MR WORTHINGTON'S TEACHING.
TO THE EDITOR OF THE PRESS. Sir — Yesterday the Very Rev. the Dean preaching in the Cathedral took as his subject the Students of Truth and commented severely on the doctrines circulated by that body. Other clergymen in this city have had their little whack at Worthingtonianism in times gone by, and have discovered to their sorrow that they have only advertised Mr W. among their own congregations, with the result that many of their people have gone over over to the Students of Truth and never come back. I venture to assert that the like result will attend the Dean's sermon. In using his pulpit to upset the new teaching the Dean has committed a great mistake, and his action will harm his church more than that against which it was directed. The Dean evidently thinks that God does not know enough to look after His people, and somebody else had better interfere to save them. That is virtually the attitude he has taken up. If the Dean thinks it absolutely necessary he should do something, why does he not accept Mr W.'s offer to go on a public platform with him, and give a comparative statement of belief? Surely the best teaching will survive the test.
If the Dean thinks he has a better and nobler teaching than that of Mr Worthington, it is his duty to give it to the world. If this idea does not meet with the Dean's approval, perhaps he does not object to answering in his own church a few such questions as the following: — "What lexicographer's authority has he for stating that 'personal' does not imply form and shape? What proof has he of the infallibility of his own system of Bible interpretation? What proof has he that the first Books of the Old Testament are not written figuratively? &c.
Mr W. a few Sundays ago gave a lecture on the Flood. The Dean has undertaken to expose his errors. Will he prove that the ark was not about the size of the Great Eastern? That it is not impossible to get a pair of every species of animals, birds, reptiles, and insects on the earth, with their natural increase during their confinement, and food for them for six months, into a vessel of such a size. That it is a rational and perfectly sane belief that these animals, birds, reptiles, and insects managed to live, being all that time without light and air, save from a small window in the top of the vessel. That animals from the Arctic regions can bear the climate of Palestine and Northern Arabia. That their collection into the ark and redistribution is reasonable and a matter of fact. That such flood would not have been destructive to all vegetation. I would suggest that he also explain: — How the devil came into existence, and if he has a tail as currently reported? If the devil really was chucked over the ramparts of heaven into the bottomless pit, how did he manage to land on this earth? If God did create the devil, why did he tell such a "one-er" as "All is good?" Why did Paul within the last 1800 years further emphasise that "one-er?" How is it possible for a serpent to talk? Did serpents ever go otherwise than on their bellies? Why did God create Adam and Eve without knowledge of good and evil, and then eternally damn them and their posterity because, wanting that knowledge, they inadvertently sinned? Why did He, having determined thus to punish them if they ate of the tree, allow a serpent into the garden to tempt them? And lastly, will he explain how can he declare God to be merciful, just and loving if such were the facts of the temptation and fall? Once a thing is set about there is nothing like thoroughness. Let the Very Rev. the Dean answer one-half of these questions and I warrant he will fill his church to overflowing, and boom orthodoxy as it was never boomed before.—Yours, &c.,
"A Miserable Sinner," February 29th, 1892. -Press, 1/3/1892.
NEWS OF THE DAY
Students of Truth. — The second anniversary of the above will be celebrated by a promenade concert and conversazione at the Tuam street Hall on Thursday evening next. Tea and fruit will be provided on the occasion. The children of the kindergarten will go through a series of calisthenic exercises, Mr Worthington will deliver an address, and the septette band will provide music. Telegraphic and telephonic instruments will be placed in the hall for use by visitors. -Press, 1/4/1892.
Lecture.— The Rev John Hosking will lecture this evening at the Methodist Free Church, St Asaph street, on Mr Worthington's teaching relative to the Being and Personality of God. Students of Truth are invited to be present, and ask any questions bearing on the subject discussed. Admission will be free and there will be no collection. -Star, 9/3/1892.
The battles in pulpit and paper raged in their more or less polite way between Worthingtonism (or Worthingtonianism) and orthodoxy, and Worthingtonism and rationality. And the meetings at the Oddfellows' Hall - and the collections thereat - went on.
Hosking v. Worthington.
TO THE EDITOR. Sir, — I went last night to hear the Rev J. Hosking on Mr Worthington, and was convinced the sooner the strictures end the better for the churches and for Mr Hosking himself. I heard nothing new, only an iteration of what was said a few weeks since, mostly sarcasm and jest. I think Mr Hosking does not understand Mr Worthington's teaching, or, if he does, he very seriously perverts it. He is, however, the greatest friend Mr Worthington has, and is driving scores to hear the latter who had no intention of going before. Prior to the recent theological debates Freethought in this city was at its lowest ebb, but now never more flourishing, showing conclusively that the Gospel has lost its hold, and its defenders are not the giants in intellect or power they pride themselves in being. At Mr Hosking's meetings questions are invited, but the questioner is the subject of abuse, and the question of ridicule, conveying the idea that the question is above Mr Hosking's ken, and that he is not sincere in the elucidation of truth, or that he does not himself believe that the Bible is the inspired Word of God, otherwise more serious attention would be paid to the question. — I am, &c, G. S. H. -Star, 2/6/1892.
The Rev Hosking seems to have taken on Worthingtonism as his special subject - and the result of his studies bear interesting fruit later in my story.
THE TEMPLE OF TRUTH.
TO THE EDITOR. Sir. —Your description of the above is graphic indeed, and one is led to ask how this building comes to be erected? According to the teaching of the Students’ professor, Mr A. B. Worthington, we are only shadows, and buildings exist only in our imagination, &c. Well, as an outsider who cannot swallow this, it seems to me that the money spent in such embellishments of the temple would accord more with Divine teaching if spent in relieving the poor and distressed in our city. I notice in your report they have a room for “healing the sick.” Might I ask are the Students going to provide a properly qualified M.D. or pursue the course laid down in their books, “that there is no sickness or disease, only in our imagination?” — I am, &c., VIGILANT. -Lyttelton Times, 6/8/1892.
Amusements
OPENING OF THE TEMPLE OF TRUTH,
Said to be the
FINEST AUDITORIUM IN NEW ZEALAND.
Corner Madras and Gloucester streets.
AUGUST 11, 1892.
A PROGRAMME OF VOCAL AND INSTRUMENTAL MUSIC,
ORGAN SELECTIONS, AND TEA,
FIVE MINUTE ADDRESSES
To be Delivered by STUDENTS OF TRUTH AND MR WORTHINGTON.
The Tea will be laid in the Dwelling-House and Kindergarten attached to the Temple, and will be served at separate tables.
The Septette Band will furnish Music during the evening.
There will be no crowding or discomfort, as every detail has been carefully assigned to competent management.
Admission to the entire programme, including tea, 2s.
Tea will continue from 6.30 p.m. to 7.30 p.m. -Press, 8/8/1892.
An image of the impressive interior of the "Temple" can be found here. I wish I had been able to see it myself - alas, it was demolished in 1966.
An indignant husband has sent me a copy of a pamphlet by Mr A. B. Worthington, called "A Talk to Men." He complains that it has been sent to his wife under cover marked "personal" by some anonymous distributor of unclean literature. I heartily sympathise with his indignation, but cannot, from the nature of the aubject, go into details. It will probably be obvious to most, people, from the title, that "A Talk to Men" is about the last sort of literature that should be sent to a woman. I can suggest no remedy in a case of that sort but a liberal application of the horsewhip.
I have read the precious production. The purport of it is tolerably clear. Mr Worthington, strangely enough, attains in this exposition of a morbid "sexology" a clearness and lucidity of style one looks for in vain in the higher flights of his philosophy. It inculcates a morbid and debasing view of the marital relationship which none but the prurient-minded are likely to share. Does Mr Worthington, like the pessimist Schopenhauer desire to see the human race become extinct? I can see no other alternative if his philosophy were put into general practice. But I fancy that, as a practical rule of conduct, it will not find great vogue.
Yet another brochure has come under my notice, a copy of "The Christian Shield." This affects to be an exposure of Mr Worthington's past career in America. Letters are published from two gentlemen in America, who have been appealed to for information about Mr Worthington. They have none to give, but they earnestly exhort their Christchurch correspondents to accept him for what he is now, and to judge him by his works in the present. This is Christian charity, and I think it a pity the advice was not followed. I sympathise thoroughly with any attempt to oppose Mr Worthington's teaching and to counteract the pernicious influence of his topsy-turvy philosophy. But if his moral character is to be attacked let it be done by the laity — not by the professed apostles of charity and peace. "The Christian Bludgeon" would be a more fitting title than "The Christian Shield" for the present production. I have myself called Mr Worthington little better than a fool, and so I suppose I stand in danger of Hell-fire. But "Christian Shield" calls him — well, I should advise the editor, before making his quietus, to provide himself with a few fire-grenades and a halo warranted not to warp with the heat.
The Bible is a long-suffering and much-abused book, Theologians have distorted its teaching, commentators obscured its meaning, Agnostics impugned its veracity; but it has been reserved for a few choice spirits of these later days — for the Robert Ingersols and Wallace Nelsons — to defile it with, the bilge water of their prurient humour, and reading it in a spirit of ribald comicality, use it to "tickle the ears of the groundlings."
"The Comical Aspects of the Bible" was billed as the programme at the Lyceum on Sunday, Mr Wallace Nelson the performer. I went, expecting to be disgusted — and was not disappointed. Mr Nelson is a shockheaded Scotsman in a swallow-tail. But for the swallow-tail he would remind one forcibly of Dogal Creetur in "Rob Roy." The snarling contempt Dagal puts into his gutturals and the vicious kick with which he accompanies his "Sassenach" precisely indicate Mr Nelson's attitude to Christianity and the Bible. He is "an Atheist — thank God! It is his glorious boast to believe in nothing but his own three-cornered intellect. An Arch-Angel's overcoat wouldn't make a waistcoat pocket for him, or Hercules's club a tooth-pick.
His oratory is of the forcible kind; he saws the air with his right arm like a dominie caning an urchin, and he bellows out his invective in the raucous voice of the metallician crying the odds. His Doric is of the broadest, but he interlards it with an occasional Yankeeism, an "All along the line," or "Let me say right here." The piebald effect of this is most diverting, like the publican who runs a warehouse. Mr Nelson is evidently ambitious to be thought "from America" — that great and glorious country whence all great men come — George Washington and Abraham Lincoln, Brigham Young, and A. B. Worthington. His humour, in spite of his "Amuricanisms" is, to say the least, "thin." Jokelets about Adam's rib and Cain's wife are unworthy of his great intellect. But his capacity for finding nastiness in the Bible is unbounded.
In his peroration he reached the sublime. The freethought lecturer always reaches the sublime in his peroration. He keeps a common-place book with headings. Under "sublime" he has a dozen mouldy platitudes so old that mosses and lichens are growing in the crevices of them. This is the art of sublimity made easy. Ring on "the stars that shine above us," trot out "the mystic book of nature"; and finish up with "the religion of humanity," and you are sure to fetch 'em. These are the recognised stock-in-trade of the Freethought lecturer. But Heaven help the poor people who accept as their guide through the darkness the farthing rushlight of Mr Nelson's philosophy; as well be driven like a flock of turkeys, with a stick and a rod clout; or run after the rattle of a dried bladder with peas in it.
Ye Sons and Daughters of Temperance! Forty-seven pieces in one evening, having reference to the harrowing effects or the comic side of intemperances in drink. Why the very mention of the fact arouses in me an overwhelming desire to seek the seclusion of the nearest bar. I should like to obtain statistics of the proceedings of the large audience that assembled at Kaiapoi to hear this outburst of prohibitionary eloquence. Odds, ginger ale and gasogene! I would give pretty heavy odds a very large proportion of the audience looked upon the beer when it was golden in the pewter as soon as they escaped from the seltzer water shower bath of the infant prohibitionists. I should like to institute a league for the suppression of afternoon tea; for I firmly believe that the cup that cheers but not inebriates is responsible for more harm than the pitiful beer. But I can't hold out longer. With that good old toper, Horace, I feel nunc est bibendum. THE BOHEMIAN -Press, 8/10/1892.
Nunc est bibendum - now is the time for drinking.
DEMONSTRATION OF WOMEN IN CHRISTCHURCH.
THEY WANT A MAN TO LEAVE THE PLACE
PER PRESS ASSOCIATION. Christchurch, October 13. — At a meeting of women held on Wednesday, it was determined to send a deputation to wait on a Mr B. Worthington, a teacher of the "Students of Truth." to condemn his teaching and complain of his pamphlets of "Sexology" recently issued to men; but which, if placed in the hands of young people, they alleged would do infinite harm to the morals of the community. Instead of sending a deputation, however, the whole meeting arose and marched in a procession to Mr Worthington's house, where they were received courteously. One woman asked him if he would leave Christchurch as he was doing harm to the young people. He replied by asking if they could cite an instance of his teachings having misled anyone, but the women said they were immoral teachings, and if he would not leave when requested they would petition for his removal. Mr Worthington replied he should not leave Christchurch until he was carried to the cemetery. He then retired. The women surrounded his house, sang hymns and prayed, and then dispersed. -Taranaki Herald, 13/10/1892.
PASSING NOTES
Just so! Mr Worthington, of the Christchurch "Temple of Truth," is accused of peculiar teachings on the subject of "sexology." The word is his own — a vile hybrid unknown to science, the invention probably of some Yankee charlatan — and I use it under protest, even within quotation marks. Its meaning? — Goodness knows; nastiness of some kind, for certain. These founders of "Temples of Truth" which are to supersede our old-fashioned Christian churches, these hypnotists, theosophists, spiritists — the modern
Ambubaiarum collegia, pharmacopolae,
Mendici, mimae, balatrones,—
have a tendency to run in that direction. They either invent a quack medicine, or put forth pamphlets on "sexology," and sometimes they do both. In the Worthington case developments are awaited with interest. Apparently there is going to be some fun. The Christchurch women, or at least the Free Methodist section of them, seem determined to hunt the "sexologist" out of the place. They have begun by paying him a domiciliary visit in strength, and inviting him, with the accompaniment of prayers, tears, and texts of Scripture, to move on. Not a bit of it! The worthy Worthington is very comfortable where he is, and knows when he has a good thing, Cranks still flock to his "Temple of Truth," and probably the collections are good. A little persecution will do him no harm, nay, may even be helpful, and so he is not going to quit Christcnurch "till he is carried to the cemetery." On the announcement of this heroic determination the female Methodists retired non-plussed. They could think of nothing better than a futile attempt to disinfect the neighbourhood by surrounding the Worthington abode and holding a prayer meeting. But the end is not yet. I can't bring myself to believe that the Methodist women of Christchurch are going to be beaten. Unfortunately they don't read Shakespeare or I might refer them for a hint to the "Merry Wives of Windsor." What is wanted is something in the way of a buckbasket and a ducking in the Avon. Civis. -Otago Witness, 20/10/1892.
A "Passing Note" from myself - the word "sexology" first appears in "Papers Past" results in 1870.
The "sexology" scandal did not hurt the "Temple" much - in fact, it might have helped its position as a beacon of modernity. Business remained good. Until early 1893.
Sunday Services
At the Temple of Truth, the services will be conducted by Mrs Worthington, in the absence of Mr Worthington, who is in Auckland. The subject of the lecture at 11 a.m. will be "My own." and at 6.30 p.m. "The kingdom is at hand." -Press, 21/1/1893.
A Trip to Christchurch
(from our Dunedin correspondent) (excerpt)
We had intended to attend the service at the Cathedral, but the Bishop was absent, and learning that the divine who was to preach was very prosy, we were induced to attend the "Temple of the Students of Truth," run by a Mr Worthington, This is such a remarkable institution that it is doubtful if any adequate idea can be given in the space at disposal. Mr Worthington is said to have served in the great civil war in the United States. A little more than twelve months ago he visited Dunedin on a lecturing tour, but was a decided “frost.” At Christchurch he caught on, and founded this new sect. Probably they have no creed, but so far as can he made out from their literature, they have a mixture of Christianity, Theosophy, Buddhism, Spiritualism, and a number of others. Faith healing is believed in, and so apparently is a system of mental telegraphy. Transmigration of of souls is also a prominent feature, and one individual was pointed out to us who has, or claims to have, a distinct recollection of working at the Tower of Babel. Mr Worthington himself has put forward decidedly novel views as to the relations of the sexes. Now, during the short time this sect has been in existence in the Cathedral City, a large and handsome wooden building capable of seating over 2,000 persons has been erected on a freehold section. Another property with several small houses has been acquired, and here a large school and gymnasium are nearly completed. If, as is said, all this has been done without incurring any debt outside the members, the fact is very remarkable. When we find the Salvation Army grow and flourish under the shadow of the Cathedral and a new sect like this spring up and rapidly gain power until the attendance at evening service is one of the most numerous in Christchurh, one begins to wonder whether it is not time for the so-called orthodox churches to seriously consider their position with the view of adapting their modes of work to the evident need of the daily increasing numbers outside whom they at present fail to reach.
Mr Worthington is rather a tall, handsome man, and with the assistance of his tailor and his hairdresser it is easy to comprehend why his discourses should prove attractive to many of the fair sex. But he has an unusually large proportion of hardheaded men amongst his followers, so that his large congregations are not due entirely to his appearance. The sermon he preached was orthodox, and might have been preached in the Cathedral itself. We are told that active works of charity are means of grace, and the Students claim to be very charitable, having given free meals to thousands. As we leave the Temple and discuss its head we are told that some person has in the press a past history of Mr Worthington’s past career by means of which he hopes to give a serious blow to the rapidly growing sect. To attempt to give a faint idea of Christchurch and its attractions would be to make too much demand on your space. The museum, the domain, the beautiful Avon with its weeping willows, the many charming roads lined on each side by magnificent trees and neat hedgerows, could be expatiated upon to any length, but I forbear for the present at all events. -Cromwell Argus, 28/2/1893.
