even though not crowned with self- elected motherhood. Whether married or unmarried, the highest duty of every living soul, woman or man, is to seek truth and righteousness; and the liberty which is of the spirit of truth does not admit of the bondage of husband and wife, the one to the other. Freedom to seek soul development is paramount to all other demands.
1 Timothy i.
2 Too Timothy, my dearly beloved son: grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grand-mother Lois, and thy mother Eunice; and I am persuaded that in thee also.
Timothy, whom Paul calls his true child in faith, and whom he placed as overseer, or bishop of the first church at Ephesus, as all commentators agree, was the child of mixed parentage, his father being a Greek and his mother a Jewess. It is supposed that his father died in Timothy's childhood, as no mention is made of him. Timothy, then, was educated religiously by the teaching and the example of his mother and his grandmother. Paul expresses with fervent emotion his remembrance of his "beloved child," and of the unfeigned faith which is in him, and, "which dwelt first in thy grandmother Lois and thy mother Eunice."
After having instructed Timothy to exercise all the gentle virtues which are feminine and womanly, the Apostle in this acknowledgment that he was the child of a devout mother and grandmother, discloses a fact which places in no favorable light his strenuous opposition to woman's equality in the Church. This mother and grandmother under whose teaching Timothy had become qualified to receive the important office of bishop, and whose faithfulness so endeared him to the Apostle, were required to keep silence in the Church equally with all other women whose evidence of faith were not so conclusive. There was no distinction. The ban was placed upon woman solely on the ground of sex.
The Church has only in this nineteenth century partially amended this record, by establishing the order of deaconesses for women who devote themselves to good works and to religious teaching. While in the liberal denominations the pulpit is accessible to woman, it is only in very recent years that in any evangelistic denomination it has been permissible for woman to "teach." The priesthood are as unwilling to-day as was Paul in the first century, that women shall be placed on an equality in offices of distinction. Perhaps this disposition comes of a dim, not fully evolved consciousness that, "when the present evolution of woman is complete, a new world will result; for woman is destined to rule the world. She is the centre and the fountain of its life," which the new man has recently announced from his pulpit.
There is no prerogative more tenaciously held by the common man than that of rulership. There is no greater opposition to woman's equality in the State than there is in the Church, and this notwithstanding the fact that the Church and the pulpit are largely sustained by women. The Church is spiritually and actually a womanly institution, and this is recognized by the unvarying expression, "Mother Church." Yet man monopolizes all offices of distinction and of leadership, and receives the salaries for material support. As the inevitable result, spiritual life has become so languid as to be ineffectual, and an effort is being persistently pushed by a portion of the Evangelical Church, a portion, too, which most strenuously keeps its women silent, to fortify the Church by the power of civil government.
There is no suggestion in the teaching of Jesus, as recorded, of compelling individuals, authorities, or powers, to acknowledge God. The religion of Jesus is a voluntary acceptance of truth. "God is a spirit, and they who worship him must worship in spirit and in truth." There can be no compulsory life of the spirit, quickened by the source of life, light and love. The masculine idea of compelling a formal acknowledgment of God by the State is entirely unchristian.
Until the feminine is recognized in the Divine Being, and justice is established in the Church by the complete equality of woman with man, the Church cannot be thoroughly Christian. "Honor thy father and thy mother" is the commandment. The human race cannot be brought to its highest state until motherhood is equally honored with fatherhood in human institutions.
L. B. C.
Epistles of Peter and John.
Chapter I
1 Peter iii.
1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
3 Whose adorning, let it not be that out, ward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel.
Woman's influence is most clearly set forth by all the Apostles in meek submission to their husbands and to all the Church ordinances and discipline. A reverent silence, a respectful observance of rules and authorities was their power. They could not aid in spreading the gospel and in converting their husbands to the true faith by teaching, by personal attraction, by braided hair or ornaments. The normal beauty of a sanctified heart would be manifested by a meek and quiet spirit, valuable in the sight of God as well as their husbands, and do far more to fix their affections and to secure their esteem than the studied decoration of fashionable apparel. Woman's love of satins, of velvets, of laces, and of jewels, has its corresponding expression in man's love of wealth, of position, and his ambition for personal and family aggrandizement.
There is much talk of the poor and the needy, especially during political campaigns. In the autumn of 1896, when the workingman's interests formed the warp and woof of every speech, three thousand children stood in the streets of New York City, for whom there was no room in the schoolhouses and no play-grounds; and yet thousands of dollars were spent in buying votes. Large, well-ventilated homes for those who do the work of the world, plenty of schoolhouses and play- grounds for the children of the poor, would be much more beneficial to the race than expensive monuments to dead men, and large appropriations from the public treasury for holidays and convivial occasions to honor men in high places.
The Apostles having given such specific directions as to the toilets of women, their hair, ornaments, manners and position, in the Church, the State and the home, one is curious to know what kind of honor is intended for this complete subordination. Man is her head, her teacher, her guardian and her Saviour. What Christ is to him, that is he to the weaker vessel. It is fair to infer that what he has done in the past he will continue to do in the future. Unless she rebels outright, he will make her a slave, a subject, the mere reflection of another human will.
E. C. S.
2 John i.
1 The elder unto the elect lady and her children,
5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
6 And this is love, that we walk after his commandments.
12 Having many things to write unto you, I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full.
Some critics conjecture that the Church at Jerusalem is meant by the "elect lady," and the one at Ephesus by her elect sister. Others suppose that an eminent and honorable Christian woman was intended by the "elect lady," and that some other Christian woman, well known in the Church, was intended by her elect sister. The aged Apostle wrote this short letter to this lady, who was a person of rank, hence he did not scruple to give to her the title of honor. He assured her children of his deep interest in their welfare. The word lady was always used in addressing, or speaking of one who was an acknowledged superior. In their travels about the country the Apostles especially enjoyed the hospitality of families of rank. Though democratic in their principles,