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VOL.
XXVIII
ALLEGHENY,
P
A.,
MAY
1,
1907
No.9
VIEWS
FROM
THE
WATCH
TOWER
should
be
free
and
should
be
provided
by
those
in
accord
with
the
promulgated
tenets.
This
is
the
program
followed
in
the
United
States,
and
the
progress
of
this
country
in
every
way
has
been
a
wonderful
lesson
to
the
people
of
other
countries,
who
in
various
ways
are
seeking
to
copy
our
methods,
thus
corroborating
the
thought
set
forth
by
Bartholdi's
Statue
of
Liberty,
that
personified
in
this
nation
Liberty
is
enlightening
the
world.
Word
comes
from
various
quarters
of
Europe
to
the
effect
that
church
and
state
union
is
threatened
with
dissolution.
In
Great
Britain,
in
Sweden,
in
Switzerland,
in
Spain,
the
matter
is
being
actively
discussed,
and
the
indication
is
that
the
accompliShment
will
not
be
far
off,
while
in
France
there
is
a
great
turmoil
through
the
dissolution
of
the
Roman
Catho·
lic
Concordat
or
agreement
with
the
French
government
by
which
now
the
French
are
free
from
all
State
support
so
far
as
Roman
Catholic
and
all
other
religious
systems
are
concerned.
(131-
132)
STATE
CHURCHES
IN
DISRUPTION
The
State
Churches-religious
institutions
supported
by
the
general
government-owed
their
beginning
to
the
theories
of
antichrist,
when
Satan,
the
great
deceiver
who
beguiled
mother
Eve,
in
the
third
century
beguiled
the
majority
of
those
who
believed
in
Christ.
The
deceptive
theory
by
which
he
accomplished
this
was
that
the
church
had
misunderstood
the
teachings
of
the
Lord
and
of
the
apostles
respecting
the
second
coming
of
Christ
and
the
establishment
of
the
kingdom
of
God
at
that
time.
Satan's
new
theory
was
that
God
had
laid
this
responsible
work
upon
the
shoulders
of
the
church
now
not
waiting
for
the
second
coming
of
Jesus;
that
it
was
the
duty
of
the
church
to
convert
the
world,
and
that
then
Christ
would
come
and
approve
the
work.
The
theory
further
was
that
this
conversion
of
the
world
at
the
hands
of
the
church
was
to
be
accomplished
by
a
vice-gerent
of
Christ-that
is
to
say,
that
the
Lord
would
select
from
amongst
the
clergy
one
who
would
represent
Jesus
and
reign
in
his
stead;
and
others
(cardinals,
bishops,
etc.)
would
represent
the
apostles
and
THE
SITUATION
IN
FRANCE
faithful
of
the
"little
flock,"
who
were
promised
a
share
in
At
the
time
of
the
French
Revolution
all
the
church
prop.
the
kingdom.
The
theory
gradually
developed,
and
in
the
erty
of
France
was
confiscated,
but
in
1801
Napoleon
Bona
fourth
century
the
Bishop
of
Rome
was
recognized
as
the
head
parte
entered
into
an
agreement
with
Pope
Pius
VII.,
long
of
the
church
and
Christ's
vicegerent
or
reig-ning
representa-
known
as
the
Concordat.
It
is
this
Concordat
or
agreement
tive
in
the
world,
and
to
himself
about
that
time
he
gathered
that
has
just
been
dissolved
in
France,
and
which
returns
to
the
"Sacred
College,"
or
"little
flock,"
composed
of
car-
the
care
of
the
people
all
of
the
church
property,
which
is
dinals.
presumed
to
be
theirs
because
it
was
built
at
their
expense.
From
that
time
on,
quietly,
the
people
were
instructed
to
Under
the
terms
of
the
Concordat
the
French
government
regard
the
Pope
as
the
king
of
the
world,
God's
representa-
became
responsible
for
the
maintenance
of
the
clergy
and
the
tive,
Christ's
vicegerent,
and
the
head
over
all
kings
and
churches,
and
the
clergy
were
recognized
as
civil
servants
of
princes.
As
this
idea
prevailed
amongst
the
people
they
were
the
French
nation.
French
bishops
and
others
of
the
Roman
taught
to
look
to
the
popes
for
their
approval
of
kings
and
Catholic
clergy
could
be
appointed
only
by
the
approval
of
princes
and
laws,
until
finally
a
wonderful
power
was
built
the
government.
Thus
the
Catholic
Church
was
completely
up,
and
any
king
or
prince
out
of
accord
with
the
Papacy
under
state
control.
