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(62-1)])
THE
WATCH
TOWER
BROOKLYN,
N.
Y.
to
know
and
to
do
the
Lonl's
will;
and
finding
myself
taking
a~soeiated
ill
a
dass
to
start
new
elasses
amI
still
consider
the
opposite
view
from
the
other
elders
and
some
of
the
other
themselves
mem1:ers
of
the
original
class.
For
a
member
of
memhers
of
Hie
class,
I
feel
greatly
coneerned
and
ask
your
a
class
to
individually
start
another
class
separate
from
any-
advice.
Taking
into
consideration
the
present
and
future
thing
provided
for
by
his
class,
would
mean
to
ignore
it,
to
interosts
of
the
class,
I
feel
that
the
matter
is
now
too
im-
break
off
his
relationship
with
the
older
class
and
would
in-
portant
to
be
in
doubt
ahout.
I
am,
dieate
that
he
would
no
longer
in
any
sense
of
the
word
recog-
Your
brother
in
his
blessed
service,
J.
J.
B.
nize
himself,
either
as
a
servant
of
that
dass,
or
as
a
member
OUR
REPLY
TO
THE
FOREGOING
of
it,
or
as
a
sharer
in
its
privileges.
In
reassuming
his
own
vVe
have
endeavored
to
set
forth
in
STUDIES
IN
TIlE
SCRIP-
personal
liberty
he
laid
down
his
privileges
as
a
member
of
TURES,
Vol.
Vr.,
what
we
believe
to
be
the
Scriptural
teaching
the
class.
covering
the
queries
of
this
letter.
Repeating
now,
and
seek-
Hence
from
this
standpoint
we
would
say,
that
the
hrethren
ing
to
make
the
matter
applicable
to
the
case
in
question,
we
and
sisters
who
participated
in
the
organizing
of
the
new
would
say:
classes
evidently
had
only
the
hest
intentions,
and
quite
prob-
Each
spirit-begotten
ehila
of
God,
by
virtue
of
his
anoint-
ably
did
not
considl'r
at
the
time
the
real
force
and
meaning
ing,
has
a
right
to
speak,
to
preach,
to
detlare
his
heavenly
of
their
action
in
organizing
the
classes.
l"ather's
Word
and
ml'ssage.
The
right
to
preach
is
not
con-
It
would
look,
too,
as
tlH)ugh
the
parent
dass
and
its
elders
fined
to
bishops,
nor
to
those
upon
whom
they
lay
their
hanus,
and
ueacons
had
not
fully
provideu
for
all
the
desires
and
nor
to
elders
and
deacons
ehosen
in
the
Scriptural
manner
by
necessities
of
the
class;
otherwise
there
would
have
been
no
the
stretching
forth
of
the
hands
of
the
ecelesia.
There
are
incentive
or
reason
for
the
starting
of
new
classes
aside
from
natural
limitntions,
of
course,
such
as
lack
of
ability,
from
their
arrangements.
A
sharp
look
out
by
the
Sl'rvants
of
the
any
eause,
to
holu
the
attention
of
an
auuience.
Except
the
class
should
always
be
maintained,
to
see
that
the
spiritual
Apostle's
r('stridion
that
the
sisters
are
not
to
do
public
needs
of
the
interested
nre
supplied;
and
a
sufficient
number
preaching,
there
are
none.
of
('lders
and
deacons
shoulrl
be
chosen
and
appointe(l.
With
this
hroad
view
of
the
divine
commission,
the
anoint-
While
we
sympathize
with
the
sentiments
of
those
,Yho
drew
ing
or
authorization
of
the
holy
Spirit,
we
perceive
that
none
up
the
resolution,
we
incline
to
doubt
the
wisdom
of
the
move-
has
a
rig'ht
to
interfere
with
another.
As
.Tesus
said
to
the
ment,
We
believe
that
the
better
way
for
all
concerned
woulu
Apostle
.John,
"Forbid
him
not.
"-Mark
9:
39.
be
for
all
parties
to
confess
their
e~ror.
The
class
and
the
However,
while
none
may
interfere
with
or
bind
his
hrother,
elders
might
very
properly
say:
"We
regret,
dear
brethren
we
may
give
over
some
of
our
own
liberties.
Recognizing
that
and
sisters,
that
we
had
not
such
a
grasp
of
the
situation
as
God
is
a
God
of
ord('r,
and
that
every
good
work
is
prospered
1V0uld
have
enabled
us
at
the
time
properly
to
supply
the
neeus
hy
order,
and
followill;::
the
instructions
of
our
Lord
that
his
of
the
class
as
respects
meetings.
