Earlier text: The Alaskan Mission FieldTrue to the Past
By F. M. W.
Has the system represented by the Roman Catholic hierarchy experienced a change of heart? If we were to believe the representations made by many so-called Protestants, it would be necessary to reach this conclusion. They would have us believe that Rome regrets her past policies, her record of bygone centuries, her active opposition to the great Reformation of the sixteenth century, and is only awaiting an invitation from Protestant churches to count them all brethren, sheep of the same fold. Such reasoners, however, fondly deceive themselves in this conclusion. True, Romanism and Protestantism seem nearer together to-day than for several decades; but this is because Protestants have truckled to Rome, and courted her favor, rather than because the Papacy has changed one iota of its past belief. Protestantism to-day is ceasing to protest. This is a sad fact, which is patent to every observer of these times. It is unpopular to dissent. Papal influence is too strongly felt in the councils of the nations, in the business and social worlds. It requires strong souls, fortified by the conviction of truth, to stand unmoved and unbent against the advances of this great system of error. As indicating the present-day attitude of the Catholic system toward the Protestantism of Luther and Melanchthon, the utterance of Pope Pius X in his recent encyclical on the memory of St. Charles Borromeo, of Milan, is to the point. These words stirred up much criticism in Germany, which during the last decade has been showing a growing deference to the Papal See. The words of the encyclical causing offense, as given in the Catholic weekly, Rome, published in Rome, Italy, and quoted by the Literary Digest of July 2, are as follows:— This wonderful influx of divine providence in the work of restoration promoted by the church shines forth with splendor in that century which, for the comfort of the good, saw the appearance of St. Charles Borromeo. In those days passions ran riot, and the knowledge of the truth was almost completely perverted and obscured; there was a continual struggle with errors, and human society, going from bad to worse, seemed to be rushing toward the abyss. In the midst of these errors rose up proud and rebellious men, enemies of the cross of Christ, . . . men of earthly sentiments, whose god is their belly. These, bent not on correcting morals, but on denying the dogmas, multiplied the11 disorders, loosening for themselves and for others the bridle of licentiousness; and condemning the authoritative guidance of the church to pander to the passions of the most corrupt princes and peoples, with a virtual tyranny overturned its doctrine, constitution, discipline. Then, imitating these sinners to whom was addressed the menace, Woe to you who call evil good and good evil, that tumult of rebellion and that perversion of faith and morals they called Reformation and themselves Reformers. But, in truth, they were corrupters; for, undermining with dissensions and wars the forces of Europe, they paved the way for the rebellions and the apostasy of modern times, in which were united and renewed in one onslaught those three kinds of conflict, hitherto separated, from which the church had always issued victorious,—the bloody conflicts of the first ages, then the internal pest of heresies, and finally, under the name of evangelical liberty, a vicious corruption and a perversion of discipline unknown perhaps in medieval times. A public protest was made against this part of the encyclical in the Prussian Landtag. Chancellor von Bethmann-Holweg voiced the sentiments of many in saying:— The contents of the encyclical reflect upon German Reformers, on reform, and on the princes and peoples of the Reformed faith in a manner likely to wound deeply their religious convictions. Their political and moral sentiments are equally affronted. Professor Kahl, of the Berlin University, declared that the encyclical— certainly breathes the spirit of the Spanish Inquisition, and some passages smack of the old delight in burning heretics. The popes change, but the Roman system remains. We demand from the state guaranties against a repetition of such assaults. Strong protests were telegraphed the Vatican through the German ambassador at Rome. Papal representatives in Germany also urged upon the papal secretary of state the modification of the encyclical, or at least of its use in German Catholic churches. In consequence the priests throughout the German empire were excused from reading publicly that part of the encyclical. Commenting on the incident, the Northwestern Christian Advocate in a recent issue says:— Of the bitter oppression of Rome, its rapacity, cruelty, and relentlessness, under which Europe has been cursed for centuries and is still being cursed, neither England nor the United States knows anything. It is that the United States may be spared from ever knowing such oppression, that Protestantism opposes Vaticanism.
