Earlier text: Studies in the Food Value of FruitStirring Times in Washington
By W. W. P.
The Religious Education Movement
PUBLIC interest has been greatly aroused in the city of Washington over the question of the introduction of religious instruction into the public schools. Each day since the meeting of the conference reported in our last issue, this matter has been discussed in the daily press both by correspondence and in editorials. Interviews with some of the leading men of the city have been printed, giving all shades of opinion upon the subject. The following quotations from headings in the daily papers, from interviews, and from letters will show something of the degree of interest aroused, and the general drift of opinion:— “Washington is stirred on religious training. Much divergence of opinion. Parents and citizens express themselves frankly and forcibly on such teaching.” “I am heartily in accord with the movement to have moral teaching in the public schools.”—Gen. H. V. Boynton, Pres. Board of Education. “Would it not be to add gross insult to material injury to make of every grammar school a Sunday-school annex without any regard to the wishes of the people who pay the taxes?”—Dr. W. A. Croffutt, of the Secular League and the Agnostic Society. “In Russia they have religious education in the schools. I am glad I live in the United States.”—J. Edgar Smith, Attorney at Law. The same paper in which these expressions of opinions were printed contained about six columns of matter bearing upon this subject, introduced with the following statement:— “Never in recent years has Washington been so stirred over a question of public interest as it is now over the proposition to introduce into the public schools moral teachings on a distinct religious foundation.” A parent writes: “The proposition to introduce religion in the public schools is absolutely contrary to the teachings of Christ, and is also unconstitutional. Surely the good people of the District have not lost their minds, and will not allow themselves to be led in a way that will end in trouble, persecution, and death.” From a letter by Dr. Wilbur F. Crafts, of the International Reform Bureau, we take the following: “Majorities have some rights that minorities are bound to respect, and one of those rights is to take such steps as will prevent the increase of vice and crime. It is idle to say parents should teach morals. The state in its own defense must see to it that common morals are taught to all future citizens.” Another correspondent gives expression to his views in the following remarkable language: “If religious morality should be taught to children by those most interested, and they will not do it, the state should do it. Admitting the advisability of such instruction, the state may not avoid its duty by the assertion that some one else has failed in his. The state can and does do what no church may do. The state collects all the children in schools by laws which may not be disobeyed. The churches can only persuade whether the effort be more or less. Many parents neglect16 the morals of their children; but the state, interested in the welfare of these children, collecting them by its authority in its schools, recognizing the necessity of religious morality, is in the best position, and has, and should, exercise the power of training the children in religious morality.” These statements savor so strongly of the arguments and practises of the Dark Ages that it would seem as if they would carry their own antidote. Another heading with which the discussion of the subject was introduced was as follows:— “Religion in schools still hotly discussed. This is the question which is uppermost in the Washington mind today, and the interest in it seems constantly on the increase.” Another instalment of interviews and letters was preceded by this heading in bold type: “Public interest grows in school question. Religious instruction topic of much discussion by citizens of Washington. Petitions circulated by Seventh-day Adventists.” Then followed the petition which we have prepared, and which has been placed in a large number of stores, offices, etc., for signatures. The petition reads as follows:— A Remonstrance Against the Teaching of Religion in the Public Schools of the District of Columbia
“Inasmuch as the recent Interdenominational Conference has adopted an action, by a majority vote, urging that religious instruction be made part of the courses of study in the public schools of the District of Columbia, and a petition is now being circulated to make this action effective, we, the undersigned, adult residents of this District, do most respectfully petition the Honorable Board of Education not to introduce the teaching of religion into the public schools:— “1. Because it is a violation of the Christian principle of the separation of church and state. “2. Because it will necessarily infringe upon the rights of certain classes of citizens. “3. Because it is a menace to religious freedom, and a departure from that generous policy which has made this nation great. “4. Because the use of money, raised by compulsory taxation of all classes of citizens, for the purpose of teaching religion, is contrary to the just principles of civil government. “5. Because it will necessarily establish a state theology, and make a religious test necessary for the holding of the office of public trust as a teacher, which is a violation of one of the provisions of the Constitution. “6. Because religion, or the duty which we owe to our Creator and the manner of discharging it, is a matter of individual conscience, and