The Temple of Truth Apostle.
ANOTHER EXPOSURE.
A NOTORIOUS BIGAMIST.
The New York Herald of the 10th April has an extended reference to an individual who has flourished and is flourishing still Christchurch just now, thanks to the gullibility of a very large number of people in the Cathedral City. From the article we make the following extracts: It will, no doubt, be of great interest to the followers of the Christian science faith throughout the country to know that A. Bentley Worthington, or Samuel Oakley Crawford, who was formerly one of the disciples of that creed, has turned up at last. He has found a new field for adventure and gain, and is now in New Zealand at a little town known as Christchurch.
A. Bentley Worthington was exposed in New York and other cities in 1889 as being a bigamist eight times over, and also as one of the smoothest and most suave rascals the police of this country ever had to deal with. It was after these exposures Worthington or Crawford mysteriously disappeared, leaving no clue by which he could be traced to his new pastures. In his new location he has established one of the largest swindling institutions under the garb of religion ever known.
Mr Worthington is not alone in New Zealand, but has a partner, Mrs Mary Plunkett, once editress of the International Magazine of Christian Science, of New York, and the ex-wife of J. J. Plunkett, who was formerly one of the leading Christian Science prophets in Gotham. She is now known as Mary Bentley Worthington, having discarded the "Plunkett" annex altogether. This well-matched pair made their appearance in Christchurch, and went about the arduous duties of establishing a religion the like of which had never been seen or heard of before. The new sect is called "Students of Truth." Worthington and the woman worked hard, and have succeeded in victimising hundreds of the simple folk of Christchurch. With funds received by playing upon the credulity of these trusting people, the firm of Worthington and Plunkett has succeeded in erecting a building of worship for the "Students of Truth," miscalled the "Temple of Truth," at a cost of more than L6000, or 30,000 dollars, and also a hall called the "Social Hall," and a residence for "Brother Worthington and dear Sister Worthington." The latter two buildings are veritable palaces, costing also L6000. Altogether the religious firm has succeeded in erecting 50,000 dollars worth of buildings out of the profits of the new religion. If this appropriating of the funds of the community had been all the clerical wolf had done his crime would not be so great. But, in addition to this the community is torn by internal dissensions and strife. Marriage vows under his teachings have lost their divine sacredness, and wives are leaving husbands and husbands deserting their wives.
A. Bentley Worthington first became notorious in this city early in June, 1889, when his "Christian Science" marriage to Mrs Mary Hodgkins Plunkett, wife of J. J. Plunkett, was disclosed. Mr and Mrs Plunkett were not divorced at the time. She was the handsome and magnetic priestess of the so-called Christian Science Healing Temple, No. 13 West Forty-second street, which she owned, and Worthington, besides being one of the chief "healers," was associated with her in the publication of the International Magazine of Christian Science.
The Christian Science "wedding" consisted simply in their signing a paper declaring they were "soul mates" and should continue so for ever. Husband Plunkett, who was then a devotee of the faith, complaisantly signed an agreement to separate from his wife, with whom he divided his property.
Worthington was afterwards exposed as an unmitigated scoundrel, alias "A. B. Ward," "Bonner," "Walton," "Wardsworth," "Judge Crawford," "Bannerton," etc., and a heartless bigamist, who had deserted seven wives under the most contemptible circumstances in Boston, Chicago, and other places.
Plunkett then lost faith in Christian Science and applied for and obtained a regulation divorce from Mrs Plunket-Worthington in November, 1889.
Many of the Christian Scientists denounced the Worthington-Plunkett nuptials and refused to attend the "temple." The International Magazine also lost prestige, and finally Worthington and the woman disappeared from New York. They have not been heard of since until the present news of their appearance in New Zealand.
Worthington's real name is believed to be Samuel Oakley Crawford. He came from Saugerties, N.Y., and is about 40 years old. With his early affairs with women the names of Miss Annie Bunnell of Newark and Miss Hattie Black of Roseville, N.J., were connected, to both young women's sorrow.
Among the women to whom it came out at the time of John J. Plunkett's divorce suit the fellow had actually been married were — Miss Moore, of Philadelphia; Miss Louise Grot, of Albany; Mrs Lizzie Covell, widow, of Troy; Miss Gay Finnifield, of Chicago; and Miss May Barlow, of Xenia, Ohio. In every case he deserted them in less than two years, although children were born in several instances. -Oamaru Mail, 1/6/1893.
A. B. WORTHINGTON.
A NEW CHARGE.
TO THE EDITOR.
Sir,— The time has arrived, I think, when we should speak plainly about the man now calling himself A. Bentley Worthington, who has established his footing in Christchurch. So long as those whom he has swindled and cruelly wronged in America chose to leave him unmolested, and he appeared to be striving to live here an honest life devoted to doing good, I considered — as you appear to have done, Sir — that it was not incumbent on anyone here to sheet home to him former misdeeds. No one's duty requires him to act the detective or the exeoutioner to a man apparently striving to atone here for crimes perpetrated years ago elsewhere. But the events of the past few weeks have rendered it impossible for any true man to take this charitable view of his conduct. I will, with your permission, endeavour to open the eyes of thoee whom he is deluding. Seven women in various parts of America he has deceived, swindled and deserted. Here — as he has established himself in comfortable quarters that he is loth to leave, and as his schemes require a little longer to ripen — he is changing the oft-repeated programme. Instead of deserting his victim he is forcing her to leave him. Having lived on the money she received from her late husband, Mr Plunkett, so long as that money lasted; having used Mrs Plunket's abilities, knowledge, and experience, to build up his present position; having got all he can out of her and being tired of her, he would now thrust her forth without money, name, children, or — if he could — friends. Only the day before yesterday he forced her, under threats of driving her forth utterly destitute, to sign an agreement binding herself not to divulge his past life, not to bear his name any longer, and to quit the Colony leaving him free to enjoy his spoils, to complete his schemes, and to victimise some other unfortunate woman. Should she keep to this line he promises — not guarantees — to pay her periodically a sum just barely sufficient to provide her with board and lodging, while he refuses to refund to her the last remnant of her money, £l20, sunk in the buildings erected by the Students. I am stating only what can be proved by respectable residents in Christchurch, Students who think they are powerless — as possibly the law may be — to prevent this cruel wrong. Last Thursay evening, in the misnamed Temple of Truth, he Jesuitically parried the charges of former crimes which have been repeated against him lately, saying he would not defend himself, and if he required defending he ought not to be there while in the adjoining building the woman whom he had taken from home, friends and a high petition in America lay ill, prostrated by the falsity and cruelty of the creature who has robbed her of her money, and who owes his present all to her talents. In 1891, he dedicated a book to her in the following words: — "To her whose gentle love drew me from 'paths of sin' — whose life each hour is more Christ-like than any I have ever known — my companion, co-labourer, comrade, friend, and wife." Not two years afterwards he metes out to her the dastardly treatment which he has had so much experience in dealing out to other women. Surely public opinion in Christchurch and the Colony must shame this double-dyed villain. Surely there are men among the Students of Truth who will not allow this disgrace to rest on their shoulders. Surely there are good women in that congregation who, when they know the truth — for it has been cunningly concealed as much as possible — will refuse to stand by and see this cruel wrong inflicted on one of their own sex.— I am, &c, INDIGNANT. -Star, 2/6/1893.
The Trustees' Statement.
The following statement has been forwarded to us by the Trustees:—
TO THE EDITOR.
Sir — So many mistatements and misleading reports having been circulated with reference to the disassociation of Sister Magdala (Mrs Worthiagton) with the work of the Students of Truth in this city, we feel it our solemn duty alike to ourselves and to Mr Worthington to put the facts in the matter as briefly as possible before the public. We should not have deemed it necessary to do so had it not been for the falsity of the statements made, because we had every desire to shield her from any unpleasantness. But the position in which that lady has placed us, leaves us no alternative but to state fully and unreservedly what has led to the present state of matters. Some little time back the organisation by the lady referred to, of the Order of the Temple, created a great deal of unpleasantness amongst the Students, as the peculiar doctrines taught by her had nothing whatever to do with the teaching of the Students of Truth, and caused the formation, as it were, of two classes.This feeling grew exceedingly strong, particularly after an address delivered by Sister Magdala on the subject of sexology, whilst Mr Worthington was in Auckland. She claimed the right to say what she liked on the platform, though the great body of the Students of Truth expressed their strong disapproval of the address referred to and the Order generally. Subsequently Mr Worthington, exercising his authority as head of the work, disbanded the Order of the Temple, and on this arose the conflict of authority referred to below. The Trustees in whom the property of the Temple of Truth and the land on which it stands is vested, feeling that in the interest of the work this could not be allowed, and recognising Mr Worthington only as the head of the Students of Truth, sent Sister Magdala the following notice under date of May 4: — We, the undersigned trustees of the Students of Truth, being informed that a conflict in authority has arisen between Mr Worthington and Sister Magdala upon the question as to which of the two is at the head of the work of the Students of Truth, and after nearly seven weeks of constant effort for the settlement of the same, it has resolve itself into a statement on the part of Sister Magdala, as follows: — (1) That she is the head of this work; (2) that she is sole judge of what she shall teach in it, (3) that she claims the right to teach and talk sexology whether Mr Worthington approves it or not; (4) that she will talk about the Order of the Temple, and that though disbanded it still exists. (5) That she will neither leave this work or submit to dictation in it. Mr Worthington's statement is that with his hands so tied he cannot continue the work; hence he will surrender it to her and go away out of it. Being further informed that Sister Magdala now proposes to continue her work in and upon our premises and buildings, we hereby authorise C. A. Gawen and Charles Duggan, two of the said trustees, to convey to Sister Magdala the following notice: — 'To Sister Magdala. Dear Sister, — Because of the reasons herein set forth we feel compelled to inform you that we will not permit you to use or occupy the Temple of Truth or dwelling-house attached thereto, or any of the buildings on the property of the Students of Truth, and upon the surrender of the lease by Mr Worthington we shall demand possession of said premises. Please to understand that we recognise Mr Worthington as our teacher. -Star, 3/6/1893.
The details of Sister Magdala's teaching of "sexology" are difficult to discern through the discreet veil drawn over them by the shy newspapers of the time. But it seems to be something called "scientific marriage" - a marriage of the intellects, a marriage of the souls. It seems similar to the teachings of the Sister's previous prophet, Mary Baker Eddy, the founder of Christian Science, which makes much of a "real" human existence on a higher, spiritual plane and the belief that physical disease is but a manifestation of spiritual problems and can be healed in the spirit rather than in the flesh. I have studied Christian Science but little. I would expect, however, to have found regeneration of limbs by now if it had occured.
Mere animal lust seems not to have been part of the Sister's "Scientific Marriage." Maybe Arthur Bentley Worthington was not impressed by the idea.
TROUBLE IN THE "TEMPLE OF TRUTH."
EXTRAORDINARY REVELATIONS.
[Per Pess Association.]
Christchurch, June 5. Mr A. B. Worthington, the founder of a religious sect known as the "Students of Truth," which is said to be about two thousand strong, is in trouble. One of the evening papers reprinted an article from a New York journal purporting to be an account of Worthington's American career, and detailing at considerable length some remarkable matrimonial experiences. On Friday night, a letter appeared in the Star directly charging Worthington with having deceived, swindled, and deserted seven women in various parts of America, with having lived on his present wife's money since they went through the form of marriage about four years ago, and now that the money is exhausted forcing her to leave him, and compelling her to relinquish all part in the work of the Temple, in which she has been a fellow teacher with Worthington.
On Saturday night, both the evening papers published interviews with Mrs Worthington, in which she affirmed the truth of the charges made by the correspondent of the Star. Worthington declined to be interviewed, but placed himself in the hands of the trustees of the Temple, who supplied a written statement to the papers. This statement was to the effect that conflict of authority had arisen, that Mrs Worthington claimed to be the head of the order, and sole judge of what she should teach; that she had founded an organisation which had created a great deal of unpleasantness among the students, as the peculiar doctrines taught by her had nothing whatever to do with the teaching of the "Students of Truth." Though this order was disbanded, she did not recognise Worthington's authority to do so. Worthington then announced to the trustees that he could not continue with such conflict of authority, and that he would surrender it to his wife. The trustees thereupon gave Mrs Worthington notice that they would not permit her to use or occupy the Temple, when she abandoned her claim to be sole head of the work, but claimed to be co-founder and co-equal in it. She still maintained her right to teach what she thought proper, but as a result of negotiations which followed she consented to retire from all active association with the work in the church, and arrangements were made with regard to her maintenance by two gentlemen appointed by her and Worthington. These arrangements she accepted without demur. -Taranaki Herald, 5/6/1893.
Some insight into the teachings of the "Temple" and the "Order" can be found in the following, as can be found a range of opinions as to the nature of - well, everything...
Letters to the Editor.
Sir,— The Trustees' statement published by you on Saturday confirms my accusation that Worthington is casting-off Mrs Worthington, and it seeks to justify that infamy. The statement says that Mrs Worthington organised the Order of the Temple that the peculiar doctrines taught created unpleasantness, that A. B. Worthington disbanded it, and "on this a conflict of authority arose." This means that she is to blame for its existence and not he; and that he deserves credit for disbanding it. Not true. He helped to form it, was present at the meeting of Students held to form it; spoke at that meeting strongly in support of it, joined it under the name of Brother Joshua, which name, if he has discarded now, he held very recently published a pamphlet on "The Order of the Temple, for Students of the Esoteric" advertised that pamphlet on the back of all his publications, and particularly on his own universally condemned "Talks to Men" and himself lectured frequently and earnestly on continence, the one guiding principle of the Order. For him, or the Trustees, now to blame her alone for the Order is cowardly meanness. Actually, two of the four who signed the statement belonged to the Order. As to her lecture on sexology it was on the same lines, though not so bad as his "Talks to Men." Hers was not published, while his was not only published but posted and given to ladies in this city, as Inspector Pender knew was the case when he had to consider whether or not criminal proceedings were to be instituted against A. B. Worthington for it. Yet her lecture is named as one reason for casting her off. Another count in the indictment is that she claims the position of teacher should anything happen to A B Worthington. Of course she does. A short time ago, when A B Worthington either was near dying, or for some purpose was pretending illness, he, at a meeting of Students in the Temple, named her as his successor, and called on those present to pledge themselves to accept and support it. All present, including those whose signatures are to the indictment, pledged themselves. At this time the Order had been in existence many months. Another reason given for sending her away is that she says that the Order still exists. Why, Mr Cadwallader, one of those who signed what I may term the charge sheet, insisted to your special reporter, in the presence of you, Sir, that the "organisation" only was disbanded, and not the Order, which still existed. And at the time he said this Mrs Cadwallader, his wife, a member of the Order, was sitting beside him and supported him. Further, when Worthington was disbanding the Order, at the meeting of members called for that purpose, he read a paper to the effect that although the outward organisation of the Order was disbanded, they still upheld the principle, and asked them all to sign it. Many, if not all present, did sign it and consider their pledge so given very binding. I need not refer to the part of the statement dealing with the negotiations as to an arrangement, Mrs Worthington's own statement, published by you, shows it be incorrect in many particulars. That "a fair and equitable settlement," willingly accepted by her was made, is flatly contradicted. She says she was forced by threats into accepting it. I need say no more than to remark on the absolutely appalling meanness of the man who, after living on Mrs Plunkett's money for years and taking her last pound for the building fund of the Temple, could talk through these Trustees magniloquentty of making her an ample allowance for twelve months at ten pounds a month - just the last amount of which he had deprived her, dribbled out by instalments under galling, cruel conditions. Practice makes perfect. This time, when getting rid of his wife, he has contrived to do so behind a shield of half-a-dozen decent citizens whom he has deluded. He is clever, and would have successfully shipped her off unknown to the public, and almost unknown to the Students, but for your courage in publishing my letter.
- I am, &c, INDIGNANT.
Sir, — Your revelations in Saturday's issue were a great surprise to me. I have known for some time that there have been differences of opinion between Mr and Mrs Worthington with regard to their mission, but I never thought that the climax of the trouble would result in such a display of cold-heartedness and worldliness. The fact of the matter is that Mrs Worthington has been the real worker and missionary, while Mr Worthington has been the talker and figurehead. Mrs Worthington would carry the doctrines to their logical conclusion, but Mr Worthington saw that they would not please the popular mind, and would not risk a diminution in his receipts. I have been a student for over nine months. I thought by the progress we were making that God's blessing was upon us, but, alas! it is but a money-making concern, with A. B. Worthington as managing director. Where have all my contributions gone? Into the treasury for the good of the cause? No. To keep in luxury a teacher!
— I am, &c, STUDENT.
Sir, — What effect would these revelations have had in the olden times, when men were men, and the cause of a defenceless lady was the cause of every true and noble man? What would be thought of men who turned a lady, refined and talented — whose only aim was the furtherance of their cause — out into a world of strangers and calumniators, alone and friendless. Has the age of chivalry indeed died out? Has true respect for women died out of Colonial hearts? I do not say anything about the chief actor, he is below it; but there are others, men who hold good positions, and what shall be said of them? O, for the days when a roar of indignation would have arisen through the land, and demanded some reparation at their hands.
— I am,&c, GERAINT.
