Chapter X: Part 10

There is no getting further on the pathway to the higher life until one has first realized his own situation. So long as he pities himself and occupies his mind with finding excuses for his own shortcomings, there is little hope for him. When he sees himself a sinner, the heavenward gates suddenly swing open. The picture of Jean Valjean seated on a stone, weeping bitter tears over his sins, is nothing but a powerful sermon on the old-time doctrine which taught the necessity of conviction as a step on the road to conversion. Jean Valjean stood convicted in the court of God. That made him a candidate for divine mercy. The mercy was not withheld. It is so with us all. There is too little real conviction of sin in these days. We need the mirror held before us.

Jean Valjean had shared in the experience of Isaiah many centuries before. When an invisible hand swept aside the curtains that hid the divine glory from human gaze, Isaiah saw the Lord sitting in his glory in the temple. Its effect was normal. It forced upon the man a sense of the distressing contrast between himself and what he saw. Consequently, he cried out that he was undone because of his uncleanness. Before the scene was over, he received the dross-destroying touch which made him fit to be a servant of his Lord. The redemption of Isaiah, too, began with a sense of his own sinfulness.

The years pass, and Jean Valjean reappears upon the surface of social life. He has begun life anew in the town of M. sur M. under another name. He is now Father Madeleine, the head of a large manufacturing establishment, the mayor of his city, and known among his people as a gentle-hearted and saintly character.

He is in his room at night, pacing back and forth. His step is nervous, his face is feverish, his breast is heaving. There is every indication that he is fighting a great battle. Hugo calls this scene, “The Tempest in a Skull.”

An old man has been taken in the streets. Under suspicion of being the long-lost criminal, Jean Valjean, he is under arrest and about to be committed to the galleys. The question which confronts the prosperous and honored mayor of M. sur M. is evident. For him, the conflict is between the choice of wealth, ease, and honor and that of confession, disgrace, and the prison. He must decide whether he himself will answer to the charge society has against him, or whether he will avail himself of the opportunity to let an innocent man suffer in his place.

As the hours pass, the question is settled as an honorable man must necessarily settle it. The tempest subsides. He seeks the courtroom, makes himself known, and sees the old man set at liberty. He has accomplished the next great step in his redemption by conquering himself.

This is one of the severest tests to which any man is ever put. It is also one which many fail to meet. It is easier to overcome others than to conquer oneself. Noah proved the hero of the flood, then failed to be sufficiently master of himself to keep sober when he had planted a vineyard. Men sometimes lead conquering armies and then fall victims to their own weaknesses and passions. Yet there is no truer greatness than that which comes from self-mastery. The ruler of his own spirit is greater than the conqueror of a city. The mastery of self may be costly. It was in the case of Jean Valjean. However, it is a necessary step on the upward road.

In the next significant scene, we see Jean Valjean, once more at liberty, slipping along a street of Paris holding the hand of a little girl. He has taken under his protection the orphan child of an unfortunate woman who worked in his factory at M. sur M. It has been many years since he has had any one upon whom to lavish his affection. The child receives all the love so long unreleased from his soul. He serves her as a real parent would do, as her mother would do had not grim circumstances robbed her of her life. She shares in his vicissitudes and dangers, but he sees her safely through to a beautiful womanhood.

As Father Madeline, mayor of M. sur M., Jean Valjean was a notably good man. Now he becomes a saint. There is no quality of tender-heartedness and no spirit of self-sacrifice which he does not possess. He has attained to the glory of a beautiful old age, an old age made beautiful by the presence within of a noble soul. On the last lap of the journey, he has been led by a little child. If the influence of a child will not call out the tenderness planted in the human constitution, then nothing will. Jean Valjean yields to its influence. He accomplishes the third stage in his redemption when he gives himself away.

The human heart must have something to love and something to which to cling. It is never at its best until it does. Much of the divinity planted in these hardened lives of ours is imprisoned until it finds some object of affection to draw it out. The lily of life never comes to the fullness of its bloom until the heart has found someone to love, to toil for, to sacrifice for. Silas Marner found that influence in little Eppie, who came to take the place of his paltry and failing gold. Jean Valjean found it in Cosette.

The human tendency is to make self the centre of the universe. It is plain that one can never arrive at his best until he recovers from this tendency. To have the stars and planets revolve about oneself means a small, narrow, constricted, and embittered life. The end is failure and disappointment. One must live for more than self, or he never lives at all.

Eulogy for Joseph E. Henley [excerpt] (1924)

I hope I do not err in my analysis of him when I say that it seems to me that the great immediate contribution to the community and the world made by Mr. Henley was that of kindliness. I do not know how carefully he had weighed and compared human values, but it does seem quite clear that in this he brought as his gift the one thing the world needs most and has least. We have beautiful temples, stately liturgies, comprehensive creeds, pretentious programs, strong organizations—but we have none too much of simple human kindness. Perhaps he saw that and resolved to leave the world a little richer in gentleness. If so, he has succeeded in his purpose.

The Corner Stones of Life (1925) Ephesians 2:20–22

In _The Seven Lamps of Architecture_, Ruskin has likened the principles of that art to those of life. Longfellow declares that, “All are architects of fate, working in these walls of time.” Paul speaks of us as God’s building. This is a proper and significant figure. A great architect has named the four corner stones of a rightly constructed building. They are also the four corner stones of a rightly constructed life.

I. The first is careful planning. Back of the actual building is always the blue print, carefully and laboriously made. Back of the blue print is the dream that has allowed a place for every part of the structure. Back of the dream is a soul that knows beauty and proportion. A life may be less beautiful than planned, for some plans fail, but it will never be more so.

II. The second is careful construction. What will it cost? What aid shall be employed? What methods of building shall be followed? Much slipshod work may be done and successfully covered up, but it detracts just that much from the value of the finished product. Our fathers knew how to build. Houses they reared still stand while more modern ones have fallen. May it not be said that our fathers also knew better than we do how to build lives?

III. The third is good materials. Here is where deception is especially easy. Poor materials can be worked in, [but] they cannot be made to stand the test of time. Any product that has in it only the very best of materials suggests just one thing—character. It is the same with a life. Incidentally, may it not be assumed that one will live in direct proportion to the endurance of the materials of which he builds his life?