We
promise
to
do
our
duty
followers
should
assemble
themselves
together
as
one
body,
we
more
faithfully
in
the
future."
realize
that
in
taking
our
places
in
the
body,
we
lose
some
of
Those
who
started
the
new
classes
would,
we
think,
do
well
our
own
personal
independence,
liherties,
privileges.
We
are
to
say:
"We
regret,
deal'
brethren
and
sisters,
that
lye
did
not
glad
to
do
this,
for
we
helieve
it
to
be
the
Lord's
will,
because
take
a
broad
enough
view
of
the
subject
and
put
in
a
request
he
instructs
us:
"Forget
not
the
assembling
of
yourselves
for
the
meeting,
to
the
intent
that
the
need
might
have
been
together."
Ro
all
who
thus
become
associates,
or
members,
in
supplied
through
appointments
by
the
class."
a
class
of
Bible
students
thereby
sUI'I'ender
inuividual
rights.
With
such
apologies
and
resignations,
we
believe
the
entire
They
operate
as
a
class,
deciding
which
meetings
are
necessary
matter
will
adjust
itself
and
everybody
feel
relieved
of
a
anu
whieh
are
unneressary,
which
of
their
numher
would
best
tension,
and
quite
probably
the
results
will
not
be
far
different
lead
amI
serve
the
class,
which
render
other
service,
etc.
from
what
they
are
now,
except
that
the
new
meetings
will
From
this
viewpoint,
it
would
not
be
proper
for
brethren
be
under
the
appointment
of
the
original
class.
-
-
-
-
-
-
-
-
THE
PHOTO-DRAMA
OF
CREATION
Answering
various
inqUIrIeS,
we
report
that
the
DRAMA
is
not
a
mere
statement
of
the
divine
plan-not
a
mere
sermon.
rt
therefore
appeals
to
the
publie.
We
trust
that
its
effect
will
be
a
broaoening
of
human
intelligence
and
interest
in
respect
to
the
Bihle
amI
the
plan
of
God
therein
set
forth.
It
is
in
fom
parts
of
two
hours
each.
All
witnessing
it,
we
helieve,
will
have
larger
conceptions
of
God,
of
the
universe
and
of
humanity-everything.
Freed
from
some
of
the
shack
les
of
error
and
superstition
and
ignorance,
some,
we
hope,
will
he
the
hetter
enahled
to
receive
the
knowledge
of
Goo
which
the
Bihle
sets
forth.
Many
who
have
witnessed
the
DRA1vIA
and
heard
its
lectures
expr0ss
great
delight.
One
minister
is
reporterl
to
have
said:
"I
have
learned
more
in
these
two
hours
than
T
learner}
in
the
entire
three
years
of
my
theolog
ical
course
in
the
U.
B.
College
at
Dayton,
Ohio."
Catholics,
Protestants
an(}
.TelYs-all
come,
all
are
interested,
and
no
grounn
for
offense
is
given
to
any.
The
DRA~fA
is
('xl,ibited
in
Cincinnati
at
Music
Hall;
in
Cleveland
at
The
Temple,
Prospect
Ave.
am}
E.
22nd
Rtreet:
at
Victoria
Theatre
in
St.
Louis,
and
at
the
American
Theatre
in
Toledo-twice
every
day.
In
Boston
it
is
shown
in
three
parts
every
Sunday.
Approximately
twelve
thousanii
people
are
now
being
reached
daily
in
the
cities
mentioned.
Our
pictures
are
very
beautiful,
very
costly,
a11l1
require
a
great
deal
of
time
for
preparation.
We
are,
therefore,
limited
as
to
the
number
of
sets
of
the
DllAlIlA
we
c,an
put
forth;
we
are
limited
also
by
the
expense
incidental
to
each
presentation-for
rent,
light,
operators,
etc.
We
shall
not
he
able
to
reach
very
far
for
some
months.
Many
more
hrethren
have
prepared
themselves
to
be
oper
ators
than
we
shall
be
able
to
employ
for
a
good
while.
How
evcr,
we
have
in
mind
something
which
we
will
mention
as
soon
as
it
is
ready,
which
may
give
opportunities
of
service
to
lIlany
more
than
arc
now
employed.
As
for
the
sisters,
we
are
relying
upon
the
classes
at
the
various
citi('s
where
the
exhibition
is
shown
to
supply
the
volunteers
for
ushers.
VOL.
XXXV
BROOKINN,
N.
Y.,
MARCH
1,
1914
NO.5
CONSECRATION
AS
RELATED
TO
PRESENT-DAY
CONDITIONS
Consecration
is
another
name
for
sanctification,
and
signifies
a
setting
apart.