It is to be hoped at least that this encyclical may be an eye-opener to a large number of Protestants in the German empire who of late have welcomed the advances of the papal hierarchy, and that it may lead Protestants throughout the world to reflect upon the results which must attend Protestantism upon a union with the mother church. It means a surrender of all for which their church fathers contended. It says that the Reformation of the sixteenth century was a fatal mistake, and that Luther, Melanchthon, and Zwingle, and their collaborators, instead of being men moved by the Spirit of God, actuated by a love of the truth, were defamers of those that were good, and seducers of the principles of truth. There can be no compromise between truth and error; and so long as Protestantism shall remain true to its high calling, and to the principles for which it nobly suffered, there can be no compromise between it and a system of error from which it has sought, and should continue to seek, to free the minds of men. Rome is true to her past record; let Protestants be true to those principles of truth which called it into existence. F. M. W. The Trust That Satisfies
By C. M. S.
THERE is a blessed stability about the experience of the true Christian. This is because there is a solid foundation to the Christian life. It is built upon the Rock Christ Jesus, which no storms of doubt or fear, no waves of opposition, can hope to overthrow. Having that, we have the blessed peace which comes of settled conviction and assurance. As outside of this there is no hope, no promise, so outside of this there can be no settled conviction, no assurance, no true rest. On the other hand, there is doubt, and fear, and a continual yielding to the forces that oppose the principles of Christ, the godly life. It was never God's design for man that he should be continually harassed by doubt, or ever so harassed. The admonition of our Saviour is, “Neither be ye of doubtful mind.” The assurance which the Father desires that we should have is beautifully expressed in that wonderful twenty-third psalm: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. . . . Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.” It is also well expressed by the prophet Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.” Isa. 26: 3. But with the ungodly it is not so. Doubt and perplexity are their continual portion, and perfect trust and confidence they never know. The reward of belief is a bulwark of eternal strength. It is a divine shield, which the arrows of the enemy can not pierce. “We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the great gates, that the righteous nation which keepeth the truth may enter in.” Isa. 26: 1, 2. Again: “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.” Prov. 18: 10. “Whoso putteth his trust in the Lord shall be safe.” Chapter 29: 25. There is no occasion for doubt here. He who holds the universe in his hand, who made it and all that in it is, has made himself surety for every promise that his Word contains. It is more substantial than the mighty hills, for they are but the creatures of his hands. At his word they consume, and at his word they come into being; but his promises can never fail, and he will not amend or nullify the thing that has gone out of his mouth. He who trusts in that stability can never be moved; he who is surrounded by that bulwark can never be overthrown; he who carries that shield can never be pierced by the fiery darts of the wicked one; and he who has this hope in him “purifies himself, even as He is pure.” How much better, more restful, more satisfying, is this than the condition of him who doubts God and his Word, and refuses to be in harmony with him and his ways and works. “The wicked are like the troubled sea, when it can not rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.” Isa. 57: 20, 21. That peace which passeth understanding can never come to the man of the doubtful mind, or to the “double-minded man;” for he “is unstable in all his ways.” His condition is proof positive that his mind is not stayed on God. If it were, he would be in “perfect peace,” and there would be nothing unstable about him. But nowhere in the Word is there any promise to the doubter. Therefore we can not afford to be “of doubtful mind.” The purchase price of peace, assurance, hope, and trust, is perfect faith in Christ. That is the key which unlocks heaven, and makes its treasures ours. The True Way of Gospel Support
By F. M. W.
MAN can not improve upon God’s ways and methods. Whenever he seeks to do that, and substitutes human devisings for divine plans, spiritual loss will always follow. The Scriptures of truth plainly bring to view a divine plan for the support of the gospel ministry. It is by direct, simple, outright giving. Through the giving of the tenth, through free-will offerings according to the spirit of the giver, God designed his work to be carried on in the world. In contrast with this, witness the many man-made devices which have crept in among his professed children. The great Christian church to-day feels that12 when money is to be raised for religious or philanthropic purposes, some means must be devised whereby the giver shall receive something in the way of value returned. Questionable, worldly methods are introduced; hence, we have the oyster supper, the ice-cream festival, the grab-bag, the church raffle, the church dance, and a multitude of other devices to secure contributions to some worthy cause. All this is contrary to, and subversive of, the gospel principle. God calls upon men to give, not because they hope to receive something in return, but from love, the same principle that inspired the sacrifice of Christ. Speaking upon this question, the Sunday School Times of July 2 makes the following excellent comment:— The most successful churches, like the most successful men, are those that hold closest to God’s revealed will. As to whether the churches that do this are in the majority, that is an unimportant question, of no practical bearing on one’s duty; and the editor has no information upon it. The men of that type are not yet in the majority; very likely the churches are not. Majorities are usually wrong in questions of high moral stand. But abundant information has been secured and published in these columns,—and there is more to come,—to show that churches that have rested their entire support upon the God-ordained appeal to people to give outright to the Lord’s work, have had no difficulty whatsoever in securing all that was needed, and much more than they had ever been able to secure by the unworthy combining of barter with giving. The most successful churches—both financially and spiritually—take God at his word.
