made him known to her. Filled with joy and with amazement,

she called him "Rabboni," which signifies, "teacher." Jesus said unto

her, "Touch me not."

This finishes the consideration of the four Gospels--the direct

recorded words of Jesus upon the question of purity; and all further

references should harmonize, in spirit, with his teachings, and should

be so interpreted, without regard to contrary assertions by learned but

unwise commentators.

E. C. S.

Is it not astonishing that so little is in the New Testament concerning

the mother of Christ? My own opinion is that she was an excellent woman,

and the wife of Joseph, and that Joseph was the actual father of Christ.

I think there can be no reasonable doubt that such was the opinion of

the authors of the original Gospels. Upon any other hypothesis it is

impossible to account for their having given the genealogy of Joseph to

prove that Christ was of the blood of David. The idea that he was the

Son of God, or in any way miraculously produced, was an afterthought,

and is hardly entitled now to serious consideration. The Gospels were

written so long after the death of Christ that very little was known of

him, and substantially nothing of his parents. How is it that not one

word is said about the death of Mary, not one word about the death of

Joseph? How did it happen that Christ did not visit his mother after his

resurrection? The first time he speaks to his mother is when he was

twelve years old. His mother having told him that she and his father had

been seeking him, he replied: "How is it that ye sought me? Wist ye not

that I must be about my father's business?" The second time was at the

marriage feast in Cana, when he said to her: "Woman, what have I to do

with thee?" And the third time was at the cross, when "Jesus, seeing his

mother standing by the disciple whom he loved, said to her: 'Woman,

behold thy son;' and to the disciple: 'Behold thy mother.'" And this is

all.

The best thing about the Catholic Church is the deification of Mary;

and yet this is denounced by Protestantism as idolatry. There is

something in the human heart that prompts man to tell his faults more

freely to the mother than to the father. The cruelty of Jehovah is

softened by the mercy of Mary.

Is it not strange that none of the disciples of Christ said any thing

about their parents--that we know absolutely nothing of them? Is there

any evidence that they showed any particular respect even for the

mother of Christ? Mary Magdalene is, in many respects, the tenderest

and most loving character in the New Testament {sic}. According to the

account, her love for Christ knew no abatement, no change--true even in

the hopeless shadow of the cross. Neither did it die with his death.

She waited at the sepulchre; she hastened in the early morning to his

tomb; and yet the only comfort Christ gave to this true and loving soul

lies in these strangely cold and heartless words: "Touch me not."

ANON.

THE BOOK OF ACTS.

Acts v.

But a certain man named Ananias, with Sapphira his wife, sold a

possession.

2 And kept back a part of the price, and brought a certain part, and

laid it at the apostles' feet.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to

the Holy Ghost, and to keep back part of the price of the land?

4 While it remained, was it not thine own? and after it was sold, was

it not in thine own power? why hast thou conceived this thing in thine

heart? Thou hast not lied unto men, but unto God.

5 And Ananias bearing the words fell down, and gave up the ghost: and

great fear came on all them that heard these things.

6 And the young men arose and carried him out, and buried him.

7 And it was about the space of three hours after, when his wife not

knowing what was done, came in,

8 And Peter answered her, Tell me whether ye sold the land for so

much? And she said, Yea, for so much.

9 Then Peter said unto her, How is it that ye have agreed together to

tempt the Spirit of the Lord? Behold, the feet of them which have

buried thy husband are at the door, and shall carry thee out.

10 Then she fell down straightway at his feet, and yielded up the ghost.

This book is supposed to have been written by Luke about thirty years

after the death of Jesus, as all appendix to the Evangelists. It

contains brief mention of a few women of varied characters and

fortunes. We have the usual number afflicted with religious mysteries,

with the gift of prophecy, and some possessed of the devil, who

promptly comes forth at the commands of Jesus and of his Apostles.

The case of Ananias and Sapphira was very peculiar. This example was

made, not of avowed enemies, but avowed friends. Many expositors say

that Ananias had made a vow to give his estate for the support of the

Christian cause, and that sacrilege was the crime for which he was

punished. He had, from corrupt motives, attempted to impose upon the

Apostles in pretending to give all that he had to the church, while

withholding a good share for himself. He had evidently instructed his

wife to substantiate his assertions. Obedience of one responsible being

to another may ofttimes prove dangerous, even if the command comes from

a husband.

Acts ix.

36 Now there was at Joppa a certain disciple named Tabitha, which by

interpretation is called Dorcas: this woman was full of good works and

alms-deeds.

37 And it came to pass in those days, that she was sick and died.

38 And as Lydda was night to Joppa, and the disciples had heard that

Peter was there, they sent unto him two men, desiring him to come to

them.

39 Then Peter arose and went with them, and they brought him into the

upper chamber, and all the widows stood weeping, and shewing the

garments which Dorcas made.

40 But Peter put them all forth, and kneeled down, and prayed; and

turning him to the body said, Tabitha, rise. And she opened her eyes:

and when she saw Peter, she sat up.