can only be directed by reason and conviction. “7. Because the teaching of religion does not come within the purview of the state, but belongs to the home, the church, and the private school supported entirely by private contribution.” On Sunday, March 19, this subject was discussed in several public meetings. Dr. F. M. Bristol (Methodist), one of the leading pastors of the city, spoke in favor of the movement. Dr. Alexander Kent (non-sectarian), Dr. John Lee Brooks (M. E., South), and Rev. C. F. Winbिगler (Baptist), spoke against it. In the evening the subject was considered at a large meeting in the Lafayette Opera House, addressed by the editor of the REVIEW and Elder A. T. Jones. Reports of this meeting were given in the city papers the following day. The Washington Post of Monday, March 20, in addition to reports of the meetings of the previous day, devoted two columns and a half of space to letters on this subject. One writer, with whom we have no personal acquaintance, said:— “I would like to be one to subscribe whatever may be necessary to put the temperate and unanswerable argument against religious teaching in the public schools, by Seventh-day Adventists, published in your paper of the sixteenth, in the hands of everybody in the District. It appears to me that the gentlemen of the committee have been met on their own ground, and completely routed. . . . The Adventists are right in saying that this attempt is a menace to religious freedom, and infringes upon the rights of conscience.” The leaflet mentioned in our last issue has been prepared, and many thousands of them have been circulated. In addition to the remonstrance presented at the conference, which was printed in last week’s REVIEW, the leaflet contains the following matter, which is a very brief summary of the addresses given at the opera house at the Sunday evening meeting:— The State Neither Religious Nor Irreligious
“In the report adopted by the conference, loyalty to the principle of the separation of church and state is declared; but, says the conference: ‘We do not believe that the maintenance of this principle should be interpreted as necessitating an irreligious state or an atheistic education.’ The inference plainly intended to be drawn is that if the state does not teach religion, it is itself irreligious, and its education is atheistic. Such an inference is unwarranted. The state is, of right, neither religious nor irreligious, and should give neither a religious nor an atheistic education. The state should neither propagate nor oppose religion. Dr. David H. Greer, Coadjutor Bishop of New York, has well said: ‘The introduction of religion into the public schools is the introduction of the church into the public schools, and is therefore a union of church and state.’ “The report further says: ‘We hold that the only foundation for good citizenship is in morality based upon belief in Almighty God. Therefore it is the duty of the state to incorporate such teaching into its school system.’ By such logic ‘the old world idea’ of the union of church and state was established, and it was the logic of the colonial period in America; but it was abandoned when the American nation was founded, and ‘a new order of things’ was established. Here is the argument of the Middle Ages, as given by the Rev. Sanford H. Cobb, in his ‘Rise of Religious Liberty,’ page 48: ‘Religion and morality were understood to lie at the foundation of the state, while of morality, religion was the base. Therefore it became the first duty of the princes and magistrates to take order for the support of religion and the defense of its purity.’ The Washington conference has simply adopted the old-time argument for the union of church and state, and it means now, as it did then, a union of church and state. An Occasion for Religious Controversy
“The conference recommends the teaching of the ten commandments in the public schools, with the understanding that the teacher should set before the children ‘the fact that conscientious differences exist as to the day of the week to be observed as a day of rest.’ That is to say, the children will be taught that the fourth commandment says that ‘the seventh day is the Sabbath of the Lord thy God,’ but that, in the face of this statement, many people observe another day. Reasons must naturally be given for such an anomaly. The result will inevitably be that not the Lord’s commandment, but tradition and the commandment of the church will be taught as having superseded it. Will this inculcate morality, respect for God’s Word, and ‘obedience to the laws of God’? Will this lay the foundation for ‘good citizenship’? If the children are taught that men may thus set aside the law of God, what is to hinder their applying the same principle to the laws of the land? “This example is itself sufficient to show not only that the ten commandments, as God gave them, would not be taught in the schools, but that the introduction of religious instruction into the public schools would open the way for endless religious controversies, in which the state would become involved. The fourth commandment is not the only precept of the decalogue respecting men’s relations and duties to God, concerning which there are differences of religious belief and practise. Tolerance and Intolerance
