"Arthur Bentley Worthington," as he was known while in New Zealand, was one of the most successful con men ever to reach, or practise on, these shores. The most successful ones, of course, were the ones whose activities were not splashed on the pages of the day's newspapers, to the shock and amusement of readers from other cities and denominations.
LOCAL NEWS
Free Lecture. — Our readers may be reminded that what promises to be a very interesting lecture upon "Historic Religions and their Ultimate," will be delivered in the Oddfellows' Hall, Lichfield street, this evening, by Mr A. B. Worthington, LL.D. and M.A. The admission is free, but a few seats will be reserved at one shilling each. The lecture should attract all persons of intelligence and mental culture. -Star, 4/3/1890.
Lectures
LECTURE.
AT the urgent request of many Mr WORTHINGTON has consented to give a Free Informal Talk on
"THE SCIENCE OF TRUTH," and its Practical Application to Everyday Life,
AT ODDFELLOWS HALL. NEXT SUNDAY, At 3 p.m. -Press, 18/3/1890.
Town & Country
Mr Worthington’s Lecture. The lecture at the Oddfellows’ Hall to-morrow afternoon promises a new interpretation of an old and much-disputed question. The German philosophers, and some of the French materialists, have been very busy trying to destroy Genesis. We understand Mr Worthington fully claims to demonstrate not only the reasonableness but the truth of this narrative of the creation. -Lyttelton Times, 7/6/1890.
MR WORTHINGTON’S LECTURES.
TO THE EDITOR.
Sir, — As this gentleman, at the close of his addresses, retires behind his curtain, and courts no public discussion of his statements, only the Press appears open for such a purpose. I was one of four who decided to hear his address on “The Being of God and Creation of Man” on Sunday last. As we came out we compared observations. One said New Zealand may well be called a country for new fads, when people are content to accept such stuff as we have heard for gospel. A second remarked "He is a cute Yankee, and is getting a good audience for his Yankee notions. He would have made a good actor; every motion he made, and his voice, you could observe, were well studied for effect. I never heard such bosh in my life.” Another — “One cannot wonder Sullivan getting such support if people can pay for listening an hour and a half to such twaddle, from which you could not get a grain of common sense.” In my own case I had heard in the morning at the Friends’ meeting the 38th chapter of Job read and the fifteenth of Luke, and addresses from members on the experiences of Caleb and Isaiah and the warning of the Saviour, “Watch and pray,” &c. Mr Worthington proposed to answer the queries put to Job, by informing his audience that their spirits were all present at the creation. He claimed that his hearers should admit that they had been in error in the past in all beliefs they had, and must only believe his teachings to be in the right way. But how they were to obtain one grain of wheat with such a bushel of chaff appeared to be a mystery — mathematical discussions being mixed up with such a jargon of sublime and ridiculous alternately. Whilst he distinctly implied that all other teachers failed to advise their hearers to search the Scriptures, he not only did not read them himself but also denied the truth of many of their statements. He said God is not a spirit — but spiritual, and by implication stated that the whole work of salvation and regeneration is under the control of man himself, ignoring the teachings and experiences of some of the most eminent individuals in both the Old and New Testaments, and the Lord Jesus’ shedding of blood to obtain the remission of sins against the Divine law. His having been a barrister explains his habit of mystifying everything with the most abstruse and high-flown language, making black appear white and the reverse. His habit of thought or of expressing it reminds one of his mesmeric powers being brought into play. Doubtless such an easy Pilgrim’s Progress as he would apparently advise, will commend itself to some classes of minds. Our Bishop and all teachers of religion are in error according to the law and gospel of Mr Worthington. His closing by singing the Doxology appeared the height of inconsistency. — I am, &c.,
J. PECKOVER. Christchurch, Oct. 15. -Lyttelton Times, 16/10/1890.
Latest Locals
A New Sunday School.— On Sunday, at the Oddfellows' Hall, a Sunday school was started under the auspices of students attending Mr Worthington's classes. Ninety-one children were enrolled as scholars, and upwards of twenty ladies and gentlemen offered their services as teachers. Of these seventeen were appointed. The services of the others will be utilised as the number of scholars increases. It was arranged that the teachers should receive weekly instruction from Mrs Worthington, and the work will be carried on somewhat on the Kindergarten principle. After the work of organisation had been completed Mr Worthington delivered a short, pithy and interesting address on "Love, Life and Truth." At the close of the address, Mr Charles Duggan was introduced as the first Superintendent of the school. He addressed the audience, and his remarks elicited applause. It is very gratifying to the promoters of the school to have had the attendance and co-operation of at least three ex-superintendents of Sunday schools, who expressed their pleasure at the proceedings. -Star, 5/1/1891.
The first reference to the name of Mr Worthington's new movement appears soon after.
STUDENTS OF TRUTH.
MR WORTHINGTON at the Oddfellows' Hall, Every Sunday.
Subjects for June 14:—
11 a.m.— "The Human Soul."
2.30 p.m.— Sunday School.
6.30 p.m.— "Personality and Individuility."
Sankey's Hymns. -Star, 13/6/1891.
It is shortly after the naming of the movement that other preachers began to advertise some of their sermons as being "as opposed to the teaching of Mr Worthington," or referring to "the absence of forgiveness of atonement from the teaching of Mr Worthington." I understand that the churches of Christchurch were not a closed guild or united front, but the mention of him as a spiritual threat or alternative would seem to be a strategic mistake on their part. For the "Students of Truth" were a growing movement.
Property Sale.— Messrs Tonks, Norton and Co. report having completed the sale of the block of land, containing half an acre, situate at the east corner of Madras and Gloucester streets, opposite Latimer square, for the sum of £1125. The purchasers are the Students of Truth, the disciples of Mr Worthington, who intend erecting, at an early date, a large and commodious building in which to hold service. -Star, 25/6/1891.