IV. The fourth corner stone is correct decoration. These are things that could be left off, but the omission of which would leave the product less beautiful and worthy. One is culture. One is knowledge. One is religious consecration and ideals. One might exist without them, but life could never mean so much.

Eulogy for Sanford F. Teter [excerpt] (1928)

...when Sanford Teter was suddenly stricken with what seemed to be impending death, he went under the anaesthetic for the intricate and serious surgical operation which so marvelously prolonged his life....

He recovered sufficiently for twelve additional years of courageous and victorious living. Surely those twelve years had their providential purpose. They were years which constituted an additional period of service for him. They were years in which he made himself a benediction to his friends.

But those twelve years constituted his fiercest and most fiery trial. A brave man is not afraid to die. There are many who can go down into the edge of the valley, not knowing whether they shall ever return, and yet not flinch nor falter. But, though the facing of what may be imminent death requires great courage, it requires greater courage on the part of a strong man to sit by the window for twelve years watching the rest of the world go by without being able to join in its activity. He longed with all the power of an intense spirit to be at work, to be moving among his friends, to be sharing in the life of a world of enterprise and endeavor. Not to be able to do so was a real trial by fire for him, but he came out unscathed by its flame. Life exacted a heavy price from him, but he paid it with a smile. There is no bitterness on this quiet face that lies before us, because there was no bitterness in his heart. He passed through the fire, but he did not let it burn away his courage....

Is Prohibition Paternalistic? (1919)

The history of temperance reform is largely a story of vilification. Those who have championed it have been steadily accused by the promoters of the liquor industry. They have resorted to these things for the want of better arguments. When mind reaches its limit it often abdicates in favor of temper. Argument exhausted, the stores of abuse are open. The liquor interests have drawn an utterly impossible picture of the temperance reformer, and have tried to create in the public mind a complete misconception of his purpose and motive.

The reform agitator may not always have fully appreciated the viewpoint of the man on the other side of the question. It is certain that the latter has seldom given much evidence of appreciating the position of the agitator. Whether or not it has been intentional, most of the protests coming from the liquor interests have originated in a misunderstanding of the attitude of the people who are striving for a sober land.

This misunderstanding was unnecessary. It would also have been impossible had really earnest and sincere thought been given the question. Thinking is not always the order of the day, however, when either profit or appetite is involved. There are still many people to whom life simply means blind following of the crowd and meek obedience to the dictates of superficial opinion. Comparatively few are accustomed to apply the keen edge of reason to each proposition. Had more defenders of the saloon cultivated this habit, the liquor problem would have perished of anaemia.

One of the cries raised in the rather recent past was that no sumptuary legislation should be permitted. Political parties were in the habit of writing into their platforms from year to year the statement that they were opposed to all such enactment. This declaration seldom failed to garner a harvest of votes from the self-styled liberal element.

It was cheap and easy to make such a declaration, but it would not have been so easy to bolster it up with any reasonable defence. In the light of deeper thought, such a position appears not only unreasonable and ridiculous, but vicious and perilous as well.

Were one to search the criminal code from the beginning to the end he could find no law which does not partake of the sumptuary nature. In one way or another, each provision sets a limit for human liberty. Each tells the citizen of a thing which he may not do and remain safe from the hand of the law. It does not do so because society wants to prescribe the rules of private conduct to be followed by any individual member. It does so because it must protect its peaceful members against the trespasses of those who do not regard the rights of others.

The law against burglary, for instance, is really a sumptuary measure. It limits liberty at the point of taking the property of other people. No one complains of the injustice of such a law. The menace of burglary, however, does not compare with the menace which the saloon system has been.

The law which prevents one man from selling and another from buying powerful narcotic and poisonous drugs is also a sumptuary provision. It limits human liberty at the point of eating and drinking. Seldom does any one complain about it. No other poison, however, has occupied so prominent a place and wrought such widespread havoc as has alcohol.

The saloonkeeper has harmed society more than has the burglar. He should therefore suffer at least an equal degree of restraint. Liquor has worked more damage than has any other article of common sale. There is, therefore, no reason why its manufacture and sale should not be affected by at least the same safeguards as those surrounding the manufacture and distribution of other dangerous drugs.

A kindred complaint from the liquor champions has been that the government shows increasing signs of the spirit of paternalism. The contention is that the prohibition reformer represents a meddlesome class who want to control the lives of others. As is the case with the first claim mentioned, this proposition needs but a second look. No proper government and no thoughtful citizen desires the mere power to control the conduct of other people. Especially have we tried to foster the spirit of freedom in America. No one who loves his country wants unduly to destroy or interfere with the liberty for which the nation stands.

The word freedom, however, must not suffer a wrong interpretation. Freedom needs to recognize its own proper limits, and it will do so in any properly organized social system. Such a measure as the prohibition of the manufacture and sale of liquor is not paternalism. It is merely the protection of the individual by the group.

The only freedom which any man, good or bad, can justly claim is the freedom which ends at the point of injury to another. No one has any right to deny such a measure of liberty to any man. No one has the right to claim any measure of liberty beyond it.

The reformers so often accused of efforts at paternalism have really had no thought of limiting the freedom of any one beyond this line of democratic necessity. They have not been looking at the question from that angle. They have been thinking neither of liberty nor of the lack of it. Their consideration has not been so much the imagined rights of the sinning as it has been the real rights of those sinned against. The limit to freedom which prohibition implies is only one which should have been set long ago by the reasonable thinking of amiable humanity. It is a rather pitiful fact that it became necessary to have laws to do what the rational conscience had failed to do.

The fact that the innocent have been protected against a man and that he has been protected against himself gives him no right to insist that his liberties have been unjustly curtailed. He has only been aided in the interpretation of liberty in such a way as to be able to see that it belongs to others as well as to himself.

Those who have braved the storm of misjudgment and abuse, so often the portion of one who tries to be true to a great trust, did not seek the destruction of any business nor the poverty of any class of men. The thought which spurred them on was that of cheerless firesides, of hungry stomachs, of shivering bodies, of dwarfed and neglected lives, and of the threatened blight of a nation. It was not a question of paternalism. It was one of protection.

When the nation has banished the saloon from its every nook and corner, as it will soon do, no one can justly say that ours has become a paternalistic government. Our government will simply have taken a forward step in the fundamental task of any government—the service and protection of its people.