It is well to take God at his word, and to follow his divine order. When we depart from that, either as a church or as individuals, we wander off into the paths of darkness and unbelief. Love for God and for our perishing fellow men should be the only incentive needed to move us to liberality in the Master’s service. Recruits for Foreign Mission Service
By A. G. DANIELLS
Their Selection and Training
THE great problem before the Foreign Mission Board, towering far above all others, is that of selecting and training young men and women for practical, successful work in foreign mission fields. Our work in foreign countries began thirty-six years ago, with the sending of Elder J. N. Andrews to Switzerland in 1874. Since that time the task of entering and taking possession of the great mission fields of the world has been a constantly increasing one. The providence of God has thrown wide open the doors of opportunity. One country after another has been entered, until the truth has been established in every continent, and in nearly every country and island of the world. Therefore our missionary problem is now world-wide. During the first years of our missionary operations the work was largely of a pioneer character. It was necessary to enter great countries, and place a mold upon the work, from its very beginning, which would shape it in harmony with the spirit and burden of the third angel’s message. In looking over the names of the first missionaries sent abroad, we find a large number of experienced, successful laborers. Among those sent to Central Europe were: Elders J. N. Andrews, D. T. Bourdeau, B. L. Whitney, A. C. Bourdeau, L. R. Conradi, J. H. Waggoner, and H. P. Holser. The work in Scandinavia was opened up by Elder J. G. Matteson, a minister of ability and sound experience. The truth was first carried to England by Elder William Ings. He was followed by Elders J. N. Loughborough, M. C. Wilcox, S. N. Haskell, D. A. Robinson, W. A. Spicer, H. E. Robinson, W. W. Prescott, O. A. Olsen, and others. The Australasian field was first entered by Elders S. N. Haskell, J. O. Corliss, and M. C. Israel, accompanied by Brethren William Arnold and Henry Scott. Later this band of workers was re-enforced by Elders W. L. H. Baker, W. D. Curtis, and D. H. Kress; and still later by Mrs. E. G. White, and Elders W. C. White, G. B. Starr, L. J. Rousseau, W. A. Colcord, A. T. Robinson, G. A. Irwin, O. A. Olsen, and several other experienced laborers. I need not in this brief article call attention to other fields in order to show that many of the strongest workers and counselors this cause has produced, were, at the beginning, sent out to all lands as pioneers. The workers mentioned were well known by our people, and their names are still household words in every Seventh-day Adventist home. There was little risk in sending such tried workers to distant lands. They had built up the work here in the United States. The character of their labor was well known; and when they were sent abroad, they built up the cause of truth in foreign lands in harmony with its true character and the spirit of the message they sought to proclaim. A strong mold was thus placed upon our foreign missions, which made a united work the world over. Our leaders, who come together from every nation of the earth to-day, talk the same principles, breathe the same spirit, and bring harmony and strength into our general councils. In those early days, however, our work was limited. It occupied chiefly the northeastern portion of the United States. There were few institutions to be managed, and few great divisions in foreign lands to be superintended. Therefore, these leaders could be sent out as pioneers. But look at our work to-day. It has spread out over the face of the whole earth, from Alaska, Iceland, Scandinavia, and Siberia on the north, to Cape Horn, Cape of Good Hope, and Australasia on the south. There are now twenty-one union conferences, sixty-six organized mission fields, eighty-eight training-schools, seventy-eight sanitariums, and twenty-six publishing houses included in our world-wide field. All these organizations and institutions require strong, experienced men as leaders. The call from the mission fields at the present time, however, is not primarily for leaders. There are leaders already in the fields. Institutions and other facilities are being provided for carrying forward the work. The initial mold has already been given. Our greatest need now is for strong young men and women, with good health, a well-balanced education, a thorough acquaintance with the truth, and a practical knowledge of the various lines of denominational work. The call just now is for young people who are willing to choose one of the great foreign fields as the land of their adoption; who will go, not to return in a few years, but to learn the language, the manners and customs of the people, the missionary problems involved, and to grow up with the work, and become permanent fixtures in their respective fields. Three years ago, at the biennial council of the General Conference Committee held in Gland, Switzerland, steps were taken to establish the Foreign Mission Seminary upon a broad, practical basis, which, it was believed, would render great assistance in solving this