Sunday Services.— The preachers at the Durham street Wesleyan Church will be the Rev W. Morley in the morning and the Rev E. J. Murray in the evening. At the East Belt Church the Rev L. M. Isitt will preach in the morning and the Rev J. N. Buttle in the evening. The Rev W. Morley will conduct the service in Hayward's Hall, Sumner, in the evening. The services at the North Belt Presbyterian Church will be conducted by the Rev E. Erwin. The subject for the evening discourse will be "The testimony of Christ and His Apostles to the fact that petition and supplication are prayer, in reply to the teaching of Mr Worthington that these are blasphemy and idolatry." At the Methodist Free Church, St Asaph street, Mr J. T. Smith will preach in the morning, and in the evening the Rev J. Hosking will preach on the subject of "The Evils of Gambling among Princes and Peasants." Mr W. Corrie Johnston will give an address in the Evangelistic Hall, Colombo street, to-morrow evening. The anniversary of the Lower High street Church will be held to-morrow, when the Rev W. Eeady, of Dunedin, will preach morning and evening; and in the afternoon, at three o'clock, the Rev E. Erwin, M.A., will preach on the subject of "The Testimony of Scripture to the Christ as a person, as opposed to Mr Worthington's teaching that the Christ is the principle of truth." Mr Worthington will lecture in the Oddfellows' Hall, at 11 a.m., on "The Infancy of Jesus," and at 6.30 p.m. on "Prayer and the Atonement." At the Hall of the Sons of Temperance, Mr W. Challinor will, at 6.30 p.m., lecture on "The Hell of the Bible." At the Primitive Methodist Churoh, Cambridge Terrace, the Rev W. S. Potter will preach both in the morning and in the evening. -Star, 27/6/1891.
Sunday services were, for many people, a cheap and respectable way to spend a weekend day. The differing opinions of preachers and the controversy between them added a little spice to the proceedings.
The services at the North Belt Presbyterian Church will be conducted by the Rev E. Erwin. The subject for the evening discourse will be "The testimony of Christ and His Apostles to the fact that petition and supplication are prayer, in reply to the teaching of Mr Worthington that these are blasphemy and idolatry." -Star, 27/6/1891.
It can be noted in the record that Worthington himself did not reply officially to such criticism - he was fine as he was and probably did not mind that other churches were, in a small way, doing his advertising for him.
But Worthington had "form," as they say - this "letter from New York," published a couple of years earlier, contained some interesting details.
Foremost in Christian Science circles for quite a number of months, were a Mr and Mrs Plunkett, who were regarded as bright and shining lights among the healers, and who understood the whole theory and practice of it from A to Izzard. Mr Plunkett was a good average sized, average looking man, and Mrs Plunkett adorned in a French Challey of the latest cut, tan gloves, a red parasol and a twostory sky-scraping bonnet, was a woman not to be sneezed at by any means. Besides, Mrs Plunkett was full of magnetism, she was boiling over with it, in point of fact she was loaded like a dynamite bomb. Plunkett lacked magnetism but that did not not matter much in their practice, for Mrs Plunkett had magnetism enough for both. Their business was fairly good and they appeared to be on the high road to fortune, when a circumstance occurred which has caused a lively commotion in the healers' camp and has caused great scandal in the circle. Mr and Mrs Plunkett shrunk from notice in spiritual healing but were ready to tackle anything from tic doloreux to a broken leg; they not only cured disease themselves but they taught others how to do it; and this was the rock on which Mrs Plunkett split.
Among the seekers after light and truth was a fascinating young convert named Worthington, who had boxed the compass in a number of professions, and had not made a ten strike in any. But Worthington was hopeful; he had tried mining in California, but it didn't pan out - he had wrestled with Blackstone, Kent and Story, and failed to reach the Supreme bench. He had boomed Ben Harrison in the late Campaign, but had lived long enough to discover that Republics are habitually ungrateful, for Benjamin hadn't even offered to make him a fifth class inspector in the Custom House, or a third class scrubber in the Navy Yard. As I said before, Mr Worththington went to Mrs Plunkett in search of light, and he got it, and wonderful to relate he developed powers which astonished even himself, and that is saying a great deal, for Worthington was not easily astonished — for he magnetised Mrs Plunkett. Mrs Plunkett discovered quite early in the action, that Worthington was the affinity that she had waited for so long, and six weeks after she made the discovery she gave Plunkett the grand bounce. Plunkett didn't like it and he told Mrs Plunkett so, in exceedingly plain English, and what made Mr Plunkett particularly mad was that Worthington had not only appropriated Mrs Plunkett, body and bones; but he had also bagged fifteen thousand dollars of Mr Plunkett's very hard cash, which Mr Plunkett had honestly earned in the science of Christian healing. Mr Plunkett at the latest writing is resigned to the loss of Mrs Plunkett, but not to the fifteen thousand dollars. He has commenced suit in court for the recovery of the money. Are affinities a part of Christian science? Mrs Plunkett edits the Beacon Light, and she can tell us all about it. She says she will. Let us see. Meanwhile Worthington holds the fort and Mrs Plunkett. -Wanganui Chronicle, 2/9/1889.
I do not know how broadly the "New York Letter" was published around the newspapers of New Zealand. And it probably does not matter - public memory would be of little power against the "magnetism" of the speech of a legal-trained preacher.
MR WORTHINGTON'S LECTURES.
About two years ago there began to appear in the Christchurch papers on Saturdays a modest little advertisement announcing that on the following day, Mr Worthington would deliver a lecture on a given subject. At that time a certain "religious charlatan," if the term is allowable, was attracting considerable attention in the Cathedral City. His fraud, successful for a time, was exposed, and naturally rendered people somewhat suspicious of any innovations on the time honoured methods of the various churches. As the meetings which Mr Worthington addressed were decidedly conducted in an unorthodox manner, they were at first looked rather shyly upon. But those who went once to hear him went again; they persuaded others to go too, and by degrees the general audience resolved itself into a religious community, which under the name of "Students of Truth" is rapidly increasing in numbers. A certain proportion of these of course are attracted by the novelty of the service; yet more are induced to attend for the intellectual treat afforded by the lecturer's oratory, which is of a high order. But the majority no doubt are earnest thinkers, whose special cases the recognised churches do not altogether meet.