41 And when he had called the saints and widows, he presented her alive.

Tabitha was called by this name among the Jews; but she was known to

the Greeks as Dorcas. She was considered an ornament to her Christian

profession; for she so abounded in good works and alms-deeds that her

whole life was devoted to the wants and the needs of the poor. She not

only gave away her substance, but she employed her time and her skill

in laboring constantly for the poor and the unfortunate. Her death was

looked upon as a public calamity. This is the first instance of any

Apostle performing a miracle of this kind. There was no witness to this

miracle. What men teach in their high places, such women as Dorcas

illustrate in their lives.

Acts xii.

12 And he came into the house of Mary the mother of John, whose

surname was Mark, where many were gathered together praying.

13 And as Peter knocked at the gate, a damsel came to hearken, named

Rhoda.

14 And when she knew Peter's voice, she opened not the gate for

gladness, but ran in, and told how Peter stood before the gate.

15 And they said unto her, Thou art mad. But she constantly affirmed

that it was even so. Then they said, It is an angel.

16 But Peter continued knocking: and when they had opened the door,

and saw him, they were astonished.

17 But he declared unto them how the Lord had brought him out of the

prison. And he said, Go shew these things unto James, and to the

brethren.

Herod the king, at this time, killed James, the brother of John, and

cast Peter into prison, and intended to destroy the other Apostles as

soon as he could entrap them. Peter, it is said, escaped from prison by

the miraculous interposition of an angel, who led him to the gate of

one Mary, the sister of Barnabas, where Christians often assembled for

religious worship. Although they often prayed for Peter's deliverance;

they could not believe Rhoda when she said that

Peter stood knocking at the gate.

Acts xvi.

14 And a certain woman named Lydia, a seller of purple, of the city of

Thyatira, which worshiped God, heard us; whose heart the Lord opened

unto the things which were spoken of Paul.

15 And when she was baptized, and her household, she besought us,

saying, If ye have judged me to be faithful to the Lord, come into my

house, and abide there.

16 And it came to pass, as we went to prayer, a certain damsel

possessed with a spirit of divination met us, which brought her masters

much gain by soothsaying:

17 The same followed Paul and us, and cried, saying, These men are the

servants of the most high God.

18 And this did she many days. But Paul said to the spirit, I command

thee in the name of Jesus Christ to come out of her. And he came out

the same hour.

19 And when her masters saw that the hope of their gains was gone,

they caught Paul and Silas,

20 And brought them to the magistrates, saying, these men, being Jews,

do exceedingly trouble our city.

22 And the multitude rose up against them; and the magistrates rent

off their clothes, and commanded to beat them.

23 And when they had laid many stripes upon them, they cast them into

prison, charging the jailer to keep them safely.

Lydia, a native Thyatiran, who at this time resided at Philippi, was a

merchant who trafficked in purple clothes, which were held in great

estimation. She was a Gentile, but was proselyted to the Jewish

religion, believed in the teachings of Paul and was baptized with her

household. She was a person in affluent circumstances; and being of a

generous disposition, was very hospitable. As the Apostles were poorly

accommodated elsewhere, she entertained them in her own house.

The Apostles and their friends on their way to the oratory, where they

went to worship, were met by a female slave who was possessed with a

spirit of divination and uttered ambiguous predictions. She had

acquired great reputation as an oracle or fortune-teller and for making

wonderful discoveries. By this practice she brought her masters

considerable gain and was very valuable to them. When Paul cast out the

evil spirit and restored the maiden to her normal condition of body and

mind, her master was full of wrath, as she was no longer of any value

to him; and he accused Paul before the magistrates. The people were all

stirred with indignation; so they stripped Paul and Silas, scourged

them severely; and, without trial, the magistrates threw them into

prison.

Acts xviii.

After these things Paul departed from Athens, and came to Corinth;

2 And found a certain Jew named Aquila, born in Pontus, lately come

from Italy, with his wife Priscilla, (because that Claudius had

commanded all Jews to depart from Rome,)

3 And because he was of the same craft, he abode with them, and

wrought: (for by their occupation they were tentmakers).

18 And Paul after this tarried there yet a good while, and then took

his leave of the brethren, and sailed thence into Syria, and with him

Priscilla and Aquila;

24 And a certain Jew named Apollos, born at Alexandria, an eloquent

man, and mighty in the Scriptures, came to Ephesus.

25 This man was instructed in the way of the Lord; and being fervent

in the spirit, he spake and taught diligently the things of the Lord,

knowing only the baptism of John.

26 And he began to speak boldly in the synagogue: whom when Aquila and

Priscilla had heard, they took him and expounded the way of God more

perfectly.

It was an excellent custom of those days for educated people to be

also instructed in some mechanical trade. This served them as an

amusement in prosperity, and was a certain resource in case other

prospects failed. Thus Paul was now prepared to support himself in an

emergency. He was frequently compelled to work with his hands to

provide for his own necessities.

