Newspaper Page Text
Thy knowledge, understanding and i W.. "
Xrrandommanders! ?hat thVy may i &.8SJ S&.&. J IBs succeed in tbeir p ans on tne nnes oi love, mercy and humanity, that they immmmmmmm mm mmmmmtimmmm mmmmsg may proceed thereon, as now. Appoint us for salvation and compa sion that violence, outbreak and cala mity be unheard of in our land, that perfect peace may be accorded to us and to all who dwell in this country now and for evermore, A MEM. THE SUNDAY SCHOOL. Life's Mirror. There ar. loyal hearts, there are spirt- brave, There . sou la that are pure and true: Then give I) the world the best you have And the best will come back to you. Give love, and love to your life will How, A strength in your utmost need; Have faith, and score of hearts will show Their faith in your word and deed. Give truth, and your gifts will be paid in kind, And honor will honor meet, And a smile that is sweet will sorely find A smile that is just as sweet! Give pity and sorrow to those who mourn; You will gather in flowers again, The scattered seeds from your thought outcome, Though the sowing seemed but vain. For life is the mirror of king and siave, 'Tis just what we are, and do. Then give to the world the beet you have Ard th best wil' comeback to you. (Madeline S. Bri Ves, in Demorest's. Religious Instruction in American Schools. Levi Beeley. lu the Educational Kcview, New York. Condensed for Public Opinion. A few years pgo state legislatures led with each otner in placing upon the sUtute books laws regulating, if not entirely forbidding, all use of the Bible in the public schools. While many ministers 'and church people earnestly resitted such action, many others were content with the drift of public opinion, arguing that all deno minations would be satisfled with such a solution. No one will claim that the anticipated result has been obtained Young people are deplorably irrev. erent and careless concerning the deeper things of life, to say nothing of the graver and more criminal ten denc es. Then the dense ignorauca of sacred history and the teachings of the Bible is simply aDpalling. In an entrance examination of one of our colleges, ia 1896, 22 extracts from Ten nyson were selected in whica Bible references were made. Such common expressions as "Manna in the Wilder ness," "Lot's Wife," "Jacob's Lad der." "Jonah's Gourd," "Cain's Mark," etc., occurred. Thirty-four candidates were examined, and it was found that, out of a possible 743 cor rect answers, only 382, or iess than 50 per cent, were given. Feeiing the importance of this ques tion, and desiring to obtain data to show the drift of thought among the leaders of our land. 1 began an inves tigation of the subj ict some two years ago. I tent circulars to about 400 per sons in different parts of the United State. I received replies from about 200 persons: 42 clergymen, 20 college presidents, 30 college professors, 43 Btate and city school superintendents. 31 principals, 4 lawyers, 4 editors, aod others from various ranks of life. As to religious confession, 3" were Metho dists, 12 Baptists, 57 Presbyterians, 17 Congregalionaliots, 1 Reformed, 13 Friends, 6 Eoiscopalians 3 Catho lics, 1 Moraviao,4 Diaciple.3 Unitarians 5 "Liberals," while quite a number did not give their churcn relation. In most oases I knew nothing of the reli gious preferences of those addressed. Ij sought for ao expression from all clas-j ses of representative men and women. In response to the first question: "Is religious education necessary to a properly developed character?" there were 196 answers in the affirmative, one in the negative, and five modified. The next . four questions, which are subordinate to the first, s-ek to discover if American youth are re ceiving such education through the church, the Sunday-eji.ool, the home, or any other agi y. There are thirteen affirmative auo ers to No. 2, six to No. 3, five to No. 1, and six to No. 5. All the rest of the answers 1 have classified as "no," or" partially." Of these about two-thirds are negative and one-tbird, evidently having in mind the