“It is also recommended that ‘from such special moral and religious training in the school, any parent who may conscientiously wish to do so shall have the right to have his child excused.’ This statement shows clearly that in attempting to give such instruction the state would be dealing with matters of conscience—a field entirely outside its proper sphere. In the words of Justice Orton of the Wisconsin Supreme Court: ‘The suggestion itself concedes the whole argument.’ When analyzed, this conscience clause is simply the language of toleration. The right to permit a child to be absent from religious instruction implies the right to compel his attendance. Toleration is not the opposite of intolerance, but the counterfeit of it. Both are despotisms; the one assumes the right of withholding liberty of conscience, the other of granting it. The principle of toleration in religion is neither a Christian nor an American principle. A Lesson From Colonial Times
“There is a lesson in American history which is strictly pertinent to this case. From 1778 to 1789 this very issue was fought to a finish in this country. By the fathers and founders of this gov-ernment, the English, or Episcopalian, Church, after a fierce struggle, was disestablished in Virginia, in 1779. “This establishment failing, a proposition, originating with the Presbyterians, was made, that the state, ‘instead of selecting one denomination, as the Episcopalian, and establishing that as the religion of the state, and giving to that alone its support, should establish all the denominations—Presbyterians, Methodists, and Baptists, as well as Episcopalians—and make them all equally alike the religion of the state and to be supported by the state.’—Howell’s ‘Early Baptists of Virginia,’ page 165. “Another plan very similar to this, which was proposed, was that there should be a ‘general assessment’ for the support of all the churches.’ This took the form of ‘A Bill Establishing a Provision for Teachers of the Christian Religion.’ “But, all credit to Jefferson, Madison, and the Baptists, these measures failed; Jefferson’s ‘Bill for Religious Freedom’ was passed; and the principles of religious freedom there wrought out were incorporated into the national government, and were expressed in the Constitution of the United States. “The present movement violates these principles, and is a step toward undoing all this. The same churches which fought against disestablishment and the separation of church and state then, are now seeking to unite church and state and establish religion by law again. They affirm they do not intend to establish any one church, but simply the religion common to all the churches. This the state must teach, and support men and women in teaching it. There can be no difference in principle between supporting school-teachers to teach religion, and supporting ministers to do the same thing. The proposition is parallel to the ‘general establishment’ and the ‘general assessment’ of the time of Jefferson and Madison. But this done, who that has ever read history, or that knows anything of human nature, thinks the matter would stop there? “Some declare that there is ‘no danger’ in this thing. ‘We have had no religious persecution in this country for over a hundred years,’ they say. But why has there been little or no persecution here during the past century?—Simply because religion has been disestablished in this country, and civil government has not intruded itself into religious matters. But just as surely as either the national government or the States begin to deal with religion, just so surely will religious persecution be revived. In the interests of peace, therefore, and for the welfare of religion, every citizen should oppose this unchristian, un-American movement. Where and by Whom Should Religion Be Taught?
“Religion, to be effective, must be positive and explicit. A religion so broad as to be acceptable to all shades and to no shades of belief would be worthless. If taught at all, enough should be taught to save men. Manifestly, this is not within the province of civil government. “Moreover, to teach religion successfully, the teacher must himself be religious. No unconverted person is qualified to teach the spiritual principles of the divine Word and of a holy, spiritual law. But for the state to require its teachers to be religious is to make a religious test a qualification for a position of trust under it, which is unconstitutional. “Who, then, should teach religion? The divine Author of religion has answered this question. To the church he has given the commission to ‘go into all the world’ and ‘preach the gospel to every creature.’ To fathers and mothers the injunction is given to bring up their children ‘in the nurture and admonition of the Lord;’ to teach them diligently the commandments of the Lord, ‘speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.’ “Therefore, for either parents or preachers to appeal to the state to perform this most important of all duties—the imparting of religious instruction to the young—is an attempt to shift untransferable responsibilities, and a confession of neglect and failure on the part of both. “True religious educational reform must begin in the home. It can not be brought about through the state. If the evils resulting from irreligion are to be eradicated, the ax must be laid at the root of the tree; the springs of life must be purified; the family, the cradle and foundation of society, must be restored to its place, and do its appointed work. “Parents, failing to walk in God’s statutes, do not command their households to keep the way of the Lord. The law of God is not made the rule of life. The children, as they go out to make homes of their own, feel under no obligation to teach their children what they themselves have never been taught. This is why there are so many godless families; this is why depravity is so deep and wide-spread. “Not