Apollos was a native of Alexandria, in Egypt, a ready and graceful

speaker, with a thorough knowledge of the Scriptures. Coming to

Ephesus, he boldly preached in the synagogue in the presence of Aquila

and of Priscilla; and they seeing his ability, zeal and piety, said

nothing to his disadvantage, though they perceived that his views of

the Christian doctrines were very imperfect. So they sought his

acquaintance and instructed him more fully in the gospel of Jesus. He,

with great humility, received their instructions, for he had never been

much among Christians; and no one knew when or by whom he was baptized.

Acts xxi.

8 And the next day we that were of Paul's company departed, and came

unto Cesarea, and we entered into the house of Philip the evangelist,

which was one of the seven; and abode with him.

9 And the same man had four daughters, virgins, which did prophesy.

Philip, one of the seven deacons in Cesarea, was also an Evangelist, and

had the peculiar honor of having four daughters, all endowed with the

gift of prophecy; and perhaps they gave intimations to Paul of his

approaching trials. With Philip's four daughters, all endowed with the

spirit of prophecy, and Priscilla as a teacher of great principles to

the orators of her time, and one of Paul's chosen travelling companions,

women are quite highly honored in the Book of Acts, if we except the

tragedy of the unfortunate wife who obeyed her husband.

Acts xxiv.

24 And after certain days, when Felix came with his wife Drusilla,

which was a Jewess, he sent for Paul, and heard him concerning the

faith in Christ.

25 And as he reasoned of righteousness, temperance, and judgment to

come, Felix trembled, and answered, Go thy way for this time; when I

have a convenient season, I will call for thee.

Drusilla was a daughter of that Herod who beheaded James, the brother

of John, and sister to King Agrippa. She was married to the king of the

Emerines, Azizas; but she left her husband and went to live with Felix.

He and Drusilla were curious to hear more authentic accounts of Jesus

and his doctrines. They do not seem to have been much impressed with

the purity of his teachings. Their curiosity did not arise from a love

of the truth, nor from a desire for a higher, better life, but was a

mere curiosity, for which it is probable that Felix was responsible, as

Drusilla doubtless asked her husband at home all she desired to know.

E. C. S.

The Rev. Dr. Edwin Hatch expresses the latest decision of historical

theology concerning Paul, in frankly confessing: "His life at Rome and

all the rest of his history are enveloped in mists from which no single

gleam of certain light emerges. . . . The place and occasion of his

death are not less uncertain than are the facts of his later life. . .

The chronology of the rest of his life is as uncertain as the date of

his death. We have no means of knowing when he was born, or how long he

lived, or at what date the several events of his life took place."

Exactly the same may be said of Peter. The strongest probability is

that Paul and Peter were two obscure men who lived in the latter part

of the first, or beginning of the second century, neither of whom could

have seen the first century Jesus. It can easily be shown that the

Christian Church admitted women into her regularly ordained ministry

during the first two hundred years of Christianity. Whether Bishop

Doane is ignorant of this fact, or whether he is merely presuming upon

women's ignorance thereof, it is impossible to say. But one thing is

clear, and that is, that the time has arrived when all women should be

informed of the true status of their sex in the ministry of the

primitive Church.

The first important truth for them to learn concerning the question is

that there is a missing link of some five hundred years between the

close of that body of literature known to us as the "Old Testament" and

the compilation of that collection of letters, narratives, etc., now

presented to us as the "New Testament." Girls of Christian families are

commonly inoculated in their ignorant, and therefore helplessly

credulous youth, with unquestioning belief that the New Testament was

written in the first century of our era, by disciples who were

contemporary with Jesus, and that Peter and Paul were first century

Christians, the former of whom had personally known and followed Jesus,

while the latter was a convert from Judaism after Jesus' death, never

having seen the teacher himself.

Yet he is, indeed, a very ignorant ecclesiastic, who to-day is not

perfectly well aware that the above belief is pure theory, resting on

nothing more stable than vague conjecture, irresponsible tradition, and

slowly evolving fable. Among scholarly Christian theologians no

questions are now more unsettled than are the queries: Who wrote the

Gospels? In which of the first three centuries did they assume their

present shape? And at what time did Peter and Paul live and quarrel

with each other concerning Christian polity?

