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The Sunday Star Telephone Main 4000. Established as The Indianapolis Journal 1823. The Indianapolis Sunday Sentinel absorbed 1906. JOHN C. SHAFFER, Editor. THE INDIANAPOLIS STAR. THE CHICAGO EVENING POST. THE ROCKY MOUNTAIN NEWS. THE DENVER EVENING TIMES. THE MUNCIE STAR. THE TERRE HAUTE STAR. SUBSCRIPTION RATES. By the mall in Daily and Daily Sunday Zones 1,2,3,4, Sunday. Only Only One Year.......$12.50 $7.50 $5.00 Six Months..... 6.50 3.75 3.00 Three months... 3.50 2.00 1.50 One Month ..... 1.25 .75 .80 One Week....... .35 .25 .10 By mall in Daily and Daily Sunday Zones 5, 6,7,8 Sunday. Only. Only. One Year ...... $16.00 $10.00 $7.00 Six Months....... 8.00 5.00 3.50 Three Months...... 4.00 3.00 1.75 One Month........ 1.50 1.00 .75 One Week.......... .50 .80 .20 - Delivered by Carrier----- One Week.......... .25 .15 .10 Mall subscription not accepted in towns where carrier delivery is maintained. _________________________________________________ _________________________________________________ Member of the associate press. The Associate Press is exclusively entitled to the use for republication of all news dispatches credited to it or not otherwise credited in this paper, and also the local news published herein. All rights of republication of special dispatches herein also reserved. _________________________________________________ _________________________________________________ [[Boxed]]Be strong and of good course; fear not, nor be afraid, for the Lord thy God, He it is that doth and with thee! He will not fail thee nor forsake thee. -Deut, xxxi, 6. [/boxed]] _________________________________________________ _________________________________________________ MISTAKEN PACIFISM The extent to which some advocates of peace would endanger the country they profess to love by laying its riches open to the first greedy marauder is illustrated in the endeavors of the Women's Peace Union to outlaw war by constitutional amendment. A delegation of these women has started for Washington with the text of a joint resolution proposing an amendment which would take away from Congress the right to declare war. Their time and energy, of course, will be wasted. It must be admitted, however, that many citizens have at least sympathized with pacifist movements to make our army and navy helpless to defend the nation against aggression. The world undoubtedly is moving slowly toward a new plane of international understanding and the death of our war President has turned the thought of the United States anew to the principles he advocated as a means of making arbitration a substitute for war. The limitation of armaments agreed on at the Washington conference was a long step toward a new era of international relations. It halted the naval building race, but it did not alter human nature. So long as man continues to covet that which is his neighbor's and the strong nations the urge to work and the necessity for work that men feel are not only better for them, but are what make the progress of the world. Yet all the time it might well be realized that a beautiful world is here for them to enjoy, that health is a thing to rejoice over when they possess it, that life offers much even to the busiest man and that happiness need not always be in the future. The time to be happy is now. ________________________________ THE UNIT OF VALUE. Many books - books without number - have been written in an effort to interpret the Christian religion, to define the kingdom of heaven, to explain the teachings of Jesus and of the men who learned from his lips the meaning of his message. None of them can approach the simplicity of Jesus himself. In the maze of theorizing, theologizing and spiritualizing the emphasis of the Master is too often lost. Jesus delighted in the pictorial presentation of truth. Whenever possible he objectified it, made it visible, linked it to some familiar scene or experience, brought it down out of the speculative clouds and gave it form and life and intimacy. For him religion was something to be translated into human terms. Thus he spake of God as Father. You can make theology of that if you wish. You can make philosophy of it. But Jesus seems less concerned about either than he does about impressing men with the thought that God's attitude toward them was best to be represented by their highest conception of the wisdom and love and care of a human father. So when Jesus talks about the kingdom of heaven, meaning that sphere of human relationship in which the purpose of God is recognized as the supreme aim of life, and the will of God, is sought and served for the realization of that purpose, he defines the unit of value in the kingdom in the simplest terms of human personality. "Who is really greatest in the kingdom of heaven?" asked his disciples. Jesus called a child to him and had him stand among them, and he said: "I tell you, unless you change and become like children, you will never get into the kingdom of heaven at all. Any one, therefore, who is as unassuming as this child is, is the greatest in the kingdom of heaven, and any one who welcomes one child like this on my account welcomes me. But whoever hinders one of these children who believe in me might better have a great millstone hung around his neck and bosun in the open sea....Beware of feeling scornful of one single little child." On another occasion, when proud parents brought their children to him, and his followers reported them for intruding with their youngsters, he indignantly rebuked those who sought to shield him, saying: "Let the children come to me; do not try to stop them, for the kingdom of God belongs to such as they." The feminine appeared in the domain of religious thought two generations ago, and, naturally, it has lent a different coloring to religious movements throughout Christendom. The influence of it is