until parents themselves walk in the law of the Lord with perfect hearts will they be prepared to command their children after them. Not until religion is brought into the home will it spring up in the rising generation. A reformation in this respect is needed—a reformation which shall be deep and broad. If men would see a different state of things, they must bring God’s Word into their families, and make it their counselor. They must teach their children that it is the voice of God addressed to them, and that it is to be implicitly obeyed. In every home the family altar should be erected. Time should be taken for morning and evening worship. If ever there was a time when every house should be a house of prayer, it is now. “Instead of asking the state to perform this work, let a mighty movement be set on foot for the revival of religion in the home, and let the church arise and fulfil her mission, and carry religion into the homes where now it is not. Let God’s Word, pure and unchanged, be given to those who are perishing for want of it. This would quickly turn the tide of evil, and bring about a better state of things.” By a systematic canvass of the whole city it is proposed to place a copy of this leaflet in every home if possible. The discussion in the daily papers is now practically closed, and no serious effort has been made to answer our remonstrance. The people will now have an opportunity to consider the principles set forth in the leaflet. A committee of our brethren has waited upon the superintendent of schools (the chairman and secretary of the Board of Education both being ill and unable to meet them), and has received from him the assurance that plenty of time will be given to us for circulating our petition before the subject is considered by the Board of Education. His attitude was very friendly, although he did not openly commit himself on the subject. Earnest work is now being done in circulating the leaflet, and in securing signatures to the petition. Those who are engaged in this work report that they find among all classes of people a woeful ignorance of the principles involved in this movement, while the local situation creates an interest to discuss the subject. The way is thus open for a splendid campaign of education in the presentation of right principles. The free thinkers, the agnostics, and the secularists oppose this movement, generally speaking, because they are opposed to the Christian religion, but we have made it very clear, both in our published arguments and in our public addresses, that we oppose this demand for religious instruction by the state because we believe in, and desire to practise, the principles of Christianity as revealed in the Scriptures. This has made our attitude entirely distinct, and our arguments wholly different from the position and reasons of others. This has necessarily made the name of the denomination, “The Seventh-day Adventists,” a common expression in the papers and in the public discussions of this question, and the very name suggests the Sabbath truth. This fact and the questions involved in the attempt to teach the fourth commandment in the public schools have repeatedly called attention to the message in behalf of God’s down-trodden law. We hope this will cause many people to think and to investigate. In our next issue we shall report the further progress of this effort to unite church and state by introducing religious instruction into the public schools. Report From the Southern Union Conference
By George I. Butler
The Educational Work in the South
Our educational work is more prosperous the present season than ever before. Our school at Graysville, Tenn., the Southern Training-school, under the management of the Board elected by the union conference, and presided over by Prof. J. E. Tenney and a competent faculty, has a larger attendance this year than it has had for years, and I think the largest it has ever had. At any rate, it is with difficulty that all can find seats in the school chapel. Any one conversant with such institutions knows very well that it takes the closest economy and the most careful calculation and a wise arrangement of plans to keep this kind of school running without going into debt. Thus far this has been done, and that is all the most18 careful management could do financially. But a deterioration is bound to be seen in all things in this world, unless they are properly kept up. At our recent Board meetings, of many hours' duration, we wrestled with the problem of making some much-needed improvements, those, indeed, which are absolutely necessary. The roof of the academy building has become leaky, and must be repaired and reshingled. The laundry facilities are utterly inadequate, and liable to endanger the health of the young women doing the washing. Other outbuildings require, and absolutely demand, improvements. The heating arrangements are not only defective, but really dangerous. The bathing facilities are entirely inadequate for such an institution as this. Our leading men here in the South, because of the peculiar difficulties of our situation, almost fear they will be considered beggars, but we can say to the readers of the REVIEW that none of us have ever begged for a dollar ourselves, and we hope never to be obliged to. Some of us have learned to become beggars for the cause of God. I do not know how we could do our duty otherwise. After wrestling with these problems, the Board finally saw no way but to endeavor, by some means, to raise several thousand dollars to make the necessary improvements, and put our training-school for this whole