Sanctification,
consecration,
is
intimately
re
lated
to
justification,
because,
although
there
is
a
partial
justi
fica.tion
,vhen
one
turns
from
sin
to
God,
there
conld
not
be
a
full
jnstifieation,
a
justification
to
life,
until
such
time
as
the
person
had
made
a
full
consecration.
It
would
appear,
then,
that
from
the
time
when
one
starts
toward
God,
when
he
turns
away
from
sin,
and
seeks
to
know
and
to
do
God's
will,
there
is
a
certain
degree
of
consecration,
setting
apart
to
God,
as
in
contradistinction
to
following
evil.
Each
step
that
he
takes
tOTI'ard
God
is
a
step
toward
sanctification
and
toward
justification.
Looking
back
to
the
picture
in
the
type
as
illustrative
of
this,
we
see
that
a
Levite
or
a
priest
when
first
approaching
the
Tah('rnade,
desiring
to
enter,
would
oiscern
in
the
distance
the
wall
of
white
surroum}ing
the
Court.
With
more
or
less
knowledge
of
what
was
inside
he
would
approach
it.
When
he
reached
the
gate,
he
would
see
that
the
court
was
a
sacred
place,
and
that
none
would
be
received
in
any
sense
within
its
enclosure
except
as
he
recognized
the
sacrifice
on
the
brazen
altar
just
inside.
PROGRESSIVE
STEPS
OF
JUSTIFICATION
AND
SANCTIFICATION
And
so
with
a
pcn.;on
who
is
in
a
semi-consecrated
condi
tion-a
semi-justified
condition.
His
first
great
lesson
at
the
gate
of
the
Court
is
that
he
is
a
sinner,
that
God
accepts
not
sinners,
and
that
only
those
who
approach
him
through
recogni
tion
of
the
great
sacrifice
will
be
received.
Having
recognized
the
sacrifice,
having
trusted
in
the
death
of
Christ
for
justifica
tion
from
sin,
his
next
step
would
be
a
deeper
consecration,
and
thus
a
fuller
justification.
If
he
proceeos,
this
would
bring
him
to
the
brazen
laver
of
the
Court,
which
would
represent
a
washing
away
of
the
filth
of
the
flesh-the
becoming
more
and
more
clean
in
life,
doing
all
in
his
power
to
free
himself
from
sin.
This
also
is
acceptable
to
God.
But
still
he
is
neither
justified
completely
nor
sanctified
[5410]
(62-67) to know and to do the Lord’s will; and finding myself taking the opposite view from the other elders and some of the other members of the class, I feel greatly concerned and ask your advice. Taking into consideration the present and future interests of the class, I feel that the matter is now too important to be in doubt about. I am, Your brother in his blessed service, OUR REPLY TO THE FOREGOING We have endeavored to set forth in Sruplzs IN THE ScriprurES, Vol. VI., what we believe to be the Seriptural teaching covering the querics of this letter. Repeating now, and seeking to make the matter applicable to the case in question, we would say: Each spirit-begotten child of God, by virtue of his anointing, has a right to speak, to preach, to declare his heavenly Father’s Word and message. The right to preach is not confined to bishops, nor to those upon whom they lay their hands, nor to elders and deacons chosen in the Scriptural manner by the stretching forth of the hands of the eeclesia. There are natural limitations, of course, such as lack of ability, from any cause, to hold the attention of an audience. Except the Apostle’s restriction that the sisters are not to do public preaching, there are none. With this broad view of the divine commission, the anointing or authorization of the holy Spirit, we perceive that none has a right to interfere with another. As Jesus said to the Apostle John, ‘‘Forbid him not.’’—Mark 9:39. However, while none may interfere with or bind his brother, we may give over some of our own liberties. Recognizing that God is a God of order, and that every good work is prospered by order, and following the instructions of our Lord that his followers should assemble themselves together as one body, we realize that in taking our places in the body, we lose some of our own personal independence, liberties, privileges. We are glad to do this, for we believe it to be the Lord’s will, because he instructs us: ‘‘Forget not the assembling of yourselves together.’’ So all who thus become associates, or members, in a class of Bible students thereby surrender individual rights. They operate as a class, deciding which mectings are necessary and which are unnecessary, whieh of their number would best lead and serve the class, which render other service, ete. From this viewpoint, it would not be proper for brethren J. J. Bz THE WATCH TOWER Brookityn, N. Y. associated in a class to start new classes and still consider themselves members of the original class. Jor a member of a class to individually start another class separate from anything provided for by his class, would mean to ignore it, to break off his relationship with the older elass and would indicate that he would no longer in any sense of the word recognize himself, either as a servant of that class, or as a member of it, or as a sharer in its privileges. In reassuming his own personal liberty he laid down his privileges as a member of the class. Hence from this standpoint we would say, that the brethren and sisters who participated in the organizing of the new classes evidently had only the best intentions, and quite probably did not consider at the time the real force and meaning of their action in organizing the classes. It would look, too, as though the parent elass and its elders and deacons had not fully provided for all the desires and necessities of the class; otherwise there would have been no incentive or reason for the starting of new classes aside from their arrangements. A sharp look out by the servants of the elass should always be maintained, to see that the spiritual needs of the interested are supplied; and a sufficient number of elders and deacons should be chosen and appointed, While we sympathize with the sentiments of those who drew up the resolution, we incline to doubt the wisdom of the movement, We believe that the better way for all concerned would be for all parties to confess their error. The class and the elders might very properly say: ‘‘We regret, dear brethren and sisters, that we had not such a grasp of the situation as would have enabled us at the time properly to supply the needs of the class as respects meetings. We promise to do our duty more faithfully in the future.’’ Those who started the new classes would, we think, do well to say: ‘‘We regret, dear brethren and sisters, that we did not take a broad enough view of the subject and put in a request for the meeting, to the intent that the need might have been supplied through appointments by the class.’’ With such apologies and resignations, we believe the entire matter will adjust itself and everybody feel relieved of a tension, and quite probably the results will not be far different from what they are now, except that the new meetings will be under the appointment of the original class. THE PHOTO-DRAMA OF CREATION Answering various inquiries, we report that the Drama is not a mere statement of the divine plan—not a mere sermon. It therefore appeals to the public. We trust that its effect will be a broadening of human intelligence and interest in respect to the Bible and the plan of God therein set forth. It is in four parts of two hours each. All witnessing it, we believe, will have larger conceptions of God, of the universe and of humanity—everything. Freed from some of the shackles of error and superstition and ignorance, some, we hope, will he the better enabled to receive the knowledge of God which the Bible sets forth. Many who have witnessed the Drama and heard its lectures express great delight. One minister is reported to haye said: ‘‘I have learned more in these two hours than T Jearned in the entire three years of my theologieal course in the U. B. College at Dayton, Ohio.’’ Catholies, Protestants and Jews—all come, all are interested, and no ground for offense is given to any. The DRAMA is exhibited in Cincinnati at Music Mall; in _ XXXV v OL. Consecration is another name for sanctification, and signifies a setting apart. Sanctification, consecration, is intimately related to justification, because, although there is a partial justification when one turns from sin to ‘God, there could not be a full justification, a justification to life, until such time as the person had made a full consecration. It would appear, then, that from the time when one starts toward God, when he turns away from sin, and seeks to know and to do’ God’s will, there is a certain degree of consecration, setting apart to God, as in contradistinetion to following evil. Each step that he takes toward God is a step toward sanctification and toward justification. Looking back to the picture in the type as illustrative of this, we sce that a Levite or a priest when first approaching the Tabernacle, desiring to enter, would discern in the distance the wall of white surrounding the Court. With more or less knowledge of what was inside he would approach it. When he reached the gate, he would see that the court was a sacred Cleveland at The Temple, Prospect Ave. and EF. 22nd Street; at Victoria Theatre in St. Louis, and at the American Theatre in Toledo—twice every day. In Boston it is shown in three parts every Sunday. Approximately twelve thousand people are now being reached daily in the cities mentioned. Our pictures are very beautiful, very costly, and require a great deal of time for preparation. We are, thercfore, limited as to the number of sects of the Drama we ean put forth; we are limited also by the expense incidental to each presentation—for rent, light, operators, etc. We shall not be able to reach very far for some months, Many more brethren have prepared themselves to be operators than we shall be able to employ for a good while. However, we have in mind something which we will mention as soon as it is ready, which may give opportunities of service to many more than are now employed. As for the sisters, we are relying upon the classes at the various cities where the exhibition is shown to supply the volunteers for ushers. BROOKLYN. N. yy MAROH 1, 1914 No. 5 CONSECRATION AS RELATED TO PRESENT-DAY CONDITIONS — place, and that none would be received in any sense within its enclosure except as he recognized the sacrifice on the brazen altar just inside. PROGRESSIVE STEPS OF JUSTIFICATION AND SANCTIFICATION And so with a person who is in a semi-consecrated condition—a semi-justified condition. His first great lesson at the gate of the Court is that he is a sinner, that God accepts not sinners, and that only those who approach him through recognition of the great sacrifice will be received. Having recognized the sacrifice, having trusted in the death of Christ for justification from sin, his next step would be a deeper consecration, and thus a fuller justification. If he proceeds, this would bring him to the brazen laver of the Court, which would represent a washing away of the filth of the flesh—the becoming more and more clean in life, doing all in his power to free himself from sin. This also is acceptable to God. But still he is neither justified completely nor sanctified [5410]
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