The Greeks Who Wanted to See Jesus (John 12:20-23)

QUESTION: Did the Greeks who desired to have an interview with Christ (John 12:20-23) secure an introduction to him?

ANSWER: The sacred scholars disagree in their answer. Christ's reply to the request was evidently made to Andrew and Philip with the intention of granting the request, but the voice from heaven interrupted and changed the scene. If these monotheistic Greeks were anxious to ask Jesus whether they were excluded from the benefits of his mission, they would find an encouraging answer in his declaration, "If I am lifted up from the earth, I will draw all men unto myself." If they did not secure a personal interview, they doubtless were in the multitude of listeners to Christ's address.

— Steele's Answers pp. 157, 158.

The Post-Resurrection Christ

QUESTION: (1) Why did not the disciples know Christ when he arose from the dead? (2) Did he have a glorified body?

ANSWER: The visible presence of supernatural power produces an instinctive chill in the spinal column, such as the sudden appearance of one known to be dead and buried, entering the room without opening the door, probably bloodless and pale as a ghost (see Bengel on Heb. 12:24,) in mysterious robes. This would startle the most courageous men. In the case of two disciples it is said "their eyes were holden (restrained) that they should not see him." (2) We do not know when his body met with the change called glorification. It is probable that it took place after his ascension. The only one who has since seen him was Saul near Damascus. The vision of dying Stephen and that of John in the Revelation were subjective, or in a trance. Christ's glorified person is too dazzling for mortals to see. It almost killed Saul.

— Steele's Answers p. 157.

Baptism With the Holy Spirit

QUESTION: Does the baptism with the Holy Spirit entirely sanctify?

ANSWER: It does, if the believer is fu1filling the conditions by consecration and an all-surrendering faith. The Spirit may fill one who is not in this attitude and inspire in him a transient fullness of joy, which Fletcher likens to a spring freshet. At the same time the careless and. impenitent in the same assembly may powerfully convicted, and converted, if they receive Christ. Thus the manifold offices of the Paraclete may realized as predicted in John 16:8-11. The phrases, "baptism of the Spirit, and fullness of the Spirit," do not specifically designate entire sanctification, or perfect love.

— Steele's Answers pp. 155, 156.

How the Atonement Saves Dying Infants

QUESTION: Show with Bible proofs how the Atonement saves dying infants.

ANSWER: The Bible shows the fact of infant salvation, not the "how." "Jesus... by the grace of God tasteth death for every man" (Heb. 1:9). "Therefore, as by the offense of one, judgment came upon all men to condemnation, even some by the righteousness of one, the free gift came upon all men unto justification, of life." (Rom. 5:18). The sin of Adam and the merits of Christ are pronounced, to be co-extensive. The free gift exempts the whole human race from the punishment of Adam's sin. Infants have no sins, no guilt of their own. Hence there is no ground for their "sentence to the easiest room in hell," as tender hearted Calvinists used to say. Heaven is the only place appropriate for their abode. Adults have sins of their own which are conditionally covered by Christ's free gift. Faith in Christ is the condition. John 3:16, "whosoever believeth." The sin of which the Paraclete convicts the world is "because they believe not on me," said Christ. Infants are incapable of this sin. Hence, "He that believeth not shall be damned," does not apply to them. The poet represents Christ as tenderly saying:

"Death may the bands of life unloose,
But can't dissolve my love,
Millions of infant souls compose
The family above."

— Steele's Answers pp 155, 156.

A Two Stage Expereince of Christ

QUESTION: (1) When was Paul converted? (2) Can a person be converted and be baptized with the Holy Spirit at the same time?

ANSWER: On his way to Damascus he was converted. He turned to the Lord then, for he says, "I was not disobedient to the heavenly vision." He received the witness of the Spirit when the good class leader Ananias laid his hands on him. The result was that he received his sight and was baptized. The experience which he speaks of in Gal. 1:15, as "called through his grace," must be differentiated from the next clause, "to reveal his Son in Me." This later manifestation of Christ was a subsequent experience dependent on the conditions named in John 14:21, "He that hath my commandments and keepeth them." The experts agree that the revelation of Christ "to" Paul must be distinguished from the subsequent revelation of the Son "in" him. The first was to his natural eyes which were blinded by the unusual light; the last was to his spiritual eyes purged from the film of depraved tendency. "Blessed are the pure in heart, for they shall see God." It was a great and memorable event in St. John's life when he first saw Christ with his natural eyes. He remembers the very hour, about 4 o'clock. p.m. (John 1:39). To see him with the spiritual eyes is a greater privilege. (2) In the normal experience there is an interval between them. But in abnormal experiences, such as that of the thief on the cross, they may be simultaneous.

