THE ARENA.

A THEORY OF MIRACLES.

THANKS for the kind criticism just received in the January number of the Methodist Review on my article on the "Divine Immanency," in Bibliotheca Sacra of October; and also for calling my attention to a deficiency in the explanation of the mode in which "any force either in water or in a dead body which by intensification could cause the former to become wine, or in the latter could cause its reanimation."

In the first place, my definition of a miracle does not limit "the divine action in nature" to a special force already existing in any particular object. Force, in its action, is always transmitted from one atom, particle, or thing to another. As in the case of life, the life of the bioplasm is transmitted from particle to particle. Dead matter is converted by the bioplasm into living matter, and this into formed matter. But, further, in water itself is the force of chemical affinity by which water is always converted into wine whenever it is so transformed. Water is a protoxide of hydrogen. HO, hydrogen one atom, oxygen one atom, combined by chemical affinity, the product is water; or, as some chemists insist, the proper symbolism is H2, O2, two atoms of hydrogen and two atoms of oxygen combined; doubtless the true symbolism. The composition of the spirits of wine is H, O2, C4, hydrogen six atoms, oxygen two atoms, carbon four atoms, so that in the transformation of the water into wine all that was necessary was that, by the action of chemical affinity in the water, and forming the water, a certain proportion of carbon should be taken up and a certain proportion of oxygen released. Such action of chemical affinity in taking up carbon from the carbonic acid gas floating in the atmosphere is a constant process in all vegetable growth.

In regard to the next point, whether there was any force in the dead body of Lazarus that by "intensification" "could cause its reanimation," we answer, Unquestionably. Lazarus was raised on the fourth day from his decease. He had not been embalmed, but merely "wrapped in linen clothes with spices, as the manner of the Jews is, to bury." John xix, 40; also xi, 44. The vault was not built up, but merely defended by a stone being rolled before the entrance. Now, it is a well-known fact that the growth of hair may continue for weeks after death. All growth is a function of life. This fact shows that vitality does not at once leave the entire body. This is an admitted fact. In four days there was still a remainder of vitality. The "intensification" or reenforcement of vitality is itself "reanimation." But, still more, scientific writers have confidently asserted that there is nothing in the circumstances in the case either of Lazarus or the widow's son inconsistent with the possibility of their being merely instances of suspended animation.*

So in reply to your question of "force" in the water and in the body, which in one case "could cause it to become wine," in the other "could *This view destroys the miracle. The miracle presupposes death.-EDITOR.

cause its reanimation," I would say: in the former case was the force of chemical affinity, that which always produces such transformation; in the latter was vitality not yet wholly extinct; but even if wholly extinct the dead body was reanimated by the vitality, a force in nature, emanating from him who is the Source and Lord of life, even as it went out of him into the diseased woman who "touched the hem of his garment" (Matt. ix, 20); in these as, in all cases, intensified in its action. All the miracles of Christ were wrought by forces emanating from him who as "God of very God" is the Source of all the forces in nature, which are but the divine action in nature and constituting nature, the miracle being a new mode of such action. JAMES DOUGLAS. Pulaski, N. Y.

THE ORDER OF DEACONESSES.

Deaconesses are not dilettant novelties. They are sober, practical, hard-working, beneficent officials. Poctry may declare them to be angels, but prose affirms that they are godly, instructed, disciplined women. They belong to the apostolical succession. Paul highly commends Phebe, a lady of wealth and standing, who was one of their number in the church at Cenchrea (Rom. xvi, 1), and who seems to have had official business that took her to Rome, where laborers of presumably like character were plentiful (xvi, 6, 12). Paul, in the pastoral epistles, insists on moral qualifications for the office. The social relations of the sexes in the great cities of the empire, as in the modern Orient, demanded a ministry which only cultured Christian womanhood could exercise. tolical Constitutions prescribed a form for their ordination. Pliny, eastern and western fathers, wrote about them.