Southern field into a proper condition, that it may be an honor, instead of a disgrace, to the cause of God. We shall seek to raise this money, first of all, by appeals to our brethren here in the South. Every man on the Board was decidedly of the opinion that this must be done. There are many encouraging features in connection with our Southern Training-school at Graysville. Arrangements are being made to make this more emphatically an industrial school than ever before, and more, perhaps, than are most of our Seventh-day Adventist educational institutions. One of the finest farms in that part of the country is now owned by the conference association, and has been rented to the school. Quite a large acreage is put out in strawberries, peaches, pears, and other fruits. They have also quite a dairy, besides stock, etc. The Board feels that the light the Lord has given us concerning industrial schools must be carried into effect in connection with our Southern work. Our Colored Training-school at Huntsville, Alabama
Our colored training-school at Huntsville has made great improvement the present year. Things look far more homelike. The school building itself has been much improved; also the outbuildings, the upper portion of the dormitory, and the other buildings used for dormitories. Good crops were raised last year, including some twenty-two bales of cotton. Machinery and wagons, harness, etc., show an improvement. The attendance has increased fully one third, so that scarcely any more can be accommodated. Other buildings must be erected. The work centered at Huntsville ought not to be neglected. Much has been written concerning this branch of the work, which greatly needs encouragement. The Colored Orphanage About to Be Erected
Some money has already been raised for an orphanage for those unfortunates whose parents have died in the truth. Such an institution can be built on the ample grounds of the farm of three hundred and sixty acres, so that these fatherless or motherless children may be cared for until of proper age to enter the training-school, and thus be trained for work in the cause of God. The friends of that branch of the work feel exceedingly grateful for the improvements already made, and greatly desire to see them carried forward until the school is what it ought to be, with an attendance of two or three hundred pupils, to go out and labor, and bring their people into the light of truth for this time. The Madison (Tenn.) Industrial School
We should not forget to speak of another interesting enterprise, already assuming some proportions in the South. A band of faithful workers well known in the denomination have come here to cast in their lot with those of us laboring in the South. Professors Sutherland and Magan, Mrs. N. Druillard, and Miss Bessie DeGraw have been helped, by friends, to purchase a large farm, nine or ten miles from Nashville. They are already occupying the premises, putting up modest, moderate-sized buildings, to start a school. This school is not like the training-school at Graysville. It is, perhaps, different from any we have in the denomination elsewhere. These workers have fully declared to us that they do not expect any pecuniary assistance from the conference, but have come to do a self-supporting work,—to put up their own buildings, cultivate the land, go out and canvass for books, and thus pay their way; to take in those of more or less experience as assistants, to go through the preliminary work of education, and become self-supporting laborers to go out in various localities in the South, where poor educational facilities exist, procure land, start schools; invite in pupils, teach these how to raise crops, fruit, etc., and do work on intelligent plans. These teachers are to be thoroughly instructed in the work, and are to establish churches in these various localities, exerting an influence in behalf of morality, agricultural training, self-supporting industry, and the blessed truth of our Lord Jesus Christ, being true missionaries in this great Southern field. At a recent meeting of the executive committee, it was voted to sustain the building of a small sanitarium in connection with that school, as the spirit of prophecy had counseled should be done. These dear friends expect great difficulties; but if they can make this work a success, we know of nothing that would better recommend our blessed cause of truth to the people of this Southern field. There is one thing certain: They have received a hearty, friendly greeting from those of us in the South who understand the objects and motives which have brought them here. There are many dark corners in this great Southland that need just such a work done, and we do hope, with the help of God, that these dear friends who have come here will be able to carry on this work successfully. We hope that our brethren in all parts of the country will pray that they may have glorious success. We know of nothing discouraging or calculated to dishearten any of the workers in this field, except the difficulty of securing means with which to carry on the work. I may be pardoned for saying a few words in regard to the work in Florida. My home is in that State. I spent more than twelve years there, caring for my wife, and working with my hands. I regained my health in that State, after breaking down with nervous prostration. After the death of my wife I was elected president of the conference, and expected to continue to labor there, but at the meeting of the union conference, three years ago, I was placed in the northern portion of the union conference, much against my own