Sir, — Though I have never heard Mr or Mrs Worthington speak, I did read your report of the storm in a teapot between, them — between the two they have fooled a great number of soft-headed citizens; and, looking at it impartially, I think they are continuing to do so. Mrs W. bears no animus against him, and he has nothing to say against her — in the meantime her children remain with him. Yesterday they had two of the largest audiences they ever had in Christchurch; collections, £5 9s 7d and £6 6s 6d, total £11 16s 1d. To-night Mrs Worthington lectures at Tuam street hall; audience 2000 at 1s, total £100. Astute Worthington! Innocent Trustees! Confiding public! It will pay.
— I am, &c, ANANIAS. -Star, 5/6/1893.
WHAT LED TO THE DISSENSION.
(By a Student.)
Sister Magdala, Mrs Worthington, took a very active part in the formation and organisation of the Order of the Temple. Mr Worthington states that he for some time held out against this being formed and that it was a matter of serious argument between them, lasting for some three weeks. Then yielding to Sister Magdala’s repeated statements that the work was one which should be taken in hand he gave way and took part in the formation by writing the pamphlet “Talk to Men,” and in other ways. The principle of the order being complete and entire celibacy, not only on the part of the unmarried but also of those who were married, elicited considerable opposition from the majority of the Students. Several married women left their husbands, and this, with the adoption of a distinctive dress by those belonging to the Order, which came to be regarded as indicative of it though denied by them, caused the formation of two parties, one in favor of the Order, and the other aginst it. Mr Worthington took a part in the deliberations of the Order, and also was a member. The matter went on for some time, there being every now and then dissatisfaction expressed by the Students themselves, and reprobation of the celibate principle of the Order by outsiders. Mr Worthington left for Auckland to establish a branch there, and on Thursday evening, there being a mixed audience in the Temple of young people of both sexes, and several not belonging to the Students, Sister Magdala delivered an address on sexology, which was exceedingly distasteful from its peculiar character to all who heard it. On the return of Mr Worthington from Auckland he heard of this, and required Sister Magdala not to take any such course in future without his authority as head of the work. Sister Magdala denied this authority, and claimed the right to teach the peculiar doctrine with regard to sexology if she thought fit. -Temuka Leader, 6/6/1893.
One of the things I take from the above opinions is that Mary Plunkett was deeply sincere in what she believed and what she taught. It would seem that she was completely unaware that her husband was in it for the money and saw her independence as a threat to his income. Possibly the public reaction to his "Talks to Men" had convinced him that any reference to sex or "sexology" wasn't good for business. Possibly he simply did not want "his woman" disobeying him - either for personal reasons or because it was a threat to his authority in the "Temple" and therefore to his income.
I have read that Plunkett's belief was that, eventually, the human race would evolve into a genderless creature, with no need for the gross carnality of sexual relations and able to communicate on a higher, pure level.
As "Sister Magdala," she addressed an audience under the subject "what does it all mean?"
THE WORTHINGTON AFFAIR.
Sister Magdala at the Tuam Street Hall. Last evening Sister Magdala (Mrs Worthington) gave an address at the Tuam street hall, entitled "What does it all mean?" The hall was about half filled, most of the audience being students or attenders at the Temple of Truth. The lecturer, who was attired in the dress of the Order of the Temple, and was accompanied by Sister Franc Gertrude, was listened to attentively, but, except at a few passages, impassively. She had evidently undergone great mental suffering, and was at times somewhat incoherent in her remarks; and it was only by a great effort that she maintained herself to the end of an address of an hour's duration. After leaving the stage she was completely prostrated, only being able to fervently express the hope that her work would make "him" be true. A number of sympathisers visited her at the back of the stage after the address; but the general remark heard amongst the retiring audience was, "What does it all mean?"
Sister Magdala, on entering, was received with applause. She said that, under these most painful circumstances, she would have preferred to speak with each one separately, rather than to speak publicly in that large hall. She had not been sleeping, and therefore had not control of her voice, but she wished what she said to be understood, and if any could not hear her they would please say so, and she would raise her voice. She had just heard that a report was going round that the Temple was in need of money, and that this meeting was a deep-laid scheme between herself and Mr Worthington to raise money. The audience would be able to judge from what she would say whether that was so. (Applause.) She desired to speak to the students, of whom she saw many before her. She had been denied that right for a long time back. Had this not been so, things might have been different. She would speak to them now, and would say nothing that was not honest and true, (Applause) She then referred to the letter in that night's Star, calling attention to the fact that the statement purporting to be that of eight trustees was signed by only three. She believed the trustees were fair and honest men, inspired by a desire to do only what was right. But unless they had found out something since that afternoon they knew nothing about the actual state of affairs regarding herself and Mr Worthington. They would know more by-and-bye. Her only mission in the world was to lift and help everybody who needed help.
[Sister Magdala here appealed to the reporters to make what she said coherent.]
She would try to state what occurred since she and Mr Worthington came to this city. Mr Worthington was no longer a private man. He was now before the public as a teacher, and by the public he must be judged. When they (Mr Worthington and herself) first came here, without credentials, they were very humble. They entered upon this work, and the work had grown into a great thing. In this work she was the associate, working day and night. It was not easy for those who had been in the paths of sin to keep to the paths of virtue, and, when the work was a success, that was seen here. Pride and self-will stepped in; pride and self-will stood at the helm at the present time. The Order of the Temple was an emblem of the higher Christian life. The principles which were taught in it were the coming thought of the world; the way of the regeneration of the race. They taught patience; patience with everyone. Oh! how patient they had been. She did not expect people to be so patient, so forbearing as they had been; they had been very patient with him and her. She believed everyone; she trusted everyone; they were all doing their best for the Order, so far as they knew. When they had more knowledge they would have more patience, for they would see much that they did not now understand. She had stood and watched to see that nothing should come in to interfere with the holy cause. But now that the cause had come to success, she was not allowed to share in it. She was an associate founder, and had equal rights, but those rights were denied to her. When success came "he" began taking from her, dictating to her, saying what she should preach and what she should not preach. She had been refused a share in the work. As the time went on, this grew very aggravating, and it came to the time when he said it was his work. She had been called on to sign a statement, giving up all claim to any share in the work. In this statement were these words: — "You are to acknowledge my authority in this work, absolutely and unqualifiedly over you, as well as all others in it, and promise willing obedience to my judgment and direction in all things relating thereto, or you will separate from me, surrender my name, go out of this work, cease all connection therewith." (Shame.) She asked the audience to keep their minds open for judgment and criticism on her. She had been told several times during the last eleven weeks that she was not quite sane. She would leave it to him with whom she had lived so closely associated to say whether that was so. She had undertaken to deal with somebody who was too much for her, and she now handed him over to her hearers to deal with. (Applause and a laugh.) It was a serious matter. Dealings between them had been by correspondence — they could not talk together like Christians. To show the spirit she had towards the work this was what she wrote to him: —
"April, 1893. My Dear One, — From the spirit I write, 'A house divided against itself cannot stand.' Our house, through the working in us of truth, to the cleansing of our minds, has become so divided in the seeming that unless harmony be restored there, it must there fall, and great will be the fall." [This was sent because the Students thought there was a division, and she suggested this that the work might go on as one.] "There are one or two ways by which the reconstruction can take place, and will. In the minds of Students there is a belief that we differ, and they are fast taking imaginary sides. This is a falsity, and needs to go to destruction. There is a general impression that I am 'abusing you,' and the work is threatened with failure thereby. This is another falsity, and, like the other, will soon meet its own destruction. They hear all sorts of rumours. They see me dethroned and stoned into a crown, while my beloved method is strangled to your (seemingly) strong hand upheld by theirs. They know I am removed from 'our' platform, while they see a frantic effort on your part to fill it alone, even though you nearly faint in the effort, and the call of the Lord to you, 'Cain, where is thy brother?' is already piercing their dull sense. God is calling to me, and you are hiding with fear, lest if I go to my own rightful platform I shall ruin 'our' (His) work. This is the situation, and to sense I seem helpless, for to sense my 'heavenly host' is invincible, but God reigns, and as sure as you do not restore me to my own, this work as now organised will fall at your feet. For your sake I hope you will lovingly and generously take me by the hand, restore me to the place that has so long been mine, and trust that the God who first sent yon to my side will as surely direct me in the future as in the past. I am fresh — you believe you are weary. You have Sunday morning, Thursday and Friday platforms. Let me give one course of Sunday evening lectures — a Students' course — while you do the opening exercises, and take charge of the inquiry hour. I can shorten mine, and you can make yours as long as you like; and in that way we can divide Sunday evening between us. In that way there will be positive assurance given to all that we are at work as ene. In this way, and this only, so far as I now see, can all the poison that has been poured out be antidoted. I know, as you do, that there is nothing on earth that can withstand our combined effort, provided the cause be a holy one. I know as well as that separateness between us means separateness in the work. Can you listen? Can you allow God to work through me, as an instrument to you, longer? If so, our work will stand a monument of power, if not it will go down, and upon its ruins will arise another, through instruments chastened by fire. Oh, dear, dear one, I pray that through your agony of soul, during the past few days, light enough can come into your mind to cast out all the darkness of fear, and that you will now stand outwardly by me, who seem rejected, as firmly, as determinedly, as uncompromisingly as did I by you when you seemed rejected. Jesus passed by once, and cast out many devils from me. He is passing again, but now He stoops to invite, while my accusers cry out my shame. Soon He will rise, and unless you have restored me, He will, for I am the Magdalene." She thought he would not refuse this, but pride and self will were still too strong. She had received a communication from him, but had returned it, and only remembered one sentence — "I would as soon let Dr Elmslie have my platform for a course of lectures as I would you." As regarded the doctrines she preached, he said he agreed with them thoroughly, but they must not be taught. He then closed the door by which she usually entered the Temple, so that she must come in and take her place unnoticed; and, not satisfied with this, he said one day that he would lock her out of the Temple. She did not believe he would do it, but a day or two afterwards he did so by fastening that door. A friend caused this door to be opened, and when Mr Worthington found this out he had the door screwed up, telling her that he would show who had authority. Still she submitted to this humiliation, only answering that the action would yet cost the perpetrator many tears. The screw was there still; at any rate it was the previous night. Things did not get better. Another door was then locked, and to get into the Temple she had go a long way round by the street. She was still anxious to be patient, for she wanted the Students to be patient as well. Then came the day when she was at her prayer, and he came and snatched the Bible from her hands. She exclaimed, ''The Temple is desecrated" (with strong emotion); Then it was that she resigned her work — that very night. (Sympathetic applause.) She wanted now to read another communication, for there was no end to the rumours that were going about. This communication was written on Good Friday.
"Good Friday, March 31. My Brother, — Once more the Holy Spirit bids me try to say the words to you that shall carry a saving power. You are standing over a precipice from which nothing but Truth — Truth, ABSOLUTE TRUTH — (TRUTHFULNESS) can save. You know, dear, that confession is the one great necessity before regeneration can go on in an orderly way. Your pride has ever stood keeper at the portal of your mind, and you cannot find rest and peace until you are willing to be nothing if need be for the sake of feeling that you are absolutely truthful. Mrs — — has expressed determination to ask you if the things printed in the International, copied by Mr Hosking, are true? The awful temptation to DENY THEM is about to meet you, and I pray that this message may take root in your very soul, and you come forth a FREE MAN. Tell her that you refuse to go into DETAILS, and that your errors were as dark as they have been painted in that New York letter now reprinted and sent broadcast. You see, my poor, dear, tired brother, there are so many witnesses, you cannot hope to escape, even if Truth were not here. It is easy, dear, if you only knew it. I find it a thousand times easier to say, when I am charged, 'You will not make me out worse than I was; details are of no account' than to do otherwise. This case has gone entirely out of my hands now, except as a witness. Mrs — — has already declared me 'untruthful'; Mr -- — has declared me 'unbalanced.' You know absolutely I am neither. You know I carry a love and devotion high as heaven and deep as hell. Nothing on earth can move me from our work. Nothing can cause me to abandon the work I began in New York. I will be as sober, as consecrative, as patient as you can ask. But you MUST BE FREE, Heaven bends to hear you say truly 'Into Thy hands I commit my life.' Never can you say this until you really I give up that old ghost and pronounce it finished. If you hear this from the Infinite, as it comes, this shall be your eternal Good Friday, and be followed by such an Easter as your life through all its incarnations has never before known. I know whereof I speak, for I am, "Magdala"
The Mrs — — came to her in her apartments and said she was going to demand from Mr Worthington whether the newspaper reports were true, and she (Sister Magdala) spoke down the tube to Mr Worthington, telling him not to let anybody see him until he had received the communication which she was then writing. There were many such letters, but she would not publish them. Those that she had read had been dragged from her. Nothing would remove her from the work. (Applause.) What does it all mean? what are you to do? What am I to do? What is our duty? We have here such a remarkable instrument for God if he would only do this. She did think that if he would not confess, her doing so for him would do some good. She would have died for him. It would have been easier to have given in than to have resisted him. He was doing a great work. (A voice: "What about the children in New York?" Cries of "Turn him out.") We must not let his voice be silenced. He was the most remarkable instrument in God's hands that was on the face of the earth today. His was one of those tremendous natures that can't let go. (Applause.) He was saying things that were not true. He had assurance to do anything on earth. He wanted help, and with God's help they were going to help him.
Sister Magdala then referred to the document in which she promised to leave the Colony, and providing for the payment to her of £30 and £10 a month. She did not know whether she had forfeited that or not. She had been asked to speak, and had done so in the hope that it would do good. Justice and right would be done, and falsehoods would fall. She wanted to do her honest duty. She wanted him to be honest, straight and true. She could not tell whether she would go or not. If this pressure made him true, she would say God speed. If not — she did not know what — her intention was to go away. If she saw the work could not go on, it would be her duty to stay and take care of it. Mighty truth had enabled her to live the last eleven weeks. Something had told her to help to get him free. If ever man prayed long and earnestly to be delivered, it was that man. She did not care how, but was sure he would be freed. What she had said that night, she had said just as truly as she knew. She thought sometimes he did not know how he stood. Pride and self-will ruled him. God was now in progress with his deliverance.
Sister Magdala, who was almost overcome by emotion, said she would explain any important point that she had not made herself clear upon to students.
A male questioner said he would like to know who put the screw on the door.
Sister Magdala named the individual, with the remark, "Birds of a feather." She went on to tell of a woman who was standing and serving in the Temple every day, and had daughters in the Temple, who would not speak to her, and said, "I cannot speak to you, you are such a wicked woman." She replied that she only claimed her rights, and that was not so very wicked. The woman responded, "I do not recognise your rights. You should go and sit under him and learn from him." She replied "I taught him, and you too." (Applause.) The time would come when those who had subjected her to this humiliation would regret it with tears. Many would not have treated her so. She regarded the present events as a way to spread the truth, that had never been thought of. This stir, this commotion, this seeming confusion, had built up more in one month than would have been done in ten years otherwise. The truth was taught in the Order of the Temple, and before long they would all believe it.
A woman asked, "Why do you leave your children?" The reply was — Because there is no other place in which they would be so well cared for. With all his shortcomings and her shortcomings the truth was not touched. He was always kind and loving to them. He was clean as man could be. She would not be afraid to trust all the girls in the world in his company. (Burst of laughter.) Ambition and pride were his faults. His thoughts of purity and chastity could not be questioned (incredulity). She knew what she said. The children were safe with him.
No more questions were asked, and Sister Magdala concluded: — "Into your keeping I give him. You are responsible to God for what you do. Stand firmly and say, 'We can't stand that, Brother, you must be true.' He has suffered. I have suffered; so has he. His pride has suffered, mine has gone."
After a pause Sister Magdala said that since the Order of the Temple had caused so much stir she thought she might perhaps give a lecture on "The Order of the Temple, and its Relation to Marriage." She did not know; she thought ehe would. She thanked them if they would stand by this man, and help him to make himself free.
Sister Magdala was strongly moved towards the end of her address, at the conclusion of which the audience quietly dispersed.
[From oue own corespondent.] WELLINGTON, June 5. In the Worthington matter the arrival of the southern mail has created a tremendous sensation in the town. Everybody is talking "Temple of Truth" and "New York Revelations" at the street corners. Names are in the air, such as "Worthington," "Sister Magdala," "Hosking" and various others. It is astonishing how familiar we all are already with the particulars of the Star interviews; the reasons assigned by the sister for the split in the camp, the terms of Mrs Worthington's various offers, the outspoken indignation of "Indignant" in the Star; in fact, with every phase of this not at all pleasant question. The excessive credulity of dupes is a favourite topic of satire, and the announcement incidentally made of Sister Magdala's intention to set up her tent here is the subject of considerable denunciation. All this was in the air a few days ago, as I wired you, pamphlets having been in circulation, and there was much organising in a quiet way of opposition. I think I may predict that any attempt to set up an offshoot of the Temple of Truth here will probably meet with a warm reception. -Star, 6/6/1893.
The "Order of the Temple" seem to be an elite within the "Students of the Truth," conducting closed meetings in the Temple before the building was opened to the Students.
Also involved in the affair, of course, were Mary's children
Sister Magdala's Intentions. (abridged)
I shall never leave this City nor work until the Temple of Truth has been cleansed, and all the money-changers driven out. Truth brought me here, and so long as I remain true it will be my perfect defence. After this cleansing is accomplished it is my intention to travel, lecture and establish in other cities the teaching of the Students of Truth, after which I shall give my special attention to the teachings of the Order of the Temple. In that connection I would like to say that I shall not again form an outward organisation to be governed by stated rules. Persons desiring to belong with us can do so, after they have already decided to live a life of chastity and continence, by simply sending us word to that effect. They can even take a brother or sister name if they like to do so, and if any sister should desire to wear the gown, I will be most glad to send her the simple pattern. I and some of those who think with me have signed the following: —
"We, the undersigned, do hereby declare that we desire to be known hereafter as
Sister Magdala (Mary Plunkett Worthington.)