The Apos

Origen and

Deaconesses were first excluded from Church officialism by the Roman Catholics in A. D. 441, but in the Greek Church they continued till the twelfth century. They are revivals of primitive order-embodiments of genuine Christianity-prophecies of better times for humanity.

Deaconesses find splendid copies of the ideal in Elizabeth Fry, Mary Fletcher, and holy women of all sections of the Church. The former seems to have suggested resuscitation of the order to Theodor Fliedner, the celebrated Kaiserswerth pastor, from whose humble beginning have sprung over seven thousand modern deaconesses in Calvinistic, Arminian, and other forms of faith. Episcopalians ordain them, and Roman Catholicism finds their cognates to be the right hand of its power.

Deaconesses may be widows or virgins, ordained or uncrdained, under vows or free from them, uniformed or non-uniformed, congregate or segregate; may baptize in Oriental countries, but not in Occidental. They are not clothed with the powers of masculine pastors, but, all the same, are just as effective in the feminine sphere with what they have. Deaconesses are more needed in urban than in rural communities. Pagan lands need them, civilization needs them, the Church needs them. God bless them! Cornwall, N. Y. RICHARD WHEATLEY.

THE PREACHER IN SMALL TOWNS.

Towns of eight hundred to two thousand inhabitants are very dead. Their material growth has ceased. Business is sluggish, house-building suspended, and manufacturing interests look to the large centers. The best part of the population, tired of petty bickerings and small gossip, or spurred by hopes of larger success elsewhere, moves to the neighboring city or migrates to the West.

To such towns the only hope of life is the preacher. There are no lawyers. The physician cannot command his time, and the principal of the school has no permanent interest in the community. The preacher is the only man of whom we may expect sufficient intellectual attainments and ready access to the homes of the people as to ground a hope for steady and permanent intellectual and spiritual life. Emphasizing above all the systematic study of the Bible in the Sunday-school, the reading of the Bible in the home, commenting upon its truths in the prayer-meeting. preaching them in the pulpit, organizing the young people into normal classes and Chautauqua circles, training the children at suitable times, developing the power of song, seeking modes of Christian activity for the adults-by these and kindred means a small town may be kept thoroughly alive, and the Church the leading force and most honored organization among the people. JOHN E. EARP.

Winfield, Kansas.

THE AMERICAN SOCIETY OF CHURCH HISTORY. This latest born of the literary and scientific sodalities of our country successfully began its work by a public meeting held December 28 at Washington, D. C.

The papers read at this meeting were, without a single exception, of a high order of merit, being, in the opinion of many most competent judges, even superior to those presented at the sessions of the American Historical Association, held at the same date. It may be confidently asserted that the theological schools of America are in no respect behind secular institutions in possession of the true historical spirit, and in jealous regard for scientific methods of investigation. In this respect the Washington meeting was a most welcome revelation.

There can be no doubt of the increasing usefulness of this society. Great good cannot fail to come from the study of the history of the Christian Church by workers in this department on a catholic and irenical basis. Nothing can be conceived as more adapted to create the true temper of mind requisite to successful research, and also to indirectly further the cause of Christian union.

The society is under the able leadership of that Nestor of Church history, Dr. Philip Schaff, assisted by a distinguished council from various denominations, Bishop Hurst and Dr. Dorchester ably representing the Methodist Episcopal Church. Those desiring to become members or to

secure further information are invited to address the secretary, Rev. S. M. Jackson, 14 East Thirty-first Street, New York city. Washington, D. C.

66 THE VEXED QUESTION."

GEORGE ELLIOTT.