wishes, to act as president of this union conference, but still retained my connection with the Florida Conference until last fall, when I felt that it was my duty to step out, and a dear young brother was put in my place. Through the sickness of my two predecessors in office, and their peculiar circumstances, there was a great dearth of laborers; in fact, at that time I was the only minister laboring in that conference, but the Lord has greatly blessed the work. Several young men have engaged in it. The present conference president, Brother Claiborne B. Stephenson, went out as a licentiate, with other young brethren, and several churches were raised up. I think fully one hundred converts have come into the truth, in a little over two years, and several churches have joined the conference. I expect that five or six churches will unite with the conference at the next camp-meeting. Indeed, the president has just written me that already five new churches have been organized since the last camp-meeting. The canvassing work had come almost to a stop, but through the blessing of God the small conference of Florida sold nearly as many books as any other conference in the Southern Union. The colored work was left without a laborer, but a valuable helper was secured, and that work is advancing encouragingly. Quite a number of church-schools have been in progress. The church of Bartow, raised up by my labors some years ago, had been, through death, removals, and defections, reduced to ten or twelve members, who attended Sabbath meetings in a private house. With the camp-meetings held there, and other labors, we have a church of forty members, and a good meeting-house. This church paid over two thousand dollars into the treasury last year. The work is in a very encouraging condition. A good band of laborers has been organized, and the work is quite encouraging. I take no honor to myself for the accomplishment of these results; indeed, I was absent most of the time, attending to the business of the union conference; but God blessed the work. Florida is a Southern State, and these results demonstrate that, under proper influences, as good results may be seen in the South as in the North; indeed,19 there has been a greater increase of converts in that small State than in some larger States during the last two or three years. The conference has been increased by one third, and more than that, when the agencies now at work to advance it are considered. There are many omens of good, which those of us who are observing closely can see in all directions, for which we thank God and take courage. We want our brethren all over the field to keep watch, and see if we do not give evidences in the near future that God is blessing the work in the South. We have much to learn, and are far from attaining perfection, but we are pressing forward the best we know how. The Lord is good to us. His Spirit is here. We know that it is working upon hearts, and we hope, if we can secure a proper location for our tent, to do a grand work in Nashville this summer. GEO. I. BUTLER,
President Southern Union Conf. Brother T. G. Lewis reports two conversions to the truth as a result of his labors at Wildwood, north Michigan. Brother W. H. Sebastian reports that five persons at Greenwood, Miss., have promised to obey the Sabbath truth; also one (a school-teacher) in McComb, one in Magnolia, and a school-teacher at Bentonia. A Sabbath-school of seven members was organized February 25 at a Sabbath-keeper's home near Logtown, and four persons in that vicinity desire baptism. A church of twelve members was organized Sabbath, March 18, in Rock Falls, Ill. The weather was inclement, and four or five who are in harmony with us were absent, but will doubtless unite soon. Officers were elected, and all desire by an active campaign to increase their numbers. Cottage meetings are held during the week. Sabbath and Sunday afternoon services are held in the Woodmen's Hall. The collections more than meet the expenses. The work is being conducted by Elder L. D. Santee.20 A new church building at Eldorado, Kan., was dedicated February 26, practically free from debt. Meetings were begun in Clay Center, Kan., January '15, by Brother B. W. Brown, who reports that thus far fifteen have signified an intention to obey the truths presented. Elder McReynolds and other laborers gave occasional assistance at the meetings. The last quarterly meeting of the Ligonier, Ind., church was a very profitable occasion for that company. Eleven persons were received into the church, six of these by letter, two were re-instated; and a Young People's Society of eleven members was organized. The second Seventh-day Adventist church of Kansas City, Kan. (colored), was dedicated Sunday, March 5, preliminary services having been held the previous Friday evening and Sabbath. Elder C. McReynolds reports: “The services were impressive all through. I believe all felt that the Spirit of God was especially manifested in the sermon and in all the exercises.” Brother O. E. Johansen says of the Scandinavian work in Omaha, Neb.: “Since the work was taken up after camp-meeting, a church of twenty-four members has been organized, and six more added later. About half of this number has joined by letter. The other half is composed of new members, and such as have renewed their covenant with the Lord, and are now determined to fight the battle to the end.” Brother G. W. Spies writes from Harrisburg, Pa.: “The church at this place held its quarterly meeting on March 18. Five were added to the church by baptism, four of whom are heads of families. We enjoyed