The
Papacy,
naturally
enough,
did
not
could
very
easily
be
dispossessed
of
all
authority.
Another,
very
highly
appreciate
this
arrangement,
which
placed
her
having
the
papal
sanction,
would
make
war
upon
him;
and
the
interests
so
much
in
the
hands
of
the
French
government,
and
people,
believing
that
the
papal
sanction
meant
the
divine
consequently
there
was
continual
friction,
the
clergy
striving
sanction,
would
support
the
papal
decree.
It
was
under
these
in
various
ways
to
ignore
their
responsibility
to
the
govern
conditions
that
the
public
government
was
required
to
set
aside
ment,
and
the
Papacy
seeking
more
and
more
to
maintain
the
from
the
public
revenues
money
for
the
support
of
Roman
control
of
the
clergy
and
to
oppose
any
and
every
interest
Catholic
churches
and
ministers
throughout
their
domains.
and
matter
in
the
French
government
that
seemed
to
be
in-
This
custom,
once
universal
throughout
Europe,
received
imical
to
Roman
Catholic
interests.
The
light
of
our
day
a
severe
shock,
a
set-back,
in
Reformation
times.
But
the
upon
every
subject
strained
this
relationship
more
and
more,
kings
and
princes
supporting
the
Reformation
movement,
wish-
and
the
intriguing
on
the
part
of
the
Jesuits
against
the
Re
ing
to
have
some
religious
or
spiritual
approval
to
sanction
public
and
in
favor
of
a
monarchy-esteemed
to
be
more
de
their
authority
in
the
minds
of
the
people,
voluntarily
ac-
sirable
for
the
Papacy's
interests-had
the
effect
of
leading
cepted
the
Reformers
and
their
approval
as
instead
of
the
the
government
in
1881
to
endeavor
to
expel
the
Jesuits
and
papal
sanction.
Thus
it
was
that
Reformed
churches
in
Great
to
control
other
Roman
Catholic
orders,
with
a
view
to
the
BrItain,
Sweden,
Norway,
Denmark,
Germany
and
Switzerland
protection
of
the
interests
of
the
Republic,
the
foes
of
which
were
organized
and
became
Protestant
state
churches
as
thor-
they
were
realized
to
be.
The
movement
was
only
partly
suc
oughly
as
they
had
previously
been
Roman
Catholic
state
cessful
because
of
the
blindness
of
the
people
to
the
real
sit
churches.
The
principle
was
the
same-it
was
merely
a
dif·
uation.
Not
until
the
beginning
of
the
present
century
did
ferent
church
which
was
now
supported.
Roman
Catholic
the
government
have
a
sufficient
support
from
the
people
to
dominion
still
prevails
in
Italy,
Hungary,
Spain,
Portugal
and,
take
its
stand-to
resent
papal
influence
in
its
affairs.
until
very
recently,
in
France.
These
governments,
author-
On
December
11,
1905,
the
French
Congress
passed
a
bill
ized
by
the
Papacy,
supporting
the
Papacy
financially,
have
which
provided
for
the
separation
of
church
and
statE',
but
been
known
as
Christian
governments,
and
they
in
turn
have
giving
one
year
during
which
the
churches
could
make
their
inscribed
upon
their
coins
and
in
their
official
documents
that
arrangements
for
conforming
to
the
law.
Meantime
inven
they
reign
over
the
people
by
the
grace
of
God
(indicated
to
tories
of
all
the
church
paraphernalia
were
made,
and
every
them
through
the
Papacy).
Similarly
the
Protestant
coun·
thing
was
prepared
for
the
proper
taking
over
of
the
property
tries
above
named,
carrying
the
state
church
idea
with
them,
for
the
state
on
December
11,
1906.
The
essence
of
this
law
are
known
as
kingdoms
of
God,
and
they
also
on
their
coins
set
forth
that
the
state
should
no
longer
provide
for
the
sal
and
in
their
official
documents
declare
that
their
kings
and
aries
of
the
clergy
nor
for
the
expenses
of
religious
services,
princes
reign
by
the
grace
of
God.
as
indicated
through
their
and
that
thenceforth
the
use
of
the
church
edifices
and
equip
recognition
by
the
Reformers
and
by
their
support
of
the
ments
would
be
for
the
people-that
no
foreign
religious
power
church.
such
as
the
Papacy
would
be
recognized.