When one finds another with a bottle of poison to his lips or with a gun to his temple, no one calls him a meddler for striking the threatening menace to the ground. In prohibition legislation, the national government will only have stricken aside the weapon in time to preserve many a man from destruction. Unborn generations will thus be saved from a curse which has long hounded the human race.

Vibration as a Basis of Invention (1919)

The person who would give to the world some great invention must not deceive himself into thinking that he can do it by creative processes. It is not our function to create. It is our province only to adapt the laws and forces already in existence to our needs. The process is really a relative rather than a creative one. The laws and forces are here. It is our work to relate ourselves to them. One cannot build a machine that will do anything. He can only construct a mechanism through which the already existing laws of nature can operate.

Another mistake apt to be made by the amateur, and one which will lead him farther away from instead of nearer to success, is the entertainment of the notion that a wonderful mechanism must necessarily be complex. The wonderful thing about nature, after all, is its simplicity. The mechanism which is to establish a point of contact between us and a force of nature must be as simple in its principle as the force itself.

The notable thing about almost any of our great inventions is the simplicity of their design and operative principle. After observing the action of any of them, one is quite apt to turn away and inwardly remark that he could have done the same thing himself if he had only thought of it. Of course, the chief approach to any notable achievement is the matter of thinking of it. Most of us do not think of these things, and the reason is often the fact that we are looking for something complex when the real principle is very simple.

The problem of the would-be inventor or discoverer, then, is not one of adding something to the universe as it stands. His work is to ponder the forces that have long operated and the laws by which they have operated, and then relate his work to some one of them. One of the chief of these, and one upon which some of our notable inventions have been based, is the universal fact of vibration.

The first great inventions which are based upon the vibration theory were made long before any of us were born, and each of us has been given a free sample of both. One is named the eye, while the other is known as the ear. So far as that is concerned, the work of the actual nerves at the surface of the skin is based upon the same principle.

The other day in a medical laboratory I was examining a dissection of the human head made with a view to showing the nerves in their relation to the spinal trunk and to the brain. The brain had been removed down to where its base rests upon the spinal stem. I was not so much interested in the countless fibers running off from the entire length of the spinal cord nearly so much as the two sets of nerves which have to do with seeing and hearing. Off from the spinal stem, just below the base of the brain, two large nerves ran forward to the eyes, and two other large ones ran aside to the ears. These were the optic and the auditory nerves, respectively.

These are the means which the Ruling Genius of the universe has established by which the person may maintain his contact with the outward world. One of these sets takes up vibrations and reports them in terms of light. The other takes vibrations and reports them in terms of sound. The two sets look almost precisely alike. The means by which they are made to distinguish vibrations into these two different forms of interpretation remains a mystery, unless it be that they are made sensitive only to given lengths and types of waves.

The eye was the first camera, and the inventor of the photographic process necessarily had to base his work on precisely the same principle. A sensitive surface had to be provided; a means had to be established whereby it might receive and be affected by ether vibrations of given lengths; then the result, which in the case of the eye is so temporary, had to be chemically fixed and thereby rendered permanent.

The phonographic process is related to the vibration theory of sound just as the photographic process is based upon the wave theory of light. A phonographic record is simply the photograph of a sound. A surface had to be provided which was capable of receiving the record of the vibrations which make a given sound. The means had to be provided by which they could be permanently recorded there. Then a mechanism capable of reproducing them made the phonograph complete. The same effect was produced upon the ear as would have been produced by the original vibrations themselves. Thereby the thing which is fleeting and temporary to the ear was rendered more or less permanent. These two inventions proved once and for all the truth of the theories on which they were based.

Telegraphy and telephony, both ordinary and wireless, are likewise based upon phases of the vibration principle. Each in its day has been revolutionary. We are, however, only upon the threshold of achievement in these vibratory means of communication. Each is simple, when once achieved, because each is based on ordinary and everyday laws of nature. Those who are improving upon the processes already established are not those who are trying to find different paths. They are those who are seeking a closer acquaintance with natural laws as they are, and who are seeking better ways of relating ourselves to those laws. We cannot alter natural forces. We can only improve upon their use.

There is a great field for scientific and inventive progress of an intensive nature. As we move forward in the effort to gain a little firmer hold upon natural processes, we find ourselves able to throw away today equipment which was very necessary yesterday. First, we could carry communication farther and better with metal media between the communicating points. Now we do it equally well without the artificial media.

A few years ago a scientist announced that he could accumulate, concentrate, and unloose a vibratory force sufficient to wreck the planet on which we live. Should anyone want to do such a thing, and should the rest of the world be willing, there is little doubt that such a thing would be possible. There is probably no limit to the harm that could be done by harnessing up the ever-present vibrations to an evil end. Neither is there any limit to the good they can be made to do when intelligently turned to worthy purposes.

Probably the statement of the scientist mentioned above was, after all, only a part of the truth. Someone has said that one cannot move his finger without displacing the elements of the universe all the way to the farthest star. Vibration is not only here but everywhere. It carries light to us from so far that years are required for the journey. It is not inconceivable that it might be made to do the same with sound.

Certainly it could be made to do the same with ideas if two conditions could be fulfilled. First, there would have to be living and intelligent beings elsewhere in the universe. Second, there would have to be a common code or basis of interpretation between ourselves and them. About the first, we do not know. As to the second, no one yet sees how to accomplish such a thing. Archimedes could have moved the world with a lever if he had only had a place to stand, but of course he did not have it, so the possibility was spoiled. The principle of the lever, however, held just as good as though the impossible condition could have been fulfilled. Likewise, the law of vibrations would permit of a system of wireless out into the reaches of space. The difficulty is not with the law.

Nature probably holds some provision for our every want. We need only to establish the means by which she can deliver her gifts to us. The universe thrills with life and action. Out of its heartthrobs we shall be able to gather many a blessing.

APPENDIX 1: BYLINES, BIBLIOGRAPHY, NOTES

Related poems and essays cited in the notes are attributed to Flynn unless specified otherwise.

The Ambassador. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Sep 1929. pp. 1338–39. Note: Story of the golden calf (Exodus 32).