As for the passages now found in the New Testament epistles of Paul,

concerning women's non-equality with men and duty of subjection, there

is no room to doubt that they are bare-faced forgeries, interpolated by

unscrupulous bishops, during the early period in which a combined and

determined effort was made to reduce women to silent submission, not

only in the Church, but also in the home and in the State. A most

laudably intended attempt to excuse Paul for the inexcusable passages

attributed to his authorship has been made by a clergyman, who,

accepting them as genuine Pauline utterances, endeavors to show that

they were meant to apply, only to Greek female converts, natives of

Corinth, and that the command to cover the head and to keep silent in

public was warranted, both because veiling the head and face was a

Grecian custom, and because the women of Corinth were of notoriously

bad character. In support of this theory our modern apologist quotes

the testimony of numerous writers of antiquity who denounced Corinthian

profligacy. But, setting aside the fact that the men of Corinth must

always have been, at least, as bad as the women, and that a sorry case

would be made out for Paul, if it were on the score of morals that he

ordered Greek women to subject themselves to such men, there are yet

two serious impediments in the way of this theory. In the first place,

that wealthy and luxurious Corinth to which the writers quoted refer,

was no longer in existence in Paul's time; 146 B. C. it was conquered

by the Romans, who killed the men, carried the women and children into

slavery, and levelled the dwellings to the ground. For a whole century

the site of the once famous city remained a desolate waste, but about

46 B. C. it was colonized by some Roman immigrants, and a Romanized

city, with Roman customs, it was when Paul knew it. Now, not only did

the Roman women go unveiled, mingling freely in all public places with

men (a fact which Paul, as citizen of a Roman province must have

known), but Paul specially commends the Greek woman, Phebe, whom he

endorses as minister of the Church in the Greek city, Cenchrea (a

seaport within a few miles of Corinth), and in Acts, chapter 17, we are

explicitly told that the Greek converts made by Paul, in Greece, were

"chief women," "honorable women."

This is sufficient refutation of the argument of the clergyman who

strives to clear the character of Paul at the expense of the character

of the women of Corinth.

E. B. D.

EPISTLE TO THE ROMANS.

Romans xvi.

I commend unto you Phebe our sister, which is a servant of the church

which is at Cenchrea:

2 That ye receive her in the Lord, as becometh saints, and that ye

assist her in whatsoever business she hath need of you; for she hath

been a succourer of many, and of myself also.

3 Greet Priscilla and Aquila, my helpers in Christ Jesus:

4 Who have for my life laid down their own necks: unto whom not only I

give thanks, but also all the churches of the Gentiles.

6 Greet Mary, who bestowed much labor on us.

12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the

beloved Persis, which laboured much in the Lord.

13 Salute Rufus, chosen in the Lord, and his mother, and mine.

15 Salute Philologus, and Julia, Nereus and his sister, and Olympas,

and all the saints which are with them.

Cenchrea was the seaport of Corinth, where a separate church was

founded. Phebe was a deaconess, and was probably employed in visiting

the sick and in teaching the women in the doctrines of the Church. She

appears to have been a woman in good circumstances, and probably had

more than ordinary intelligence and education. Even Paul acknowledged

himself under great obligations to her. Aquila and Priscilla had risked

their lives in protecting the Apostles at Corinth and Ephesus. So Paul

sent his affectionate salutations and good wishes to all the women who

had helped to build up the churches and spread the Gospel of

Christianity.

In good works men have always found a reserved force in the women of

their generation. Paul seems to have been specially mindful of all who

had received and hospitably entertained him. The men of our times have

been equally thankful to women for serving them, for hospitable

entertainment, generous donations to the priest hood, lifting church

debts, etc., and are equally ready to remand them to their "divinely

appointed sphere," whenever women claim an equal voice in church creeds

and discipline. Then the Marys, the Phebes, and the Priscillas are

ordered to keep silence and to discuss all questions with their

husbands at home, taking it for granted that all men are logical and

wise.

E. C. S.

Martin Luther had good cause to declare: "There is something in the

office of a bishop which is dreadfully demoralizing. Even good men

change their natures at consecration; Satan enters into them, as he

entered into Judas, as soon as they have taken the sop." But to return

to the primitive Church, a famous Apostle of that simple era was

Priscilla, a Jewess, who was one of the theological instructors of

Apollos (the fellow-minister, or fellow-servant, to whom Paul refers in

his first letter to the Corinthians). There is strong reason to believe

that the Apostle Priscilla, in co-operation with her husband, the

Apostle Aquila, performed the important task of founding the Church of

Rome: for Paul, writing to the Christians, admits that he himself has

not yet visited that city; there is no proof whatever that Peter ever

went to Rome at all (but, on the contrary, much proof that he wished to

confine Christianity to Jewish converts); and yet Paul, hailing

Priscilla by the current term which specially active Apostles and

bishops used in addressing other specially active workers in the

Apostolate, "Helper in Christ Jesus," eulogizes her as one known,

gratefully, by "all the churches of the Gentiles," and recognizes a

Church of Rome as established in Priscilla's own house (see Paul's

letter to the Romans, chapter 16). It is highly probable that that was

the tiny acorn from which has grown the present great oak--the Roman

Catholic Church,--which would profit much by more remembrance and

imitation of the modest and undogmatic women who helped to give it

being and who nursed it through its infancy.