work done in the church, the Sunday-school, and the home, ex . press ihe opinion that the work is par tially done. For instance, Dr. John Hall says: "The church is doing her best in the Sunday-school: but many children fere not in it." President Canfield takes an optimistic view, in which he says .the church "is doing its part not .always wisely or well, but better with passing years." An op posite view is taken by Bishop Vin cent: "The -church does not do its share, nor does the Sunday school. Home is not at its best. In many cases home is doing nothing." The sixth question: "Is religious education necessary to good citizen: ship?" met with answers as follows Affirmaiive. 156; negative, ll; modi fied, 26. The most of the answers were an unqualified "yes." Some of the modified answers are practically affir mative, as will appear. I quote a few: "Yes. I think so; it is certainly desir able." President Draper. "It is. The safety of the republic depends on individual character." Dr. Cuyler. "In the broadest sense of 'citizenship,' yes." Nicholas Murray Butler. "Y-e, if of the r'gh. character I mean if :tis really religious and not merely theo logical." Superintendent Balliet. The answers to No. 7 are even more inter t'Sting. Question 7 is:"lf so, ought the state to providn it. ?" Affirmative, 85: nega tive; 64: modified, 40. It was a matter of considerable surprise to me, in ta bulating the answers, to find that a large a number have come to the belief that the state ought to assume some responsibility in the work of religious education. I expected a large pre ponderance of opinion in favor of the state's keeping "hands off," as a Ca tholic priest puts it. Another point is apparent in the answer?, and that is, of those favoring such education, the larger part comes from the ranks of teachers and professors. Clergymen quite generally seem to be jealous of Protestants as well as Catholics. A Catholic view is tersely put by Father Kivelitl. "By no means; for not the state but the church has been commis sioned by God to teach his word. "I add . few opinions, given In a word: Ethi- cally, yes; denominationally, no ". President Stryker. "Yes the central cardinal features of it." Dr. Cuyler. "Under our principles and system of government it seems impracticable, so long as denominations are so antago nistic." President Craven: "The state should protect it, but not enforce it. The most it can do is to authorize the reading of the bible in the schools." Judge Fancher. "The state ought to arrange that it should be given; not at the state's cost, necessarily." Dr. John Hall. Space does not permit quotations from answers to the remaining ques tions. I ca only give an analysis of the result. Ninety would give sacred history and literature, seven would teach doctrines and creeds, 45 would teach church history, 120 would have instruction in moral lessons from the Bible, 11 would teach all of the above, and 30 would teach none of them. Ii will he seen that the majoriy think that it is to sfe to teach t-ared his tory and literature, and moral lessons from the Bible, and that only a few weuld admit anything els. One hundred and forty-two distinguish moral from religious instruction and 40 make no distinction. The large proportion believe that the chief ob stacle to the introduction of religious instruction is sectarianism, narrow ness, bigotry, or superstition. "Poor teachers" is offered as an objection by quite a number, and also that church and state are separate in this country. One hundred and twenty-four would favor a trial under certain limitation-', 4f would not give it a trial, and 12 pronounce its introduction an impos sibility. Some, who believe in religi ous instruction as a theory, positive y and emphatically oppose any attempt to work out the problem; it beiDg bi yotid solution in our country. I have given, thus far, rtitements of opinion which, enming as tbey do from such eminent persons, are en titled to respect; yet tbey must be re garded somewhat as generalizations and theories. ' There are statistics at hand, however, which