The Association of Mind and Muscle. Byline: Clarence E. Flynn. Source: _The Kindergarten-Primary Magazine_. Vol. 31 No. 1. Manistee, MI: Sep 1918. pp. 14–15. Notes: 1) “be doers of the word and not hearers only” (James 1:22), 2) “The sending of such young people into the arena of action;” poems: “The Teacher v1923,” “Domsie,” 3) “Knowledge has the largest of all potentialities;” poem, “Iron.”

Building a World Brotherhood. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 76 No. 7. New York: The American Tract Society, Jul 1918. p. 103. Note: “Jesus recognized no artificial and arbitrary barriers;” examples: Parable of the Good Samaritan (Luke 10:29–37), eating with sinners and tax collectors (Mark 2:13–17).

Capitalizing War for the Tobacco Trade. Byline: Clarence E. Flynn. Source: _The Sunday School Journal_. Vol. 51 No. 5. Cincinnati: The Methodist Book Concern, May 1919. pp. 271–72.

Children and the Church. Byline: Rev. Clarence E. Flynn. Source: _American Messenger_. Vol. 80 No. 6. New York: The American Tract Society, Jun 1922. p. 89. Notes: 1) Church as “leavening force” (Luke 13:20–21), 2) Roman Catholic worship using “a strange tongue” is likely referring to Latin, which replaced Greek in the 2nd century CE; Latin was replaced by vernacular languages after the Second Vatican Council of the 1960s, 3) Responsibility for children’s religious training; essay, “The Three Agencies in Child Training.”

Christianity and Americanism. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 78 No. 11. New York: The American Tract Society, Nov 1920. p. 173. Note: National life flows from the people; essay, “What Makes a City?”

The Christian Program. Byline: Clarence E. Flynn. Source: _Northwestern Christian Advocate_. Vol. 68 No. 26. Chicago: The Methodist Book Concern, Jun 16, 1920. p. 664. Note: Parables of mustard seed (Matthew 13:31–32) and leaven (13:33).

The Christian Standard of Greatness. Byline: Rev. Clarence E. Flynn. Source: _American Messenger_. Vol. 80 No. 8. New York: The American Tract Society, Aug 1922. p. 117. Notes: 1) Jesus discusses greatness with his disciples (Mark 9:33–35), 2) Jesus speaks of losing and finding one’s life (Matthew 10:39, 16:25), 3) Jesus doing good (Acts 10:38).

The Christ of the Sea. Byline: Dr. Clarence E. Flynn, Pastor of Trinity M. E. Church. Source: _Berkeley Daily Gazette_. Berkeley, CA: Berkeley Gazette Publishing Company, Dec 25, 1929. p. 8. Notes: 1) Jacob uses a stone as a pillow (Genesis 28:11), 2) Angels sing at birth of Jesus (Luke 2:14), 3) Jesus speaks about being born again (John 3:3), 4) Saving one’s life by losing it (e.g., John 12:25), 5) Golden Rule (Matthew 7:12), 6) Love your neighbor as yourself (Matthew 22:39), 7) Jesus speaks to rich, young man (Matthew 19:16–22).

Contributed essay to a symposium on “The Church and Young People”. Byline: Rev. Clarence E. Flynn, Pastor, First Methodist Episcopal Church, Princeton, IN. Source: _The Sunday School Journal_. Vol. 52 No. 4. Cincinnati: The Methodist Book Concern, Apr 1920. pp. 203–04. Notes: 1) Tobacco propaganda; essay, “Capitalizing War for the Tobacco Trade,” 2) Training children’s mind, body, religious instinct, and social relationships; essay, “The Three Agencies in Child Training.”

The Church’s Fourfold Program. Byline: Clarence E. Flynn. Source: _The Living Church_. Vol. 67 No. 1. Milwaukee: Morehouse Publishing Co., May 6, 1922. p. 16. Notes: 1) Evangelism as the thing the Church has been set to do (Matthew 28:16–20), 2) “Let there be light” (Genesis 1:3), 3) Christian education in the home and school; essay, “The Three Agencies in Child Training.”

Civilization. Byline: Clarence E. Flynn. Source: _Social Science_. Vol. 5 No. 1. Winfield, KS: Pi Gamma Mu, International Honor Society in Social Sciences; Nov 1929–Jan 1930. pp. 92–93. Notes: 1) The source listed this story as an editorial piece, 2) From the source’s “Contributors” section (p. 130): “CLARENCE E. FLYNN is pastor of the Trinity Methodist Episcopal Church, the university church, Berkeley, California. He is a graduate of De Pauw University and holds the D. D. degree from that institution. His work in the past consists of pastorates of several churches, superintendency of the Bloomington, Indiana, district of the Methodist Episcopal Church, magazine articles, poems and edited works in connection with Methodist denominational work.” [DePauw conferred the Doctor of Divinity degree honorarily.]

The Comrade Perfect: An Appreciation. Byline: Clarence E. Flynn. Source: _Youth_. Vol. 3 No. 11. Kansas City: Unity School of Christianity, Nov 1929. p. 6. Notes: 1) “Him who was called Immanuel, or God with us” (Matthew 1:23), 2) “the coming of the spirit divine” (Acts 2:1–4), 3) God seeks a place in human hearts; poems: “The King,” “No Room in the Inn,” 4) God as immanent; poems: “The Creator,” “God’s Manners,” “The Voices of God,” 5) Providence; poems: “The God of the Beginning,” “What Does It Matter?”

The Corner Stones of Life. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Vol. 27 No. 1. Cleveland: F. M. Barton Co., Oct 1925. p. 61. Notes: 1) Quoted Longfellow from poem, “The Builders,” 2) Paul mentions people as God’s building in the subtitle’s biblical reference and 1 Corinthians 3:9–17, 3) Ideals; essay, “The Christ of the Sea.”

Correspondence. Byline: Clarence E. Flynn. Source: _The Office Economist_. Vol. 11 No. 10. Jamestown, NY: Art Metal Construction Company, Dec 1929. p. 12. Note: Poem, “The Heart of a Child is a Scroll.”

Creating a Demand. Byline: Clarence E. Flynn. Source: _The Dodge Idea_. Vol. 35 No. 9. Mishawaka, IN: Kenyon W. Mix, Sep 1919. pp. 929, 941. Note: Byline had misspelling, “Clarenc E. Flynn.”