In religion, as in everything else, the colony is Cosmopolitan. No town in England of the size of Christchurch can boast as many churches of as many differing creeds, and yet there are many, very many individuals whose spiritual needs none of these can satisfy. Exactly to what to attribute this, to breadth of thought or narrowness of doctrine, it it hard to say. It has been often suggested that it is in great measure due to the practical views of the duties of a church in favour now with so many of the ministers. The tendency here, as in most other young communities, is to deal with many things as matters of church policy, which in older countries are deemed purely lay. It is easy to comprehend, for instance, the chain of reasoning which may lead a consistent member of any of the denominations, who may not be a total abstainer, to sever his connection with a church which insists upon total abstinence as a fundamental principle of morality, if not absolutely necessary for salvation. The introduction of politics, too, into the pulpit has proved a rock upon which many have split, and has been the cause of much regrettable schism.
Further than these disturbing elements, the huge strides which secular education has made of late years — the conflict, more apparent than real, between modern science and ancient faith — have awakened a spirit of inquiry which too few professed ministers have time, inclination, or ability to satisfy. Under circumstances like these it is little to be wondered at that a thoughtful, earnest man, an eloquent speaker, a teacher who confines his lessons to matters strictly within the limits which are usually understood to bound the church's authority, finds followers. Mr Worthington has apparently found it so. His lectures and classes are devoted to the study of purely religious subjects. To reconcile the teachings of the Bible with the modern discoveries is the task he has set himself. A stupendous task, but a necessary one, if the whole religious fabric which it has taken centuries to build up is not to be demolished. Whether Mr Worthington is, or is not, capable of demonstrating the feasibility of such a reconciliation is of course matter for argument. He has just published a volume of his collected lectures which, we may reasonably assume, fairly sets forth his belief. He has therefore challenged criticism, and in a future issue we hope to refer to these lectures at greater length. -Ellesmere Guardian, 9/9/1891.
STUDENTS OF TRUTH.
LAYING THE FOUNDATION OF A TEMPLE.
The Students of Truth, who for the past two years have been attending the lectures given by Mr Worthington, at the Oddfellows' Hall, finding the accommodation of the Hall too small for their members, determined to build a Temple of their own. Accordingly a section of land half an acre in extent was secured at the corner of Madras and Gloucester streets. The foundations of the building, which is intended to hold 1800 persons, has been laid some time, and yesterday the ceremony of laying the chief corner and four memorial stones, took place. The four stones were, respectively given by the I.H.N. Class, the Sunday School, the Kindergarten, and the Training Class. The ceremony was performed by Mr and Mrs Worthington assisted by Miss Pearl and Master Paul Worthington. A large number of students, their friends, and families gathered on the spot at 11 a.m., the children of the Kindergarten and Sunday School being ranged all round the front so that all could see and hear. On the platform, in addition to those taking a prominent part in the ceremony, was a brass and string band to lead the singing, which was conducted by Mr J. Izett. The proceedings opened by the singing of the hymn "Holy, Holy, Holy." Then followed an invocation and affirmation; then came an anthem, "But the Lord is mindful."
Mr WORTHINGTON then delivered an address dealing in a large measure with the artpicturing, by means of the architecture displayed in the various temples and other buildings, for worship of the evolution in religious belief. He then proceeded as follows: — "Our work in this city has met all the opposition presented to it with the absolute consciousness that when understood and known for what it is, all men would bid it God-speed. In the brief time that measures its history, its central purpose has been to introduce a rational and practical showing of the teaching of Jesus Christ, and to induce mankind to examine it, restudy it, and apply it, separated from ordinary methods and restrictions. We are not unconscious of the herculean quality of this undertaking, but we rely upon the inherent and universal desire in men's hearts for the elimination of the best in man and the necessity for a solution of life's problem. We are to-day without organisation of any kind, without an official, without creed other than the Sermon on the Mount, without endorsement or credential from any source, without earthly reliance of any sort, but instead and in the place of all of these we have an abiding conviction of the verity of God and the certainty of his purpose, the intrinsic and unfailing good in man, the existence of a method by which the God in man could be developed and made master and the certainty that Jesus Christ taught it, and that we could know and demonstrate it now. The lightning of this birthday pierces the night of materialism and transforms an age of stone and iron into the pulsing beauty of Sion realised. The spiritual idea of the Christ knocks to-day at all our doors, it knocks at the labour organisations, for birthplace, asking to come in that the child may be born. The inn of materialism is crowded but the manger is open and inviting. The moral fervour of the truth is being wrought the fibre of the world's thought, a living force pushing man up and on. It is the power of this generation, forcing the issue with petrified creeds. It is not to be censorious of discarded rites or obsolete doctrines — not necessary to prove them false any more than it would be necessary to denounce mud houses or stage coaches in which our ancestors lived and travelled, each good in their time; but we have no reverence for them that would cause us to substitute them for our comfortable houses and steam travel. This building shall be a monument to man's progress and God's eminency. At its foundation and upon its walls, from this corner stone to turret cap, shall be written "Fatherhood, sonship, and the brotherhood of man." The stone was then lowered down on to a leaden box, in which was placed a number of documents connected with the Students of Truth, including the lectures, Comforters, Students' Hymnal, copy of lecture on Re-incarnation, &c. The history of the work since its establishment here on March 4th, 1890, was also placed in the box. "On the 27th March, 1890, the first private class, comprising thirty members, was formed, and the eight lectures now in course of delivery and which had been delivered ever since, was commenced. Of these nineteen members still continued in active association. In May, 1890, the training class was started in the Oddfellows' Hall, Montreal street, which soon became too small, and the Oddfellows' Chambers were then taken. This building is now found all too small, nearly two hundred students filling it to overflowing each week. On the 8th June, 1890, the lectures were first delivered to public audiences, and public Bible talks were commenced on August 3rd and continued to October, when they were changed to an 11 o'clock service. In January, 1891, the first session of the Sunday School was opened with ah attendance of ninety-one scholars and twenty-five teachers. Soon after this the I.H.N., or Bible class, was formed, and this now, with the Sunday School, numbers at present nearly four hundred in attendance. The Kindergarten day school was started on August 12th, 1891, with sixty pupils, six teachers and a superintendent, giving instruction ranging from the infants to the Fifth Standard as taught in the public schools. The school now numbers over 100 children, and is rapidly increasing, so much so that an addition is about to be made. The total expense of the work in cash actually paid out had been £1153, and the receipts from all sources had been £782." Mr, Mrs, Miss and Master Worthington, the stone having been lowered, declared the stone well and truly laid in the name of "Light, Love and Truth," the four striking the corners with a very handsome mallet of New Zealand woods, which, together with a silver trowel suitably inscribed, was presented to Mr Worthington. The trowel was made by Mr McCallum. The hymn "The firm foundation" was then sung, and the proceedings closed. The following sums were deposited as offerings in the vases on the various stones: — Corner stone, £20 7s 5d; Kindergarten stone, £2 7s 7 1/2d; training class, £4 5s 3d; I.H.N. class stone, £9 4s; Sunday school class, £9 7s 7d; total, £45 11s 10d.