important problem of selecting and training workers. The Seminary has been passing through an experimental stage. A large proportion of those attending the Seminary have already been sent to foreign fields. It has become more and more evident that in selecting young workers it is a wise plan to bring them to the Foreign Mission Seminary, where they can be given special training, and become known to the members of the Mission Board before they are sent abroad. The constantly increasing demand for workers, and the lack of experienced laborers who could be spared from responsible positions, have led the Mission Board to take an advance step toward making the Foreign Mission Seminary a still greater factor in the training of missionaries. In the future, instead of selecting workers, and sending them directly from their home conferences to the mission fields, they will be placed13 under provisional appointment, and brought to the Seminary for a brief special course in studies pertaining directly to the work they are to take up, and to the fields they are to enter. And as soon as they are prepared, they will be sent forward to their respective fields. During this period of training, these workers, who are under provisional appointment, will be subject to the direction of the Mission Board, and will be paid sufficient salary to maintain them during their course of training. The Seminary will also be open to our young people who expect to labor here in the United States, and who desire the special course of training offered, and wish to enter at their own expense. Local conferences will find it desirable, no doubt, to give some of their younger workers this course of training at conference expense. Regular academic and collegiate courses will not be taught in the Seminary. Students desiring a general education will be referred to our regular training-schools. We feel a great interest in this advance move, and trust that the Mission Board, as in the past, will have the hearty co-operation of our local conferences, schools, sanitariums, and publishing houses in the selection of evangelists, teachers, physicians, nurses, printers, and canvassers. Further plans and information concerning the work of the Foreign Mission Seminary will be furnished to the readers of the Review from time to time by Prof. John L. Shaw, president of the Seminary, and Prof. H. R. Salisbury, secretary of the Educational Department of the General Conference. All who wish to volunteer for mission fields, and desire to enter the Seminary, should correspond with Prof. J. L. Shaw, Foreign Mission Seminary, Takoma Park, Washington, D. C. SPEAKING of the recent demand of the Spanish premier for the recognition of absolute freedom of conscience in Spain, the Northwestern Christian Advocate of June 15 says:— Spain can not much longer remain apart from the universal movement in behalf of religious freedom. It is too much to expect that she should yield readily or soon, but yield she must. The tide of human progress is stronger than dynasties, regal or papal, and man will not forever be denied his birthright of political and religious freedom. Truly an anomalous condition of things exists in the Christian world to-day. With one breath great religious journals are crying out against religious intolerance, and at the same time making demands for church federation for the recognition of God in the Constitution, and for the enforcement of religious laws relating to First-day observance, etc. This can be explained only on the basis that these journals fail to recognize clearly the great underlying principles of religious liberty. The principles of true liberty will recognize the rights of the infidel and the atheist or heathen equally with the rights of the Christian, the rights of the minority with the rights of the majority. It will not afford, to the advocates of one system of belief, privileges or prerogatives over those exercised by the adherents of any or every other system. True, as the Advocate says, the tide of human progress has been sweeping on during the last few centuries toward greater enlightenment and liberty. But the tide is beginning to recede. Already there are indications of rapid retrogression. Covertly and silently, influences are at work undermining in the hearts of the human family the principles of true liberty, and, in the name of peace, seeking to forge chains which shall bring them again into bondage. The hue and cry heard from every quarter for civic righteousness so-called, and the popular demand for the enforcement of First-day observance, are all steps in this scheme of demoralization. Let us distinguish between principles of true liberty and that which masquerades under that name. It is very evident that the struggle now going on between the Spanish government and the Vatican will not go to the root of the matter, if reports from Madrid are correct. Premier Canalejas is having the active support of the young king in what he is attempting to do. Concerning his policy, the premier says:— There are moments in life when it is necessary to take a decisive step. This moment has come for Spain. We must, therefore, take it. We ought to be staunch Catholics, but at the same time men of the present day, not prejudiced, but conciliatory.