On
these
terms
all
In
some
conntries,
particularly
in
Germany,
all
religions
who
desired
to
use
the
church
buildings
were
invited
to
or
are
rerog-nized
by
the
State,
and
a
provision
made
for
salariE'S
ganize
congregations,
whose
representatives
or
trustees
would
to
pastors
and
teachers,
whether
Lutheran,
Roman
Catholic,
be
dealt
with
by
the
government,
and
receive
the
right
or
Presbyterian,
Methodist,
Jews,
or
what
not-so
long
as
a
con-
permission
to
use
the
buildings
for
religious
purposes.
These
gregation
of
German
people,
recognized
by
the
government
as
trustees
would
be
answerable
to
the
government
for
the
proper
a
denomination,
desire
such
ministers.
use
of
the
buildings.
Thus
the
churches
of
France
would
have
Now,
however,
we
are
coming
to
a
time
of
general
disrup-
been
put
practically
on
the
same
basis
or
footing
as
the
tion
along
these
lines.
The
people
are
getting
awake
to
the
churches
in
the
United
States,
except
that
here
the
title-deeds
fact
that
the
kings
and
princes
are
reigning
under
a
law
of
may
be
in
the
name
of
the
Pope,
while
a
congregation
not
in
selfishness
instead
of
under
a
divine
code
and
authorization.
harmony
with
the
Pope
or
head
or
the
holder
of
the
title
could
They
are
learning,
too,
gradually,
that
a
majority
of
min-
be
legally
expelled;
whereas
under
the
new
laws
of
France
isfers
are
preaching
and
teaching
as
a
matter
of
business,
each
congregation
is
independent
and
cannot
be
expelled
from
and
with
a
view
to
getting
as
much
as
possible
of
the
butter
the
church
edifice
or
by
order
of
presbyteries
or
synods
or
of
honor
of
men
and
salary
along
with
their
daily
bread.
Pop-
bishops
or
the
Pope,
since
the
title
deed
is
in
the
government,
ular
government
is
consequently
tending
more
to
the
thought
by
which
the
possession
is
guaranteed
to
the
congregation.
that
those
who
believe
certain
doctrines
should
pay
for
them,
This
feature
of
the
law
really
places
religion
in
France
upon
and
that
the
public
should
not
be
taxed
for
its
religion,
which
the
most
independent
plane
imaginable,
permitting
the
con-
[3984]
Vou. XXVIII ALLEGHENY, PA., MAY 1, 1907 No. 9 VIEWS FROM THE WATCH TOWER STATE CHURCHES IN DISRUPTION The State Churches—religious institutions supported by the general government—owed their beginning to the theories of antichrist, when Satan, the great deceiver who beguiled mother Eve, in the third century beguiled the majority of those who believed in Christ. The deceptive theory by which he accomplished this was that the church had misunderstood the teachings of the Lord and of the apostles respecting the second coming of Christ and the establishment of the kingdom of God at that time. Satan’s new theory was that God had laid this responsible work upon the shoulders of the church now— not waiting for the second coming of Jesus; that it was the duty of the church to convert the world, and that then Christ would come and approve the work. The theory further was that this conversion of the world at the hands of the church was to be accomplished by a vice-gerent of Christ—that is to say, that the Lord would select from amongst the clergy one who would represent Jesus and reign in his stead; and others (eardinals, bishops, ete.) would represent the apostles and faithful of the ‘‘little flock,’’ who were promised a share in the kingdom. The theory gradually developed, and in the fourth century the Bishop of Rome was recognized as the head of the church and Christ’s vicegerent or reigning representative in the world, and to himself about that time he gathered the ‘‘Saered College,’’ or ‘‘little flock,’’? composed of cardinals. From that time on, quietly, the people were instructed to regard the Pope as the king of the world, God’s representative, Christ’s vicegerent, and the head over all kings and princes. As this idea prevailed amongst the people they were taught to look to the popes for their approval of kings and princes and laws, until finally a wonderful power was built up, and any king or prince out of accord with the Papacy could very easily be dispossessed of all authority. Another, having the papal sanction, would make war upon him; and the people, believing that the papal sanction meant the divine sanction, would support the papal decree. It was under these conditions that the public government was required to set aside from the public revenues money for the support of Roman Catholic churches and ministers throughout their domains. This custom, once universal throughout Europe, received a severe shock, a set-back, in Reformation times. But the kings and princes supporting the Reformation movement, wishing to have some religious or spiritual approval to sanction their authority in the minds of the people, voluntarily accepted the Reformers and their approval as instead of the papal sanction. Thus it was that Reformed churches in Great Britain, Sweden, Norway, Denmark, Germany and Switzerland were organized and became Protestant state churches as thoroughly as they had previously been Roman Catholic state churches. The principle was the same—it was merely a different church which was now supported. Roman Catholic dominion still prevails in Italy, Hungary, Spain, Portugal and, until very recently, in France. These governments, authorized by the Papacy, supporting the Papacy financially, have been known as Christian governments, and they in turn have inscribed upon their coins and in their official documents that they reign over the people by the grace of God (indicated to them through the Papacy). Similarly the Protestant countries above named, carrying the state church idea with them, are known as kingdoms of God, and they also on their coins and in their official documents declare that their kings and princes reign by the grace of God, as indicated through their recognition by the Reformers and by their support