Sister Pearl (Pearl Worthington.)
Paul (Paul Worthington.)
Sister Franc Gertrude (Gertrude Garstin.)
Brother Millar (James Millar Izett.) -Star, 13/6/1893.
Sister Magdala Interviewed.
Statements by the Children.
Letters from A. B. Worthington.
A Star reporter this afternoon waited npon Sister Magdala at Coker's Hotel. Sister Franc Gertrude was present during the interview, and also the two children, Pearl and Paul; Pearl is a tallish, prepossessing, and rather petted looking girl of about fourteen, and Paul is a chubby little chap of ten or twelve.
Our reporter asked Sister. Magdala when she had intimation that the children had been turned out by Mr Worthington.
Sister Magdala: He sent them to Cotter's Hotel early this afternoon.
Pearl: He was going to send us in the morning, but we were not ready to go till 1.30.
Reporter: Was there any message sent with the children?
Sister Magdala: Oh, yes; there was a letter, but I was too agitated to read it. Sister Franc has read it.
Reporter: Can I have a copy of it?
Sister Magdala: Yes, I think so. I will read it: "Christchurch, 6th June, 1893. Sister Magdala, — Your conduct since placing the children with me — such as striking me through the public Press, by a dramatic renunciation by them of my name, in the presence of witnesses, newspaper reporters, and so forth, although the reporters were afterwards excluded by the action of the trustees, and the fact that the children are utterly demoralised by your general defiance of the accepted rules of action, so that they go where, when, and with whom they please, and remain as long as they choose, day or night — [The children here interjected exclamations of dismay, and Pearl said: — "That is because I went to mamma's lecture without asking him!"] — without reference to any home obligation; and further, that I offered them last night on their return from you, my home and food, clothing and education, as long as they chose to receive it, provided that they bore my name while with me. This they refused to do [Sister Magdala, fervently: "God bless you, children!"]; and further, your action last night at Tuam Street Hall having been so misleading, untrue and cruel as to leave on the public mind the impression that I deny anything that is true about the past, shows me that my desire to protect yoa in this sorry coil has placed a weapon in your hands to strike me with for the moment; and also shows me that the last link between us must be broken irrevocably. Therefore I send you the children and their belongings, with the statement that I will no longer be responsible for them in any way. A. BENTLEY WORTHINGTON."
The children were next questioned by the reporter as to the manner of their dismissal from beneath Mr Worthington's roof. Pearl, with occasional help from Paul, stated: "When we got home we were called by Mr Worthington into his study. There were present with him Mesdames Fletcher, Duggan, Osborne and Edmonds, Messrs Duggan, Simpson and others. Paul sat on Mr Worthington's knee, and Pearl sat on a chair. Papa said: 'Now children, in the presence of these witnesses, let me say that I have always been kind to you, and I am willing to keep you in food and clothing as long as you bear my name. What will you do?' My answer (said Pearl) was: 'I think I will do what Mamma does.' Paul said: 'I just think the same.' Papa then said: 'That is all.' This morning we were sent off here, and we are glad to be with mamma."
Reporter (to Sister Magdala) How does this treatment of the children affect you?
Sister Magdala: I am pleased at Mr Worthington's action. I always wanted to have the children, but did not want to deprive him of their influence for good.
In further conversation Sister Magdala said she intended boarding the children with a sister of the Order of the Temple, but she could not speak definitely as to her future. -Star, 6/6/1893.
TEMPLE OF TRUTH.
THE WORTHINGTON SCANDAL,
SCIENTIFIC MARRIAGE,
SISTER MAGDALA TO VISIT AUCKLAND.
(BY TELEGRAPH.—SPECIAL CORRESPONDENT.)
Christchurch, this day. Yesterday I craved an interview with Sister Magdala, informing her that I wished to place before the Auckland public some of the particulars of the Christian Science doctrine of marriage, and how that doctrine had worked out in practice in her individual case. This information, I conceived, would interest the people of Auckland, as those who entertain Christian Science doctrines are to a large extent theosophists, and I learn from a report of a recent London divorce case that Mahatmas are alleged to hold very loose opinions regarding marital obligations. An ounce of experience of scientific marriage or soul union, I believed to be worth more than a pound of theory, and I intended to ask Magdala whether, in her opinion, scientific marriage was not a more dismal failure than regular marriage, inasmuch as Plunkett had divided all his goods equally with her, while Worthington had stripped her of everything.
In reply the lady wrote me saying she would of course grant an interview, but expressing doubt as to whether doing so would be to her advantage. It is, she added, her fixed intent to visit Auckland before long, and she does not want to say anything that would anticipate her lectures on the marriage question, or prejudice her business prospects in any way. In conclusion, she implored me to treat her as I would my own sister, being quite ready to comply with all fair conditions. I looked forward to, and prepared for the interview, but a late communication from Magdala that reached me this morning postponed the interview indefinitely, without assigning any reason. Aucklanders may, therefore, have to wait till they hear her statement of doctrine and experience of scientific marriage from her own lips.
It is her intention to make a fixed charge for admission to her Sunday evening lectures here, but it is questionable if people will attend long on those conditions.
From other sources, I learn that the Christian Scientists of New York repudiate her separation from Plunkett and her soul-union with Worthington as being in total opposition to their teachings on the subject of marriage.
Plunkett obtained a divorce from her on the grounds of her misconduct with Worthington, prior to voluntary separation from her husband.
After twenty years of married life, Magdala is apparently well qualified to discourse on sexology, that being the name she gives to the teaching of the Order of the Temple founded by her. I learn from the "New York World" that about four years ago she raised an action to recover 8,000 dollars on an insurance policy held by her on the life of Moses W. Field, deceased, a Detroit millionaire. Aucklanders who delight in the study of sexology may expect a treat when Sister Magdala visits them.
DESCRIPTION OF THE TEMPLE. "Phiz," in "Truth," thus describes the Worthington "Temple," Christchurch: — "It is a remarkably pretty place. I should imagine the Temple to be of the composite order — the Doric, Ionic, Corinthian, Pimlico, and Chicago orders being all and equally represented. The interior may not be severely classical. But what of that? The Temple is as clean as clean paint can make it. Pale greys, blues, greens and pinks predominate; but are chastened by a copiousness of chocolate and cream and gold. At the far end is an organ, a rather gorgeous organ, of the Chicago order of architecture. This forms a background for the stage or platform, which is relieved by crimson hangings, and has seats for the chocolate-draped choir, which seats are fenced in with barricades of chocolate and cream and gold. Vases containing greenery are disposed more or less artistically about; there are pictures, many looking-glasses, skilfully arranged as in a cafe chantant, and masonic emblems — or emblems extracted from mad Madame Blavateky's mad work, 'Isis Unveiled' — all over the place. The temple is arched and lofty. Texts in gold letters, much coloured glass, and brilliant lighting, combine to make the Temple as bright and cheerful looking as a monster sweetstuff shop. It is not quite like any one building I have ever seen. But it has borrowed bits from many. There is only one original idea in its entire conception — the audacity with which have been collected under one roof masses of utterly hetorogenous notions. And these notions range from Canterbury Cathedral to Holborn Casino, and include a Masonic Lodge and an Alexandrian cigar shop. But there is more casino and cigar shop aboub the Temple than there is Cathedral shrine.
TEACHINGS IN THE TEMPLE. "I here, though a little out of order, place on record my impression that the Worthington 'theology' — I use the word for want of a better — is certainly on a par with his architecture and decorations — highly composite. I recognised parts of doctrine or dogma borrowed from Christianity, Buddhism, Mr Spurgeon's Tabernacle, Mr Bradlaugh's Hall of Science, Confucius, Joe Smith, 'The Light of Asia,' Johanna Southcote, Madame Blavatsky, and Joyful Jumping Joseph who plays the Jews harp in the Salvation Army. But the lighting is very good, the singing fair to indifferent, and the ventilation simply perfect."
THE HIGH PRIEST. This is a description of Worthington from the same pen: — "The lights, at first dim and religious, were suddenly turned up — the brown surpliced choir having previously taken their seats. An anticipatory hum; a sudden turning in the dress circle, of eyes right and left; a slight craning in the stalls and pit, and the star actor enters. It is a drawing-room piece as it were. The star is dressed in black broadcloth. His frock coat long and well cut; his necktie of light colour — I don't think white. He enters quietly; shoots a masterful glance — a glance strongly suggestive of the professional hypnotist, at the assemblage, and sinks into a seat, a little to the left of the centre of the stage, and rests a bowed head on a lily-white hand, showing a profile only, a clear cut, not unhandsome profile; but showing it persistently, as one who to some errant photographer would say, 'Try one in this position, please!' Grey, almost white hair, brought down over the forehead on one side in a peculiar and artificial manner, shields a forehead far from low. The face is hairless, aquiline, well-shaped. The eyes, seen near, are now blue, now grey, not unhandsome, but cold and cruel. Seen from afar one might almost fancy there were no eyes. The man may be any age from 35 to 55. He is probably between 45 and 50 years of age, of medium height, and trim figure. There is a certain stiffness and artificiality about his every movement. He comes to the front; again surveys his auditors with severity, gives out the number of a hymn, and retires to his seat. As the proceedings go on I note that Mr Worthington seems to keep a tight hand over himself. His voice is not exactly unpleasant; but he has a most decided Yankee — I use the term advisedly — twang, and though he is slow to painfulness in his enunciation, I cannot help thinking that, on slight provocation, he might blossom out into regular down east vernacular. He pronounces many of his words in a manner to which educated Englishmen would probably take exception. Still he is certainly not vulgar. Neither is he in any sense refined. We sing a hymn; then the High Priest gives out what sporting gentlemen might call a lot of' fixtures for the week. Then another hymn. Then the Lord's Prayer altered, amended and improved by A. B Worthington. After which more hymns, more or less melodiously sung; then a chapter of the Bible, read, and most execrably read — read with the frequent catches and hesitation of one unaccustomed to the text — by the High Priest. More singing — to which a lady in a money changer's box behind me contributes much volume — and then, the lecture.
THE NEW GOSPEL. Mr Worthington comes forward to the footlights. He apparently has no notes of any sort. He stands rigidly, and with no particular grace. He speaks slowly, and with an ostentatiousness of impressiveness. He is not impressive. He is never warm. His language is stilted. When he is not talking bald platitudes he is enunciating transcendental balderdash. It would be safe to say that nine-tenths of Mr Worthington's teachings are not understood by more than one tenth of his audience, and that the other tenth is not comprehended by anyone — even by Mr Worthington. There are plenty of grand words, plenty of sonorous phrases. But withal the attentive listener cannot but conclude that it is a Voice, and nothing but a Voice. Not the voice of one crying in the wilderness, but the voice of one solemnly bubbling in a gilt and gingerbread stucco Temple. I have heard orators of many sorts. I have heard men and women speak without the slightest claims to culture, who, lacking education, voice, training, have yet, by the deadly earnestness and zeal that was in them, so moved their hearers that a vast assemblage became as a reed shaken by the wind. If Mr Worthington talked from now to doomsday he would never really stir the pulse or quicken the heartbeats of his auditors. For he is not in earnest. He learns his lesson and repeats it with a modified glibness. Never for one moment is he not self-conscious. As he proceeds some little of the stiffness wears away. Enough to permit him to attitudinise in a ponderous way. He lifts his white hands, spreads abroad his arms — without relevance to the words issuing from his lips — and brings his hands down every now and again in mystic "passes" such as public mesmerists affect. His audience, especially the women, look at him, but do not listen. The lecture delivered, the cold peroration finished, he sits down. The everlasting hymn is sung; the collection taken up in little bags, and then the lecturer comes forward and expresses his willingness to answer questions. There is one question, something about an oath. This Mr. Worthington answers at such length that I am forced to the conviction he had carefully pre-studied question and reply." -Auckland Star, 10/6/1893.
With the open split between "Temple" leaders, one of them was able to reveal more about the other than vice versa. The following is Mary's account of meeting the man who would end her marriage and change her life for ever.
TWENTY-FOUR YEARS AGO NEXT SEPTEMBER Miss Mary J. Hodgkins was married to John J. Plunkett in the State of Maine, U.S.A. She was a teacher for many years previous to her marriage, and continued in the same work afterward. Altogether she followed the profession, with much success, for over twenty years. In 1874 she was appointed Professor of Music in the public schools of the old and aristocratic city of Newburyport, Massachusetts. This position she held for one year at a salary of £200, and had eight thousand children under her weekly instruction. At the close of this engagement she entered upon the teaching of large classes in singing, adults as well as children. Later, she gave children’s floral concerts, the last of which took place in Worcester, Massachusetts, in 1875, when over four hundred children participated in the programme. In a letter to the Dexter Gazette the Worcester correspondent says “The week just ended has witnessed a splendid musical entertainment. The Mechanics’ Hall, one of the largest and most beautiful places for public entertainments in the country, has been filled to overflowing. The occasion of all the excitement has been a floral and mythological concert by over four hundred children, under the direction of Mrs Mary H. Plunkett, of Boston,” &c. * * * * Our papers vie with each other in sounding the praises of the lady who has so well succeeded in raising the standard of music in our city. It required six weeks to prepare this concert. The expenses were £l40, the receipts £340, leaving £200 earned in the six weeks. At another time she went into a new city, a perfect stranger, and instituted a course of lectures. At the end of six weeks she had taken in money £600. Her work has always been successful, because she never undertakes anything into which she cannot throw her whole soul. Following this heavy toil she found her health much impaired, and shortly after left the Eastern States, and went far west to reside, always, however, keeping up an interest in
CHARITABLE AND PHILANTHROPIC WORK. She was an ardent advocate for the enfranchisement of women, and an interested student of the laws of heredity. In 1879 she was appointed Director for the western district by the Institute of Heredity, of Boston. She was also instrumental in founding a “Home” for girls. Respecting her efforts the Press spoke as follows: "Mrs Plunkett made a most pointed and eloquent speech, made up of that class of argument and illustration to which no report will do justice, but which produced a most profound impression, arousing her audience to the highest pitch of enthusiasm, and at the same time leading her hearers into the paths of the most convincing logic.” The next twelve or fourteen years of her life were comparatively uneventful, because of her increasing ill-health; though she never lost interest in all the reforms that promised something better for the race. If there was one thing more than another which she had studied, it was what seemed to her the sorrowful aspect of marriage. Her heart seemed never to cease aching at the pitiful stories to which she was obliged to listen in her charitable work. She heard the beating of the heart, she saw the sodden eye and sunken cheek of her sisters when they were scarcely two years removed from the glamour of the marriage feast. She saw the hope deferred and the final abandon of all they held dear because they saw no way out save through death, or that more horrible door the insane asylum.
Although brought up under the strictest religious teaching her faith in God and all else that was good failed her, and it seemed to her that evil alone reigned instead of Good, and many long months she spent in a desire amounting to prayer for annihilation. This, however, was not to be, for in the spring of 1884, she, an invalid, was induced to try Christian Science, and through its teachings she found health, hope and the true and living God. It was now a new world to her, and she resolved to throw herself, heart and brain, with all she possessed into the propagation of what was then a new and unpopular system of religious teaching, very frequently accompanied by most remarkable cases of physical healing. Accordingly in the summer of 1886 she founded a school in Chicago, known as The Hopkins College of Christian Science, and in November, 1887, started a magazine called Truth, published by the Truth Publishing Company. This was issued monthly until July 1888, when its form was changed to the International Magazine of Christian Science. [Note. — We have seen copies of the various magazines alluded toby Sister Magdala in the course of her statement. Each has, printed on the cover, the name of the mentioned by her as editing the magazine at the particular time. — Ed. Star.] Meantime Mrs Plunkett had removed her headquarters to 13, West 42nd street, New York City, where she formed a new publishing company known as the Unity Publishing Company. She held large monthly classes at her spacious quarters, a regular Training Class every Wednesday evening, and a Sunday afternoon service. She had with her a very able associate editor, Margaret Ford Moran. There were healers, teachers and assistants at the New York office, numbering nearly a dozen, all working happily together, beside branch schools in Philadelphia, St Louis, San Francisco, St Paul, Louisville, Williamsport, Dayton, Pittsburgh, Milwaukee and Germantown. Mrs Plunkett had lectured in all these cities, founded those schools and left them in the care of competent instructors. Most of them are in existence to-day. The magazine had over 5000 subscribers. It was upon this happy useful hand of workers that a man calling himself
A. BENTLEY WORTHINGTON fell like a thunderbolt from a clear sky on the evening of Feb, 7, 1889. [Note by Sister Magdala. — Thus far I have written in the third person, I now speak in the first.] On this date Mrs Henrietta Farnsworth, one of my students, whom many in church will remember, was sitting with me by the fire in my office. The day's work was over, and she was telling me of a meeting she had attended two nights previously. She said she had met a quite remarkable gentleman there — a stranger to whom she had spoken after the meeting was over, inviting him to come around to our Wednesday evening, but, said she, "I looked for him last night, and he was not here. There he comes now!" We looked towards the door, and saw a gentleman entering. He came forward and (after asking him aside his name) she introduced him to me as Mr Worthington. I entered into conversation concerning the teaching, which he said he had called to enquire about. He mentioned having an uncle who, he said, had robbed his father of money that rightfully belonged to him, which he had come hoping to recover. I said, “I am sorry you did not come a day earlier. I opened a new course to-day, and if you are to remain long enough I think you would find it greatly to your advantage to listen to the entire course." He said he would do so. On March 1, 1889, he wrote the following, which is now in my possession:—