The inability of modern men to comprehend the position of women in the

primitive Church, is strikingly shown in Chalmers' commentary on the

fact that Paul used exactly the same title in addressing Priscilla that

he uses in greeting Urbane, Although conceding that Priscilla had

shared the work of an Apostle in teaching Apollos "the way of God more

perfectly," and, although he knows nothing whatever of Urbane's work,

yet Chalmers unhesitatingly concludes that Urbane's help to Paul must

have been in things spiritual, but that Priscilla's must have been in

regard to things temporal only: and, as Aquila and Priscilla were an

inseparable couple, poor Aquila, too, is relegated to Priscilla's

assumedly inferior position! There is not, however, the slightest

reason for such a conclusion by Chalmers. It is manifestly due to the

modern prejudice which renders the Paul-worshipping male Protestants

incapable of comprehending that "Our Great Apostle," Paul, was as not a

great Apostle at all, in those days, but a simple, self-sent tent-maker

with a vigorous spirit, who gladly shared the "Apostolic dignity" with

all the good women he could rally to his assistance. Chalmers

conjectures that if Priscilla really did help Paul, it must have been

as "a teacher of women and children," even while the fact stares him in

the face that she was a recognized teacher of the man whom Paul

specially and emphatically pronounces his own equal. (Compare Acts,

chap. 18, V. 26, with 1st Cor., chap. 3.)

To one who uses unbiassed common sense in regard to the New Testament

records, there can be no question of women's activity and prominence in

the early ministry. Paul not only virtually pronounces Priscilla a

fellow-Apostle and fellow-bishop (Romans, chap. 16, verses 3-5), but

specially commends Phebe, a Greek woman, as a minister (diakonos),

which, as we have seen, may be legitimately interpreted either

presbyter, bishop, or Apostle. That it was well understood, throughout

the whole Church, that women had shared the labors of the Apostles, is

evidenced by Chrysostom's specific eulogy thereupon. Phebe was the

bishop of the Church in Cenchrea, and that she was both a powerful and

useful overseer in the episcopate, Paul testifies in affirming that she

had not only been a helper to him, but to many others also. (Romans,

chap. 16, verses 1-2.) Addressing that first Church of Rome (which was

in the house of Priscilla and Aquila before Paul, or Peter, or the

barely-mentioned Linus, are heard of in Rome), Paul indicates the

equality of male and female Apostles by mentioning in one and the same

category Priscilla and Aquila, Andronicus and Junia, Mary, "who

bestowed much labor among you," Amphis, Urbane, Tryphena and Tryphosa,

Persis, Julia, Rufus and Hermas.

E. B. D.

EPISTLES TO THE CORINTHIANS.

1 Corinthians vii.

2 Let every man have his own wife, and let every woman have her own

husband.

3 Let the husband render unto the wife due benevolence: and likewise

also the wife unto the husband.

10 And unto the married I command, yet not I, but the Lord, Let not

the wife depart from her husband:

11 But if she depart, let her remain unmarried, or be reconciled to

her husband, and let not the husband put away his wife.

12 But to the rest speak I, not the Lord: If any brother hath a wife

that believeth not: and she be pleased to dwell with him, let him not

put her away.

13 And the woman which hath a husband that believeth not, and if he be

pleased to dwell with her, let her not leave him.

14 For the unbelieving husband is sanctified by the wife, and the

unbelieving wife is sanctified by the husband: else were your children

unclean: but now are they holy.

16 For what knowest thou, O wife, whether thou shalt save thy husband?

or how knowest thou, O man, whether thou shalt save thy wife?

The people appear to have been specially anxious to know what The

Christian idea was in regard to the question of marriage. The

Pythagoreans taught that marriage is unfavorable to high intellectual

development. On the other hand, the Pharisees taught that it is sinful

for a man to live unmarried beyond his twentieth year. 'The Apostles

allowed that in many cases it might be wise for a man to live

unmarried, as he could be more useful to others, provided that he were

able to live with that entire chastity which the single life required.

The Apostle says that Christians should not marry unbelievers, but if

either should change his or her opinions after, he would not advise

separation, as they might sanctify each other. Scott thinks that the

children are no more holy with one unbelieving parent, than when both

are unbelieving; and he has not much faith in their sanctifying each

other, except in a real change of faith. A union with an unbeliever

would occasion grief and trouble, yet that ought patiently to be

endured, for God might make use of the unbelieving wife or husband as

an instrument in converting the other by affectionate and

conscientious behavior; as this might not be the case, there is no

reason to oppose the dissolution of the marriage.

There are no restrictions in the Scriptures on divorced persons

marrying again, though many improvised by human laws are spoken of as

in the Bible.

E. C. S.

In this chapter Paul laments that all men are not bachelors like

himself; and in the second verse of that chapter he gives the only

reason for which he was willing that men and women should marry. He

advised all the unmarried and all widows to remain as he was. Paul sums

up the whole matter, however, by telling those who have wives or

husbands to stay with them--as necessary evils only to be tolerated;

but sincerely regrets that anybody was ever married, and finally says

that, "they that have wives should be as though they had none;"

because, in his opinion, "he that is unmarried careth for the things

that belong to the Lord, how he may please the Lord; but he that is

married careth for the things that are of the world, how he please his

wife."

"There is this difference, also," he tells us, "between a wife and a

virgin. The unmarried woman careth for the things of the Lord, that she

may be holy both in body and spirit; but she that is married careth for

the things of the world, how she may please her husband." Of course, it

is contended that these things have tended to the elevation of woman.

The idea that it is better to love the Lord than to love your wife or

husband is infinitely absurd. Nobody ever did love the Lord--nobody

can--until he becomes acquainted with him.