of the church. In some countries, particularly in Germany, all religions are recognized by the State, and a provision made for salaries to pastors and teachers, whether Lutheran, Roman Catholic, Presbyterian, Methodist, Jews, or what not—so long as a congregation of German people, recognized by the government as a denomination, desire such ministers. Now, however, we are coming to a time of general disruption along these lines. The people are getting awake to the fact that the kings and prinees are reigning under a law of selfishness instead of under a divine code and authorization. They are learning, too, gradually, that a majority of minisfers are preaching and teaching as a matter of business, and with a view to getting as much as possible of the butter of honor of men and salary along with their daily bread. Popular government is consequently tending more to the thought that those who believe certain doctrines should pay for them, and that the public should not be taxed for its religion, which (131-132) should be free and should be provided by those in accord with the promulgated tenets. This is the program followed in the United States, and the progress of this country in every way has been a wonderful lesson to the people of other countries, who in various ways are seeking to copy our methods, thus corroborating the thought set forth by Bartholdi’s Statue of Liberty, that personified in this nation Liberty is enlightening the world. Word comes from various quarters of Europe to the effect that church and state union is threatened with dissolution. In Great Britain, in Sweden, in Switzerland, in Spain, the matter is being actively discussed, and the indication is that the accomplishment will not be far off, while in France there is a great turmoil through the dissolution of the Roman Catholie Concordat or agreement with the French government by which now the French are free from all State support so far as Roman Catholic and all other religious systems are concerned. THE SITUATION IN FRANCE At the time of the French Revolution all the church property of France was confiscated, but in 1801 Napoleon Bonaparte entered into an agreement with Pope Pius VII., long known as the Concordat. It is this Concordat or agreement that has just been dissolved in France, and which returns to the care of the people all of the church property, which is presumed to be theirs because it was built at their expense. Under the terms of the Concordat the French government became responsible for the maintenance of the clergy and the churches, and the clergy were recognized as civil servants of the French nation. French bishops and others of the Roman Catholic clergy could be appointed only by the approval of the government. Thus the Catholic Church was completely under state control. The Papacy, naturally enough, did not very highly appreciate this arrangement, which placed her interests so much in the hands of the French government, and consequently there was continual friction, the clergy striving in various ways to ignore their responsibility to the government, and the Papacy seeking more and more to maintain the control of the clergy and to oppose any and every interest and matter in the French government that seemed to be inimical to Roman Catholic interests. The light of our day upon every subject strained this relationship more and more, and the intriguing on the part of the Jesuits against the Republic and in favor of a monarchy—esteemed to be more desirable for the Papacy’s interests—had the effect of leading the government in 1881 to endeavor to expel the Jesuits and to control other Roman Catholic orders, with a view to the protection of the interests of the Republic, the foes of which they were realized to be. The movement was only partly successful because of the blindness of the people to the real situation. Not until the beginning of the present century did the government have a sufficient support from the people to take its stand—to resent papal influence in its affairs. On December 11, 1905, the French Congress passed a bill which provided for the separation of church and state, but giving one year during which the churches could make their arrangements for conforming to the law. Meantime inventories of all the church paraphernalia were made, and everything was prepared for the proper taking over of the property for the state on December 11, 1906. The essence of this law set forth that the state should no longer provide for the salaries of the clergy nor for the expenses of religious services, and that thenceforth the use of the church edifices and equipments would be for the people—that no foreign religious power such as the Papacy would be recognized. On these terms all who desired to use the church buildings were invited to organize congregations, whose representatives or trustees would be dealt with by the government, and receive the right or permission to use the buildings for religious purposes. These trustees would be answerable to the government for the proper use of the buildings. Thus the churches of France would have been put practically on the same basis or footing as the churches in the United States, except that here the title-deeds may be in the name of the Pope, while a congregation not in harmony with the Pope or head or the holder of the title could be legally expelled; whereas under the new laws of France each congregation is independent and cannot be expelled from the church edifice or by order of presbyteries or synods or bishops or the Pope, since the title deed is in the government, by which the possession is guaranteed to the congregation. This feature of the law really places religion in France upon the most independent plane imaginable, permitting the con [3984]
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