The premier, it is reported, declared that even the laic schools (or common schools not under the control of priests or nuns) should have a religious and moral basis, and that he would oppose those who favored the expulsion of the religious orders and the separation of the church from the state. This declaration of the premier is proof positive that the Spanish government has not yet learned the secret of her many troubles. The unity of church and state, as understood by Catholics, always has meant, and always will mean, the supremacy of the hierarchy, the forced support of the clergy, and constant opposition on the part of the hierarchy toward every movement which the state would make toward enlightenment and material progress. The nations that have learned this, and have thrown off the yoke, are the nations that have forged ahead in everything that goes to make a nation great. To demonstrate this, compare Germany with Spain, or England with Portugal, or Scandinavia with the Catholic countries of South America. Nevertheless, the premier has taken one important step toward liberty and progress. Through his instrumentality, the government of Spain has promulgated a decree which grants Protestants the right to display, upon their places of meeting, signs to indicate that these places are places of religious worship. Against this, the Vatican is protesting most vigorously; and, while the Catholics in this country are holding up their church as the great exponent of religious liberty, the head of the whole Catholic system is threatening to break off relations with the Spanish government because it proposes to permit Protestants the poor privilege of displaying on their churches some mark to indicate that they are churches. This indignant protest of the Vatican against so small a recognition of the religious rights of the people, should not be forgotten when Catholic prelates in this country claim the honor for the blessings of religious liberty which this land enjoys. UNDER this head the editor of the Outlook for June 18 devotes some space to the consideration of the unity of the various Christian churches. He makes the oft-repeated argument that there should be unity on essentials, and differences on non-essentials. He says one good thing, which would be refreshing if, in its application to Christendom, it could be accepted at its face value:— We all agree that God demands righteousness of his children, and demands nothing else. We all accept the ten commandments as a simple embodiment of that demand. A reverence for God, respect for our parents, a little time kept from the drudgery of toil for the higher life, regard for the four fundamental rights of our neighbor (his right to his person, to his family, to his property, and to his reputation), and all this done sincerely, because we wish to do it,—this, we all believe, is the whole duty of man. If all Christendom would accept the law of ten commandments just as they are given in the Scriptures of truth as the basis of their belief and practise, but little occasion would be required for the discussion of church unity. The Northern Union Camp-Meeting
By R. A. Underwood
FOUR camp-meetings in the Northern Union Conference are now in the past. The first was a local meeting at Sigourney, Iowa. Seventy-five or eighty of our Iowa brethren and sisters were in attendance. This meeting was held in a beautiful grove on the edge of the town of Sigourney, the location of one of the oldest churches in the State. Elders C. Santee and R. S. Owen, of California, were with us, as were also Elders K. C. Russell, A. G. Haysmer, F. Griggs, and P. T. Magan, and Brother L. A. Hansen, besides the force arranged for from the union and the local conference. The meeting made a good impression upon the people of the town, and our own people were also greatly helped. Our brethren took up the work of raising their part of the $300,000 Fund with vigor, and also subscribed for about six hundred copies of “Ministry of Healing.” I was unable to remain to the close of the meeting, owing to other appointments in the union for the same date. The next meeting I attended was at Hutchinson, Minn. This was held in a public park, covered with beautiful native trees, in the center of the town. The use of the ground was given by the city, and it was one of the most ideal spots for a camp-meeting that I have ever seen. The arrangements for the camp in many respects were almost ideal. Everything was in readiness before the meeting began, and the grounds were kept clean and tidy. The meeting made a good impression upon the people, and the editors of the local papers gave excellent reports of the exercises. The evening services were generally devoted to doctrinal themes of the message. On the first Sunday of the meeting there was a temperance rally, in which the mayor of the city, the State secretary of the Y. M. C. A., Mr. Peck, Dr. Hawkins, and the writer took part. This meeting was highly commended by the local papers. Thirty-three years ago, upon the same grounds, a camp-meeting was held by our people. Following this meeting a large church was raised up, but deaths and removals have reduced the believers at Hutchinson to eight or ten. The new Danish-Norwegian seminary is located at Hutchinson, and this fact added to the interest of our own people in attending the meeting, as well as to the general interest of the