much of the Lord's Spirit. Eight copies of ‘Christ's Object Lessons’ were recently sold. Brother Lukens, of Philadelphia, was with us. The church here is agitating the erection of a place of worship, and collecting means for the same.” Brethren E. M. Chapman and Geo. L. Budd report from Senjen, Minn.: “The work in this part of the State is prospering nicely. We are holding meetings in two new places, and have presented the Sabbath question. As a result one family of six are keeping the Sabbath, and we are hopeful of others. These new ones, with the others that started, will make a nice company. We are planning to build a church eighteen by twenty-eight feet, and have begun to get the material.” Writing from Viborg, S. D., under date of March 16, Brother J. W. Christian says: “For six weeks it has been my privilege to present the truths of the Bible to the people of this town, and from the very first we have had a good interest, and so far twelve persons have accepted the truth and signed the covenant, and others are much interested. We organized a Sabbath-school with over twenty members, which has steadily grown until last Sabbath there were over sixty present. I am so glad this work belongs to God; to him is all the credit due for the results seen.” Brother Chas. G. Bellah, who is having good success in the canvassing work, sends in this report from Mingo, Mo.: “This is my first experience in canvassing with the thermometer ten below zero. I enjoy it. I find the people nearly all at home. Several times, on reaching the door the people wanted to know what forced me out such a bitterly cold day. Then I had a good opportunity to impress them with the great importance of the literature I was handling. Thus the Lord turned difficulties into victories. I have gained in health and strength every day.” Religious Liberty Notes
By K. C. Russell
ELDER G. M. BROWN, of Mexico, writes: “Already there is agitation for Sunday rest, closing stores, etc., and the Roman church is constantly increasing her hold on affairs.” It is reported from New Jersey that “the Melville churches will wage a united warfare against the Sunday sellers of confectionery.” A “Sunday closing bill” was recently pending in the legislature of Idaho. Just what it proposes to close on Sunday the reports have not made clear. The chief of police of Battle Creek, Mich., recently “issued an order to his men to see that all the saloons obey the law to the letter,” and that “particular attention be paid to the Sunday-closing law.” One saloonman was arrested immediately on the charge of Sunday selling. A brother in West Virginia has succeeded in securing the publication of some of our late religious liberty leaflets by sections in a daily paper of his city. Why should others not profit from this brother’s experience, by selecting choice matter from our abundant fund of literature, and having it printed in the public press? What can be done in one place may be done in another. Prof. I. C. Colcord, reporting from Honolulu, says: “Legislature has convened. A bill to repeal the Sunday law has been introduced by Senator Achi. A committee from the church has been appointed to distribute the religious liberty leaflets among the legislators. The ministerial union has given its approval and signed indorsement in favor of Sunday enforcement. Public sentiment has not yet arbitrated on the Sunday question.” The following just rebuke was administered recently by a magistrate in New York City to detectives who caused the arrest of several small grocery dealers: “I shall have to fine these men, as they have violated the law, but I do not approve of this kind of thing. Instead of you men hunting out poor grocery keepers, it would be more manly, and much more like a detective, to round up some of the crooks which are about the neighborhood. Your captain shows poor judgment.” The following news item in a Washington paper, announcing that “Catholics and Y. M. C. A. will co-operate in work among the laborers on the Isthmus,” is significant: “Archbishop Ireland had a conference with Secretary Taft yesterday on the subject of the religious welfare of the men employed in the construction of the Panama Canal, especially in connection with the plan for the establishment of branches of the Young Men’s Christian Association in the Canal zone. It was made clear that there was no antagonism between the Catholic Church and the Young Men’s Christian Association, and it is said that an effort will be made to have the two bodies co-operate in the work of extending the Christian spirit among the workmen.” The Boston Traveler of March 8 reported: “The Rev. M. D. Kneeland, secretary of the New England Sabbath Protective League, addressed the members of the Boston Central Labor Union against the passage of the bill in the legislature which allows picking of cranberries on Sunday, and in favor of the passage of the bills for the stopping of Sunday shows in the theaters, which are run under the guise of concerts for the benefit of charitable institutions.” The Toronto (Ontario) News of February 24, reported that “Rev. S. W. Gamble, D. D., of Kansas City, has been in Ontario for several weeks, lecturing under the auspices of the Lord’s Day Alliance.” The News ended its item with the statement that “Mr. Gamble is the author of ‘Sunday, the true Sabbath.’” This is a work in which Mr. Gamble claims to have proved that the day of the week for the observance of which the Lord’s Day Alliance and other organizations are employing the civil law to-day, is the identical day of the week that the Israelites observed as the Sabbath in the days of Moses.