Under the above caption Professor J. C. Ridpath, in the January-February number of the Review, presents an attractive version of an argument not wholly new in favor of the reunion of the two great branches of Methodism in this country. While I would not dispute the desirability of such an alliance, yet I must differ from this writer in regard to the supposed conclusiveness of his argument:

1. The disruption of the Church on the slavery question does not find, as the writer assumes, a parallel in the great national strife of a quarter of a century since. The Church had power to prohibit slaveholding by its members. This it did. It, however, could not force a disaffected part to remain and give up slaveholding; such a part having the power and right to withdraw and establish a separate government, as it did. On the other hand, the nation had authority (and power, as the sequel shows) to prohibit slaveholding and retain its hold upon the disaffected part, the latter having neither the right nor power to withdraw. In the former case there was simply the disruption of a voluntary partnership, in view of a condition of continuance one partner was not willing to accept. In the latter case there was an attempt to rupture a compact voluntarily entered into, but which neither party had a right to break.

2. The proposed joining of the two Churches does not find a parallel in the healing of the nation's wounds. The difficulty arising from the slavery question was settled by mere military force. The weaker portion was held in the grip of national authority until its struggles ceased; and social changes, better judgment, and common interest (governmental and commercial) cemented the adverse parts more strongly together than before the disruption. The Church has no such power, in either part. One of three steps alone can be taken:

First. One Church may be formed as a result of negotiations by either part that the other shall come over and unite with the part making the proposition.

Second. The two may combine to form an entirely new Church. To expect or desire this would be absurd.

Third. The two may retain their individuality, and yet, like two great powers, unite on all questions of importance, preserving fraternity and the conditions of free intercourse, leaving time to settle the problem, if there be any.

This may be done; and for the reason that we seem to be drifting into it, insomuch that the occasion of ancient strife is forgotten.

Finally, it is well to remember that Churches are organizations of gradual growth, though they may be divided on short notice. J. A. LONG.

Castle Rock, Col.

WOMAN'S SHARE.

Retreating from the outposts of old-time arguments, based on the inherent inferiority of women, the opponents of equal suffrage now intrench themselves in the knock-down argument; namely, "They that will not fight, neither shall they vote." But if ever there was a last ditch this is the one, for when in all history did any controversy divide any people along sex lines? When Eve started a rebellion Adam immediately joined it; when Ananias falsified the returns Sapphira followed him; Deborah had her Barak, and St. Paul his Phebe; men and women have "paired off" in every great movement since the world began, and always will. From the mother of the Gracchi to the mother of Neal Dow, women have always been part and parcel, not only of all that great men are, but of all that they achieve. Whatever side any body of warriors may take, there will be women not a few to join them. While Susan B. Anthony stands up for our cause in the convention, John Stuart Mill in the library writes the most convincing book on women's rights that the world has ever seen; the Prohibition Party pledges its faith to the cause of the Woman's Christian Temperance Union; every Darby has his Joan, and by the laws of nature and of God there can never be a war between the sexes, save now and then, in the retirement of the domestic circle, a war of words.

Whatever side of any question gains most women as its supporters will, erelong, gain most men; laws for the conservation of the home will always gain most women, ergo, they will in the long run gain most men.

"The empire means peace," says a great European despot, whose throne bayonets alone can bolster. "The enfranchisement of women means peace," say the white ribboners, because men and women will no more fight each other than would a pair of pet canaries, and with men and women in the governments their empire would mean peace. Evanston, Il.

FRANCES E. WILLARD.

COSMOPOLITAN SOLIDARITY.

Human society, like the individuals of which it is composed, is fearfully and wonderfully made. It is a masterpiece of divine wisdom. Though many, it is yet in some mysterious way one; the infinite threads, the network of sympathies and interests extending through the whole, are 80 intimately woven together that no part can be injured, or rent away, without damage to the entire fabric. The individual, though a grand reality, is not an independent entity; in the great cosmic economy no man liveth unto himself; no unit operates apart; each life is a part of the vital system, and is interlinked in its joys and sorrows, its fortunes and misfortunes, its faith and doubts, its loves and hatreds, with the whole human race.

In other ages this sympathetic unity of men has been incomplete. For want of facilities of communication the vital current has been inter