citizens. About six hundred fifty of our own brethren were encamped upon the ground. The sweet, gentle Spirit of God seemed to pervade the entire encampment. Meetings were conducted in the German, Scandinavian, and English languages. This called for laborers in these various tongues. Among those in attendance were Elders O. A. Olsen, G. F. Haffner, P. T. Magan, K. C. Russell, and others. The brethren took hold of the “Ministry of Healing” campaign, and indorsed the plan they had already entered upon to raise their proportion of the $300,000 Fund, besides indorsing the raising of $4,000 in the conference for the Danish-Norwegian school. Our next meeting was at Chamberlain, S. D. This meeting was held on a little island in the Missouri River, just across from Chamberlain. There was a good attendance of our brethren, and the meeting was regarded as successful. The revival meetings were blessed by the conversion of a number of persons. Meetings were held here also in the three languages, and representative men were in attendance to assist the local conference laborers in the spiritual work of the meeting. The South Dakota Conference laid plans to push forward arrangements that had already been entered into for the removal of their academy from Elk Point to Redfield, and to erect suitable buildings the present season, so that one year from this coming September they can open their academy at this new location. Eight thousand dollars had been given to this enterprise by the citizens of Redfield, and our own brethren entered into the plan of raising funds to complete a school building that would be suitable for the work of aiding in the education of the scores of young people in South Dakota. The last meeting attended was at Jamestown, N. D. Here Elders G. F. Haffner, Valentine Leer, O. A. Olsen, R. S. Owen, A. G. Haysmer, and Prof. F. Griggs were in attendance. Meetings were conducted in the English, German, Scandinavian, and Russian languages. Some of the meetings in the Scandinavian tent were conducted in the Swedish language, and some in the Danish-Norwegian language. This required quite a force of laborers, as practically four camp-meetings were held in one. The meeting in North Dakota was excellent, but rather strenuous in some respects. The dry weather and the hot winds and dust made it somewhat unpleasant, although the beautiful grove in which it was situated was as near ideal as possible for this northern climate, where few groves can be found. The attendance from the city was good, and the interest in the topics presented was apparent in the conversion of a number to the truths of the third angel’s message. The school and the work of the conference demanded considerable attention. One feature of the camp-meetings in Minnesota, South Dakota, and North Dakota, where conference sessions were held in connection with the camp-meetings, was the marked spiritual atmosphere in all business sessions. On one occasion at the Jamestown meeting the entire forenoon was occupied in a business meeting, when the topic under consideration was the discussion of a resolution urging the importance of personal missionary work. I think I never attended a meeting of any kind where the presence of the Holy Spirit was more manifest than on this occasion. The discussions necessarily had to be translated from the English to the German, or vice versa, and also into the Russian language. One might think that in the translation of a speaker’s thoughts from one language to another his message would lose some of its power; but the Spirit of God witnessed on this occasion in a wonderful manner to the deep impression made upon hearts. Our brethren took up the proposed campaign with “Ministry of Healing” and other missionary plans with a unanimity of sentiment among the four different nationalities that made them as one people. Brother L. A. Hansen attended all these meetings in the interests of the relief campaign with “Ministry of Healing,” and found the people willing to co-operate heartily in the plan proposed by the General Conference. More than one hundred persons were baptized at these four meetings. In North Dakota something over four thousand dollars was pledged, largely to help the general work. These pledges consisted principally of stock, horses, and cattle. North Dakota is suffering at the present time with the most severe drought experienced for many years. The wheat crop in many places is an entire failure, and in other places only partial crops will be harvested. The severe drought of the Northwest has affected Minnesota, Iowa, and South Dakota also, and the grain crops will not be very large. The grass and hay crops in some of these States will be very light. Notwithstanding this, our brethren are of good courage, and manifest a faith worthy of imitation in their willingness to respond promptly to all the calls that come. However, we can not overlook the fact that the severe drought will affect the financial resources in a material way the present season. Elder C. J. Buhalts was elected president of the North Dakota Conference. Elder Carl Leer was chosen vice-president, and will labor largely among the German and Russian people of that conference. Elder F. L. Perry was asked to take the principalship of the Sheyenne River Academy, and has accepted this call. Elder S. E. Jackson was re-elected president of the Minnesota Conference; and Elder C. M. Babcock was chosen president of the South Dakota Conference. Altogether these meetings were a source of great encouragement and help to the brethren in the various conferences. Four more camp-meetings are to be held in the union,—a local meeting in North Dakota, and three local meetings in Iowa. R. A. UNDERWOOD. New Jersey Camp-Meeting