— Steele's Answers pp. 154, 155.

Confession and Restitution

QUESTION: I am not a subscriber to your paper, but I need advice. How much confession and restitution does God require of an awakened soul?

ANSWER: I will let Gypsy Smith answer. While in Boston recently he received several anonymous letters from one man earnestly requesting prayers. At last he requested him, if in the audience, to meet him in the inquiry room. Here the man whispered to the evangelist that he wished to become a Christian, but he had been stealing money of his employers. Gypsy Smith told him to get right with God first, then he would, be in a better way to get right with men. In a few days he reported that after getting right with God by the experience of forgiveness, he confessed to his astonished employers, stating his willingness to make restitution so far as was in his power, or to go to jail. When they asked what had happened to induce this confession, he replied, "I have been converted to Christ and he has forgiven me." They replied, "Then we, too, will forgive you." I am not sure that every confessing thief would come off in the same way, but I am sure that it is best to get right with God first. This will prepare the way to get right with man.

— Steele's Answers pp. 153, 154.

The Natural and the Spiritual

"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor 2:14 KJV).

In 1 Cor. 2:14 St. Paul describes the natural man as utterly devoid of spiritual perception. Spiritual realities "are foolishness unto him"; and "he cannot know them, because they are spiritually judged or examined" (R. V.). Christ foretold this state of things when he declared that "the world," the aggregate of natural men, "cannot receive the Spirit of truth, because they see him not." They have in exercise only sense-perception and reason, neither of which apprehends God and spiritual things. Spiritual intuition is an attribute of spiritual life; and spiritual life is absent, because unbelief bars out the Holy Spirit, the Lord and Giver of life. Hence, St. Jude describes "natural or sensual [animal, R. V. margin] men as having not the Spirit."

Just the opposite is the characteristic of spiritual men, "Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God." While the natural man is, by the perverse attitude of his will, an agnostic, the spiritual man is an epignostic, having a clear perception of divine realities, which he is enabled to speak of, not in the terms of groveling human philosophy, but in the words which the Spirit teacheth (1 Cor. 2:13, R. V., margin), "interpreting spiritual things to spiritual men."

— Half-Hours With St. Paul and Other Bible Readings Chapter 14.

Crucifixion with Christ

Love made perfect requires as its antecedent that perfect surrender which, in the strong language of St. Paul, is crucifixion with Christ. The difficulty with average Christians is, that they faint beneath the cross on the via dolorosa, the way of grief, and never reach their Calvary. They do not by faith gird on strength for the hour when they must be stretched upon the cross. They shrink from the torturing spike, and from the spear aimed at the heart of their self-life. This betokens weakness of faith. But when the promise is grasped with the grip of a giant, no terrors, no agonies, can daunt the soul. In confidence that there will be after the crucifixion a glorious resurrection to spiritual life and blessedness, the believer yields his hand to the nail, and his head to the thorn crown. That flinty center of the personality, the will, which has up to this hour stood forth in resistance to the complete will of God, suddenly flows down, a molten stream under the furnace blast of divine love, melted into oneness with "the sweet will of God." After such a death there is always a resurrection unto life. An interval of hours or even of days may take place before the angels shall descend and roll away the stone from the sepulchre of the crucified soul, and the pulsations of a new and blissful life be felt through every fiber and atom of the being. It is not the old life that rises, but a new life is breathed forth by the Holy Ghost. "I am crucified with Christ, it is no longer I that live, but Christ that liveth in me." (R. V. Am. Committee.) "Dead indeed unto sin," "but alive unto God through Jesus Christ."

"He walks in glorious liberty,
To sin entirely dead:
The Truth, the Son, hath made him free,
And he is free indeed.
"Throughout his Soul Thy glories shine;
His soul is all renewed,
And deck'd in righteousness divine,
And clothed and filled with God."

He who enjoys this repose is brought so intimately into sympathy with Jesus Christ that he is all aflame with zeal, and aroused to the utmost activity to save lost men. As a venerable preacher, widely known, quaintly expressed it, "I enjoy the rest of faith that keeps me in perpetual motion."