verify the posi tions taken by the majority, and woich show a more alarming condition of things than even the mo-t pessimistic fear. According to calculations based upon the last report of the commission er of education, there were, in 1896, in the Sunday-school a little less than fifty per cent of all the children of our country. The meaning of these figures is simply overwhelming, More than one half of the children in this Christian land who receive prac tically no religious instruction! For but few parents who fail to send their children to Sunday school are careful about the religious training of their children in the home. Why exclude sacred history and literature and ad mit every other history and literature? It cannot be, in this age of intolerance and intelligence, that there is not a common platform of literary, historic and moral teaching founded directly upon the bible upon which Catholic and Protestant, Jew and Christian, or thodox and liberal, can stand in our schools. The Rev. Thomas Bouquillon, an eminent Catholic priest, says: "Edu cation: to whom does it belong? is the question with which we started out. We now make answer: It belongs to the individual, physical or moral, to the family, to the state, to the church; to none of these solely and exclusively, but to all four combined in harmonious working, for the reason that man ia not an isolated but a social being. Precisely in the harmonious combina tion of these four factors in education is the difficulty of practical application." The Holy Passion of Enthusiasm. The men and women who have been greatly used of God in the conflict with evil and in the extension of hia king dom, have not always been the talent ed, the intellectual, the educated, the trained, the strong; but they have been souls aglow with Christian enthusiasm. Whatever else they may have had or not had, they did have this one thing. The Christian worker who lacks this enthusiasm will have a hard time of it. He must fail of attaining the best pos sible re -suits of service. Enthusiasm is not a rare thing among men. It is manifested wherever men toil and strive and contend, in all de partments of human ambition and ef fort But the enthusiasm ttat it Christian is not so common. If we in quire for a definition of Christian en thusiasm, it -is easy to find it in a thousand exemplifications in heroic lives of men and women in the service of God and humauiiy. Christian en thusiasm is a high and holy passion. It is divine life in motion. It is pure love on fire. It is faith inspired. It is hope triumphant. It is faith, hope and love at coocert pitch, in the swell of a mighty harmonj. It is knowledge driven by zeal. "It is a soul at full stretch under high and holy inspira tion. Christian enthusiasm kindles, warms and burns like flame. It flashes and strikes like lightning. It pours like great showers. It rushes like mighty rivers. It moves onward resistlessly. it pierces the darkness: briges the rivers; climbs or tunnels the moun tains; shatters the barricades of hell. It presses toward the mark and reaches it. The Evangelical. What Prayer Involves. ttev. D. W. KaUDce ia the Standard. To use prayer only to excite one's best feelings would be to attempt im position on ooe's belt. No honert man could so pray. Praying involves two persons, one of whom asks, toe other of whom hta-s the request. Log ically, a God must hear. Logically, then, a man having wants that God can supply, must pray as a duty and in the pruying muet belu ve in God as tioicg something in rerOose to prayer. There is also a mortal "must." Prayer is as truly an insUnct of man's moral nature as is the natural instinct of a beaver to construct its dam or a bee tobjild its ceil. As univer-j.illy as men have bad heads on their shoulders so universally have the human race had thei'- prayers. Often perverted, often itddress'-d to fals gods and mingled with debasing i i es. te in siiuct survives survives n men's bo dies survive amid unheal r y air?, or men's minds survive amid ae fallacies they mistake for reasoning , survives