After the ceremony the Students and their families adjourned to Hagley Park where the Christmas dinner as one family was held. Sports of all kinds, races for the children, &c, followed, and then came tea, which closed a most enjoyable day. -Press, 26/12/1891.
The money gathered at the laying of the foundation stone amounted to about $10,000 worth, at time of writing this. The small detail of having no organisation is significant. The temple was being financed by donations from Worthington's loyal followers. There being no official entity to administer the funds collected and the building built, I have to conclude that the ownership of the temple was vested personally in Worthington himself.
Latest Locals
Students of Truth.— ln connection with the laying of the corner stone of the building intended for the use of Mr Worthington's Students of Truth, the following particulars of the progress of the organisation may be of interest:— On March 27, 1890, the first private class was formed, consisting of thirty members, of whom nineteen are still in active association. The training class was begun in the Oddfellows' Hall, Montreal street north. This class now meets in the Oddfellows' chambers, and numbers nearly 200 students. Public lectures were first given on June 8, 1890, and public Bible talks were begun on August 3 of the same year. In the October following they were changed to services at 11 a.m. The Sunday school was started in January, 1891, with twenty-five teachers and ninety-one scholars. The I.H.N. Class — Bible Class — was established soon afterwards. This class and the Sunday School, combined now, number nearly 400 scholars. The Kindergarten was begun in August, 1891, with a superintendent, six teachers, and sixty pupils. It has now 100 scholars. The cash paid for the expenses of the work, in all its branches, has been £1153, and the receipts £782. -Star, 26/12/1891.
"cash paid...£1153, and the receipts £782." Those figures are worth $240,478 and $163,099 today. "Civis," in the Otago Witness, seems to have had his suspicions.
Whilst on the subject of colonial religions I may note that a brand new one has recently been started in Christchurch. Its disciples call themselves "Students of Truth." They have as Pope or Grand Lama a certain Mr Worthington, and a hierarchy consisting, as I make out, of Mrs Worthington, Miss Pearl Worthington, and Master Walter Worthington, who jointly and severally, on Christmas Day last, laid the foundation stone of a temple dedicated to the Worthingtonian worship. The stone was laid in the name of the Trinity of "Light, Love, and Truth," and the collection made on the occasion amounted to L45 11s 10 1/2d. " We are without organisation of any kind," boasted Mr Worthington, "and without an official" — a simplicity of arrangement which permits Mr Worthington to be his own treasurer. The title deeds of the "temple," moreover, are made out in Mr Worthington's sole name. It will be seen that the Worthingtonians are a peculiarly guileless and simple-hearted people; — what's the odds (to us) so long as they're happy! I note, however, that at the PanMethodist Conference a certain Dr Hoss (remarkable name!) observed that the multiplying of religions was not precisely equivalent to the increase of godliness. Said Dr Hoss: — "If any Methodist denomination went into a village in which there was already a Methodist church of another denomination, it made it absolutely unnecessary that the devil should ever be present in that village." Well said, old Hoss! Right you are! If we only make "religions" enough it will be quite unnecessary that there should be any devil at all. -Otago Witness, 14/1/1892.
A Munificent Gift. — Last evening at the usual weekly meeting of "The Students of Truth," which was crowded, Mr Worthington announced that, to provide for the enormously increasing requirements of "The Students of Truth," he had purchased half-an-acre of ground immediately opposite the site of the Temple in course of erection, and had made over the ground by deed in favour of Trustees to be held by them for the benefit of "Students." It is expected that a temple to hold 5000 will shortly be required, and the temple in course of erection, which provides accommodation for nearly 2000 will then be utilised for the usual Thursday evening classes. As the land before referred to is right in the centre of Christchurch the gift is a very generous and valuable one. No wonder the announcement was received with enthusiasm. -Star, 22/1/1892.
A growing movement needs more room, of course. It is noteworthy that the enthusiasm with which the gift was received was the enthusiasm of a group of people who have given someone their money and then been told that they are being given it back in order that more people can gather and give more money.
Business was good.
MR WORTHINGTON AND HIS TEACHING.
[by our special reporter.]
About two years ago Mr Worthington, who is now the head of "The Students of Truth" arrived in Christchurch. He came here a stranger, his former place of residence or domicile being America. He professed, so we understand, to teach a new form of philosophy. To do this he established classes, as they were called. For the privilege of attending these classes a fee had to be paid. Mr Worthington's teaching became very popular, and after a while the classes expanded so greatly that Mr Worthington had a pretty numerous following. His adherents are estimated to number from 400 to 800 all told. He holds meetings twice on each Sunday in the Oddfellows' Hall. At the corner of Madras and Gloucester street, under the auspices of his followers, who are now called "Students of Truth," a Kindergarten School has been established. I was informed on Saturday by a pronounced follower of Mr Worthington that it was nominally a Kindergarten, but in reality all subjects up to the sixth standard were taught there. Through the courtesy of one of Mr Worthingtons followers, I was shown through the class rooms on Saturday afternoon. The rooms are very neatly furnished, and cleanliness and freshness appear on all sides.