— Half-Hours with St. Paul, Chapter 10.

Trust and Consecration

Some writers on advanced Christian experience magnify the will, and say to inquirers, Yield, bow, submit, to the law of Christ. While the evangelist of the Wesleyan type says, Believe, believe Christ's every word. Both are right. Perfect trust cannot exist without perfect consecration. Nor can we make over all our interests into Christ's hands without the utmost confidence in his word.

Hence, crucifixion with Christ implies perfect faith in him, not only when he is riding in triumph into Jerusalem amid the huzzas of enthusiastic men and the hosannas of willing children, but when the fickle multitude are crying, "Crucify him." From the beginning Jesus intimated that discipleship must be grounded on an acceptance of himself, stripped of all the attractions of riches or honor. To know him after the flesh, from some selfish and worldly motive, is to fail to know him in that way which insures eternal life. To an enthusiastic scribe who had just seen the glorious display of power in the healing of Peter's wife's mother and the casting out of demons, and who was taking only a romantic, rose-colored view of discipleship prompting the thoughtless promise, "I will follow thee whithersoever thou goest," Jesus replied, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." "Let him who follows me know that he is following a pauper, fed at the tables of friends, and soon to be buried as a beggar at their expense." "If any man will be my disciple, let him deny himself, take up his cross daily, and follow me."

Here over the very gateway of the kingdom of Christ, stand chiseled the stoney words "Crucifixion of self." Hence, it is no stern requirement of the so-called higher Christian life; it is the condition of the lowest degree of spiritual life. The higher the degree of life the higher the required consecration.

— Half-Hours with St. Paul Chapter 10.

Giving Up Self to Christ

Many people are perplexed to understand the exhortation to give up self to Christ and to have no will of their own. We are so created that we must regard our own welfare. Self-love is implanted in our natures. If it would be destroyed, there would be nothing to which God or man could appeal. Neither threatening nor promise would move such a soul. Moreover, self-love has the approval of Christ in his epitome of the moral law. He makes it the measure of our love to our neighbor — "Love thy neighbor as thyself."

But selfishness differs from self-love in this, that self is exalted into the supreme law of action. The well-being of others, and the will of God are not regarded. This is the self that is to be crucified. Says St. Paul, "I am crucified with Christ, but it is no longer I that live, but Christ liveth in me" — Gal. 2:20 — as punctuated by Alford. The former ego of selfishness has met with violent death, having been nailed to the cross, and Christ has taken the supreme place in the soul. The very fact that this death was violent implies that it was instantaneous, a very sharply defined transition in St. Paul's consciousness. There is some one last rallying point of selfishness, a last ditch in which the evil ego intrenches itself. It may be some very trifling thing that is to be exempted from the dominion of Christ, some preference, some indulgence, some humiliating duty some association to be broken, some adornment to be discarded. "Reign. Jesus, over all but this," is the real language of that unyielding heart. This trifle, held fast, has been the bar which has kept thousands out of that harmony with the divine will which precedes the fullness of the Spirit.

But when this last entrenchment of self-will has been surrendered to Christ, he is not long in taking possession. The fullness, as well as the immediateness, depends on the faith of the soul in the divine promise. For there is a difference between the subjugation of the rebel and his reconstruction in loyal citizenship, between the death of sin and the fullness of the Christ-life. But the great distinctive and god-like feature of man is his free will. The memorable event, the pivotal point on which destiny, heaven, or hell hinges, is the hour of intense spiritual illumination, conviction of sin, when sin is deliberately chosen — "evil, be thou my good" — or voluntarily rejected. Submission to Christ is an act of faith. It could not be possible without confidence in his veracity and goodness. Hence, justification and emergence into "the higher life" frequently take place when the only preceding act which impressed itself on the memory was not an act of faith, but of surrender, which is grounded on trust as its indispensable condition.

— Half-Hours with St. Paul, Chapter 10.

Chain Letters

QUESTION: I have received a chain letter requesting me to offer the following prayer: "Oh Lord, Jesus Christ, we implore Thee, the all-eternal God, to have mercy upon all mankind, keep us from all sin by the precious blood, and take us all to be with Thee eternally, amen." Then follow these words, "This prayer was sent by Bishop Lawrence, recommending it to be rewritten and sent to nine other persons. They who will not rewrite it, will be afflicted by some misfortune. One person paid no attention to it, met with a dreadful accident." Then the promise is added that those who comply with the request "will on or after the ninth day experience great joy at Jerusalem during the Holy Feast, and be delivered from all calamities." What am I to do with it?