Saint Paul also tells us that "man is the image and glory of God; but

woman is the glory of man." And, for the purpose of sustaining this

position, he says: "For the man is not of the woman, but the woman of

the man; neither was the man created for the woman, but the woman for

the man." Of course we can all see that man could have gotten along

well enough without woman. And yet this is called "inspired!" and this

Apostle Paul is supposed to have known more than all the people now

upon the earth. No wonder Paul at last

was constrained to say: "We are fools for Christ's sake."

ANON.

1 Corinthians xi.

3 But I would have you know, that the head of every man is Christ; and

the head of the woman is the man; and the head of Christ is God.

4 Every man praying or prophesying, having his head covered,

dishonoureth his head.

5 But every woman that prayeth or prophesieth with her head uncovered

dishonoureth her head.

7 For a man indeed ought not to cover his head, forasmuch as he is the

image and glory of God: but the woman is the glory of the man.

8 For the man is not of the woman; but the woman of the man.

9 Neither was the man created for the woman; but the woman for the man.

10 For this cause ought the woman to have power on her head because of

the angels.

11 Nevertheless neither is the man without the woman, neither the

woman without the man, in the Lord.

13 judge in yourselves: is it comely that a woman pray unto God

uncovered?

14 Doth not even nature itself teach you, that, if a man have long

hair, it is a shame unto him?

15 But if a woman have long hair, it is a glory to her; for her hair

is given her for a covering.

According to the custom of those days a veil on the head was a token

of respect to superiors; hence for a woman to lay aside her veil was to

affect authority over the man. The shaving of the head was a

disgraceful punishment inflicted on women of bad repute; it not only

deprived them of a great beauty, but also of the badge of virtue and

honor.

Though these directions appear to be very frivolous, even for those

times, they are much more so for our stage of civilization. Yet the

same customs prevail in our day and are enforced by the Church, as of

vital consequence; their non-observance so irreligious that it would

exclude a woman from the church. It is not a mere social fashion that

allows men to sit in church with their heads uncovered and women with

theirs covered, but a requirement of canon law of vital significance,

showing the superiority, the authority, the headship of man, and the

humility and the subservience of woman. The aristocracy in social life

requires the same badge of respect of all female servants. In Europe

they uniformly wear caps, and in many families in America, though under

protest after learning its significance.

It is certainly high time that educated women in a Republic should

rebel against a custom based on the supposition of their heaven-

ordained subjection. Jesus is always represented as having long,

curling hair, and so is the Trinity. Imagine a painting of these Gods

all with clipped hair. Flowing robes and beautiful hair add greatly to

the beauty and dignity of their pictures.

E. C. S.

The injunctions of St. Paul have had such a decided influence in

fixing the legal status of women, that it is worth our while to

consider their source. In dealing with this question we must never

forget that the majority of the writings of the New Testament were not

really written or published by those whose names they bear. Ancient

writers considered it quite permissible for a man to put out letters

under the name of another, and thus to bring his own ideas before the

world under the protection of an honored sponsor. It is not usually

claimed that St. Paul was the originator of the great religious

movement called Christianity; but there is a strong belief that he was

Divinely inspired. His inward persuasions, and especially his visions,

appeared as a gift or endowment which had the force of inspiration;

therefore, his mandates concerning women have a strong hold upon the

popular mind; and when opponents to the equality of the sexes are put

to bay, they glibly quote his injunctions.

We congratulate ourselves that we may shift some of these Biblical,

arguments that have such a sinister effect from their firm foundation.

He who claims to give a message must satisfy us that he has himself

received such a message. The origin of the command that women should

cover their heads is found in an old Jewish or Hebrew legend which

appears in literature for the first time in Genesis vi. There we are

told that the sons of God, that is, the angels, took to wives the

daughters of men, and begat the giants and the heroes who were

instrumental in bringing about the flood. The Rabbins held that the way

in which the angels got possession of women was by laying hold of their

hair; they accordingly warned women to cover their heads in public so

that the angels might not get possession of

them.

Paul merely repeats this warning, which he must often have heard at

the feet of Gamaliel, who was at that time prince or president of the

Sanhedrim, telling women to have a power (that is, protection) on their

heads because of the angels: "For this cause ought the woman to have

power on her head because of the angels." Thus the command had its

origin in an absurd old myth. This legend will be found fully treated

in a German pamphlet, "Die Paulinische Angelologie und Daemonologie."

Otto Everling, Gottingen, 1883.

If the command to keep silence in the churches has no higher origin

than that to keep covered in public, should so much weight be given it,

or should it be so often quoted as having Divine sanction?

L. S.

1 Corinthians xiv.

34 Let your women keep silence in the churches: for it is not

permitted unto them to speak; but they are commanded to be under

obedience, as also saith the law.

35 And if they will learn anything, let them ask their husbands at

home: for it is a shame for woman to speak in the church.

The church at Corinth was peculiarly given to diversion and to

disputation; and women were apt to join in and to ask many troublesome

questions; hence they were advised to consult their husbands at home.