A. B. WORTHINGTON'S DECLARATION.
"I failed to go on Wednesday evening, but did go on Thursday evening, Feb. 7, indifferently and carelessly. As I opened the door of No. 13, West Forty-second street, I heard Mrs Farnsworth say, 'There he is now.’ Looking, I saw Mrs Farnsworth and another lady with gray hair, a loving kind eye that seemed to say, 'Be of good cheer. Look up.’ I came in and was introduced to those eyes: they were all I saw as I heard the name, Mrs Plunkett. She regretted I had not been at the class to join at the commencement, and then and there gave me the first lesson of the course. I can hardly state the condition of my mind at that time, save that it would not be deceived, and was engaged industriously in hunting for humbug. But over and above all the seeming that surrounded and possessed me, I could see and hear Truth, declaring 'I am yours, and you are mine from the beginning and for ever.' The statement was without flaw, and I was unable to discover anything but the Truth, because there was nought else. I went off after having determined to go on with the class. Went to the class next day, took the lesson, and after class with all the others, waited my chance to speak to her. She merely touched my hand, and passed on. My heart cried out come back! How can you! I was cold and hot, and a great rush seemed to fill my hearing. I was frightened, and discovered that the voice of the night before had declared Truth, yet afraid to meet and claim it. I determined to go away, then thought it would be more honourable to tell her sister I was going. I told her all, all — 'That I loved; that I was going away because I could not interrupt so holy a saint in her duties, or interfere with her high mission.’ I remained away three days, lost three lessons, tried hard to go to Europe, finally failed, and returned to find her calm and full of trust in my return. She coached me until I was able to take my place in the class, and I went through the course. When I had finished, I was completely drowned in her, the companion-piece of the beautiful Truth I had been taught. I told her. Can I ever forget the hour or the face of that one. It was a holy hour, an angel’s face, made more beautiful that the message was reciprocated. God alone can measure the sublime joy of that hour. * * * I told her husband, and the scene was full of pathos and grim humour. He said 'He had never been able to reach her. For nearly four (seven) years they had lived as brother and sister; that he wanted time to think and act.’ I remained away a few days; meantime circumstances had seemed to fix a place in the work for me. He had been accumulating a practice that now was interfering with his management of the office. I was to take that duty, and he was to confine himself to his patients, but I imagined I saw a disposition on his part to fret, and I determined to go away. I went to Philadelphia, and was to remain away if the future decided it best. I had been gone a week when Dr Plunkett sent me a telegram asking me to meet him at the Girard House. I went in, he came to me and said he had come to ask me to go to New York and take charge of the office. I was very, very particular to ask him if he was sure of his wish, and that he would not regret or be sorry for his action. He insisted in his wish, said everything was arranged. I came back, and am here now, though some times I feel he feels regret.”
[Note. — We have seen the document of which the above is a copy, and which is in Sister Magdala’s possession. — Ed. Star.]
A MOMENTOUS DECISION. There existed between myself and students the greatest possible confidence. Immediately I decided that Mr Worthington was my mate, the one for whom my heart had ever been longing. I called together all my office helpers and told them. I also told them that I should arrange to become his wife as soon as I could see what could be done concerning a divorce, for I believed that with his aid we two could accomplish a larger work in five years than I could do alone in fifty. I told them that I did not believe I could go through what I anticipated without bringing upon myself a great deal of censure from the people, because they would not be able to see my motive, but that I was sure with the aid of such a great man as Mr Worthington, I would do so much good as to finally win the unanimous approval of the world. During the few weeks that followed one after another left us, until but one remained, and that one the young lady who finally came to Christchurch with me. I must be just to the Christian Scientists of America, for they really are a very large and eminently respectable body of people. They disowned me entirely and openly when I came away with Mr Worthington. I suppose many of them knew that what I thought was the “divinest love” was only a refined form of animal attraction. This I must say of them, however, that their respectability has caused an Australasian author to speak of their teaching very justly as sectarian science instead Christian science. They are very clannish.
As there was no real cause for divorce, Mr Plunkett and I, after talking the matter over thoroughly, decided to divorce ourselves, as far as lay in our power, by drawing up an agreement to that effect and signing it. We did this in the month of April, and immediately published it. I then went to my Chicago and Philadelphia associates and told them what I had done, and that we were to be married soon in as nearly a legal way as we could. I remained away about four weeks, Mr Plunkett and Mr Worthington both remaining in my office. Mr Worthington was as usual very autocratic, and Mr Plunkett said to me on my return that it was now so unpleasant he would remove himself, which he did at once. I may add that Mr Plunkett and I understood each other so thoroughly that had Mr Worthington treated him like a gentleman instead of an interloper, Mr Plunkett would never have spoken an unpleasant word, for though we were not in the least husband and wife, we were comrades, we were friends, and perfectly respected the rights and wishes of each other (You must all remember that our customs in America concerning marriage and divorce are quite different from yours here). We then called together a group of my warm personal friends and
MADE OUR VOWS, which were witnessed by their presence. Our next business was to prepare a statement for the public of what we had done. He told me that he was a lawyer and had been living with his mother and sisters in San Francisco; that recently his mother had died, also one of his sisters, both of whom he loved as his own life; that in his deep sorrow he had broken up house and home stored a very large amount of household goods in a storehouse which he owned there. He also talked about a very valuable lot of land he owned there. After a little I suggested that he send for his furniture, which he said he would do soon, but it was almost too sacred to be used. I said I thought it was so foolish to pay rent upon furniture thousands of miles away, and he finally said he would telegraph to have the lot sold and the goods shipped. Every little while I inquired “if he had heard.” He always said “No; not yet, but I soon shall.” Of course he never did, because it was
ALL A FABRICATION. Very soon after our marriage, and before our statement for publication was finished, the Press had heard, and of course the reporters were the very first to make an appearance. We told them the exact truth about our marriage, but declined any statement to them concerning it, as we were preparing it for my magazine, which would be out in one week. However, an American newspaper was never known to wait a week for anything, and especially was this so in our case. At the end of a week every paper in the country had told it in every conceivable light. I was brave through all this because I felt the mighty demand for higher legislation upon the laws governing marriage and divorce, and was willing and glad to be the instrument through which so much interest was awakened. I could easily be brave, for had I not at my side the one grand, noble, true, strong man in all the world? And could not we together win a world to any cause we represented? Thus I thought and was content, little dreaming that in a few brief days I should find I had married the one who was the direct opposite of all that I had believed him to be. During the first two weeks I saw him, he managed to show me two paper bills of ten pounds each, both of which he spent so lavishly that it was easy for me to believe he had plenty of money, and when the time came for him to enter my office I unreservedly turned over to him
MY BANK ACCOUNT AND CHEQUE BOOK, and he made all the cheques for my business afterwards. Later, I found out that the two ten pound notes had been raised on his watch seal, skin cap, and diamond, and gave him the money to recover them. He was very lavish with my money but not dishonest. He did not try to use any save as he consulted me. He possesses some of the returned cheques now, and I hear he has shown them to several students as proof that he had money when he joined me. If those to whom he has shown them will examine them they will find they are made for my rent, publisher, literature, &c. When Mr Plunkett and I decided to separate we had just £400 in the Bank. I drew a cheque for £200 and gave it to him. At this time I had £600 of my own invested in first mortgage on real estate at 7 per cent with Sawyer and Co., Dearborn street, Chicago, and £400 with the Castle Company. Before leaving for London I took up both these mortgages, and put the money into Mr Worthington’s hand to deposit in his name, which he did in the Columbia Bank of New York city. This was used in travelling expenses, living in London, and the £100 we had on our arrival here. Since that time I have received over £400 in money, which are the drafts mentioned in another place from Lovell and Stockham. All used by him. I also spent nearly another £200 to bring Pearl with her chaperone from America to Christchurch, and to return this lady to America.
Since Mr Worthington has felt called upon to try to prove to people in Christchurch that I had little or no business in New York, I give below memoranda of cheques paid by me between Jan. 1, 1889, and April 16, when I turned my bank account, with cheque book, over into Mr Worthington’s care. On April 16 I made him a cheque for 900dols (£180), which he drew and deposited in the Columbia Bank, because we both felt it a little humiliating for him to be making cheques against my deposit. If those to whom he has already shown these cheques will insist upon seeing them again they will find they are all drawn on the Columbia Bank, and all are subsequent to April 16, 1889;
[Note.— We have seen these cheques, which are in Sister Magdsla’s possession, for, under the American system of banking, cheques are returned to the drawer after they have been cashed by the bank. — Ed. Star.] By this time
THE NEWSPAPERS WERE ALL AFLAME with the most remarkable headlines, and it took me but a short time to discover that I had not only taken a very radical step in a direction which I hoped would do good by calling attention to the faulty legislation concerning marriage and divorce, but I had joined my life and all its interests to one who had used and abused, in a manner almost unprecedented, the very laws I sought to purify. To say that I was crushed into the earth a thousand feet deep, to say that I felt as if the clutch of death were at my heart, are but mild efforts at expression. I learned through the Press that he was not only the husband of many women, the father of several children, but that he had many times gained money under false pretences. A private detective from Boston was writing letters, making inquiries, trying to identify Mr Worthington as the man “Major Wood,” on whose trail he had been for several years. All this was so annoying and distracting to me that at my request Mr Worthington went to Montreal, and I sent the following to the Press of New York. (Quoted from the close of my communication to the New York papers):
“I ask that everybody who has cause against Mr Worthington will present it to me at once, and I will arrange, by the aid of Truth, to cancel every obligation in the near future. I know God will help me to do this. Particularly do I wish Mrs Ward (the woman he had left only a few weeks before coming to me) to communicate with me and allow me to serve her. Mary Bentley Worthington.”
I went and spent two days with him while he was in Montreal, and his grief and repentance seemed so real to me that I would have forgiven him ten times more than I did. I really believed thoroughly in the conversion of the man, and was willing to stand side by side with him through whatever might come. Immediately his creditors began to write. I have no copies of my letters to them, but below I give theirs to me. [The following are specimens.)
INCRIMINATORY LETTERS, “Charleston, West Va., August 30th, 1889. Mrs Worthington, —Mr Worthington had (3300dols.) three thousand three hundred dollars in cash of Mr Dana, and he spent four hundred more in trying to find him. I think, and almost know, if he were offered fifteen hundred dollars he would take it and give a receipt in full. You see, with principal and interest he is out over four thousand dollars. He thinks if Mr W. was in earnest he would have replied to his letter. I am trying my best to convince him that it will all come right if he will give him a chance. Very respectfully, M. A. Dana.”
“Spokane Falls, W.T., August 12th, 1889. Mrs Plunkett Worthington, New York.
Dear Madam, — Reading in the World an account of the conversion by you of A. B. Wadsworth Worthington, and thinking he would like to commence doing good by 'little acts of kindness,’ will ask you to have him pay the account that he owes Mrs McCoy and Miss Miller for a lot sold to them on which they could get no deed, as he had previously sold the same property to other parties. We hold his receipt for the money paid, which was 625dols., which, with interest at 10 per cent for the nineteen months since he got the money, makes it now 744dols 81 cents, which amount he justly owes us. We will return the receipt when the money is paid. I am needing my part very bad, as I am one of the sufferers in the late disastrous fire in this city. By paying this debt he will be cancelling one of the sins that he perpetrated while here. Very respectfully, Mrs M. J. McCoy.”
“Buffalo, Leithia Springs, August 12, 1889.
Dear Madam, — Your favour of the 8th is at hand, and in reply will say that in 1887, Major Wood, then a citizen of Griffin, Ga., proposed to get up a National Bank at that point. He called on me, and I subscribed to its capital stock some 5000dols; I was to be Vice-President of the Bank; I paid in 2000dol. to him for stock. He converted the same to his own use, and left for parts unknown. He also procured 2000dol from D. D. Peder for same purpose, and sent the paper to me with the request that I sign as Vice-President. I did so, and had to pay that also. So I am out in good honest money the sum of 4000dol on his account. No one else got an indictment against the Major except me. Now if you will send this letter to Major Wood he will tell you I have told the truth. You say he has reformed and wishes to lead a new life. If so, you are right as his friend and companion in desiring to make restitution as far as you can for his wrongs in the past. You say he told you I was a Christian; so I am, and will always meet anyone in a Christian spirit. I will receipt him in full for my 4000dol. debt and recall the requisition papers if he will pay me 2000dol, and pay Mr Sampson, of Boston, for his trouble in the matter. This offer, I think, shows a good spirit. Now if he refuses to pay me, I feel it my duty to follow him as long as he and I live, until I shall capture him and have him returned to Georgia. I say that in no bad spirit. I have nothing in my heart against any man, but justice to myself requires that I recover this money. — I had so much to bear, so many taunts that it is due me. I should be paid back. I befriended Major Wood, as he will tell you, and was kind and neighbourly, and was sick, very sick, when I trusted him to aid him. Tell him I am now well. — I am, dear Madam, with respect, yours truly, W. E. H. Searcy.
P.S. — Send me here a copy of your Magazine and mark some of the articles written by Major Wood.”
“Buffalo, Leithia Springs,
August 18, 1889.
My dear Madam, — I have read your favour of August 16 with much interest, and hasten to reply. I will be pleased to have a letter from Mr Worthington direct, which can be sent through you, without revealing his whereabouts. You have doubtless sent him my letter, and he now knows fully as to the affair at Griffin, as far as it affects he and I; how that I had to pay Peder, and bear all the taunts of the Press and people at my losses. The truth is the Major made me feel he was my friend, and I started out to befriend and aid him. I was sick, as he will remember, at the time, still I trusted him. There are many at Griffin who would be eager for his return, and I fear it would be hard to restrain them from mob violence if he should be brought back. Now, you seek my advice as to what should be done, and ask, among other things, if you should expend your all to save him from prison. I think you should keep your money for yourself and children. That is my honest advice, and I say to you candidly, I would hate to take your money to pay his debt.
I am, dear madam, Yours truly, W. E. H. Searcy.”
“North-western Hospital, Minneapolis, August 1, 1889. To Mary Bentley Worthington. Madam, — I have just been reading your statement in the World, of last Sunday, in which you express a sympathy that reflects great credit upon you under the circumstances. The young woman, Mrs Ward, is at the present under my care in this institution. I saw her yesterday, but before I saw the article in the World she was sent to our hospital by the good ladies of Grand Forks and left to our charitable care. She is utterly destitute, and soon to be a mother.
Very truly yours, Harriet G. Walker, Matron of the North-western Hospital.”
“North-western Hospital for Women, Minneapolis, August 16, 1889. Mrs Mary Bentley Worthington. Dear Madam, — Since I wrote you first I have learned that strangely enough the lines of my life have touched this strange man before. Many years ago, under the name of ‘Walton,' he married, in Xenia, Ohio. Miss H B ——, whom he left, after forging her father’s name for many thousands of dollars just on the eve of her confinement. They had lived together some sixteen months. The loss of the property bankrupted her father and the disgrace sent him to his grave. The babe is now a beautiful young girl who is gifted beyond her years. H B — is my husband’s cousin and my dear friend. What insanity can have possessed this man all these years? Has he no conscience or heart? I beg your pardon — I did not intend to go into this, —
Very truly yours, Harriet G. Walker, Matron North-western Hospital.”
“Northwestern Hospital, 2627, Chicago Ave., Minneapolis, Minn., August 15, 1889, Dear Madam, — At the time I wrote Mrs C. P. P., I did not know the truth about my mother’s money. I knew Ward had some of her money to invest in the Grand Forks Building Association, but never know how much until I heard from her. After he left Grand Forks I made enquiries and found he had invested 125dols in her name. When I heard from my mother, I found instead of 125dols it was 1250dols, and that the papers he had given her were all forgeries. He had even taken 58dols of the 125dols, and had received enough more from her to make up the sum of 1450dols. I saw in one of the papers Worthington denied knowing my condition when he left me. It is rather strong language to use perhaps, but when he told you so, he told a downright lie. He knew some time before he went away, and that very night he spoke about it, and pretended to be so glad and all that sort of thing. He is an out and out villain, and no one need try to make a saint of him. My baby was born night before last — a girl.
"And that isn’t all — I had a little boy by him a year ago last month. He died the following September. You say, 'If you are the wife of Ward.' I was not only the wife, but the mother of his two children; that I can always prove by my marriage lines. You say there are so many stories afloat about him. I did not believe any of them until I had positive proof of what he is. I have heard from so many (both directly and through friends) who have suffered at his hands, that I could not do otherwise than believe, and the worst they can say of him is no worse than he is.—
Yours respectfully, Mrs E. M. Ward.”
[Note.— We have seen the originals of the above letters, and of others corroborating them, and their envelopes bearing American stamps and postmarks. — Ed. Star.]
I have always expected and intended to cancel all obligations, and we have talked about it together a hundred times I suppose, and always ended up by saying, “surely we will have the money some time to pay it all.”
“WHAT NEXT?” On one hand was my magazine with its thousands of subscribers, seeming to demand my presence in New York; on the other my husband, “a converted man,” pursued by the officers of law. It did not take me long to decide to fly to come far away country, and there give him opportunity to begin life anew. Accordingly, Mr Worthington and Paul sailed from New York Sept. 7, 1889, for London by the Servia. I remained to settle up my affairs and dispose of my magazine. I found I could not sell it without a great loss to myself. I therefore engaged an editor, deposited l000dol with my publisher to pay expanses, and sailed myself, accompanied by Miss Oxford, my much loved and loyal companion for London, Sept. 14, 1889, by the Etruria. Later I transferred the magazine to Miss A. A. Chevaillier and John W. Lovell, of New York city. Its name was the International Magazine of Truth. Upon our arrival at Liverpool we were met by Mr Worthington and Paul, and taken to London into a beautifully “ready furnished” four-storey house on Regent’s Park. I confess that my heart rather failed me when I saw all this elegance, and realised how rapidly my funds were being exhausted. We looked the ground over and decided there was little chance of doing anything in London without credentials. Just before leaving London I sent a communication explaining the reasons for my actions to the International Magazine of Truth, New York city.