as an eternal part of their eterra' eth ical natures. Men's hopes and equally I heir f jar., contribute to make them pray. Men's sense of what is right and equally their sense of what is wrong tend to make them pray. Men in their sense of dependence pray with hands and hearts uplifted to heaven; and none the less when awed by the sense of their independence and so responsibility before the risks of indi vidual life. The man who does not pray goes against both brain and heart, goes against all that is deepest in himself and in the God who made him to pray as be made him to breathe. He fails to gratify the noblest impulse, the per petual impulse of his moral nature. But the. word "must" in the verse so often quoted, becomes also, in view of this logical and moral conviction, a practical "must." It will not do to stop with saying "it is a good thing to pray," but a man must do this very thing must actually pray. It is not enough to "say one's prayers," to re peat a formula, use words in disobe dience and unsubmtssion. There must be room for God to answer "no" as well as to answer "yes." Otherwise we take the throne. We must be ex pectant that God will do what he would not otherwise do. Answers of the best kind, and for things better for us than we had desired, we may get. All prayer must be restful rather than fretful, calm rather than feverish. We must believe not so much in our prayer as in God our hearer. It is the golden thread interwoven with the fabric of every day's life. Sincerity. A man cannot depend on himself in emergencies without the habit of Sin cerity. We can be as easily duped by ourselves as by any designing villain. Self-delusion is not only easy, it is also very subtle in its approach. Personal advantage or our safety, can neither, with plausibility, make attractive wrong actions and dangerous preced ents. The greatest safety here, short of the saving grae of God, is a habit of sincerity. It i- difficult to break away from such a habit. It ri-es up to hold us to what is 8t- mindly but an impulfe, and our consciences will be sensitive to every departure frira the way we hve hitherto walked in. Sincerity is also a safeguard when through Ignorance or impetuou-ness we fall into sin. Peter sinned griev ously and fell very far. He came where he might well discredit, his own strength and where the doubts of Ms brethren were fully justified. Jesus came in the morning at the lake, be searched deep into Peter's heart, and y-us before all the brethren. At last the search revealed a sincere, faithful heart. On that bas s Peter was rebuilt for the kingdom of God. As long as this was left there was hope for him. God can do very much for a man who i- sincere. So it appears that a man owes to him self th- duty of being sincere. In no othf- way can he be sure of himself. In no other way can a man pVerve his moi 1 inteirrity, and be as a -rone in one line bt in another. If we allow ourselves conscLou-l? t- bj insincere we are putting our best in jeopardy. If unconsciously we are insincere, the danger is only less great in that we may be shown our insincerity and have the privilege of repenting. Christian Index. Beware of Misjudging. Perhaps it were better for most of us to complain Iosb of being misunder stood, and to take more care that we do not misunderstand other people. It ought to give us pause at time to re member that each one has a stock of cut-and-dry judgments of hia neigh bors, and that the chances are that most of them are quite erroneous. What o-r neighbor really is we may never know, but we may be pretty cer certain that be is not what we have imagined, and that many things we have thought of him are quite beside the mark. What he does we have seen, but we have no idea what may have been his thoughts end intentions. The mere surface ef his character may be expos ed, but of the complexity within we have not the faintest idea. People crammed with self-consciousness and self-conceit are often praised as hum ole, while thy and .reserved people are judged to be proud. Some whose whole life is one subtle ttudied