The Apostle took it for granted that all men were wise enough to give

to women the necessary information on all subjects. Others, again,

advise wives never to discuss knotty points with their husbands; for if

they should chance to differ from each other, that fact might give rise

to much domestic infelicity. There is such a wide difference of opinion

on this point among wise men, that perhaps it would be as safe to leave

women to be guided by their own unassisted common sense.

E. C. S.

EPISTLES TO THE EPHESIANS AND PHILLIPPIANS.

Ephesians v.

22 Wives, submit yourselves unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, even as Christ is the head

of the church.

24 Therefore as the church is subject unto Christ, so let the wives be

to their own husbands in every thing.

25 Husbands, love your wives, even as Christ also loved the church,

and gave himself for it;

28 So ought men to love their wives as their own bodies. He that

loveth his wife loveth himself.

31 For this cause shall a man leave his father and mother, and shall

be joined unto his wife, and they two shall be one flesh.

33 Nevertheless, let every one of you in particular so love his wife

even as himself: and the wife see that she reverence her husband.

If every man were as pure and as self-sacrificing as Jesus is said to

have been in his relations to the Church, respect, honor and obedience

from the wife might be more easily rendered. Let every man love his

wife (not wives) points to monogamic marriage. It is quite natural for

women to love and to honor good men, and to return a full measure of

love on husbands who bestow much kindness and attention on them; but it

is not easy to love those who treat us spitefully in any relation,

except as mothers; their love triumphs over all shortcomings and

disappointments. Occasionally conjugal love combines that of the

mother. Then the kindness and the forbearance of a wife may surpass all

understanding.

Phillippians iv.

2 I beseech Euodias, and beseech Syntyche, that they be of the same

mind in the Lord.

3 And I entreat thee also, true yokefellow, help those women which

laboured with me in the Gospel, with Clement also, and with other my

fellow-laborers, whose names are in the book of life.

There were women of note at Phillippi who disagreed and caused

divisions in the Church. The Apostle therefore entreated them to make

mutual concessions for the welfare of the Church. The yokefellow

referred to was supposed by some to have been the husband of one of the

women, while others think that he was some eminent minister. But such

mention by the Apostle must have been highly appreciated by any man or

woman for whom it was intended.

E. C. S.

EPISTLES TO TIMOTHY.

CHAPTER I.

1 Timothy ii.

9 In like manner, also, that women adorn themselves in modest apparel,

with shamefacedness and sobriety: not with braided hair, or gold, or

pearls, or costly array:

10 But (which becometh women professing godliness) with good works.

11 Let the woman learn in silence with all subjection.

12 But I suffer not a woman to teach, nor to usurp authority over the

man, but to be in silence.

13 For Adam was first formed, then Eve.

14 And Adam was not deceived, but the woman being deceived was in the

transgression.

The Apostle Paul, though older than Timothy, had travelled much with

him, and was at one time imprisoned with him in Rome. Paul had

converted Timothy to the faith and watched over him as a father. He

often speaks of him as my son, and was peculiarly beloved by him. When

Paul was driven from Ephesus he wrote this epistle to Timothy for his

direction.

It is perhaps not fair to judge Paul by the strict letter of the word.

We are not well informed of the habits of women in his time in regard

to personal adornment. What Paul means by "modest apparel" (supposing

the translation to be correct), we may not precisely understand. Paul

speaks especially of "braided hair." In his time Paul evidently

considered as of account the extreme susceptibility of his sex to the

effect of the garb and adornment of women.

The Apostles all appeared to be much exercised by the ornaments and

the braided hair of the women. While they insisted that women should

wear long hair, they objected to having it braided lest the beautiful

coils should be too attractive to men. But women had other reasons for

braiding their hair beside attracting men. A compact braid was much

more comfortable than individual hairs free to be blown about with

every breeze.

It appears very trifling for men, commissioned to do so great a work

on earth, to give so much thought to the toilets of women. Ordering the

men to have their heads shaved and hair cropped, while the women were

to have their locks hanging around their shoulders, looks as if they

feared that the sexes were not distinguishable and that they must

finish Nature's work. Woman's braids and ornaments had a deeper

significance than the Apostles seem to have understood. Her necessities

compelled her to look to man for sup port and protection, hence her

efforts to make herself attractive are not prompted by feminine vanity,

but the economic conditions of civilization.

E. C. S.

The injunction that women should adorn themselves through good works

was sensible. The Apostle did not imply that this adornment was not

already possessed by women. Neither did he testify that the generations

of men, of Prophets and of Apostles had been objects of the good works

and all the ministrations of self-abnegation, which are required only

of the mothers of men. Comparatively few women, who have fulfilled the

special function which man assigns to them as their chief duty in life,

lack the adornment of good works. In addition to these good works of

motherhood in the family, woman has ministered to the necessities and

the comfort of the sick, the feeble and the poor, through the centuries.