The Crowded Inn. Byline: Clarence E. Flynn. Source: _Miami Daily Metropolis_. Vol. 20 No. 9. Miami: Metropolis Publishing Co., Dec 23, 1916. p. 6. Notes: 1) Inconsistent capitalization of “his/him,” as it refers to Jesus Christ, has been made more consistent, 2) Persecution as counterproductive against Christianity and Christians (Acts 5:38–42), 3) The sentence “He never will flee persecution” was followed by the sentence fragment “The brightest intellect, and the most earnest seekers after the truth of His dominion.” The fragment seems erroneous and was removed for readability, 4) “Let us find whether the doors of the throne rooms of our own hearts are open;” poems: “Heart Gates,” “The King,” and “No Room in the Inn.”

Determinants. Byline: Clarence E. Flynn. Source: _Special Crops_. Vol. 20 No. 232. Skaneateles, NY: C. M. Goodspeed, Dec 1921. p. 309. Note: Poems: “Have You Tried?,” “Iron,” and “A Trouble Making World.”

Do It Right. Byline: Clarence E. Flynn. Source: _The Boys’ World_. Vol. 16 No. 21. Elgin, IL: David C. Cook Publishing Company, May 26, 1917. p. 5. Note: Poems: “Almost,” “Doing It Well,” “The Engineer,” and “The Section Foreman.”

Dollars Versus Sense. Byline: Clarence E. Flynn, Princeton, IN. Source: _The School News and Practical Educator_. Vol. 34 No. 9. Taylorville, IL: Parker Publishing Company, May 1921. pp. 572–75. Notes: 1) Poem, “I Want,” 2) “Where wealth accumulates, and men decay;” from Oliver Goldsmith’s poem, “The Deserted Village” (1770).

Education and Production. Byline: Clarence E. Flynn. Source: _The School Arts Magazine_. Vol. 20 No. 6. Worcester, MA: The Davis Press, Inc., Feb 1921. pp. 332–34. Notes: 1) If “the notion that gentlemen do not labor with their hands” sounds haughty, consider the poem, “In Conference,” 2) “whatever is worth doing at all is worth doing well;” poem, “Doing It Well,” 3) “perform...with a minimum of friction and waste;” essay, “The Yoke,” 4) “The life of society is co-operative;” poems: “Along the Road,” “Team-work.”

Efficient Spending. Byline: Clarence E. Flynn. Source: _American Cookery_. Vol. 25 No. 7. Boston: Boston Cooking-School Magazine Company, Feb 1921. pp. 504–06. Note: “The poor we always have with us” (cf. Matthew 26:11).

Eulogy for Joseph E. Henley [excerpt]. Byline: Rev. Clarence E. Flynn, First Methodist Church, Bloomington [IN]. Source: _Indiana University Alumni Quarterly_. Vol. 11 No. 3. Bloomington, IN: Indiana University Association of Alumni and Former Students, Jul 1924. p. 458. Note: Contrasting behavior and religious trappings: contributed essay to a symposium on “The Church and Young People.”

Eulogy for Sanford F. Teter [excerpt]. Byline: Dr. Clarence E. Flynn, pastor of the First Methodist Episcopal Church, Bloomington [IN]. Source: _Indiana University Alumni Quarterly_. Vol. 15 No. 2. Bloomington, IN: Indiana University Association of Alumni and Former Students, Apr 1928. pp. 255–56. Note: DePauw University conferred the Doctor of Divinity degree honorarily to Flynn.

Facing the Future. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 77 No. 3. New York: The American Tract Society, Mar 1919. p. 40. Notes: 1) Approaching truth by fair and honest habits of thought; essay, “The Laboratory Test,” 2) More adequate and satisfying interpretation of religion; essay, “Newer Conceptions of Religion,” 3) Ovid writing about humanity’s backward movement (_Metamorphoses_), 4) Tennyson writing about humanity moving forward to a divine event (_In Memoriam A.H.H._), 5) “the seer of Patmos” (cf. Revelation 1:9–11), 6) “new heaven and a new earth” (Revelation 21:1).

The Fountain of Youth. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 75 No. 11. New York: The American Tract Society, Nov 1917. p. 164. Notes: 1) “One is as old as the spirit within him;” poem, “The Age of a Heart,” 2) Episode involving Hezekiah (2 Kings 20).

Four Addresses to Young People. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Mar 1929. pp. 669–71. Notes: 1) “It is the great compulsion;” essay, “The Great Compulsion,” 2) The presence of “not” in “The person who does not find it in his soul” seems inconsistent with the message, 3) “world builder for God;” poems: “The Builder v1924,” “The Builders,” 4) Call of Isaiah in temple (Isaiah 6), 5) Jesus reads from Isaiah (Luke 4:16–21), 6) John’s vision (Book of Revelation), 7) “Moses said he was not eloquent;” poem, “I am not eloquent,” 8) “mistake for a minister to forsake the altar to serve tables” (Acts 6:2–4).

Free Verse. Byline: Clarence E. Flynn. Source: _The Editor_. Vol. 54 No. 5. Highland Falls, NY: Jun 25, 1921. pp. 65–66. Notes: 1) Mary’s Magnificat (Luke 1:46–55), 2) Nunc Dimittis of Simeon (Luke 2:29–32).

The Great Compulsion. Byline: Clarence E. Flynn. Source: _The Expositor_. Cleveland: F. M. Barton Company, Oct 1928. p. 33. Notes: 1) Moses seeing his people’s burdens (Exodus 2:11), 2) John eats a book (Revelation 10:9), 3) Jesus wept for Jerusalem (Luke 19:41), 4) Usage of _bondslave_ (e.g., Colossians 4:12).

The Great Teacher. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Vol. 26 No. 9. Cleveland: F. M. Barton and Co., Jun 1925. pp. 1276–77. Note: Jesus taught with authority and not as the scribes (Matthew 7:28–29).

Has the Day of Great Preachers Passed. Byline: Clarence E. Flynn, Princeton, IN. Source: _The Homiletic Review_. Vol. 81 No. 2. New York: Funk & Wagnalls Company, Feb 1921. pp.117–19. Notes: 1) “competing against God for...thought and attention;” essay, “The Crowded Inn,” 2) Moses met God on the mountain (Exodus 3:1–14), 3) Elkanah, Hannah, and son, Samuel (1 Samuel), 4) Partnership of Moses and Aaron (Exodus 4:10–17).