[Note.— We have seen a printed copy of this communication — a leaf from the Magazine was published with an editorial note, from which we extract the following: — “There is not a reader of the magazine who does not love her, even though most of us feel that she held a mistaken conviction of the method of demonstrating a most important problem. Her heroic and noble attempt to repair all wrongs done by the one she loves, and to redeem him to the good, because he is a child of God, is a most scathing ‘hot coals’ rebuke to all who do not follow the Master’s example, and give him a chance to repent and repair.” — Ed. Star.] We decided to leave for Australia, and on Nov. 27, 1889, we sailed for Melbourne in the Rimutaka. It was during the trip that we changed our minds and decided to come to New Zealand. We arrived here Jan. 16, 1890, and went immediately to Warner’s Hotel, having only about £100 of my money left. The day following we looked for a house, and the next day engaged the house No. 7, Office road, where, with the assistance of packing cases, some pieces of cretonne, and a very little furniture bought from Mr A. J. White, we began housekeeping on a very small scale. On March 4 Mr Worthington gave his first lecture in the Oddfellows’ Hall, on “Historical Religions and their Ultimate.” This was followed by another lecture on “Christianity and Mohammedanism.” From these two lectures came the first class of about thirty persons to receive the first course of the now well-known “Worthington Lectures,” at the house in Office road. Everybody here is familiar with the rapid rise and growth of the work of the Students of Truth since that time.
I now feel that he requires totally different dealing than he has hitherto received at my hands. While I was with him, and my watchful mind was over every department of the work, he was so different from what he has been during these twelve weeks, or since he broke from under my immediate influence, that I am sure that a failure on my part to let the facts be made known to this community would amount to my playing the part of an abettor. He now has a greater opportunity to practise his wiles than has been afforded him before, inasmuch as he is backed by a following who do not know him for what he is, but only for what he appears. They are made timid by the fear of losing the money they have invested, and by the brazen way he dictates to them whenever they dare give a mild hint that they would like to know a little more about what should be their own affairs. Last Thursday evening he positively refused a large meeting of the students the right or liberty to question him concerning their own affairs at a meeting, and said if they wanted any information they must call on him personally or in little knots. What a miserable subterfuge! At this same meeting he announced his determination to act in a way that he said would give him a proper standing before the bar of his own country. What arrant nonsense in face of the fact that he has rarely kept an alias longer than two years at a time, and that Worthington is a name assumed not over four weeks before coming to me. The whole claim is
A HUMBUG FROM BEGINNING TO END. One can scarcely wonder at the consternation among the Students — it is a greater wonder they have not all gone mad in the confusion. One thing I can say for them is that they have loyally tried to keep “that awful door of the past” closed, as he so solemnly pledged them to do three years ago; but it is of no use for them to longer try, for he is stronger in his human will than all of them put together, and by his own action and with his own hand he has forced that door wide open, and through and out of it ejected the eighth woman he has called wife, with her children, and retained all their money. He knew absolutely that they had not one pound in the world when he sent them away. He is too cowardly to own that he sent them away, and tries to hide behind the Trustees. This he will never be able to do, as the majority of them are mere figure-heads, as has already been shown. They knew almost nothing of the whole affair until after the ejection took place. I would like to ask all those who know him to try to imagine for a moment those Trustees trying to do anything against his will. They were appointed by him and never by the Students. They are under his absolute control, and should one of them behave in the least contrary to his high and mighty will that one would be immediately ousted, and some more plastic instrument appointed in his place. Thus it will be seen that the whole body known as the Students of Truth, with all the property represented by the Temple and surroundings, are entirely and unqualifiedly under the dictation of this one man, who at present is wholly dominated by vanity, pride and ambition. In the Divine Providence I and my money were used as instruments to launch Mr Worthington and the Temple of Truth upon the City of Christchurch. He has seemed to me to be a better man every succeeding month until twelve weeks ago, when the great temptation to try to be all in all came to him. He yielded, and since then has been enacting the old scenes of falsehood, misrepresentation and dishonesty which were his habit for many long years. The Students as a body have suffered deeply with me in this hour of affliction, and like me, they are loth to lay down their idol, but they will be obliged to do so, for though he preaches the very truth of God, and almost “like an angel,” as many think, he is at present enacting the part of a
WOLF IN SHEEP’S CLOTHING, and needs to unmask before attempting to go further. I may add than I have not the slightest sympathy with that quality of thought I so often meet, especially with incorrigibles, which says, “Oh, let’s get rid of them somehow.” “Pay their fare, and get them out of the city.” This is not true or right. If one is in our midst who is chained by disease, no matter whether it be named typhoid fever, drunkenness, ill temper, sensuousness, or wickedness in general, it is a diseased condition all the same, and demands our patient loving ministrations. If Mr Worthington be an infliction, let him remain amongst us who love him and would serve him with our all, then when his illness is past we will rejoice together, for whereas he now is blind he then will see.
SISTER MAGDALA’S INTENTIONS. I shall never leave this City nor work until the Temple of Truth has been cleansed, and all the money-changers driven out. Truth brought me here, and so long as I remain true it will be my perfect defence. After this cleansing is accomplished it is my intention to travel, lecture and establish in other cities the teaching of the Students of after which I shall give my special attention to the teachings of the Order of the Temple. In that connection I would like to say that I shall not again form an outward organisation to be governed by stated rules. Persons desiring to belong with us can do so, after they have already decided to live a life of chastity and continence, by simply sending us word to that effect. They can even take a brother or sister name if they like to do so, and if any sister should desire to wear the gown, I will be most glad to send her the simple pattern. I and some of those who think with me have signed the following: — “We, the undersigned, do hereby declare that we desire to be known hereafter as Sister Magdala (Mary PlunkettWorthington.) Sister Pearl (Pearl Worthington.) Paul (Paul Worthington.) Sister Franc Gertrude (Gertruda Garatin.) Brother Millar (James Millar Izett.)
EXPRESSIONS of sympathy. Interest in this direction is being aroused wherever the Anglo-Saxon makes his way. I quote the following letters received last week to show that I am not alone in my interest concerning the higher life.
“Oamaru, June, 1893. To Sister Magdala, the Order of the Temple. Having heard of the recent issues in connection with your work as founder of an Order with which I have the greatest sympathy, and in which I and mine are deeply interestedl feel I must write to tell you how anxiously many of us from distant and smaller centres await your decision as to your action in the future. It may be of some help and comfort to you and the brothers and sisters of your Order to know that there are those here and elsewhere throughout New Zealand who hold firmly the precepts taught by you, and of these I am proud to count myself one. Although not of your teaching or your Order, we all look to you to advance this great world-thought that means so much to the men as well as the women of New Zealand. Having once put your hand to the plough we know you cannot look back, and God and the generations to come will bless and bless you, Yours in all sincerity. ----
Armagh street, June 4. To Sister Magdala, of the Order of the Temple.
Dear Sister, — (If I may be permitted the privilege to address you so). I do not write to weary you with unmeaning platitudes or commonplace regrets at your proposed departure — I hardly understand and know nothing but what last night’s paper tells me — but I want to thank you for myself and on behalf of many others of our circle for your efforts in connection with the Order of the Temple. Although not in immediate connection with your Order, I am sure it will please and, perhaps, strengthen your purpose to know, that there are many men and women of intellectual and spiritual development who did not think the movement by any means a premature one, who sympathised, with and supported and carried out to the full the precepts included under the rules of your Order. Before we knew of the dissolution of the Order, we had meditated a suggestion to you as head, that we and our circle of co-workers in this sphere might be permitted to affiliate with your Order for the purpose of strengthening one another. My husband and I had recently formed a similar Order, calling ourselves ‘Knights of the Round Table in the Quest of the Holy Grail,’ numbering some twenty genuine members and a few semi-attached ones. We are divided up into two grades, both working in unison, however. We have no set rules of membership; we take the plain word of everyone who wishes to join us. In the meantime we are a comparatively secret society; but the time is shortly arriving when we shall make it known more widely. We have in process of preparations pamphlets dealing with the question, after the publication of which we shall openly invite membership. In the meantime I do not think our secrecy narrows our sphere of usefulness very much. I have marvelled greatly to find how easily and readily those of like thought drift together — discovering one another, somehow. So far, then, from your Order being a premature movement, we feel you have only given voice to a wide-spread cry for sexual purity — the last cross of all Students of Truth, and after all, is this not all one with the many minor reforms that spring from the advance of women. I cannot write how deeply I feel with you at this juncture in your affairs — and with Mr Worthington, too — though there is much I cannot understand. I only have evidence of the good he has done, I wish I could show my love for you in a more substantial way. Had I the money you should not longer lack the means to follow up your course of action, whatever it might be; were I free, and felt persuaded that I could be of any value to you, I should not hesitate to follow you and offer you my constant help and attendance. I cannot help feeling some sorrow that you leave us and a little fear. Mine is a voice, entirely from without, of course, but I know you hold the hearts of many whose support in the outer world is worth the having. Do not trouble to reply to this if pressed for time or disinclined. I only wanted to tell you that your work is living, and will live after you. I should like to know your future address. With love and prayers.”
A Committee of Students, who are and have always been most loyal to the teaching, waited upon me two days ago, asking my advice as their teacher. I said to them what I would say to all the others had I an opportunity, “ You are afraid of losing your money. If you lean upon it, you will lose it. If you are true to what you know to be righteous your money is safe. Mr Worthington is our friend and brother, who has been sadly overtaken in a fault, and it is our combined duty to do all we can to restore this brother, but it can never be done by feeding his vanity. What be needs is more repentance and less regret, more practice and less preach, more humility and less pride, more spirituality and less intellect; in fact, he needs a new heart. And I sincerely believe that through this seven times heated furnace, he will come forth purged of his assumed position and name, and find himself a ‘ brother only'in Truth. I will be the first to take his hand, if he will allow me, when I am convinced that he has consented to ‘unmask.’ Until then, I believe there is no kindness we can do him so great as to refuse him as a teacher. You may remove a man’s foot or hand, or even a limb, and perhaps both limbs, and he may still live; but if you take away his heart he will die. My relation to this work is that of the heart, and it will die without me. The Truth is safe forever, but the work as a work will go down. I suggest, therefore, that I be given my rightful place, and at once, on the platform of the Temple. If this is not done within two weeks, I shall take the Oddfellows' Hall and carry steadily forward the work in which I have been engaged the past three years. Meantime I have only love towards all mankind.” Sister Magdala. Order of the Temple, Latimer square, Christchurch, New Zealand. -Lyttelton Times, 14/6/1893.
"Twelve weeks ago" - the question needs to be asked: was it 12 weeks before the above story when Mary Plunkett's money was about to run out or was it when Sister Magdala began preaching her own doctrine? Or an unhappy coincidence of both?
CHRISTCHURCH.
(From our Own Correspondent.) Amid all the miserable details of the Students of Truth scandal there is one little bit of fun that has transpired. One lady who had just been visiting Mrs Worthington was describing to another in pathetic tones how she had found that teacher lying weak and ill in bed. Both gossips were sympathising to tears with each other over the miseries of Mrs Worthington when one suddenly said to the other."As you've seen her in bed you can settle one point I'm greatly interested about. Is that her own hair or does she wear a wig?" -Ellesmere Guardian, 14/6/1893.
PASSING NOTES
Anent the scandalous burst-up of Mr Temple-of-ruth Worthington and his help-meet, I permit myself to recall that so far back as a year ago I offered some gratuitous advice, which was not taken. At that time I had just read one of the Worthington pamphlets. Subject, "Sexology"; the name and the thing Worthingtonian inventions, both: its contents nauseous, nasty, mystical, unquotable, indescribable. But anyhow I had read it - purely in the interests of science, of course, and in the practice of my calling, even as I read the speeches of Mr Earnshaw (when they are reported) and the letters of Messrs Mantz and Arthur McDonald. The matrons of the Free Methodist congregation in Christchurch, it seems, had read that pamphlet — they also; and, having read it, these mothers of Israel arose as one woman, marched to the sexologist's abode, and besought bim with prayers and tears to depart from their city. The interests of morality and decency, they said, required it. Simple souls! Suavely Mr Worthington pointed out to them how impossible it was that on such a question they and he should see eye to eye. Was it to be expected that he should depart in quest of pastures new whilst the collections at the Temple of Truth kept at £15 a week? In this posture of affairs I intervened with my advice, which was good advice at the time, though disregarded. I recommended the Methodist matrons to souse the sexologist in the Avon, and then run him out of the town vi et armis. Instead of that they adopted the futile course of holding prayer meetings under his windows. Just as well that they did, perhaps, as affairs have turned out. All that was really necessaiy was to give the Worthingtons time — and rope. A twelve months has sufficed. The precious pair of practical "sexologists" are now unmasked. Not that the game is up or the comedy ended. By no means! Mrs Worthington, as "Sister Magdala," announces that she "abhors all humbug," and now that Worthington has cast her out will continue "the work" on her own account. Not to be outdone in constancy, Worthington in his sermon on Sunday night declared that he meant to stop in Christchurch "until the end of his present incarnation." We are to understand therefore that he expects to be incarnated again — along with all his wives and concubines, I suppose. And yet the congregations keep up. Also the collections. -Otago Witness, 15/6/1893.
LOCAL AND GENERAL
Students of Truth. — The Registrar-General has decided to replace Mr Worthington's name on the list of officiating ministers under the Marriage Act. — Sister Magdala (Mrs Worthington) addressed her first meeting at Wellington yesterday. She announced that she would shortly take up her permanent residence in Wellington and re-establish the Temple of Truth. -Star, 26/6/1893.
Pars about People
Sister Magdala has commenced operations in Wellington. Going to make it her head-quarters, with out-posts in the hutt and Wairarapa. She pitched into her late 'affinity' in her first Empire City address, but said he 'would yet be purged and purified.' The late Mrs Worthington is said to be 'a handsome, clever, fascinating American, of any age between 35 and 50.' -Obsever, 15/7/1893.
Chit Chat
I notice that the ‘Students of Truth’ are divided into two sections, for the Christchurch papers advertise a meeting of ‘The Original Students of Truth.’ A paper was to be read on 'Love, the false and the true,’ — by ‘Sister Magdala?’ -NZ Mail, 4/8/1893.
Hereafter the two differing "Students of Truth" held their services as seperate entities. In August of 1893 the original "Temple" celebrated its third anniversary. A B Worthington had this to say to his congregation. It has all the hallmarks not of the shepherd of a flock but of the one who shears it.
At the close of the first part Mr Worthington offered his congratulations to the Students of Truth for the success which had attended them during the three years and a half they had been established. He referred to their vast mass of literature, which he said was now permeating the whole world, and altering the trend of religious thought. Their teaching was directing the thought of the pulpits in this city, although it was vehemently denied. The Students had worked under much opposition; they had been stigmatised as immoral and as imbecile; contumely had been heaped upon them, but they had disregarded all this, and had gone steadily forward in their study of the great truth, living lives honourable and socially unique, and claiming the brightest jewels in the crown of glory. Their interpolation of the Bible stood unchallenged, for it was founded on the highest truths which could not be opposed. Mr Worthington then referred to the kindergarten and Sunday school in connection with the Temple, the establishment of a forum for the Students, and other matters. -Star, 26/8/1893.
Christchurch
I was present at the Temple of Truth on Sunday evening. Last Sunday being the anniversary of the Temple, I had hied myself thither in the hope of watching the anniversary celebrations. There was, however, no sign of the festivity usual on these occasions; but I afterwards learnt that the rejoicings are to be made next Sunday. I observed a decided falling off in numbers of the Worthingtonian followers, a fact which is due to the secession of Mrs Worthington from the Latimer Square students. The galleries were only half occupied, and though the middle of the auditorium was full, the seats under the gallery were nearly all vacant. Nevertheless many a parson would have considered less than the number present on Sunday evening a splendid congregation and the same adjective would also apply to the collection. -Southern Cross, 2/9/1893.
The two differing groups of "Students" seem to have co-existed peacefully for a while. Then came the second scandal.
STUDENTS OF TRUTH.
Further Trouble. Matters have occurred daring the last week which appear likely to lead to more trouble in the camp of the Students of Truth. Certain charged have been made against Worthington, which that gentleman does not appear to be able to refute to the satisfaction of a large number of the congregation. At a meeting held on Friday night one of the Trustees resigned his position, and another meeting will be held in the social hall this evening to farther discuss the matter, while a number of Students, who feel that no impartial enquiry can be held within the precincts of the Temple, are endeavouring to arrange for a meeting of members to be held elsewhere, in order that the evidence which has been already collected may be thoroughly sifted. The Students express themselves as determined not to allow the work to suffer, and will endeavour to make fresh arrangements for carrying it on, but many of them state that so long as the present person remains as teacher they will never again enter the building. -Star, 23/10/1893.
STUDENTS OF TRUTH.