Alongside of the schoolroom a temple for the students is in course of erection. This is estimated to cost £3000 or £4000 when erected. It is designed to afford sitting accommodation for 1000 to 1200 people. On the opposite corner of the street, so it is said, a half-acre section has been purchased by Mr Worthington and handed over to trustees for the benefit of the students.
It must be admitted that a gentleman so disinterested as to buy a section of town property and give it to others is somewhat of a rarity in these days when egotism is so rampant. I felt somewhat curious to know more of Mr Worthington, and what it is that he teaches. An opportunity presenting itself, I entered into a short conversation with one of his followers. My informant told me that he had joined Mr Worthington's classes from the beginning. I asked him if they had any standard works in which the principles taught by Mr Worthington could be found. He said they had not except a book called "The Worthington Lectures," which contained the eight lectures unfolding Mr Worthington's teaching. The teaching was developed at the class rooms or other meetings of "the Students" under the guidance of Mr Worthington. We then began to speak of the metaphysical character of Mr Worthington's teaching. I mentioned that at one period of my life I, too, had studied metaphysics. My informant told me that when a person had properly understood metaphysics he was a totally changed person. He would then find that he could no longer do what he liked. If he did he would get a twist. Our conversation then was directed to the question of death. I was told there was no such thing as death; people merely "passed out." This "passing out," as far as I could understand, happened when wrong of certain kinds was done. As to the real effect of "the passing out" there did not seem to be much difference between it and the well-known scientific doctrine of "the correlation of forces" or the indestructability of matter. I was informed that the miracles of the time of Christ were really no miracles if they were properly understood. My informant declared that if he understood "principle" a little better than he did he could there and then make his body vanish from my sight; take it somewhere else. It was, he said, originally supposed that the bodies of human beings changed every seven years, but now it was known that they completely changed oftener than that. I said I did not see how one's body could completely change so often; for example, there was a scar on my face which had been there for many years and was visible still. I was told it existed only in my imagintion. "Can you see it?" I said. The reply was that he could. "How then does it exist in my imagination only," I remarked, "when you can see it?" "I look at it with physical eyes also," was the reply. I pointed to the walls of the temple, now about a few feet above the ground. I said, "Do these walls exist only in imagination?" He replied that they were the substance materialised. "Which, then, is the reality," I queried, "the walls now going up or the original design?" "The latter is the reality," was the reply. That I thought was very consoling, and felt inclined to remark that it was a pity that they did not hold the meetings in the reality, in the substance, and not wait for the materialised portion to go up. I was further told by my informant that he could do whatever he willed if the object was good. "The erection of the temple," I said, "is a good object. Can you will persons to build it?" "I could," he replied, "if they are in sympathy with us." "I do not care," he added, "if I was put down outside the Bank of England, and had to fight them, I being without a shilling. I know I could succeed." All these powers he claimed to possess by virtue of what is called "principle." Having heard that the replies I received from this follower of Mr Worthington's were typical of the views held by other "scientists" of the same congregation, I thought I would like to see and know something of the gentleman who is responsible for such teaching. That gentleman, as I above remarked, came to Christchurch a stranger, and without anything being known of him except that he claims to have been a lawyer in America. It seemed to me, without inquiring too strictly into the nature of such notions as those to which my interlocutor gave expression, that there would be no harm in the public knowing who Mr Worthington is and where he came from. I therefore called upon Mr Worthington at his house in Oxford terrace. He received me with courtesy and kindness. Mr Worthington has a very pleasing manner and gentlemanly address, he is about middle height. with a square face and well-formed features in every respect, and clear eyes. His hair appeared to me to be prematurely white. In manner he shows no indication whatever of being in that semi mesmeric state into which I have been told some, at least, of his followers seem to exist. All his faculties and reasoning powers are in active operation to the way I think business and professional men regard them.
When I first entered his presence there was a third person with us. I expressed my wish to speak to Mr Worthington alone. This was at once granted. We were seated in a large room, furnished chiefly with chairs. These stood closely against the wall, and were all round the room. In the corner where Mr Worthington sat there was a small desk. As soon as we were alone addressed me saying — "What can I do for you?" I said I had called at the request of the Press office to ask a number of questions about himself. I told him that I wished him to clearly to understand that if he thought he ought not to answer questions about his past, history I did not wish him to do so. It was a matter for himself to determine. He was now becoming an influential man in the city and was influencing large numbers of persons in a somewhat peculiar direction, and I thought there would be no harm in the public knowing who he was and where he came from.
In reply, Mr Worthington said he could not understand the Press taking such an interest in him. When he came to New Zealand they took no notice of him. They had rather opposed him. He seemed to imply that he was but a private person and that he did not recognise the right of the Press to ask him questions about himself. He would be judged by his work. He did not care if the Press took the roof off his house. Nothing could do him any harm.
Replying to this, I remarked that I did not quite agree with the view he took of the matter. He was a public man in the sense that he was at the head of a large body of people whose numbers were increasing. He had said that he had been a lawyer for over twenty years in America, and what would he, as a lawyer think of the views held by some of his followers. What did he think a jury for instance would believe of such views. Did he think he could make a jury believe they were rational views? I quite readily admitted that in the colonies a newspaper did not wish to lift the curtain in private life. It was for himself to determine whether he would answer any questions. I expressed the opinion that I thought it would be as well for him if he did. He could stop me at any point, for I did not wish a single response which he objected to give, or to put a single query to which he objected. Was I to understand that he declined to answer any question.
To this Mr Worthington said he would not put it in so discourteous a way. He did not recognise the right of a newspaper to ask him questions. He repeated language to the effect of that previously used by him that his position was private. I then said that I would say no more in that case, and asked was I intruding on him in any way; if so I would go at once. Mr Worthington replied no, that I was not, but almost immediately afterwards said that there was no good in discussing the matter; his dinner bell had just rung. It may have done, but I did not hear it. I at once took my leave of Mr Worthington, who said that he was glad to have seen me. I replied that I would have the honour of attending one or more of his lectures. -Press, 8/2/1892.