The Heart Interest in Preaching. Byline: Clarence E. Flynn, Princeton, IN. Source: _The Expositor_. Vol. 24 No. 2. Cleveland: Nov 1922. p. 192. Note: Poem, “Patchwork.”

The Holy Spirit and Social Viewpoint. Byline: Clarence E. Flynn. Source: _Northwestern Christian Advocate_. Vol. 70 No. 27. Chicago: The Methodist Book Concern, Jun 21, 1922. pp. 684–85. Note: Day of Pentecost (Acts 2).

The Home Budget. Byline: Clarence E. Flynn. Source: _American Cookery_. Vol. 25 No. 4. Boston: Boston Cooking-School Magazine Company, Nov 1920. pp. 285–87.

The International Religion. Byline: Clarence E. Flynn. Source: _The Congregationalist_. Vol. 108 No. 52. Boston: The Pilgrim Press, Dec 27, 1923. p. 884. Notes: 1) Liberty was taken in completing illegible text in the source’s right-hand margin, 2) If the reader does not find the text in Revelation 9 of their bible translation, try Revelation 7:4–9, 3) “King of kings and Lord of lords” (e.g., Revelation 19:16, 1 Timothy 6:15), 4) Jesus in people’s hearts; poems: “Finding God,” “The King,” and “No Room in the Inn.”

Is It Nothing to You. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Aug 1929. p. 1261.

Is Prohibition Paternalistic? Byline: Rev. Clarence E. Flynn. Source: _The Living Church_. Vol. 60 No. 11. Milwaukee: Morehouse Publishing Co., Jan 11, 1919. p. 354. Notes: 1) Control the conduct of other people; essay, “Is It Nothing to You,” 2) “as it will soon do;” Congress passed the 18th Amendment to the Constitution on Dec 22, 1917, and the necessary three-fourths of states ratified it by Jan 16, 1919. [Then, the necessary three-fourths of states ratified the 21st Amendment by Dec 5, 1933, thereby repealing the 18th Amendment.] (https://www.fjc.gov/history/ exhibits/prohibition-in-federal-courts-timeline)

“It was an innocent-faced maid”. Byline: Clarence E. Flynn. Source: _Richmond Daily Palladium_. Richmond, IN: Palladium Printing Co., Mar 5, 1906. p. 4.

The Laboratory Test. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 79 No. 2. New York: The American Tract Society, Feb 1921. p. 36. Note: Ancient singer’s challenge (Psalm 34:8–9).

The Laughing Man. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 77 No. 5. New York: The American Tract Society, May 1919. p. 72. Notes: 1) Jean Valjean; essay, “The Redemption of Jean Valjean,” 2) “[God] has never hesitated to go to any length for the sake of people. Such is also the spirit of those who enter into the secrets of His plans.” (cf. John 15:12–13).

Let the Minister Know Life. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Sep 1929. p. 1338. Note: Poem, “Patchwork.”

Life’s Backgrounds. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 77 No. 10. New York: The American Tract Society, Oct 1919. p. 148. Notes: 1) “life is like a picture;” multiple poems in poetry book’s index under “Life,” 2) Life’s determining factors; essay, “Determinants,” 3) Whitewashing hidden faults (cf. Matthew 23:27–28), 4) Hard work hidden behind the success; poem, “The Lucky Man,” 5) Influencing another person’s life; poem, “Domsie.”

Life’s Handicaps. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 76 No. 2. New York: The American Tract Society, Feb 1918. p. 24. Notes: 1) Jesus heals paralytic let down through roof (Mark 2:1–12), 2) Jesus teaches about ensuring costs can be covered before starting to build (Luke 14:28–30).

The Light. Byline: Clarence E. Flynn, Indianapolis, IN. Source: _The Christian Advocate_. Vol. 90 No. 30. New York: Methodist Book Concern, Jul 29, 1915. pp. 1009–10. Notes: 1) Description of God as light (1 John 1:5), 2) Creation of light (Genesis 1:3), 3) A determinant created different outcomes between plants of the same family; essay, “Determinants,” 4) What will and will not stand the light (John 3:19–21, Ephesians 5:8).

The Line of Necessity. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 76 No. 7. New York: The American Tract Society, Jul 1918. p. 100. Notes: 1) Friendship; essay, “The Necessary Asset—Friends,” and poems: “Fade-Outs” and “Whatever he may wish or plan,” 2) Points from the Sermon on the Mount (Matthew 5:38–48).

Love’s Burdens. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 79 No. 1. New York: The American Tract Society, Jan 1921. p. 4. Notes: 1) The sick need a physician (Matthew 9:12), 2) Jesus prays in garden (Matthew 26:36).

“A man entered a downtown street car”. Byline: Clarence E. Flynn. Source: _Richmond Daily Palladium_. Richmond, IN: Palladium Printing Co., Mar 5, 1906. p. 4.

The Message of an Empty Tomb. Byline: Clarence E. Flynn. Source: _Northwestern Christian Advocate_. Vol. 68 No. 15. Chicago: The Methodist Book Concern, Mar 31, 1920. pp. 368–69. Notes: 1) Joseph of Arimathea buried Jesus (Matthew 27:57–60), 2) “the valley and the shadow of death” (cf. Psalm 23:4), 3) Jesus raises Lazarus from the dead (John 11:1–44), 4) The gospel as truth; essay, “The Light,” 5) Jesus’s ideal; essay, “The Christ of the Sea.”

The Message of the Washington Monument. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 77 No. 2. New York: The American Tract Society, Feb 1919. p. 31. Note: Pretense and unreality; poem, “The Close-Up.”

The Minister and His Reading. Byline: Rev. Clarence E. Flynn. Source: _The Expositor_. Apr 1928. pp. 764–66. Notes: 1) “speaks with authority and not as the Scribes” (Mark 1:22), 2) “still small voice” (1 Kings 19:12), 3) Temptation of Jesus (Matthew 4:1–11), 4) Jesus states he has overcome the world (John 16:33), 5) Disciples’ encounter with Jesus on the road to Emmaus (Luke 24:13–35).

The Modern Grandmother. Byline: Clarence E. Flynn. Source: _Woman’s Home Companion_. Vol. 42 No. 3. Springfield, OH: Crowell Publishing Company, Mar 1915. p. 78.