ANSWER: Do nothing. It evidently is the production of some malicious or unbalanced person, who has been for more than a year pestering the Christian public, and especially the good Protestant Episcopal Bishop of Massachusetts, who has repeatedly denied that he is its author. No one outside of an insane asylum would fanatically assume the ability to indict distress on those who refused to use in prayer this form, and to bestow joy on others.

— Steele's Answers p. 152, 153.

Items Mentioned in Isaiah 3:18-23

QUESTION: Explain Isaiah 3:18-23,

"In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, The chains, and the bracelets, and the mufflers, The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, The rings, and nose jewels, The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, The glasses, and the fine linen, and the hoods, and the vails." (KJV)

(1) cauls, (2) round tires like the moon, (3) chains, (4) tablets, (5) wimples, (6) crisping pins, (7) glasses, (8) vails.

ANSWER: (1) Some say "networks," others "embroidery;" (2) Crescents; (3) ankle chains,(4) perfume boxes; (5) a covering of silk or linen for the neck, chin and sides of the face worn now by nuns; (6) recticules or satchels highly ornamented; (7) handmirrors, probably of polished metal; (8) fine linen or silk so woven as to be diaphanous, or transparent, revealing the form. Of all this finery and even of all clothing would the Hebrew man and women be deprived when driven captives to Babylon. See the Revision.

— Steele's Answers p. 152

On Isaiah 28:20

QUESTION: Explain Isaiah 28:20, "For the bed is shorter than that a man can stretch himself on it; and the covering narrower than he can wrap himself in it."

ANSWER: This is a proverbial saying for the inadequate means for the defense of Jerusalem against a strong army. The Hebrew word for "covering" is used in chap. 22:8 for outworks of defense, the barrier of the city and of the country. The Jews were as poorly prepared for a siege as a tipsy man was for sleep whom I found one evening lying on the door of my veranda trying to keep himself warm by covering himself with the rubber doormat.

— Steele's Answers p. 151, 152.

No Treasures on Earth?

QUESTION: Explain Matt. 6:19, "Lay not up for yourselves treasures upon earth."

ANSWER: Infidels are fond of saying that this prohibition and others in our Lord's Sermon on the Mount are utterly impracticable and some superficial readers, though Protestants, admit that they are monkish: and the Roman Catholics imply this error when they teach that only those who obey the "counsels of perfection," the vow of poverty, chastity, and obedience, can be perfect saints. 

The truth is that the term "treasures" does not mean simply money, but that which we deem our main good, the aim of our life, the object of our supreme desire and love. This should not be "on the earth," where all things are perishable and transient, but in heaven. 

Wesley suggests that this prohibition is designed "to guard us against making anything on earth our treasure." It cannot forbid provision for the support of our dependent kindred, the neglect of whom Paul says is worse than being an infidel (I Tim. 5:8). When Dr. Chalmers was trying to give a Christian uplift to the slums of Glasgow he secured the establishment of a savings bank as an auxiliary to the Gospel of Christ.

— Steele's Answers pp. 150, 151.

Labor Is Not a Curse

QUESTION: What fact shows that labor itself is not a curse?

ANSWER: In Eden man was commanded. to "subdue the earth," to dress and to keep the garden, and to till the ground. These commands accord with his constitution of body and mind, for health, happiness and moral character suffer from idleness. Convicts in prison deprived of work for a long time beg for regular daily labor. The tribes of men who do not labor are savages. Excessive labor is a curse; and child labor in factories is cruel. Pres. Eliot of Harvard University declares that "labor is the greatest civiliz­ing force in the world." I should except Christianity.

— Steele's Answers p. 149, 150.

What Meats Should Christians Eat?

QUESTION: What meats should be eaten by Christians?

ANSWER: The word meat includes both vegetable and animal foods. There are some vegetables, such as tobacco, unfit for either saint or sinner to eat,  and  the extract of others, such as opium from the poppy, and alcoholic distillations from fruits and cereals, should not go into the mouth of any Christian. He is sure to eat healthy food if he limits himself to the clean animals enumerated. in Lev. II. But since Jesus abrogated the ceremonial law (Mark 7:19, American Revised Version), the Christian does not sin if he eats swine's flesh, clams, oysters, lobsters, eels, etc. It is thought that the superior longevity of the Jews arises from their observance of the Levitical Law which perfectly guards his beefsteak and mutton chops.