MR WORTHINGTON AND HIS TEACHING.
TO THE EDITOR OF THE PRESS Sir, — Your article to-day does not do Mr Worthington justice, and is misleading. In the first place Mr Worthington did not come from America, and was not a lawyer. He came from Canada, and served in the civil war for liberty and freedom, honourable scars of which he carries to this day. We are proud of him, Sir, although his wounds may affect his memory at times. These facts, I think, justify Mr W. in refusing your reporter an interview. Perhaps if the editor or manager would call at a convenient time Mr W. might reveal himself, for truth will prevail, and we have nought to fear. — I am, &c, Student.
To the Editor or the Press
Sir, — The information given to the Press and to your Special Reporter on Saturday that Mr Worthington has bought the section of land on the west comer of Madras and Gloucester streets and made it over to Trustees for the benefit of "Students of Truth," is not correct. A "Student of Truth," not Mr Worthington, has rented that section for twelve months, the agreement having a purchasing clause in it. The lessee is under no obligation to purchase. Mr Worthington may have in imagination purchased it, and in imagination made it over to trustees, but the actuality has not gone further than that. He may delude his followers into believing that what he intends to do is done, but that I fear will hardly satisfy whoever holds the title deeds of the section. They will want the substance materialised in the shape of a certain number of sovereigns. — I am, &c, The Whole Truth
TO THE EDITOR OF THE PRESS. Sir, — So many encomiums have been passed upon the efforts of your Special Reporter for his exertions on behalf of the enquiring public as to the antecedents of the gentleman who occupies the enviable position of "The Teacher of Truth" that you would feel highly flattered if you heard the half of what has been said. The public of Christchurch will feel lastingly indebted to you if you will prosecute your enquiries further.— Yours, &c., Enquirer. -Press, 9/2/1892.
CORRESPONDENCE.
MR WORTHINGTON AND HIS TEACHING.
TO THE EDITOR OF THE PRESS.
Sir, — Your Special Reporter has found a mare's nest, or thinks he has, which is equally satisfactory to one possessed of so imaginary ideas and of such exaggerated importance.
Who is he that Mr Worthington should upset his domestic arrangements, unburthen his soul, and relate all his past history simply to satisfy his impertinent curiosity?
Mr Worthington has told his students over and over again that his past life has been far from satisfactory to himself; that he sowed his wild oats just like many thousands of other young men have done, and that he would give worlds to be able to live his life over again, so as to avoid the shoals, pitfalls and whirlpools over which the barque "materialism" has carried him, not always unscathed. The public, too, imagine they can sniff some unsavory dish from afar, and are anxious to have their dirty fingers in the pie. The clergy, what shall I say of them; who are supposed to be constantly praying for the conversion of souls. Here is a man who, since he knew the truth as it is in Jesus, has lived a pure, a spotless, and a nobly unselfish life. He is not only using his own influence and tongue in the cause of truth, in elevating humanity, in ennobling mankind, but has induced many hundreds of his students to work for Christ, by uplifting the fallen, by assisting the needy, by clothing the naked, by feeding the hungry, and by pointing out to poor downtrodden humanity that there is a new and a better way right here and now, and what is the result? Why these same clergy are pounding away at our teacher from pulpit and platform. They have got their emissaries out all over the place trying to find a hole in his garment. Wherefore is all this tumult? Simply because people are getting more enlightened, and will no longer be content with the musty creeds and dogmas of ecclesiasticism handed down to them from barbaric ages; because the clergy's threats of fire and brimstone has ceased to frighten those who do their duty to God and their fellow man; because the stipend of the clergy is decreasing, and in short because the Oddfellows' Hall is filled to overflowing of a Sunday evening, while the clergy in most of the churches are spinning their musty yarns to empty pews.
My advice to Mr Worthington is to take no notice of reporters or clergy. Truth must prevail. God will defend the right.— Yours, &c, Student No. 2.
TO THE EDITOR OF THE PRESS.
Sir, — I think the public of Christchurch is under a debt of obligation to you for the account of the interview between your reporter and Mr Worthington. The subterfuge used by the last-named person to hide behind the screen of private citizenship is too thin to be accepted by a discriminating public. Mr Worthington announces himself as a public teacher of religion and morals, and I think we have a right to know something of the credentials of those who aspire to that position. I take it that you were simply fulfilling your duty as a guardian of public interests when instructing your reporter to ascertain information on the points mentioned in the interview. — Yours, &c, One of the Public.
TO THE EDITOR OF THE PRESS.
Sir, —Your Special Reporter's account of his interview with one of Mr Worthington's oldest disciples convinces me more than ever that Mr W. is a failure as a teacher. The student's spiritual explanation of the scar appearance is about as near to perfection as any student has explained any part of the teaching. Moreover, in spite of the power that students profess to possess, if they did not indulge in wrong principles, they would have to be content to sit on plans, never in a temple. Regarding the interview with Mr Worthington, if no secrets were divulged, base ingratitude was shown to the Press for a teacher of truth and love to say that the Press had rather opposed him than favoured him was, to say the least, ungrateful. For more than a year your paper has given his special meetings, lectures, &c, very great prominence.— Yours, &c, R Williams.
TO THE EDITOR OF THE PRESS.
Sir, — If Mr Worthington read "Student's" letter in the Press, February 9th, he may have prayed to be delivered from his friends. In what war did Mr W. receive those "honorable scars?" "Student's" letter excludes the American civil war, so we may turn to the Canadian riots. Excluding the Montreal riot of 1848 as being too ancient, we come to the filibustering raid of 1866. However much one may sympathise with the Irish movement, one cannot feel anything but disgust at these ruffians, who had not even courage, for as soon as they heard the Canadian Volunteers were mustering they bolted across the frontier, and were disarmed and dispersed by the United States troops. In 1870 and 1884 there were risings of Indians and white desperadoes under Louis Reil, marked by the massacre of some inoffensive settlers. I am also glad to learn from "Student" that Canada is not in America, and should like to know where it is. Does advanced geography form a part of Mr W.'s teaching in addition to advanced philosophy? — Yours, &c., J. H.