By G. B. Thompson
THE annual camp-meeting of the New Jersey Conference was held in Trenton, the capital city, June 23 to July 3. The camp was quite centrally located, near Cadwalader Park, one of the most popular pleasure-grounds in the city. Through prejudice, some endeavored to hinder the meeting being held on the grounds after the preparation of the camp had begun; but in this they were not successful. About sixty tents were pitched, and15 the attendance of our people was good. The blessing of the Lord was manifest during the entire meeting. Revival efforts were held, and a number renewed their consecration to God. Excellent work was done for the youth and children, and few, if any, left the meeting without yielding their hearts to God. The prospect is good that quite a company will attend the school at Mount Vernon, Ohio, the coming year. Some are already in the field, earning scholarships by the sale of our publications; and they will be joined by others at the close of the meeting. Two baptisms were held, eighteen in all receiving this ordinance. Though the regular business session of the conference was not held at the time of the camp-meeting, resolutions touching various plans of work were introduced and passed. The willingness with which all took hold of the general suggestions, such as the campaign for selling “Ministry of Healing,” the $300,000 Fund, etc., was very encouraging. This is as it should be, and indicates progress throughout the conference. Nearly two thousand dollars, or two thirds of the quota for New Jersey, was pledged on the $300,000 Fund at this meeting. A deep interest was shown in the raising of this fund. The prospect is good for the larger part to be paid in by the close of the year. Besides the regular union and local conference laborers, Elders W. T. Knox, W. H. Heckman, the Drs. D. H. and Lauretta Kress, and the writer attended during some part of the meeting. The work in this conference is an object-lesson of the strength and unity of the message when received into the heart. Notwithstanding the efforts made by some to sow the seeds of disorganization in the conference, and undermine some of the pillars of the truth, the work has moved onward; only a few have lost the way. Truly we can do nothing against the truth, but the wrath of man can be made to praise the Lord. Nyassaland
By S. M. KONIGMACHER
NENO.— Just a few lines to let you know of the progress of the work in this field, and of God's goodness to us during the past school year. Our territory lies alongside the Portuguese territory. This same territory is claimed by the Catholics, or French fathers. They are very active in placing out-schools, and as they were here before we were, our work is made harder because we believe the district resident favors them. He says the rule is that no mission can place another school within five miles of an out-school belonging to another denomination. We have been refused two good sites because the resident says they are within the five-mile limit. The natives want our schools, and have refused the Catholics; but on account of this rule there are many villages which we can not enter. These villages will probably have to be worked later by the native missionary. God has given us another site about forty miles from here. I went over to see the location, and spent the Sabbath with one of our old mission boys. He was one of the chiefs whose request for a school was refused. On the Sabbath I spoke to thirty-six. Now we have four out-schools, with an attendance respectively of forty-eight, fifty-one, thirty-seven, and eighteen. The home-station school is a two-session school, with an attendance of forty. We are endeavoring to teach the simple gospel, and hope to have some ready for baptism when Elder R. C. Porter comes. We appreciate very much a visit from Miss Ina Austen, who is spending a short time with us, as it is very lonely on an out-station. Our crops are doing quite well. We have had an abundance of guavas and mangoes, which are very delicious. We have had a great deal of rain, which has washed away our bridges, and has caused all the white teachers to have fever. But God is good, and we are grateful for each new banner of truth unfurled in these heathen surroundings. The other day I asked one of my little boys if he did not wish to be baptized, telling him he must leave his old ways of deceit and lying, and follow in the way of Jesus. He asked me how many times he must pray for God to take away his sins. This gave me an opportunity to explain prayer. Surely it is only the Holy Spirit that can dispel the darkness around these poor souls. We sincerely hope to gather many bright jewels for the kingdom. But we need the prayers of God's people. We need consecrated young men and women who will come and live the gospel before these people. It is the Christian life in Africa, as well as in other lands, that counts for eternity. We can not give what we do not have. Pray for us, that God may work through us to the finishing of his work in this part of his vineyard.