selfishness get the name of self-sacrifice, and other silent, heroic souls are condemn ed for want of humanity. Ian Mac laren, in the Potter's Wheel. The Jewish War Prayer. On every Saturday in every synago gue in thissountry,tne following prayer is said in Hebrew. It is significant because it mentions the Cubans and the Spaniards by name. Such things are usua ly left to be guessed at: O, merciful and gracious King, God of Gods and Lord of Lords, in Thy hand is the soul of every living crea ture and the spirit of every human being. Look down from Thy holy dwelling, from h-aven, save, we be seech Thee, Thy servants the Amer ican nation, who dwell in these United States, who adhere to the teachings of Thy beneficent attributes, to do good to mortal beings, to show compassion to tbose who are formed by Thy hand, and who risk th-ir lives as they do this day, to shed their blood like water in this war which duty commands, to de liver the Cuban people who sigh and groan beneath the hand of the relet) t- I less and cruel Spanish nation who have thirsted for human blood tr m days of old. O, Lord of compassion, we pray Thee, pitv and have mercy upon our forces on land and sea, and give them strengh aod courage to stand hefore the power of our enemies and ti subdue the pr e of t os who rise against us. that i y, o-.i"- bost4. return no' in defeit O. -i-j Thou Hvert thtt! with beads K-n-. down ward and faces shamed. May Thy loving kindness up! o i and support us with Thy right ha d, to deliver tbe Cub ins who are oppres sed and affiic.'eJ by their persecutors, and to proi.l-.ioi freedom for them in order that they alo may enjoy the glw of enlightmeDt and freedom which Thou hart apportioned to us, sons of these Uuited States, with Thy full, open, holy extended hand. We implore Thee, prosper our ways that no t-ickness. misfortune, mishaps, or evil accidents may befall us Bring our ships to desired haven and lead us by nileat waters. Graciously bestow of LESSON VII, SECOND QUARTER, INTER NATIONAL SERIES, MAY 15. Text of tbe Lesnon, Math, xxiv, 42-51. Memory Verses, 44-4G Golden Text, Math, xxlv, 42 Commentary by the Rev. I. M. Stearns. Copyright, 1S98. by D. M. Stearns. 42. "Watch, therefore, for ye know not what hour your Lord doth come." The title of this lesson is "Watchfulness," and if we consider the special topic of this whola chapter and the next one, "The Second Coining of Our Lord," there is no event for which we would more eagerly watch if we loved it as wo should, and we would surely love it if we understood it. The lesson committee suggest that it may be used as a temperance lesson, and if we understand the word "temperance" in its Scriptural significance of the whole mat ter of self control there is no truth that tends more to donlul of self and complete self renunciation than that of the immi nence of the return of our Lord. Having uttered His last public w ord to the hypo critical Pharisees and having announced the desolation of Jerusalem, Jesus and His disciples left the temple and as they did so His disciples tried to draw His at tention to the buildings and tho stones, and the adornings, but He surprised them by telling them that the whole thing would be thrown down. This lod to a question privately asked Him by four of the disciples (Mark sill, 8), and the ques tion lod to this discourse, in which He re fers to the approaching destruction of Jerusalem, but chiefly to events connected with His coining again at tbe end of this age. 43. "But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up. " On a former occasion our Lord used the Fame words (Luke xii, 89), but in connection with watching for His return from the wed ding. In this sermon and in the gospels of Matthew, Mark and Luke we must re member that the commission was to Is rael, and the messengers were forbidden to go to the gentiles, and while there are lessonsf or us all in all the Bible we must not attempt to apply some things which are specially for Israel to the church, or vice versa. Truth for the church concern ing the second coming of Christ is found chiefly in the epistles. Notice specially that the coming aa a thief does not or should not apply to the church (I Thess. v, 4, 6), for she is loving His appearing and looking eagerly for Him and constant ly saying, ''Come, Lord Jesus" (Rev. zxli, 80). 