Could Paul have looked down to the nineteenth century with clairvoyant

vision and beheld the good works of a Lucretia Mott, a Florence

Nightingale, a Dorothea Dix and Clara Barton, not to mention a host of

faithful mothers, he might, perhaps, have been less anxious about the

apparel and the manners of his converts. Could he have foreseen a

Margaret Fuller, a Maria Mitchell, or an Emma Willard, possibly he

might have suspected that sex does not determine the capacity of the

individual. Or, could he have had a vision of the public school system

of this Republic, and witnessed the fact that a large proportion of the

teachers are women, it is possible that he might have hesitated to

utter so tyrannical an edict: "But I permit not a woman to teach."

Had the Apostle enjoined upon women to do good works without envy or

jealousy, it would have had the weight and the wisdom of a Divine

command. But that, from the earliest record of human events, woman

should have been condemned and punished for trying to get knowledge,

and forbidden to impart what she has learned, is the most unaccountable

peculiarity of masculine wisdom. After cherishing and nursing helpless.

infancy, the most necessary qualification of motherhood is that of

teaching. If it is contrary to the perfect operation of human

development that woman should teach, the infinite and all wise

directing power of the universe has blundered. It cannot be admitted

that Paul was inspired by infinite wisdom in this utterance. This was

evidently the unilluminated utterance of Paul, the man, biassed by

prejudice. But, it may be claimed that this edict referred especially

to teaching in religious assemblies. It is strikingly inconsistent that

Paul, who had proclaimed the broadest definition of human souls, "There

is neither Jew nor Greek, bond nor free, male or female, but ye are one

in Christ Jesus," as the Christian idea, should have commanded the

subjection of woman, and silence as essential to her proper sphere in

the Church.

It is not a decade since a manifesto was issued by a religious

convention bewailing the fact that woman is not only seeking to control

her property, but claiming the right of the wife to control her person!

This seems to be as great an offence to ecclesiasticism in this hour

and this land of boasted freedom, as it was to Paul in Judea nineteen

centuries ago. But the "new man," as well as the "new woman," is here.

He is inspired by the Divine truth that woman is to contribute to the

redemption of the race by free and enlightened motherhood. He is

proving his fitness to be her companion by achieving the greatest of

all victories--victory over himself. The new humanity is to be born of

this higher manhood and emancipated womanhood. Then it will be possible

for motherhood to "continue in sanctification."

The doctrine of woman the origin of sin, and her subjection in

consequence, planted in the early Christian Church by Paul, has been a

poisonous stream in Church and in State. It has debased marriage and

made both canon and civil law a monstrous oppression to woman. M.

Renan sums up concisely a mighty truth in the following words: "The

writings of Paul have been a danger and a hidden rock--the causes of

the principal defects of Christian theology." His teachings about woman

are no longer a hidden rock, however, for, in the light of science, it

is disclosed to all truth seeking Minds. How much satisfaction it would

have been to the mothers adown the centuries, had there been a

testimony by Mary and Elizabeth recording their experiences of

motherhood. Not a statement by them, nor one about them, except what

man wrote.

Under church law, woman's property, time and services were all at the

husband's disposal. Woman was not rescued from slavery by the

Reformation. Luther's ninety-five theses, nailed upon the church door

in Wittenberg, did not assert woman's natural or religious equality

with man. It was a maxim of his that "no gown worse becomes a woman,

than that she should be wise." A curious old black letter volume,

published in London in 1632, declares that "the reason why women have

no control in parliament, why they make no laws, consent to none,

abrogate none, is their original sin." The trial of Mrs. Anne

Hutchinson, in the seventeenth century, was chiefly for the sin of

having taught men.

To-day, in free America, a wife cannot collect damages for injury to

her person by a municipality. Legally her husband owns her person; and

he alone can collect damages if the wife is injured by any defect or

mishap for which the administration of the municipality is responsible.

This was tested in the Court of Appeals in New York in 1890. The judges

decided that "the time and the services of the wife belong to the

husband, and if she has received wages from him it was a gift." Thus

the spirit and the intent of the church law to make the wife a servant

of the husband, subject to and controlled by him, and engrafted in

common law, is a part of statute law operative in these United States

to-day. Blackstone admits the outgrowth of common law from canon law,

in saying: "Whoever wishes to gain insight into that great institution,

common law, can do so most efficiently by studying canon law in regard

to married women."

Jesus is not recorded as having uttered any similar claim that woman

should be subject to man, or that in teaching she would be a

usurper. The dominion of woman over man or of man over woman makes no

part of the sayings of the Nazarene. He spoke to the individual soul,

not recognizing sex as a quality of spiritual life, or as determining

the sphere of action of either man or woman.

Stevens, in his "Pauline Theology," says: "Paul has been read as if he

had written in the nineteenth century, or, more commonly, as if he had

written in the fifth or seventeenth, as if his writings had no

peculiarities arising from his own time, education and mental

constitution." Down these nineteen centuries in a portion of the

Christian Church the contempt for woman which Paul projected into

Christianity has been perpetuated. The Protestant Evangelical Church

still refuses to place her on an equality with man.