Further Trouble. Matters have occurred daring the last week which appear likely to lead to more trouble in the camp of the Students of Truth. Certain charged have been made against Worthington, which that gentleman does not appear to be able to refute to the satisfaction of a large number of the congregation. At a meeting held on Friday night one of the Trustees resigned his position, and another meeting will be held in the social hall this evening to farther discuss the matter, while a number of Students, who feel that no impartial enquiry can be held within the precincts of the Temple, are endeavouring to arrange for a meeting of members to be held elsewhere, in order that the evidence which has been already colleotedl may be thoroughly sifted. The Students express themselves as determined not to allow the work to suffer, and will endeavour to make fresh arrangements for carrying it on, but many of them state that so long as the present person remains as teacher they will never again enter the building. -Star, 23/10/1893.
STUDENTS OF TRUTH.
THE LATEST SCANDAL.
MEETING OF STUDENTS OF TRUTH.
In response to the advertisement convening a meeting of the Students of Truth, to consider the present position of affairs at the Temple, fully two hundred people, about half of them ladies, assembled in the Oddfellows' Chambers on October 27th. The following account of the proceedings is extracted from the "Lyttelton Times":—
Mr Barry, a young man, said that last Tuesday week, Mr Walshaw and himself saw Mr Worthington go into a lady's house: They thought it was peculiar for Mr Worthington to visit a lady's house so late — it must have been twenty minutes to eleven then. They got to the gate of the house and saw a light in one of the windows. He was informed that it was the window of the lady's bedroom. They noticed that the Venetian blind had not been properly let down, that one or two of the laths at the window were not properly adjusted. After talking over the matter for five or ten minutes they decided that they would be justified in watching what was going on in the room. Mr Walshaw went on to the verandah first, and then came back, and he (Mr Barry) went. Saw Mr Worthington and the lady sitting on two chairs drawn close together. After some minutes Mr Walshaw went back and witness came away. Witness then went to the window a second time, and noticed that Mr Worthington was in his shirt sleeves; he unbuttoned his shirt collar, and was toying with a lady's neckerchief. He was talking in a stage whisper, but the lady was not quite so careful, and she was laughing and talking in a rather joking manner. She had on a light-coloured dressing gown. During the whole time they were sitting on the chairs, and their conversation seemed of a light description, for they were laughing. Witness came away, and Mr Walshaw and he agreed that this was a very serious matter indeed, and that they should have someone else verify it. They knocked up Mr Morrison, and took him to the house about twenby-five minutes past eleven. Mr McKenzie asked if half an hour before he saw Mr Worthington in the street, Mr Barry had not helped to pass a resolution strongly condemnatory of Mr Worthington for a fancied insult.
Mr Barry said that there had been certain resolutions passed taking exception to Mr Worthington's treatment of the Dramatic Club, but nothing further. In reply to further questions, Mr Barry said that he could not say positively that the foot he saw was not that of a child, but he did not think so. There was no third person in the room at any time. The light was not removed from one room to another while he was outside the house. It was only possible to see a part of the room through the chink in the blind. He took off his boots when he went on the verandah.
Mr Morrison said that about 11.30 p.m. on Tuesday week he was roused out of bed and was told that Mr Worthington was in a lady's bedroom. He went with Messrs Barry and Walshaw to the house. He went on the verandah, looked in and heard the voices of Mr Worthington and a lady in the room. He saw a foot in a black stocking, which appeared to be about two or three feet from the ground. Then went away from the window, but afterwards returned. Saw what he took to be a dressing-gown close to the window. It moved, and he saw Mr Worthington's hand and shirt-sleeve at the back of it, saw an arm in the sleeve of the dressing-gown. The dressing-gown then moved into the centre of the room, and immediately afterwards he saw a lady's head looking in an upward direction. Heard Mr Worthington say "Dear" and "Sweetheart," and "She believes me to be a desolate man." Consulted with Messrs Barry and Walshaw as to what was best to be done. They first of all thought they ought to say nothing about it, but afterwards decided to consult an older head than their own, and went and saw Mr Hart. In reply to questions, Mr Morrison said he did not think he had merely imagined what he had stated. The questions and answers in the conversation he had overheard appeared to come from persons in the same room. He had said to a gentleman on the following morning, "If you hear any rumours going about do not believe them, because they will bring suspicion on an innocent person." His reason for doing so was this: He did not accuse anyone; he had formed certain ideas in his own mind; but he did not give out to any person that he believed the lady in question guilty of anything wrong. The voices he heard in the room were those of adults. Mr Walshaw corroborated Mr Barry's statement, and said that when he looked in at the window he saw two cups and saucers on a table; there might have been more, but he did not see them. Heard a noise as if a starched shirt were being removed, and Barry and he both said, "He's taking off his shirt." The noise was not like that made in taking off a coat, but it might have been like the rattling of paper.
In reply to questions, Mr Walshaw said he did not see three persons in the room. Took off his boots when he went on to the verandah. Recognised both the lady and Mr Worthington. They were not engaged in literary work, and he saw no books or papers. Had been shown through the house since. There was a sitting-room besides the bedroom, and he saw no manuscripts in the bedroom. He had heard rumours about Mr Worthington. He could see the whole of the centre of the room, bue not either side, and it was just possible some desk might have been in those parts. Mr Worthington at the time spoke lower than he usually spoke. The lady and gentleman in the room were sometimes out of the line of observation. The lights were not put out while he was outside the house. Considering that Mr Worthington was a leader and teacher and that there had been so many rumours about him he thought it strange to see him walking in that direction at that time of night. He was not aware that Mr Worthington was in the habit of walking about at night. Nothing that had previously occurred that evening had caused him to watch Mr Worthington more closely than usual. He did not hear any words plainly. He went away from Armagh-street immediately after leaving Mr Hart, and did not see Mr Worthington leave the house. He did not think that conversation was about any literary work. The rumours he had referred to were the rumours which had come from America.
Mr Walker asked if the Chairman were aware of the nature of certain letters which had passed between Mr Worthington and the lady.
The Chairman replied that his wife had seen them, and had told him that they contained a reference to the hope that the writers would become husband and wife. They further contained most lover-like passages and noble sentiments about religion.
After some further discussion, Mr Pyne said he would move a very hearty vote of thanks to the three young gentlemen who had been witnesses of the grave indiscretion of Mr Worthington. (Confusion.) The Chairman said he would not like the motion put in that way. He would like to omit the reference to indiscretion.
Mr Pyne agreed to alter his motion to a hearty vote of thanks for their action in the matter.
Mr Walker seconded the motion. Mr Patten moved — "That this meeting regrets that, through the indiscretion of their teacher, these three young men have been placed in the unpleasant position in which they are now."
Mr Pyne withdrew his motion in favour of the above, which was seconded by Mr McKenzie.
The motion was then put, fifty-five hands being held up in favour of it, and only three or four against it.
A vote of thanks was passed to the Chairman, who requested those who wished to form some organisation for carrying on the work outside the Temple services to remain.
About seventy persons remained, and Mr Walker moved — "That this meeting, whilst declaring its unswerving and continued loyalty to the teaching of the Students of Truth, desires, by withdrawing from the Temple services and active participation in the work, to enter its most emphatic protest against the continuance, after what has taken place, of Mr Worthington as the teacher of the Students. Should opportunity arise in the future, those present pledge themselves to work as loyally and zealously in the cause as they have hitherto endeavoured on all occasions to do." -Auckland Star, 7/11/1893.
Worthington's reaction to the charges was all that could be expected.
Trouble at the "Temple"
A meeting of the Students of Truth was held in Christchurch on Monday in the Social Hall of the Order (says Truth). One of the trustees first addressed the meeting. He said that certain rumours concerning Mr Worthington’s character and conduct had been circulated lately and had come to the ears of the trustees. They (the trustees) had enquired into the matter and had examined witnesses and had drawn up a report. This meeting had been called in order that the Students might hear the report. He then went on to read the report, which said that the trustees were unanimously of opinion that Mr Worthington was entirely free from blame in the matter. One of the students then got up and proposed that Mr Worthington be asked to resign his position as a teacher of the Order. This was seconded. Another gentleman here rose and pointed out that no chairman had yet been elected, and he begged to move that Mr [Here Mr Worthington interrupted and said that he was in the chair and intended to stay there.] However, the speaker persisted, and amid continued interruptions moved that Mr Worthington take the chair. As soon as he saw that he was in no danger of losing his position, Mr Worthington cooled down. The motion was seconded and carried. A very warm discussion then took place on the original motion. Some of the Students, especially Mr Duggan, at first attempted to interrupt and drown the speaker, but desisted at the chairman’s request. One gentlemen said that last Tuesday night Mr Worthington had been seen by three of their most respected fellow students to go to the house of a certain lady at about half-past 10. These gentlemen determined to wait and see how long he remained there, and they waited till 2.30 or 3 o’clock a.m. before he made his appearance. In the meantime they were joined by another member, and it seems that they took their boots off and climbed into the balcony. [Here, as the chairman was continually interrupting the speaker, and telling him to keep to the question before the meeting, the original motion was withdrawn on the understanding that it would be put to the meeting later in the evening.] The speaker then went on to say that the Students on the balcony saw Mr W. with his arm round the lady’s waist, kissing her, “and other amorous proceedings, which we, as men of the world, know are usual in such circumstances, took place.” (Hisses.) He contended that the trustees had no right to draw up a report on this matter as they had been self-appointed to try Mr Worthington. [Here the Chairman again interrupted to say that he had not been tried and would not be tried by them or by anyone else.] At this point a letter was read from Mr Hart. He said that on account of certain events which had taken place lately he felt called upon to give in his resignation as a Trustee of the Temple. It was resolved that the resignation be accepted, and that the secretary be instructed to write to Mr Hart, asking him to give his reasons more definitely. Mr Duggan then took the floor and said that he never paid any attention to any scandalous reports he heard, no matter who they were about or who made them. He thought the Students ought to trust Mr Worthington. The Trustees had been unanimous in their decision. Mr Hart’s resignation was not connected with the matter before the meeting, as he had written the report with his own hand and signed it. If the Students did find out anything he thought they ought to keep it quiet, and follow the example of a certain mud-slinging gentleman in this city. As to visiting the lady in question at a late hour, there was nothing extraordinary in that, as she was a literary lady, and they all knew that with literary people night and day were all one. They made no distinction. If he himself should discover anything he did not approve of he might consider it his duty to sever his connection with the Temple, but he should consider it equally a duty to do so quietly and to keep what he had discovered to himself. This speech met with great approval, and was applauded throughout. Another Student then rose to say that Mr Worthington had been guilty of a grave indiscretion to say the least of it. The Students had stuck to him and backed him up loyally during the last two or three years, and during that time they suffered a great deal of inconvenience, and been subjected to a great deal of “barrack.” In fact they had been practically ostracised by the rest of the city, and he thought —especially when they considered the reports which had been circulated concerning Mr Worthington’s past career — that their honor should have been more jealously guarded. He thought that the Students were entitled to the fullest explanation of the circumstances, and suggested that a committee should be elected by those present to investigate, and report to a further meeting. Here Mr Worthington again rose, and said that they must make no mistake — nobody was going to investigate him, even for five minutes. The buildings were all in his name, and he was going to stick to his position, despite any action they might take. He was very sorry to say that he had injured the lady he had visited. He knew he was a marked man and it was only jealousy for their honor that had kept him in the house so long. He had been practically imprisoned there by spies and “despicable curs” who had waited until he was forced to come out and face them. As to the statements that he had embraced and kissed the lady, they were a parcel of lies, and only found credence in such a filthy and disordered mind as that of Mr (uproar). Then, with tears in his eyes, he went on to say in a broken voice that they talked of having stood by him and backed him up during the last few years. Why, he had been wading waist deep in the carnage of war, and they had only stood by him to serve their own selfish ends! Now, when it suited their convenience, they were going to throw him over. (Heavy sobs from some of the women.) He had been thinking of imprisoning himself in his own house and never leaving it or visiting any one again except with a guard. He reminded them that if he were to leave here, he could easily make his way in another country. However, the Temple and buildings were all in his name and belonged to him, and he intended to continue in his present position. Those who believed in him would remain; those who did not could go somewhere else. He then asked those who believed his statement to go to one side and those who did not to the other. About three quarters expressed their belief, the remainder, some fifty or sixty, mostly men, tried to get a hearing, but Mr Worthington, pointing to those on his left hand, said, “These are the Students of Truth. You, gentlemen, had better go somewhere else!” As they still persisted in their efforts to speak, he declared the meeting closed, and left the hall. Immediately there arose a slight uproar, and some of the women began abusing each other. However, three of them went into hysterics and were carried out. The meeting then dispersed. -Waipawa Mail, 7/11/1893.
A demonstration was made in the Temple of Truth, at Christchurch, on Monday night. Stones and bricks were thrown on the building, where some sixty ladies and boys had congregated, Worthington not being present. The crowd threatened that if they could find the “apostle” they would take him out to the Sandhills and bury him. Eventually the police cleared the streets, and have received instructions to prevent any future hostile demonstrations in front of the Temple. -Woodville examiner, 8/11/1893.
SUNDAY SERVICES
At the Temple of Truth Mr Worthington will lecture at 7 p.m. on "Insensible Influence." - Press,11/11/1893.
The Worthington Scandal
Bishop Julius, preaching in the Christchurch Cathedral a Sunday or two ago, made pointed reference to the reports which had appeared in the local papers concerning the latest Worthington scandal. We take the following sentence from His Lordship's sermon as reported in the "Lyttelton Times": — "Now people are enamoured of a new philosophy, which neither they nor anyone else can understand; a confusion of Christianity and Buddhism, that has taken the mind of some. And mark you how from out of the 'Temple of Truth' there is pouring such a volume of filth and nastiness as is a disgrace to this city. I say plainly and distinctly — I do not wish to be misunderstood — that the papers published on, I think it was Friday last, were a disgrace to us. How is it we allow such filth to be spread as poison around us? And yet it is so. While our papers are better than many, they are not all they might be; but the papers, perhaps, were less to be blamed than the people, for the people to-day are crying out for just such material as they had supplied to them on Friday." His Lordship asked was it well that such matter should be put into the hands of our children, to be talked of by them in the schools and in their homes; was it well that our daughters should read it, that our young lads should have such details placed within their reach: that young lives should have this kind of mental food given them to strengthen the defilement and to lessen the power of resistance? What were we to say about it? Why, that there was something unwholesome in the tone that prevails among us, and that there is need for the Church's cry to be heard once more! Oh that men and women living here would lift up their hearts to rise to some higher level, and that the very churches themselves might feel the influence of it! The "Times" and the "Press" both replied to Bishop Julius' censure of the newspaper reports; and both indignantly denied the charge of having pandered to a morbid curiosity on the part of their readers, and contended that the publication, in decent guise of the facts of such a case was one of the special functions of journalism. We are of precisely the same way of thinking. If this particular scandal had been hushed up by the newspapers there would have been far more probability of the alleged culprit being able to brazen matters out and bring fresh followers within the sphere of his influence. The publicity has placed him so fully on his defence that unless he shakes himself clear of the charge in the most satisfactory manner, his occupation as High Priest in the Temple of Truth will have gone from him forever, not only in Christchurch but in any other part of the colony in which he might be disposed to try his fortune in the same line of business. The following sentences are from the article in the "Press:" The papers have been called 'the watchdogs of the public,' and are expected to act in that capacity. It would have been impossible for any journal, consistently with a sense of its duty to the public, to ignore altogether the scandal to which the Bishop refers. Here we have a so-called teacher of religion exercising a wide influence over a large section of the community. Men and women, married and single, have alike fallen under his spell. There are fathers who have trusted their daughters to his honour, and wives whose reputation is at his mercy. When charges of the gravest kind are made against that man by members of his own congregation — charges not refering to his previous life in some foreign land, but relating to occurrences said to have taken place here in our midst — it would have been almost criminal on our part if we had suppressed all mention of the affair. Such a course would have suited Mr Worthington, but the public who might in the future suffer from our silence, would have had very good cause for complaint. As for the report itself we may say that we went over it with the greatest care, and while keeping in it the bare particulars required to convey the needed warning, rigidly excised details which seemed only to pander to a morbid curiosity." -Thames Advertiser, 14/11/1893.
TIT BITS AND TWADDLE
'The Bohemian' (better known in this city as 'Ivo,') has been dropping into poetry over the latest Worthington scandal. Here's a specimen. The Temple of Truth man is supposed to be talking: —
If I call upon a lady in a friendly sort of way, And stay till dawn is blushing in the East,
A priestess of the Temple may have many things to say, That can only be confided to the Priest.
Investigate it? No! How dare you treat me so? With 'literary ladies' early hours are comme il faut. -Observer, 18/11/1893.
RELIGIOUS SERVICES
STUDENTS OF TRUTH
At Oddfellows' Chambers. SUNDAY. NOVEMBER 19th.
Morning at 11 — Paper on "The Civic Church."
Sunday School at 3 p.m.
Evening at 6.45 — Paper on "All is Good." J. W. WALKER. Secretary.
________________________________________________________
STUDENTS OF TRUTH.
MR WORTHINGTON AT the TEMPLE OF TRUTH.
11am. — "LOST."
2.30 p.m. — Sunday School and lecturette.
7 p.m. — "THE LAST SUPPER."
Doctrinal Course of Lectures will begin November 26th, 7 p.m.
___________________________________________________________
SISTER MAGDALA
ODDFELLOWS' HALL
SUNDAY, at 8.30 p.m. Subject — "DIVINE MOTHERHOOD." -Press, 18/11/1893.
AUCTIONS
THE TEMPLE OF TRUTH.
BY ORDER AND ON ACCOUNT OF THE MORTGAGEES.
MESSRS AYERS, BEAUCHAMP and CO. have been favoured with instructions from the Mortgagees to
SELL BY PUBLIC AUCTION.