Music and History. Byline: Clarence E. Flynn, Princeton, IN. Source: _The School News and Practical Educator_. Vol. 34 No. 6. Taylorville, IL: Parker Publishing Company, Feb 1921. pp. 370–72.

The Nearness of Destiny. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 79 No. 2. New York: The American Tract Society, Feb 1921. p. 29. Notes: 1) Procrastination; poem, “The Umbrella Mender,” 2) Kingdom of God; poem, “The Gateway of the Kingdom,” 3) Jesus stating “the Kingdom is at hand” (Matthew 10:7); poem, “Imminence,” 4) Daily events marked by eternal significance as well as cause and effect; poem, “Charge Account,” 5) “The Christ of revelation” is at least based on the reference in the essay’s first sentence [Revelation 1:1, “The revelation of Jesus Christ...” (New American Bible)], 6) The Hebrew prophet (Amos 4:12), 7) “shortly come to pass” (Revelation 1:1), 8) Life events mentioned in last paragraph; several poems in poetry book’s index under “Life.”

The Necessary Asset—Friends. Byline: Clarence E. Flynn. Source: _The Boys’ World_. Vol. 16 No. 48. Elgin, IL: David C. Cook Publishing Company, Dec 1, 1917. p. 4.

Newer Conceptions of Religion. Byline: Clarence E. Flynn, Princeton, IN. Source: _The Congregationalist_. Vol. 107 No. 26. Boston: The Pilgrim Press, Jun 29, 1922. p. 821. Note: Refrain from living in the past; essay, “The Sword that Keeps the Past.”

The New Philosophy. Byline: Clarence Flynn. Source: _The Editor_. Vol. 52 No. 2. Ridgewood, NJ: The Editor Company, Jan 25, 1920. pp. 116–18.

The Objective of Service. Byline: Clarence E. Flynn. Source: _Northwestern Christian Advocate_. Vol. 70 No. 26. Chicago: The Methodist Book Concern, Jun 14, 1922. p. 657. Notes: 1) “Where wealth accumulates, and men decay;” from Oliver Goldsmith’s poem, “The Deserted Village” (1770), 2) “new heaven and a new earth” (cf. Isaiah 65:17–25).

The Obligation of Good Cheer. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 74 No. 11. New York: The American Tract Society, Nov 1916. p. 195. Notes: 1) Essay, “The Laughing Man,” 2) “...that One in whose presence is fulness of joy and at whose right hand there are pleasures forevermore.” (Psalm 16:11). [Jesus and joy (e.g., John 15:11).]

The Opportunity and Peril of the Writer. Byline: Clarence E. Flynn. Source: _The Editor_. Vol. 48 No. 12. Ridgewood, NJ: The Editor Company, Jun 25, 1918. pp. 409–11. Notes: 1) Peace and brotherhood making war impossible; poems: “The New Day,” “Brotherhood,” 2) Stowe’s first installment appeared June 5, 1851 (page 1, column 1), 3) Unlike his mentioning of Stowe’s work, Flynn doesn’t mention the first installment of Sinclair’s work; it appeared in socialist Julius Wayland’s paper, _Appeal to Reason_, February 25, 1905 (entire cover page), 4) “A derisive term...once elected a man president.” In Flynn’s later essay, “Words,” he associates the term “Log Cabin Harrison” with William Henry Harrison.

Our Blessings of Deliverance. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 80 No. 11. New York: The American Tract Society, Nov 1922. p. 166. Note: “Give us this day our daily bread” (Matthew 6:11).

Paul’s Ideal Sufficient. Byline: Clarence E. Flynn, Indianapolis, IN. Source: _The Christian Advocate_. Vol. 93 No. 24. New York: Methodist Book Concern, Jun 13, 1918. pp. 734–35. Note: “a pillar and ground of the truth” may refer to the church of the living God (1 Timothy 3:15).

The Post-War Outlook for Literature. Byline: Clarence E. Flynn. Source: _The Editor_. Vol. 50 No. 10. Ridgewood, NJ: The Editor Company, May 25, 1919. pp. 74–76. Note: “various subjects down from the ethereal heights of mystical theory to the solid levels of plain thinking and everyday living;” essay, “The New Philosophy.”

Preaching to College Students. Byline: Clarence E. Flynn. Source: _The Expositor_. Jun 1928. p. 983–84. Note: Poems: “The Builder v1924,” “The Builders.”

The Price of Liberty. Byline: Clarence E. Flynn. Source: _Western Christian Advocate_. Vol. 82 No. 6. Cincinnati: Methodist Book Concern, Feb 9, 1916. p. 130. Notes: 1) “the love which lays down its life for its friends” (cf. John 15:13), 2) temple’s veil was split (Matthew 27:51).

The Redemption of Jean Valjean. Byline: Clarence E. Flynn. Source: _Montreal Witness and Canadian Homestead_. Vol. 77 No. 34. Montreal: John Dougall & Son, Aug 23, 1922. p. 10. Notes: 1) Frenchman Victor Hugo published _Les Miserables_ in 1862, 2) Isaiah’s redemption (Isaiah 6:1–7), 3) Noah and the flood (Genesis 6–8), 4) Noah as drunkard (Genesis 9:20–21), 5) Silas Marner and Eppie are characters in _Silas Marner: The Weaver of Raveloe_, an 1861 novel by Englishwoman Mary Ann Evans (pen name is George Eliot), 6) Self; poem, “The Trouble Making World,” 7) This essay is physically available at Flynn’s alma mater, DePauw University, in their Archives and Special Collections (https://depauw.libraryhost.com/ repositories/2/resources/1887); although the essay is undated, Flynn graduated from DePauw in 1911, 8) This essay is used as a positive example of certain elements of literary writing (Webb, Mary Griffin and Edna Lenore Webb, eds. _Famous Living Americans_. Greencastle, IN: Charles Webb & Company, 1915. pp. 8, 10–11).

The Religion of the New Age. Byline: Clarence E. Flynn, Bloomington, IN. Source: _The Homiletic Review_. Vol. 77 No. 3. New York: Funk & Wagnalls Company, Mar 1919. pp. 192–94. Notes: 1) Essay, “Newer Conceptions of Religion,” 2) Prophecy of a new heaven and earth (Isaiah 65:17–25), 3) “It is with religion just as with science or philosophy;” essay, “The New Philosophy.”