— Steele's Answers p. 149.

As Patient As God?

QUESTION: Must the wholly sanctified be as patient in their finite capacity as God himself in his infinity?

Ans. Yes. The command is, "Be ye perfect as your Father in heaven is perfect" in love. If your vessel be filled with love, God can be no more than full. He is the perfect infinite and every Christian is required to be a perfect finite. It is to be noted that the exact rendering of the Greek in the R. V., "Ye shall be perfect," is not promissory, but mandatory. Alford. here remarks, "No countenance is given in this verse to perfectibility in this life." Taking the word in its evangelical sense of a heart filled with pure love, Alford's remark is a fiat denial of Christ's plain command in Matt. 5:48. Such a denial is a very serious matter.

— Steele's Answers pp. 148, 149.

Is It Impossible to Restore Fallen Believers?

QUESTION: Explain the impossibility of renewing fallen believers, as stated in (1) Heb. 6:4-6 and (2) 10:26, 27.

ANSWER: The Hebrew Christian who apostatized to find favor with his Jewish kindred must abandon not only the practice of Christianity, but the theory also. Before restoration to the synagogue he must declare Jesus an accursed impostor, a malefactor, "a hanged man." So long as he is doing this he is crucifying the Son of God afresh, in the present tense, denoting continuousness, it is impossible for God, who respects free agency, to save him. In (2) the sinning willfully is another present tense. So long as willful sin continues the apostate can find in Judaism no effectual sacrifice, but, if he should turn to Christ, he will find that his sacrifice has not lost its virtue. So long as any man is abiding in a state of willing sin he is shutting the door of repentance behind him. God does not shut that door, the sinner shuts it himself, and he alone can open it. He is the first cause, the cause uncaused of all his moral acts. He is the creator of his own character and destiny.

— Steele's Answers p. 147, 148.

Restoration of All Things (Acts 3:21)

QUESTION: Explain Acts 3:21, "Whom the heaven must receive until the times of restoration of all things, whereof God. spake by the mouth of his holy prophets since the world began," or from of old, as the American Revised Version has it.

ANSWER: The difficulty is in the word "restoration" or "restitution," the original of which is used nowhere else in the N. T. I think it means the fulfillment of all the predictions respecting Christ; in the Old Testament. When a prediction is made, the prophet commits his veracity to the result, and the fulfillment makes it; good, restoring it to its unquestioned state, as many before that may have doubted the truthfulness of the prediction. In verse 18 Christ's sufferings are declared to be fulfillment of prophecy, and here his stay in heaven is a fulfillment of other predictions relating to the universal spread of the preached Gospel until the totality of the Gentiles — not as individuals, but nations, including the Jews — be brought in. Before such times shall have passed Christ comes not from heaven.

— Steele's Answers p. 147.

Church Entertainments

QUESTION: How can we best manage church entertainments?

ANSWER: The Question Box is not an expert in this matter. He never announced one, and never heard one announced from the pulpit till after his retirement from the active ministry. Then he attended one to see what it looked like. The new institution did not commend itself to him. He is sure that fun and frolic in the house of God are damaging to that spirit of reverence which should be cultivated in the young. I think it is Dr. J. M. Buckley who advises that a censor be appointed to supervise the program and eliminate improper readings and other objectionable performances. This would require of the pastor — for he ought to be the censor ­ eternal vigilance as the price of decency, and unusual courage and skill in the minister already sufficiently burdened.

— Steele's Answers p. 146, 147.

The Danger of Soft Drinks

QUESTION: Is it proper for Christians to indulge in soft drinks, such as "pop, ginger ale," and root beer?

ANSWER:  While these drinks may not be intoxicating, they may easily lead the drinker, and others through his example, to form a taste for the so-called hard liquors. If you would avoid being burned by the devil's fire, don't play with his matches and kindling wood.

— Steele's Answers p. 146.

When Did Christmas Festivities Originate?

QUESTION: I find nothing in the Bible about Christmas festivities. When and where did they originate?