44. "Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh." Xow, to be ready and watchful is a word for every believer at all times. Having received Christ and be come clothed with His righteousness, we are ever ready for His presence, for noth ing more is necessary to fit us to enter heaven than His merits only. But we are expected to be ever ready for any manner of service and watchful to see His way and hear His words (II Sam. xv, 15; I Chron. xxviii, 21; Xah. ii, 1; Hi.b. ii. 1). This is not, however, the special thought of these words, for the coining of the Son of Man, as I understand it, is always His coming with His saints in power and glory for the special benefit of Israel and the overthrow of her enemies. It is never death nor Pentecost nor the destruction of Jeursalem (Isa. lxvi, 5, 15; Zech. xiv, 4, 6). 45. "Who then is a faithful and wise servant whom his Lord hath made ruler over his household to give tbem meat in due season?" Here is something a child of Ood can always lay to heart. Two things required of us are that we prove faithful and wise. 40. "Blessed is that servant whom his Lord when Ho comet h shall find so doing." One of His accusations of the Pharisees was, "They sny and do not" (chapter xxiii, 8), and His warning in chapter vii, SI, is, "Not every one that saith, but he thatdoeth." He was never idle or indo lent, and it is impossible that those in whom He has full control can be either the one or the other. 47. "Verily I say unto you that He shall make him rulor over all His goods." In tho story of the talents in the next chapter both the one who gained five and the one who gained two received the com mendation : "Well done, good and faithful servant. Thou hast been faithful over a few things. I will make thee ruler over many things. Enter thou into the joy of thy Lord." What can it all mean but that tbe faithful servants will have places in His kingdom according to their faithful ness? Saved by grace, but rewarded ac cording to works ( Rev. xxii, 13). . 48. "But and if that evil servant shall say in his heart, My lord dolaycth his coming." Whether all that talk that way are evil servants or not we cannot say, God knows, but we do know that there are many who bear His name, at least out wardly, who not only say it in their hearts, but are very bold to sny it with their lips, and even after the fashion of II Pet. iii, 8, 4. 49. "And shall begin to smite his fel low servants, and to eat and drink with the drunken." There are many Christians both in the pulpit and in the pews who seem to take special pleasure In the smit ing of others, at least with their tongues, unmindful of the word, "The servant of the Lord must not strive," and of that other, "Judge nothing before the time, " and "All things whatsoever ye would that men should do to you, do ye even so to them" (I Cor. iv, 5; II Tim. ii, 24; Math, vii, 12). As to eating and drinking with the drunken, the Lord sees those who bear His name doing even this also, and open ly without shame and in a very literal sense. It is still true that many walk whose god is their belly, who mind earth ly things (Phil, iii, 18, 19). Whether there are many who weep over them or not, the Lord knows. If you are clear of the guilt of tho literal fulfillment, remember that there are many seemingly lawful things, as study, business, innocent amusement, the bicycle, etc, which are very intoxicat ing and take time and strength and money which ought to be wholly devoted to Him. 50,51. "The lord of that servant shall come. " Ho may seem to delay and not to cure, but in an unexpected day and hour He will deal with his unfaithful servants. There may be present dealing in the way of treading under foot of men, like the savorless salt, or sickness or death, but these are only partial and except death may be with the desire to lead to repent ance. The great dealing is, as in the last lessons, and also in chapter xxv, 80, the final one, from which there is no appeal or recall. See remarks on the last lesson, and hesitate not to repeat to your class anything you then said, or have them tell you what you then told them, for thea things must be oft repeated. The vineyards of Italy cover nearl 8,000,000 rre. Per week, 60 THE tttWWttftft? 