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FEBRUARY 1§, 1907 the Lord’s service. It is the same in every case. Nothing else that we have is common and equal—talents, opportunities, educational advantages, ete., are all variant, as well as physical and mental capabilities. Only from this standpoint of God’s reckoning us perfect through Christ have we in any sense of the word a ‘‘pound’’ apiece to use in the divine service. Each one during his life time is to use his pound, his opportunity secured through his justification. Each must trade with his ‘‘pound,’’ must exchange it, if he would make inerease. We do lay down or exchange justified earthly rights, earthly interests, for heavenly ones,—and in proportion as we have zeal and energy in so doing will be our standing at the inspection when the nobleman returns. He who sacrifices most zealously his justified human nature, not only by consecrating it, but by daily sacrificing it, will be the one who will have the ten pounds at the conclusion of the test, and to such the Lord would say, Have thou dominion over ten cities. If, then, our reward at our Lord’s hands is to be in proportion as we shall be diligent in using this ‘‘pound,’’ opportunity received through our justification, let us lay aside every weight and every besetting sin, and strive with patience to do with our might all that our hands find to do. The faithful ones seeking opportunities will find them; the less faithful, the less zealous, will find fewer, while others will pass them by, and ultimately miss the reward, and the opportunities previously theurs through justification will be given to those more zealous. LOVE THE FULFILLING OF THE LAW Question.—_In the Berean Bible Study on Love Question V is, ‘‘What is the difference between duty love (jilto) and disinterested or divine love (agapee)? I am somewhat perplexed regarding this difference, and would thank you for a httle more light on the subject. Answer.—Three different words in our Greek New Testament are translated love. The principal word, which well corresponds to our word love in English, is agapee. This word is used whenever the highest type of love is described; hence we have designated it disinterested or divine love, as representing the highest type of love when used respecting the Lord and his people. Nevertheless, just like our Eng ZION’S WATCH TOWER (63-67) lish word love, agapee is also used in an inferior sense, as for instance when describing love for the world in the text, ‘‘If any man love [agapee] the world, the love [agapee] of the Father is not in him.’’—1 John 2:16. The Greek word philadelphia signifies brotherly love, and of course is always used in a good sense, because the brethren of the Lord are all ‘‘holy brethren.’’ We are exhorted to develop this love for the brethren (philadelphia), and it is given as a mark or indication that we are new creatures in Christ. Nevertheless the Apostle exhorts that we go on beyond this degree of love (philadelphia) and attain to the broader or divine love, the disinterested love (agapee). Note an instance of this: ‘‘Add to your faith patience, and to patience godliness, and to godliness brotherly kindness [philadelphia], and to brotherly kindness, charity—love [agapee].’’ (2 Pet. 1:7.) The Apostle thus uses the word agapee to indicate the broader and more comprehensive love as the highest attainment of Christian character. Similarly, when describing the greatest thing in the world, in 1 Corinthians 13:2, 3, 4, 8, 13, the Apostle uses the Greek word agapee, love—in our common version translated charity. The culmination of his argument is, ‘‘Now abideth faith, hope, charity [love—agapee], and the greatest of these is charity [love—agapee].’’ Agapee is also used in 1 John 3:1 where the Apostle says, ‘‘Behold what manner of love [agapee]’’; and ‘“He that dwelleth in love [agapee] dwelleth in God.’’ In the next verse also we read, ‘‘Herein is our love [agapee] made perfect.’? Again we find agapee used by the Apostle in the statement, ‘‘God commendeth his love [agapee] toward us’’; and again, ‘‘Love fagapee] worketh no ill to his neighbor; therefore love [agapee] is the fulfilling of the law.’’—Rom. 5:8, 13. The Greck word filio, rendered love, we have designated ‘¢duty love,’’ but we fear that this does not give a sufficiently clear understanding of its meaning. The noun which is the basis for the verb is frequently translated kiss in the New Testament, and by implication the kiss belongs to the family and implies a love that is more or less respect, or we might say exclusive or selfish—not general—not for everybody. It represents more of an individual or family love, and is used either in a good or an evil sense, as, for instance, we read, ‘The Father loveth the Son’’ (John 5:20); and again, ‘‘The world will love its own.’’—John 15:19, Vou. XXVIII ALLEGHENY, PA., MARCH 1, 1907 VIEWS FROM THE WATCH TOWER CONCERNING FALLING STARS Our Society’s London representative writes as follows:— ‘‘London is getting a stir-up over ‘The New Theology,’ as it is called. A Rev. R. J. Campbell, who took Dr. Parker’s place in London, thinks he has a mission. Ritual and dogma are nothing to him, and he is laboring to break them to pieces. Man and God are indivisible; God is the sum-total of the consciousness of humanity—whatever that may be! Jesus was a man as other men, and was born in the same way: the difference in him being that he had more consciousness of himself and of things. There is no need for the terms Unitarian and Trinitarian, since man and God are one. The teaching that the blood of the man Jesus Christ, who was killed nearly 1900 years ago, could in any way avail to cover a man from guilt and that through faith in it a man can find acceptance with God is both lamentable and mischievous. These are some of the things being said. Other wild things are that a company of actors giving their services to interest some poor cripples were doing such work as Christ did on Calvary, and that the songs they sung, though not as fine words as the Psalms, were beyond them in actual effort. At any rate, this is to be seen—that the preacher in turning so sharply on the creeds will do something towards the disintegration of churchianity.’’ * * * The Rev. Campbell proclaims himself not merely a highercritic infidel but an atheist as well; but he does this in refined terms so as not to alarm the flock he is misleading. To him God is either ‘‘it’’ or ‘‘him,’’ with ‘‘it’’ first and the ‘‘him’’ merely added as a concession to the ignorance and superstition of his hearers and readers. Then, to give his atheism milder form than some, he objects to calling the Creator merely ‘‘blind foree,’’ preferring rather the vague term ‘‘consciousness.’’ V—17 And what think you! This avowed infidel and atheist occupying the most prominent pulpit in Great Britain is about to instruct the preachers of Great Britain along these lines—‘‘at their request.’? They are to assemble in various cities in conventions to hear this reverend D.D. prove to them the wisdom of David—‘‘The fool hath said in his heart, There is no God.’’ (Psa. 14:1.) What better evidence could we have that the harvest work is urgently needed? Do we not see that as between Infidelity and Atheism in the pulpits and Christian Science, Spiritism, fanaticism and demonism in the pews, only the ‘‘elect’’ can cscape these ‘‘plagues,’’—and that the elect need the Helping Hands and Bible Keys speedily? We are fortunate in being able to quote Rev. Campbell’s own words in the following extract from the New Haven Union :— VIEWS OF THE REV. CAMPBELL—SAYS SAVIOR WAS DIVINE AND THAT EVERYONE IS ‘‘The great modifications in religious belief which are taking place throughout the Christian world have recently been manifesting themselves with especial prominence in England. The leader in radical revision of faith is R. J. Campbell, pastor of the City Temple and the recognized head of the English Nonconformists. He is about to make a tour of the country, addressing gatherings of provincial pastors at their request upon the ‘Restated Theology.’ Inasmuch as Mr. Campbell rejects many of the chief dogmas of the Bible, such as the story of the fall of man, it will be seen how radically different from the old is the new theology, which is supplanting the religious beliefs of a generation ago in England. ‘Mr. Campbell states his views with the utmost frankness in the London Daily Mail, and inasmuch as he is almost as well known in America as in his own country they will attract equal attention on this side of the Atlantic. ‘© We object,’ he says, ‘to the formal statements of [3949]