ANSWER: Augustine (A. D. 354-430) considered the fast of Good Friday and the festivals Easter, Ascension and Whitsuntide (Pentecost) as the only holy days which had an apostolic origin. Christmas, he deemed to be of later origin and of less authority. This was because the day of Christ's birth was unknown. Neither did the Jews nor the great pagan nations make any record of the birth in a stable of a humble peasant babe. The various guesses were the 6th of January, the 20th of May, and the 20th or 21st of April. The 25th of December was conventionally chosen, I am sorry to say, because it was nearest to the pagan saturnalia to which the converts had been accustomed while heathens. Hence the purity of the day became sullied almost at the first by the revelry and unrestrained license of that period of seven days. The remedy is in joyful worship and in impressing upon the children especially, and all other receivers of gifts, that they are designed to remind them of God's great and unspeakable gift, of the world's Savior. If the gifts are of books, they should be such as relate to Christ. In this way the day may be rescued from follies and frivolities.

— Steele's Answers p. 145, 146.

Questions From John 11:1-12

QUESTION: Answer the following questions suggested by a study of John 11:1-12: (1) Did John the Baptist in prison doubt the Messiah-ship of Jesus? (2) Did Jesus imply that John was not in the kingdom of heaven? (3) What is meant by taking it by force?

ANSWER: (1) He did not doubt that Jesus was a prophet and a miracle-worker, but because he did not put on the crown, mount the throne and sway his kingly scepter for the deliverance of his forerunner from Herod's underground prison, he began to doubt that Jeans was the long-expected Messiah, the anointed King. He was shut up in darkness, which always tends to produce mental depression or the blues, such as his prototype Elijah had under the juniper tree after his long race to escape the threat of an angry queen (I Kings 19:4). John's faith in King Jesus suffered a partial eclipse, at whom he was in danger of being offended or stumbling. Hence the question, "Art then he that should come, or do we look for another?" (2) He was an Old Testament saint and accepted of God. though not technically in Christ's kingdom, which was not opened till Pentecost. He doubted the kingship of Christ and had in his mind the erroneous conception of a worldly kingdom. He failed to realize the spiritual nature of the Messiah's kingdom, known and enjoyed by the smallest real Christian. (3) The common interpretation that "the violent" are zealous Christians who conquer and win heaven by force of arms, I cannot adjust to the context, which is a description of John. Jesus rather apologizes for him, intimating that his mistake is an error of many, during the whole time of John's ministry, who had been clamoring impatiently for Christ to assume the scepter. The people together with John wished to hurry up the earthly reign of Christ, violently. They would take it by storm. This is the only exegesis that is in harmony with the context.

— Steele's Answers pp. 143-145.

Cleansing the Temple & Church Fund Raisers

QUESTION: Does Christ's cleansing the Temple apply to modern methods of supporting the Gospel by fairs, banquets and entertainments?

ANSWER: So far as these are resorted to to shift the support of Christian worship upon outsiders, so that the church members may hoard their money and become rich, they are a stench in the nostrils of God. The spirit of sacrifice must be in all acceptable worship.

— Steele's Answers p. 143.

Where Were the Money Changers?

QUESTION: In what part of the Temple did Christ find the money changers and those that sold animals suitable private enrichment?

ANSWER: Not in the holy of holies consecrated to the high priests only (and he could enter it only on the day of atonement), nor in the court of the priests sacred to them only, nor in the court of the women prohibited to all who were not Hebrews, but in the court of the Gentiles where none but "proselytes of righteousness," monotheistic, circumcised Gentiles, were permitted to enter. Here enterprising Jewish traders were doing a thriving business with the consent of the priests who shared their gains and were especially mad when Jesus touched their pocket nerve. They had turned the worship of Jehovah into the adoration of Mammon the almighty shekel for their own for sacrifice.

— Steele's Answers p. 143.

Was the Campaign Against the Saloons a Spititual Warfare?

QUESTION: Is the fight now going on, under the laws of many of our States against licensed saloon, led by the Anti­-Saloon League, a spiritual or carnal warfare?

ANSWER: The end aimed, at, the moral well-being of the people, and indirectly the spiritual salvation of myriads of young men, would rank it as a spiritual conflict. But the weapons, sheriffs, courts, fines and prisons, have a carnal aspect. There is in this a mixture of the carnal and the spiritual. Since the law is not made for a righteous man, but for the wicked, it is not only the right but the duty of all good men to assist in its execution. It is the duty of Christian men to use spiritual weapons against social wrongs so far as they are applicable; but if these are ineffectual, then they should resort to weapons of a carnal, or secular, nature. A very good maxim is moral suasion for the tippler and legal suasion for the vendor.

— Steele's Answers p 142.