In their Land, Property, and Commercial Sale Rooms, No. 222 Cashel street west, on MONDAY, JANUARY 21st,
All that magnificent building "THE TEMPLE OF TRUTH," together with about half an acre of freehold land, and situated on the corner of Gloucester and Madras streets and fronting Latimer square. The Temple is one of the most perfect of modern buildings. Its acoustic properties are unsurpassed in the Australasian colonies. The building is 113 feet long, 64 feet wide. The auditorium is 97 feet long, by 60 feet wide, and 34 feet high. For any public purposes its situation is simply unique. There is also a dwelling house attached to the Temple, and one detached. There is a deep well on the property, and well fitted up in every particular. The whole to be sold, subject to the lease thereon to Mr A. B. Worthington.
For further particulars, apply to the auctioneers or to Messrs Hoban and Duffy, Hereford street, Christchurch, solicitors for the mortgagees. AYERS, BEAUCHAMP and CO., Auctioneers. -Press, 4/1/1894.
ECHOES OF THE WEEK.
Satire's my weapon, but I'm too discreet, To run amuck and tilt at all I meet. Pope.
BY SCRUTATOR.
The title of Mr Worthington's Christmas lecture at the Christchurch "Temple of Truth" was, I notice, "A Modern Saint." What about "A Modern Humbug"? -NZ Mail, 5/1/1894.
Some of those who had contributed to the building of the Temple may have been asking themselves the same question. They were, at least, asking the question: "Where has the money gone?" One of them decided to sue. The respondent was candid: Elizabeth Mary Ingram did not get her money because there was none.
THE TEMPLE OF TRUTH.
TO THE EDITOR OF THE PRESS. Sir, — I doubt not that there are many folks in this city who felt anew a thrill of righteous indignation on reading Mrs Edwin Edmonds' letter in a recent issue. May I point out what doubtless many of the debenture holders have already discovered, namely, that it is no use going to A B Worthington for the interest due to them. When the proposition was made to commence the erection of the white elephant that now adorns the north end of Latimer square, it was easy, amongst his faithful and united followers, to find eight gentlemen willing to act as "Trustees of the Students of Truth." The title itself would imply that their duty was to conserve and guard the interests of those who put money into the concern. How that money was obtained must be a bitter recollection to many. We can remember those crowded and enthusiastic meetings of people poor in pocket, but rich in devotion, albeit mistaken; the earnest appeals for funds, the agonized suspense that sent many a student home to devise means by which to obtain some money wherewith to help. Nor were these the only inducements used. Personal solicitation was by no means an unknown factor in the effort. And to encourage those careful calculating ones who were not likely to put money into the affair without some guarantee for its security, there was held out the statement that a debenture sinking fund of £1000 would be maintained so that debentures should be promptly redeemed when the money might be needed. Meanwhile Mr W. was not supposed to have any interest in the place; he was to rent it from the Trustees for a fair amount, subject to certain stipulations as to its use. He was, in fact, to be merely lessee of the building, responsible in no way except for payment of rent and fulfilment of the terms of lease. The land upon which the Temple is built was purchased for £1100, of which £1000 remained on mortgage at £6 per cent. For the money advanced by Students to erect the building there were issued debentures to the value of in round figures £4000, bearing interest at £6 per cent. When the Temple was built there was drawn up and duly executed a lease from the Trustees to Mr W., whereby he obtained full possession of the whole property, hall, dwelling house and land, for the term of twenty years, for a rent of £240 a year, and with no obligation to pay rates, taxes, or insurance, the responsibility for which therefore falls on the Trustees. Now let us see how this works out. Expenditure — interest on mortgage of land £60, interest on debentures £240, insurance, rates and taxes, say £50; total £350 per annum, to meet which there is an income of £240 per annum. In order to keep the property, the interest on land, and taxes, &c., have to be made a first charge on the rent received; what is left, say £130, has to go towards paying interest on debentures. Obviously here is a considerable deficit, the natural consequence of which is that many have as yet received no interest for the money they advanced, while the interest due to others is very largely in arrears.
Nor is this all. The debentures contain a little clause which limits all liability in connection therewith on the part of the trustees to the "funds in their hands belonging to the Students of Truth." No funds, no liability, whatever may have been the causes of mismanagement or otherwise by which the exchequer was depleted.
I mentioned a debenture sinking fund, which the Trustees stated was to be maintained for the redemption of the scrip. That fund is, and has all along been, practically non-existent. An attempt was made to float it by levying contributions from among the Students, who had already given all, or more than, they could spare - and at one time the Trustees made a laudable effort to replenish it by withholding interest due to debenture-holders who had promised subscriptions to the fund. As I have already stated, however, the fund is or was very recently practically non-existent.
When the building was nearing completion, there was what would in financial circles be termed a "tightness" amongst the Students. They had been squeezed there was nothing more to extract, and still funds were needed. Those funds were obtained from about half-a-dozen gentlemen, to whom, in consideration of their assistance, the Trustees gave an agreement to mortgage the Temple if called on by them to do so. Several of the individuals are members of the present Board of Trustees, Students who had given equal, if not larger amounts to the building fund, and stood in greater need of protection, were included.— Yours, &c, John Bendeley.
[We have omitted Mr Bendely's comments, and simply given his statement of the position. — Ed. Press.] -Press, 2/6/1894.
As part of his testimony, A B Worthington made what might be regarded by some as a mistake.
WHAT IS PERJURY?
Though we are precluded from discussing the merits or demerits of the case against the "Students of Truth," we have every right to ask the question at the head of this article, and to demand that notice be taken of a flagrant breach of the law relating to evidence. In the course of the hearing, one Bentley Worthington — alias half a dozen other names — an escapee from American justice, swore he "did not know the woman who calls herself Mrs Worthington." It would have been well for the lady mentioned were this true; but it is as false as are the statements made, the stuff preached, by the teacher of the handful of people who are still deluded enough to believe in him. All through the workings of the expose which followed upon the revelations made by the newspapers here concerning the antecedents of Worthington, there was never produced a living witness who could point to the fellow and say: "There stands the man." Worthington himself has half admitted the story of his crimes, and then has withdrawn the admissions. He has been asked over and over again to say whether or not the stories told of him are true or false, but he has either fenced with the question, or has entered into an explanation which has involved an indulgence in a lot of jargon, cant, and what some would consider a near approach to blasphemy. But all things come to those who wait, and at last a witness has been found, whose testimony not even the cunning escapee from justice can deny. Miss Kraut, the woman journalist, the accredited representative of American newspapers, when on her way through New Zealand, called at Christchurch, was interviewed, and interviewed others in her turn. She paid a visit to the "Temple of Truth," having been led thereto by the report made to her by the American Consul in Auckland, who deplored the fact that Worthington had trailed his country's name in the mire. Miss Kraut saw an individual in broad cloth parading up and down in front of the "Temple," and she asked him if she might be allowed to enter. "There was a 'Carkerish' display of dazzling teeth, he smiled sweetly, and said, 'Yes, certainly.'" She then adds impressively, "It was A. Bentley Worthington, himself, the bigamist and swindler, known to the police from one end of the United States to the other." Here we have the witness we needed long since, and though her testimony comes late in the day, it is gratifying to know that it is not altogether too late to further confound, and expose one whose waning power is yet sufficient to keep a lot of innocent children and a few infatuated men and women hanging upon his words, deluded by his so-called "new gospel." We are not surprised that he should have had the audacity to swear that he did not know Mrs Worthington, but we are surprised that he was not pulled up short by the presiding Magistrate. However, it is possible that the "pulling up" process may begin rather sooner than anticipated. There is a sense of justice even among the most ignorant of God's creatures; there is a sense of responsibility even among the simplest of our men and women. There is a love of truth even among the deluded. The blindest follower of the bigamist and swindler must shrink in detestation from the perjury that has been committed, from the baseness that finds expression in cowardly falsehood. The day that men and women have waited long and anxiously for has come, and it will not be long ere the curtain falls once and for ever on the impious farce which had almost become a tragedy within the walls of the Worthingtonian Joss-house. -Star, 7/7/1894.
TO-DAY
The "man in the street" says that some of the holders of the "Temple of Truth" bonds were persuaded to take them up as a sure source of income, and that Mrs Ingram was advised thereto by Worthington himself. Here was a widow, left with a few hundred pounds, who sought advice from this man, and, acting upon it, purchased his bonds. Now she is left penniless, and the law seems almost powerless to lay the swindler by the heels. He is such a nice man!
__________________
A. B. Worthington, who is "wanted" in America on a number of charges of swindling, and for bigamy, is appealing for help to continue his "Bible Talks" in our Cashel Street morning contemporary. It is certain that lots of money will be forthcoming for such a good purpose; to enable this person to publish his delightful "talks," his wonderful thoughts — or someone else's. There is bound to be a shower of sovereigns, especially from those who hold the bonds of the "Students of Truth." They will all be anxious to continue furthering the good work! -Star, 7/7/1894.
The judgement of the Court, handed down in the next month, was that the defendant did indeed not have any money to pay Mrs Ingram but that they did have assets (chairs to the value of L270 and the organ, worth about the same) which could be sold to pay the complainant.
It is possible, in my opinion, that the case, although a genuine one, taken up on behalf of a trusting woman who was in need of the money, was something of a discovery case, in order that the rest of the debenture holders might find out what the monetary situation was - A B Worthington being, at the very least, lacking in detail in his replies, if any, to questions put to him by those who were paying for his lifestyle.
The defendant appealed the decision.
The Temple of Truth at Christchurch will look barn-like on Sunday. The chairs were sold out of it yesterday. -South Canterbury Times, 14/12/1894.
A longer story re the chairs also stated that more might need to be sold to satisfy further cases taken by other creditors.
THE TEMPLE OF TRUTH.
By order and on account of the Mortgagees.
Messrs Ayers, Beauchamp & Co. have been favoured with instructions from the Mortgagee to
SELL BY PUBLIC AUCTION.
In their Land, Property and Commercial Salerooms No. 222, Cashel Street West, on
MONDAY, JANUARY the 21st, At 2 o’clock p.m.
All that Magnificent Building, the TEMPLE OF TRUTH,
Together with About HALF-AN-ACRE OF FREEHOLD LAND, and situated on the corner of Gloucester and Madras Streets, and fronting Latimer Square.
The Temple is one of the most perfect of modern buildings. Its acoustic properties are unsurpassed in the Australasian Colonies. The building is 1l3ft long and 63ft wide. The auditorium is 97ft long, 64ft wide, 34ft high. For any public purposes its situation is simply unique.
There is also a Dwelling-house attached to the Temple, also one detached. There is a deep well on the property, and the water laid on, and well fitted up in every other particular.
The whole to be sold subject to the lease thereon to Mr A. B. Worthington.
For further particulars apply to THE AUCTIONEERS; Or to — MESSRS HOBAN & DUFFY, Hereford Street, Christchurch, Solicitors for the Mortgagees.
AYERS, BEAUCHAMP & CO., Auctioneers. -Lyttelton Times, 9/1/1895.
Temple to Truth.
SOLD TO WORTHINGTON.
The large auction room of Messrs Ayers, Beauchamp and Co., in Cashel Street was crowded this afternoon on the occasion of the sale of the building known as the Temple of Truth by the mortgagee. Amongst the audience were noticeable a large number of Students of Truth, while the secessionists were well represented. It was evident that considerable interest was being taken in the proceedings, there being present representatives of the Prohibitionists, as well as a gentleman who was supposed to have his eye on the building with a view of turning it into a music hall, and a leading member of the Freethought body. Before commencing the sale Mr Ayers mentioned that it had reached his ears that there were many rumours in circulation concerning the sale, and he understood tbat there was an impression abroad that the sale was a bogus one. He could assure them it was nothing but a straight-out piece of business. The building and land were offered subject to a mortgage of £1200, and the premises were let to Worthington for twenty years from September, 1892.
Upon the auctioneer calling for bids, a well-known furniture dealer at once offered £1200. This was followed by £100 bids up to £2300, when one of the secessionists jumped in with £3000, only to be answered with another £50 by Mr Webber, to whom the place was knocked down. Upon Mr Ayers announcing that Mr Webber had bought as agent for Worthington, there were loud cheers amongst the assembled students. -Star, 21/1/1895.
The price in today's money would be $613,940. It was roughly half the price of the original build.
If those among the bond-holders in the Temple of "Truth." who have taken legal proceedings for the recovery of the money justly due to them are insane enough to listen and give credence to the bluster and bounce which was uttered last night, then they deserve never to get one farthing. "Will you walk into my parlour," said the spider to the fly! "Drop all litigation, withdraw all actions in the lower and higher Courts," and — what? "Trust to me (the lama of the temple) to pay you." Beautiful! "If you do not trust me then we shall apply lor liquidation." Indeed! But that entails two things. It entails, firstly, a properly audited statement of all accounts, a correct return of the value of the property; and secondly, the explanation to the Judge of why the undertaking entered into when leave to appeal was given has not been carried out. There is every probability that no proper explanation can be given. It may even be proved that there was no pressure from the mortgagee; that the purchase of the property is mere surface show; and there may be ugly questions asked as to whether or not there are grounds for suspicion of conspiracy. But, supposing that there are no questions asked, does anyone for a moment believe that his Honor the Judge will permit of his stipulation being set aside? It was clearly the intention of Mr Justice Denniston to prevent the hanging up of the case so that the property might be disposed of in the interests of those who have endeavoured — so far successfully — to keep the bond-holders out of what is theirs legally and honestly. But in the meantime a sale has taken place, and, with a flourish, this man Worthington (with aliases) tells the people he has so successfully deluded that he is the purchaser. If they are idiotic enough to believe the statement, let them. The swallowing by them of a few more of the "facts" of this gentleman will neither make them better nor worse. But the bond-holders who want their money will surely require something more than one of the "teacher's" solemn "facts" to persuade them? The statement has been made that a prominent Freethinker is the real purchaser of the Temple, and there is no reason to doubt that statement, while there is every reason for the public to believe that Worthington hasn't a single pound to pay the purchase money with. If he has, the application to the Supreme Court to liquidate will prove the whole thing. It matters not two straws to whom the building should ultimately belong; but it matters everything that the widows and others whose money has been foolishly invested in the bonds issued should be enabled to obtain their just rights. The best and truest advice that can be given to each and all of them now is to press for payment of their bonds. If in the doing it they force the Trustees into liquidation, a Supreme Court Judge will want to know everything there is to know, and we may then look for some very startling revelations. But the Trustees will not seek to go into liquidation. They will, if pressed, either pay the money or throw up the sponge, and let the whole of the property be re-sold. At the present moment the opinion may reasonably be ventured that the Temple of "Truth" is no more the bona fide property of the gentleman with the aliases, than it is of Messrs Ayers, Beauchamp and Co., who sold it yesterday. -Star, 22/1/1895.
Students of Truth.
A meeting of debenture-holders in connection with the Temple of Truth was held last evening in the social hall, Madras Street. About fifty persons were present. Mr Cadwallader took the chair, and after introducing the business of the meeting, called upon, Mr Joyce, one of the trustees, to read a statement of accounts. It was shown that the property had that day been sold to Mr Worthingtcn for L3050, which disposed of the Students' portion of the property, and the meeting had been called for the purpose of dealing with the proceeds. Out of the sum received the following charges had to be met: — Mortgage of Temple, £1000; interest due to mortgagee, £50; solicitor's law costs, about £90; commission on sale of property, about £10; advertisements about £25; other expenses, about £60. The balance available for division amongst the debenture-holders was £1750. It was proposed to calculate the amount due to each debenture-holder, including interest, and divide the available proceeds pro rata. Should any of the debenture-holders object to this course, the whole amount would be paid into a suspense account, to await the direction of the Supreme Court.
Mr Worthington then addressed the meeting, and stated that all trouble could have been avoided if the Students as a body had adhered loyally to the work and believed in the integrity of himself and the trustees. He intended reading a statement which he had prepared as to his intentions, and this statement would be preserved. He referred to what he styled the scheming duplicity of those who had incited some secessionists to litigation, the consequence of which was that the Temple had been forced to auction, and he stood there that night as owner of the property. It was far from his intention to benefit by the difference between the cost of the property and the value for which it had sold; he could not forget the devotion of Students in the past, and called God to witness that he desired to forgot all wrong done to him. It was his intention to vest the property in the names of two trustees associated with himself for the purpose of carrying on the work. He went on to say that, subject to the cessation of all litigation, he would, though without binding himself thereto in any manner, first pay in full all debenture-holders who had stood by him, and afterwards, as a mere act of grace, would pay all outside debenture-holders, with interest added from the present date at the rate of 6 per cent, within the next twelve months. He was not prepared to furnish any proof of his intention to carry out this proposal, but reminded his hearers that there were obligations more sacred than legal ones.
Mr Worthington then left the meeting, and, after considerable discussion, the following resolution was passed: — "That the trustees get Mr Thornhill Cooper to audit the accounts of the trustees since their first appointment, and present a printed balance-sheet to this meeting, which hereby stands adjourned to four weeks from this night, a printed copy of the balance-sheet, giving full details of receipts and expenditure, to be posted to each debenture-holder three weeks from to-day. In the meantime other questions to be adjourned.
The meeting then closed. -Star, 22/1/1895.
THINGS THE OBSERVER WOULD LIKE TO KNOW...
— Where Christchurch 'Temple of Truth' Worthington raised the £3,050 he has just 'parted' to pay for the said Temple? Did the faithful find the spondulix? -Observer, 26/1/1895.
The "Worthington Lectures" continued to be given at the "Temple of Truth."
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