TO THE EDITOR OF THE PRESS.
Sir, — As the statement made by the individual who subscribes himself "The Whole Truth" is incorrect and therefore misleading, I ask you to grant me the space to contradict it. The section referred to has been sold absolutely, and transferred to the "Students of Truth " trustees. I would not trouble you were this not an act of common justice to Mr Worthington. — Yours, &c, Facts.
TO THE EDITOR OF THE PRESS.
Sir,—Surely your Special Reporter must have been romancing; can it be possible that "even with the little knowledge we now possess" such fallacies (called Truths) are accepted by reasonable beings. We have had amongst us a very clever gentleman, who out of his superabundant conceit gave himself completely away to one of your Specials; but surely you don't think a man like Mr Worthington, endowed with a well balanced brain, is to be caught with such a transparent device. That his teachings have an effect on his pupils is amply evidenced by the defence of "Student" in this day's Press. I think it must be patent to all who read "Student's" letter that Canada is not in America; that Mr Worthington never was a lawyer; that he received scars in the civil war, and he was not an American citizen. We ought to read between the lines, thus: Mr W. was there in spirit, and in spirit received the wounds, "which shew to this day," but we poor blind mortals only imagine they are there, our eyesight deceives us, hence the muddle we have got into. — I am, &c, A Quibble.
TO THE EDITOR OF THE PRESS.
Sir, — It is generally known that Mr Worthington holds a class on Sunday afternoon called the I.H.N. Class, the members of which wear as a badge, a small silver Maltese cross with the letters I.H.N. engraved upon it. It is not so well known that there is a society in Christchurch, composed entirely of ladies, called the "Society of the King's Daughters," and that these ladies also wear, as a badge, a silver Maltese cross with the letters I.H.N. upon the face, and the date 1886 upon the reverse side. The Society of the King's Daughters was organised by ten ladies in America six years ago, and the Order now numbers 120,000 members. The Society in Christchurch is a branch of the American organisation, to which it became affiliated seven months ago. As you know, Mr Worthington hails from America, therefore he is fully conversant with the working of our Order there, and the marvellous influence it has exerted on the community at large. Now, sir, what was our surprise to hear a few weeks after the branch started in Christchurch that Mr Worthington had begun his I.H.N. class, and had appropriated the badge and the watchword of the Society of the King's Daughters without adopting its principles, while he must have known that both the silver cross and the letters I.H.N. are patent rights of the above Society. The members of the Society of the King's Daughters now find themselves in this position that daily some one of them is asked, "Are you a Worthingtonian?" "Do you go to Worthington's?" "Are you a Student of Truth?" Now, although we wear a silver cross and take as our watchword "In His Name," we have no connection with Mr Worthington or his students, or "his Truth." We are certainly students of truth, in so far as the truth is to be found in our King, Jesus Christ. We seek to work quietly and unostentatiously, but at our meeting held last Saturday it was agreed that in order to disclaim any connection with Mr Worthington's I.H.N. class you should be asked to insert this letter in your widely read paper. — Yours, &c, Hon. Secretary, Society of the King's Daughters. -Press, 10/2/1892.
While the "Temple of Truth" was being built, the "Worthington Lectures" continued to be given at the Oddfellows' Hall. Other venues continued to resent the competition...
STUDENTS OF TRUTH.
A SERMON BY THE DEAN.
At the Cathedral yesterday morning the Very Rev the Dean took as his text Ephesians iv., part of verse 14, “That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine" and preached the following sermon:
It is well for preachers, as a rule, to refrain from drawing special attention to the doctrines taught in other pulpits or from other platforms in the same neighbourhood, and I for one, if I may speak for a moment of myself, have in general adhered to this rule. But there are exceptions. A strange “wind of doctrine,” my brethren, seems to have suddenly sprung up in our midst. Suddenly, I say, for though it has actually been amongst us for nearly two years, very little, so far as I am aware, has been heard of it till quite recently. For some time it made little stir; it penetrated only a few circles of society. But gradually, in the course of about two years, it has spread abroad and found its way into many families; has agitated the hearts, distressed the minds and disturbed the peace of not a few. It seems to be exercising a strange fascination over many, not only of those outside our own communion, but over many also who have been carefully instructed in the Word of God and in the doctrines of our Church. Its disciples call themselves by a new name, “Students of Truth.” They advertise themselves by this somewhat proud title in the public prints; and not only have they assumed a “name,” but they are constructing also a “local habitation” in a prominent place amongst us — a structure, which, as we understand, is to be dignified by the name of “The Temple of Truth.” It would no longer be wisdom, then, but mere affectation to ignore these patent facts. The ministers and representatives of the Church which recognises the responsibility of being “a witness and a keeper of Holy Writ,” would be neglecting their duty if they failed to take notice of them. Let me call your attention to this fact, everyone who is ordained to the priesthood of the Church is solemnly asked this, among other questions, by the Bishop, “Will you be ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrines contrary to God’s word?” And the person to be ordained makes this answer, “I will, the Lord being my helper.” Believing then, as I do, that the doctrines I refer to are “erroneous and strange,” and, so far as I know and understand them, “contrary to God’s word,” I am under a solemn vow to do my utmost to "banish and drive them away.” In endeavouring so to do, I am most anxious to avoid all exaggeration and harsh language, and to be guided, in every word I shall say, by the Holy Spirit of truth and love. I shall base my statements on what I have myself read, or on what I have been informed of on reliable testimony, and should I see reason, on further information, to withdraw or correct any censure I may feel called upon to make, I willingly undertake to do so. I desire, moreover, to say that my present purpose is not controversy; I do not wish to argue, but to warn — to warn my hearers not to trifle with the truth, but to consider seriously the grave responsibility of admitting into their minds any leaven of erroneous and strange doctrine, which may “eat like a canker” and end by unsettling their faith and overthrowing their steadfastness, to the utter ruin, it may be, of their peace of mind, and their stay and comfort in the time of trouble. I will now proceed, as briefly as may be, to speak of