4444444444444444 Read oy 50 per cent, more El Pasoans than , any other two journals. Consequently The Leading Daily Paper, 'io:!'.:!.:::::!:"'"!) Electro - Hydropathic i int. i nsti S Cor. MYRTLE and TANT0N TREET . Mrs. Dr. F. M. Gandolfo, Mgr. SOCIETY DIRECTORY. Masonic. El Paso I odga. No. ISO, A. F. & A. M. Meets every first and third Wednesday at Masonic hall, San Antonio street. Visiting Droit, era cordially invited. O. F. Slack. W. M. A. KAPLAN. Secretary El Paso Ohaptsr, No. 167, R. A. M. Meets the second Wednesday of each month at Masonic hall. Visiting companions cpr naily invited. W C. HOLMES. H. P. A. KAPLAN. Secretary. l Paso Oommandsry, No. 18, K. T. Meets fourth Wednesday of each month at Masonic hall. Visiting Sir Knights cordially in vlted. H. O. ai LEa. E. C. W. E. RACE. Recorder. Alpha Ohsptar No. 178, OBSIB SASTKB8 STAB. itegular meeting second Saturday of each month. Sojourning members of the order oordiall, invited. Mm Joua J O. Baugh, Worthy Matron. Worthy Patron. I. O. O. F. El Paso Lodge, No. 284, I. O. O. F. Meeting Ever, Monday Nighty P. M. MlLUPOOa, Secretary. Border Lodge 874, I. O. O. F Meets every Tuesday night. J 3 Morrison, Flournoy Carter, N U Secretary. Uanton del Paso, No. 4 Patriarchs' Militant, light of meeting scond Wednesdays in Odd tfelloW hall. W.M. PRICE. Captain. W. E. SHARP. Clerk. Mt. Franklin Encampment, I. O. O. F. iM Of meeting first tThwffiF Hhnbt L. i APxii, Scribe, MisoeUaXAeous National Union. Meets fourth Thursday In each month at dd Fellows' Hall. J.W.Fow. Prest. i. W. Wii,xiso. Secretary. Knights of Honor, jleets second and fourth Thursdays ef each uonth at Odd Follows' ball. Visiting brothers .raiall, invited. H1LLE. Dictator. si. 4. SB. ELTON. Reporter. nited Brotherhood of Oarpanters and Join are of El Paso. Meets every Sunday at 10 a. m. at Labor all. Visiting members welcome. -RED WEIDENBEOK. Bee. and Bee Woodmen of the World, Tornlllo Camp, No. M. Meets every second and fourth Tuesday ach month at their forest, O. A. R. hall. 1 p a. sharp. Sovprf'irns and strangers cordially nv'.teu. G.C. Wimberly. Commander. J T Sullivan. Clerk. B. P. O. E. El Paso I-odite. No 18? Meets first and third Tuesdays in Odd Fel ,ks nail. 8. J, UATL.il. E R. , K 8BELTON, -8ifr A. O. U. W. Meets in Q. A. R. hall on the first anf third Tuesdays In each month. Vlsitlns -ntberi cord!llv lrUt' frd Widmah M. ' i c Knr RorrW". Foresters nf America. OOTTBT BOBIf HOOD NO I Ieets flrkt and third Wednesday night of rh month In Odd Fellew's hall. J F aullivaa. C. B. G F Allen. MpFtry Ancient Ordsr of Hibernians. Division No. 1. Bl Puso County, meets sec- nd and fourths Sundays at Union Labor 'all at 8 p. m Jas. c xirroHD. J, J. O'NtlLL, Eeretary. President. cts. per month, delivered by Carriers, to all parts of the City. HERALD... Electric Medicated Vapor Baths for the cure of all chronic diseases. Positive cure for Rheumatism. Baths endorsed by the best medical authority and the profession. Grad uate of Cincinnati and post graduate of Na- V tional College of Therapeutics of Indianapolis, I Ind., having diplomas from these well-known institutions. Also, diploma of Master of Degrees ot. Iherapeutic. LAD IE AND GENTLEMEN IN ATTEND ANCE FOR BOTH SEXES. K.of I El Paso Lodge, No 82. Regular meeting every Friday night at Oastle hall, over Beneke's hardware store Sojourning Knights will receive a cordis welcome. Wm. Kibbt, C. O. H , K. R. S. Kn'ahts of Labor. Oae City Assembly (L. A. Mil.) Meets everv Frldav evnin at the hall eorner San Antonio and N. Stanton street, at 8:00 o'clock JOHN BORRENSON. V W. B. J. RA WHIP, w p Oolored Knights of Pythias Myrtle Lodge. No. 10 Regular meeting every Wedneeday evening In Union Labor Hall over Badger's grocery tore. Sojourning Knights respectfully In vited to attend. . A. O. MURPHY. K. of, and B W. H. SOOTT. O. O Bliss Lodge No. 221. K. Of P. Regular meeting every Monday evening at O. R. C. hall. Visiting knights welcome. W. F. Bimpil. J O GBAJ.T. H. nf H. A -" Chureh Directory FIRST PRESBYTERIAN CHURCH Myrtle Street Henry W. Moore, Pastor. Residence, 913 North Stanton Street. HOURS FOR SF.RVICE. 