more in evidence in this young, volatile nation than in the older countries; but it is everywhere, not alone in the church proper, but in the scientific domain and the pseudoscientific world. There was need for it; the time had arrived in evolutionary thought for its appearance. A report of a committee appointed by the Archbishop of Canterbury in accordance with a resolution of the Lambeth conference of 1920, "to consider and report as early as possible upon the use with prayer of the laying on of hands, of the unction of the sick and other spiritual means of healing," has been published in England. Membership of this committee included noted churchmen and leaders in the medical profession, which makes its findings all the more interesting to the lay world. In dealing with the report the London Times had this to state: But it is clearly by existing needs and conditions that the question of spiritual healing must, for practical purposes, be judged and decided. It is in fact a live issue, forcibly brought to the notice of the church by the vigorous growth and influence of physical or mental healing, and was so recognized by the Lambeth conference. The committee on the threshold of their inquiry laid down two guiding axioms. Religious treatment of bodily illness must be related to other forms of treatment; it must aim not merely at the cure of bodily illness, but at the restoration of the patient's whole nature. Three avenues of approach - material, psychical and devotional and sacramental - are, they say, open to the power which heals the body. An acknowledgment is contained in the report, always to be considered as the work of a joint body of churchmen and physicians, that the Church of England, if it is to hold its own with the people, must borrow something from what is generically termed "New Thought," which, however, is the oldest thought in the world - a rediscovery of a very old thought - the fundamental of the ancients that mind must take precedence over matter. "Psychotherapy," one of its phases is termed in the learned report. The definition of this by the Lambeth conference committee is interesting, coming from that source. Psychotherapy includes three main departments: treatment by reeducation and persuasion, aiming at mental and moral readjustment by means of reason and argument. Paralysis and other diseases can be reached, the report affirms, by this method. The second department is suggestion, "aiming rather at influencing subconscious processes, for it is in the subconscious and unconscious parts of the mind that the source of many nervous and moral ills lie." The third department in psychotherapy is the analytic, "investigation of what are assumed to be the deepest layers of the pronouncement from this eminent body that in human experience spiritual disorder often leads directly to the moral and mental disorders, and indirectly to such disorders as hysteria. It is recommended that those who have the cure of souls should be encouraged to study the psychological principles which lie behind these various methods pf psychical treatment. Very frequently illness calls for careful analysis or investigation into the patient's relation to the problems, moral and social, of his own life. Disease is a morality then. If the spiritual within is satisfied the mind is satisfied and the body is in harmony; if, on the contrary, there is unrest in the higher regions, the body, being the cruder effect, gives evidence to the eye. Important concessions are forthcoming. It is natural then that the third line of approach to the mind and body in "dis-ease," the devotional method is of greater interest to such a body of citizens. The report states Here the appeal is direct to God as the immediate source of all life and health without the use of any material means. Within the church it has occasioned the revival of systems of healing based on the redemptive work of our Lord. They all spring from a belief in the fundamental principle that the power to exercise spiritual healing is taught by Christ to be the natural heritage of Christian people who are living in fellowship with God and is part of the ministry of Christ through His Body the Church; they rest upon a definite doctrine as to the nature of disease, the object aimed at in its treatment, and the results which should be expected. Every sort of curative treatment assumes, obviously, that disease is an evil to be combatted. Theologically stated, this means that health, or an orderly condition of body, mind and spirit, is God's primary will for all His children; and that disease, as a specific violation or falling short of this orderly condition, is not only to be combatted in God's name and as a way of carrying out His will. It is, of course, also obvious that disease, like other forms of evil, is permitted by Him to exist, it may be, as a result of man's misuse of his freedom; it may be as a means of spiritual discipline and efficiency. but, however it may be brought about, and in whatever way it may be overruled for good, it is in itself an evil. This is a departure for the church to take, and in a footnote to the report the committee remarks that it is to be hoped that some of the language used in the office of the visitation of the sick may be reconsidered in this connection and due emphasis given to the principle newly expressed. Sickness is an vil. It is not a necessity in nature, it is a violation of nature. Disease is a moral sin. There is a health note in this. The chief work of the church in its mission of healing, we are told, is to develop in all its members a right attitude of confidence, love and understanding toward God and to train them to approach all questions of disease both for themselves and others in this spirit; to bring them together those who care for the soul and those who care for the body in corporation: and
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