The Riverside. Byline: Clarence E. Flynn. Source: _Our Paper_. Vol. 35 No. 1. Concord Junction, MA: Massachusetts Reformatory, Jan 6, 1918. p. 630. Note: ‛We rise by the things that are under our feet’ is from a poem (Holland, Josiah Gilbert. “Gradatim.” _Christian Science Journal_. Vol. 13 No. 5. Boston: The Christian Science Publishing Society, Aug 1895. p. 210).

The Road Uphill. Byline: Clarence E. Flynn. Source: _Youth_. Vol. 3 No. 9. Kansas City: Unity School of Christianity, Sep 1929. p. 26. Notes: 1) Zechariah speaks about avoiding the sins of their fathers (Zechariah 1:4), 2) Jesus reads His commission (Luke 4:16–21).

The Sabbath Desecration. Byline: Rev. Clarence E. Flynn, Indianapolis, IN. Source: _Western Christian Advocate_. Vol. 76 No. 18. Cincinnati: Jennings & Graham, May 4, 1910. pp. 14–15. Notes: 1) Some Old Testament background on the sabbath (Exodus 16:16–30; 31:12–17), 2) “the apparent attitude of Jesus toward [the Sabbath]” (Matthew 12:1–8; Mark 2:23–28, 3:1–5; Luke 6:1–11), 3) “Our lonely Sinais must precede our deeds of leadership,” may refer to the commission of Moses (Exodus 3 thru 4:17), 4) Quoted lesson (Isaiah 30:15).

The Safe Foundations for a League of Nations. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 77 No. 7. New York: The American Tract Society, Jul 1919. p. 100. Notes: 1) WWI ended Nov 11, 1918. The League of Nations officially came into existence on Jan 10, 1920, 2) Tower of Babel (Genesis 11:1–9), 3) Poems: “Brotherhood;” selfish ways and purposes: “The Measure of Life,” “A Trouble Making World.”

The Same Face. Byline: Clarence E. Flynn, Indianapolis, IN. Source: _The Christian Advocate_. Vol. 90 No. 18. New York: Methodist Book Concern, May 6, 1915. p. 604.

The School as a Reform Agency. Byline: Clarence E. Flynn, Princeton, IN. Source: _The School News and Practical Educator_. Vol. 34 No. 5. Taylorville, IL: Parker Publishing Company, Jan 1921. pp. 316–18. Notes: 1) “his first impulse to try;” poem, “The Secret,” 2) Just as a teacher’s “possession of great power is at once an opportunity and a peril,” so it is for a writer; essay, “The Opportunity and Peril of the Writer,” 3) “Most evils remain only because people do not realize that there is a better way;” essay, “The Yoke”, 4) Not all subscribe to “the natural position of authority occupied by the teacher;” poem, “The Modern Pupil,” 5) “the person who builds manhood and womanhood...is building the future;” poem, “The Teacher v1921.”

The School Teacher and the Republic. Byline: Clarence E. Flynn. Source: _School News and Practical Educator_. Vol. 33 No. 10. Taylorville, IL: Parker Publishing Company, Jun–Jul 1920. pp. 588–89. Note: Many poems in poetry book’s index under “teaching.”

The Sense of the Human. Byline: Clarence E. Flynn. Source: _American Messenger_. Vol. 78 No. 9. New York: The American Tract Society, Sep 1920. p. 136. Notes: 1) “realize the presence of people about us,” and later, “the kingliness of service;” poem, “Along the Road,” 2) “When we learn to be like Him, we shall possess the same viewpoint;” poem, “The Measure of Life.”

Should Prices Be Standardized? Byline: Clarence E. Flynn. Source: _The Dodge Idea_. Vol. 35 No. 8. Mishawaka, IN: Kenyon W. Mix, Aug 1919. p. 900.

Some New Facts About Alcohol. Byline: Clarence E. Flynn. Source: _The Living Church_. Vol. 60 No. 9. Milwaukee: Morehouse Publishing Co., Dec 28, 1918. p. 289.

Some Overlooked Compensations in Teaching. Byline: Clarence E. Flynn. Source: _Popular Educator_. Vol. 38 No. 1. Boston: Popular Educator Company, Sep 1920. pp. 6–7. Notes: 1) Many poems in poetry book’s index under “teaching,” 2) “A man’s life does not consist in the abundance of the things he possesses.” (cf. Luke 12:16–21); also, many poems in poetry book’s index under “values,” 3) “One cannot long conceal a lack of mind and soul with clothes and paint” (cf. Matthew 23:27–28).

Some Principles of Efficiency. Byline: Clarence E. Flynn. Source: _The Boys’ World_. Vol. 16 No. 38. Elgin, IL: David C. Cook Publishing Company, Sep 22, 1917. p. 6. Notes: 1) Selfishness; poems: “A Trouble Making World” and “I Want,” 2) Thinking and right judgments; poem, “Prayer for Normal Men,” 3) Acknowledging others’ minds; poem, “Minds,” 4) Striving to be right; poem, “Let Us Be Right,” 5) Talents as a resource; poems: “I am not eloquent” and “Iron,” 6) “the man who hides his single coin in a napkin” (Luke 19:11–26), 7) Purpose in life; poem, “Why We Are Here,” 8) Getting at a task; poems: “Have You Tried?” and “The Umbrella Mender,” 9) Staying on a task; poems: “Almost” and “A Second Wind,” 10) Doing things well; poems: “Doing It Well,” “The Engineer,” and “The Section Foreman,” 11) Getting at a task, staying on it, and making progress; poem, “The Secret.”

Some Problems of the Preacher. Byline: Clarence E. Flynn. Source: _The Expositor_. Sep 1928. p. 1306. Note: Episode involving Nadab and Abihu (Leviticus 10:1–5).

Some Stories About Beethoven. Byline: Clarence E. Flynn. Source: _The Uplift_. Vol. 7 No. 7. Concord, NC: The Board of Trustees of the Stonewall Jackson Manual Training and Industrial School, Sep 1915. p. 14.

The Sound-Reproducing Machine as a Music Teacher. Byline: Clarence E. Flynn. Source: _The Etude_. Vol. 37 No. 12. Philadelphia: Theodore Presser Co., Dec 1919. p. 789.