11 a. m., ncorning worship. 7:30 p. m., evening worship. 9:45 a. m., Sunday school. 6:15 p. m., Sen. Christian Endeavor. 4:00 p. m., Jr. Christian Etdeavor. 4:00 p. m.,(Monday) Intermediate En deavor 7:30 p. m., Wednesday, prayer meet ing. The Ladies Aid Society meets at the church the first Tuesday of each montn at 3 p. m. The Session meeis In the pastor's stu dy the first Tuesday evening of each month. OAPTIST CHURCH, CORNER SAN -t Antonio St. and Magoffin Ave. W. O. Millinan, Pastor. Residence Magoffin Ave. HOURS FOR WORSHIP. 9:45 a. m., Sunday school. 11 a. m., morning worship. 3 p. m. Junior Union. 4 p. m. Serior Union. 7:30 p. m., evening worship. 7:30 p. m. Wednesday, prayer meet ing. CATHOLIC CHURCH OP THE IM maoulate Conception, Myrtle Ave. and Citnjpbell St. Father Cahill, Rec tor. Rksidencf Ncrth Oregon St. HOURS FOR WORSHIP. Catechism at 9:30 a. m. High mass sermon 10 a. m. GERMAN LUTHERAN CHURCH Rev. Heuboeten, Pa'tor. HOURS FOR WORSHIP. Services held every Sunday at 3:30 p. m. in the First M. E. church on Myr tle Ave. TRINITY METHODIST EPISCO pal church. Si uth. Corner Texas and Stant n Sts. Rev. J. T. Fench. Pastor. Residence, 712 North Campbell street. HOURS FOR WORSHIP 11 a. m., morning worship. 7:30 p. m., evening- worship. 9:30 a. m. , Surday school. 3 and 4 p. m., Epworth League. 7:30 p. ra Wednesday, prayer meet lag. a o s 0 0 0 0 0 0 0 0 THIRST METHODIST EPISCOPAL. church Myrtle Avenue. Rev. J. G. Hall, Pastor. Parsonage back of church. HOURS FOR WORSHIP. 11 a. m., morning worship. 7:30 p. n., evening- worship. 12 m., class meeting. 9:46 a. m., Sunday school. 6:30 p. m., Epworth League. 7:30 p. m., Wednesday, prayer meeting- pHRISTIAN CHURCH. MYRTLE Ave. Rev. G. H. Morrison, Pas tor. Residence, 604 Mesa avenue. . HOURS FOR WORSHIP. 11 a. m., morning worship. 7:30 p. m., evening worship. 9:30 a. m., Sunday school. 6:15 p. m., Senior C. E. 3 p. m. Junior C. E. 7:30 p. m., Wednesday, prayer meet ing. ' CT. CLEMENT'S CHURCH. MESA . Ave. Rev. M. C Martin, Rector; Rectory adjoining the Church. I HOURS FOR SERVICE. I 7:30 a. m. , holy communion, t 11 a. m., morning prayer. ! 8:00 I). m. erenimr nnvar 9:30 a m., Sunday school. 3 p. m., Catechism. Holy days 10 a. m , holy commun ion. Wednesday 10 a. Litnany and reading. PARISH SOCIETIES. The Vestry meets the third Monday in each month at 7:30 p m. The Brotherhood of St. Andrew, (Chapter 441,) meets the third Thurs day in each month at 7:30 p. m. The Daughters of the King, (Chap ter 460,) mteia every Friday at 2 p m. The Rector's Aid society meets every Tuesday at 3 p. m , except the Tuesday after the first Sunday. Tbe Woman's Auxiliary, (Margaret: B. Martin Branch,) meets at 3 p. m. on the Tuesday after the first Sunday in each month. The Ministering Children's League meets every Saturday afternoon at the residence of Mrs. Floyd Payne. The Altar Guild meets tbe Saturday preceding tbe first Sunday in each month. pONGREGATIONAL CHURCH, (Mexican.) Lower El Paostreet. Rev. A. C. Wrlaht. Pastor: also, direc tor of Congregational Trailing School, 501 N. Sai.ta Fe street HOURS FOR WORSHIP. 10 a. m., Sunday School. 11 a. m., Senior C. E. 3 p m., Junior C. E. 7 p. m., evening worship. 7 p. m., Wednesday, prayer rawifrrg YM. C. A. SAN FRANCISCO ST. Wm. Sloan. Secretary. HOURS FOR WORSHIP. 2 p m., bible study. 4 p. na., mens' meeting. Rooms oien through the week from 9 a. m. to 10 p. m. MEXICAN MISSION OF THE ME tbodist church South. South Campbell street near Fourth street Rev. J. F. Corbin, PasTo-. HOURS FOR WORSHIP. 11:30 a. m., morning worship. 7:30 p. m., evening worship. 10 a. m., Sunday QhooL.