what appear to be some of the leading features of this new teaching. And, first, it is, I believe an unquestioned fact that this new school denies the personality of God. It believes in spirit, but not in a spirit; not, at least, in one Divine Spirit. It speaks of a creative principle, or a creative thought, but will not admit a personal Creator. Much of the error on this subject arises, I believe, from confusion of thought. Many people think that the word "person” involves the idea of body, or of definite, limited form, or shape; and they say, "How can a person be everywhere at the same time, as you say God is?” But you know that the Bible from beginning to end, and our Lord Jesus Christ in particular, teach uniformly and unvaryingly the personality of the Supreme Being, and yet he emphatically declares that "God is a Spirit.” God is a Spirit and God is a Person. You cannot understand this, you say; but can you understand what you are, and whence you came, and whither you are going? Can you understand the thousand mysteries of your bodily frame? or the subtle workings of thought in the brain? or the relation itself of thought to the brain? Can you understand the minutest part of God’s works, by what hidden powers, for example, the blade of grass springs up, or the seed develops into the plant? No; then can you be surprised that you are not able to comprehend the nature of the maker of all these things, or how, being a Spirit, He should be at the same time a Personal God? You believe, that Milton wrote “Paradise Lost;” think, then, of all the processes of every kind involved in the production of that mighty work, beginning from the birth of the writer, and his preservation and education from day to day. You know that he was a spirit, though not a disembodied one. Is it so much more difficult, then, to believe in God the Eternal Spirit, the creator of all things? But I would earnestly ask any of you who are tempted to stray away from the teachings of your childhood, to consider whither you are drifting, if so indeed it be. If there be no personal God, then have you no loving Father in Heaven; then have you no more a saviour, who can feel for you as a brother, yet help you as your advocate and intercessor; then have you no more a heavenly comforter to dwell with you as your bosom friend, your unfailing guide. Oh! consider well what you propose to part with, and ask yourselves, let me beseech you, what you will gain in exchange. And if even, after a time, you should seek to come back again, as God grant you may, and recover what you have lost, your Saviour will receive you indeed; yet what distress of mind, what rending of heart, it may cost you! I turn now to a second point, yet closely connected with the foregoing: If we are not to believe in a personal God, then we might expect it to follow that there is no God "that heareth prayer.” On this point we have the words of a printed statement. In a report which appeared in the Press of Tuesday last, and which has not since been contradicted or explained, Mr Worthington is stated to have said, “that to him, with the views he now held, prayer and supplication were idolatrous and blasphemous.” Did he really say this? Then, surely, his views need no further condemnation; his own words testify against him. If you willingly listen to such teaching as this, how can you consistently frequent this House of God? "My house shall be called the house of prayer;” but those who follow this new teaching must needs consider it to be a house of idolaters and blasphemers. Such teaching, it is possible, may be enveloped in a cloud of beautiful words; it may be made persuasive by a high toned and pathetic eloquence. But beware! Consider whither it would lead you. It would not be the first time that those who were once believers have been corrupted from the simplicity of the Gospel by refined philosophy and specious rhetoric. You probably would not give up prayer all at once; the idea would shock you too much. In the "Temple of Truth” itself there will doubtless be hymns, if not prayers. But you certainly cannot listen to such teaching as this without your peace being undermined, your faith unsettled, your hope sadly darkened. And who or what shall compensate you for what you will have lost? There are other strange doctrines which are reported to form part of this new philosophy, but I do not go into them, because my object is not to argue or discuss these matters, but, as I have said, to warn. But there is one method of teaching practised by this school, which falls within the scope of my intention. I refer to the practice which is fascinating by its novelty to many minds; that of spiritualising and allegorising the narratives of Holy Scripture. Allegory has its proper place in teaching; and, if kept within due bounds, may be made most instructive and edifying. But when the great facts of Redemption, the Incarnation, the Resurrection and the Ascension of Christ are made to melt away entirely under the deceptive process, the rock in which we trusted to bear us up through life and death has given way beneath our feet. But whence does this new apostle of truth derive his inspirations and hia teachings? Does he even profess to ground them on the Bible? Not so; in that same reported conversation to which I have before referred, he tells us that he has taken some of his views from the Christian Science Society of America, Plato, Swedenborg and Emerson. A strange medley! Shall we take these for our teachers? Even Plato, the incomparably noblest of them all, has he "the words of eternal life?” O, my brethren! Is it not sad to see how easily some who have been nursed in the bosom of the Church, who have drunk the pure milk of the Gospel of Christ from their infancy, can be moved away from their steadfastness, can become the sport of any new "wind of doctrine” which attracts them by its boldness and novelty, and the fascination of persuasive speech? Is it not strange, and sad as it is strange, that the voice of a stranger should lead not a few persons, apparently without a struggle, not merely to leave their Church, but to turn away from their Saviour? For one who becomes the disciple of a master that denies a Personal God, and teaches that prayer is blasphemy and idolatry, yields himself up most assuredly to the teaching of antiChrist. Think not that it is an offence against charity thus to speak; to see a neighbour heedlessly approaching the edge of a precipice, and not to cry out aloud to warn him of his danger, that would be the true offence against charity. May God of His mercy preserve us all from dangerous error, and preserve us in the knowledge of His truth, and in obedience to His Holy Word. -Lyttelton Times, 29/2/1892.
To my mind, through the lens of my personal beliefs (or lack of them) this sounds like the words of a worried man. I can fully believe that, his faith being strong, he is deeply worried for those whom he sees as being led astray and put in spiritual danger. The apologetics I find simplistic in the extreme - the "god of the gaps" argument being prevalent, but perhaps that was all that was necessary in those times to bolster faith in that particular belief system.
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