Earlier text: Twenty-Seventh MeetingThe Ministry and the Field
THE eighth session of the ministerial institute convened at 11 A. M., Sunday, May 21, for the purpose of considering the subject assigned, “The Ministry and Its Relation to New Fields at Home and Abroad.” Elder L. R. Conradi was the principal speaker, whose remarks, in part, are as follows:— Paul was hindered “many years” from visiting the believers in Rome simply because he felt it was his first duty to preach the gospel in regions where Christ had not yet been named and no church as yet founded. Pioneer work was his great aim. Pioneer work is involved in the great gospel commission to go into all the world and preach the gospel to every creature. But not until persecution scattered the early church, did they perceive the great task committed to them to expand their work, but they restricted their efforts “only among the Jews.” The Lord selected Paul to bear his name before the Gentiles and kings and the children of Israel. The power of heathen Rome was shattered by the sturdy pioneer work of Paul and the early Christians; the throne of papal Rome trembled before the hardy pioneers of the Reformation, the darkness of the heathen world had to give way before the untiring efforts of the great mission movement inaugurated in close connection with the second advent message, while now from an opened book unwavering pioneers are to prophesy again before many peoples and nations and tongues and kings, and the whole earth is to be lightened with the glory of the threefold message of warning. While Paul and Barnabas raised up a large church at Antioch, the Holy Ghost did not say unto them, Stay, else the church will go to pieces, but, “Separate me Barnabas and Saul for the work whereunto I have called them.” The church did not keep them back, but “they sent them away.” What shall become of the teeming millions in Asia, Europe, and Africa, if we do not move at a greater speed? An endless prairie of virgin soil spreads out before the pioneer of this message, the richest harvests reward the faithful toiler, golden sheaves are everywhere to be garnered in, and an eternal reward is promised to every faithful reaper. But where are the busy sowers? where the unfaltering reapers? More pioneer work in new fields, more energy put forth to raise up new churches, and we shall witness an endless flow of means into the treasury of God from liberal hearts. The ministry is not to settle down as pastors, but are to be evangelists. While Paul had the care of many churches, yet he settled nowhere as pastor. The world is our parish. A field that is not worked as fully as it should be is among the foreign-speaking population in the United States. There are constantly coming to this country every month vast numbers of persons who are unacquainted with this message, and who must in some way be reached by this truth. One of the effective ways of presenting this truth to them is by means of the literature we have. This truth can now be had in about forty different languages. We should not overlook these strangers within our very doors, placed here by divine providence within our very reach, and knocking at our very door. Let us make a free use of all this literature, which, instead of lying idle on the shelves, might to-day be the living germ of an endless life in many a poor, benighted soul within our very reach. Let us work as never before, for soon the night cometh when no man can work. We should also encourage competent help to enlist for foreign service. Our work is world-wide, to every nation under heaven we must carry this blessed gospel. Where can missionaries for all the foreign tongues be more easily secured than in those very fields? Recruits for those fields should be raised up from among those who are familiar with the language, habits, and customs of the people, and who can at once enter upon service among their own countrymen. May Zion indeed awake, arise, and shine. May our young men and women become true pioneers in this vast field of untold opportunities. May our ministers bestir themselves as never before, and not be content to settle down as pastors of churches, or be tied up in institutions, nor much less be tied down to farms and business; but, constrained by love for Christ and love for souls, push ever onward into new fields to hasten the glad day of Christ’s appearing. C. Kahlstrom: When I came to this country nineteen years ago, a perfect stranger and having but a very limited knowledge of the English language, I finally went to St. Johns, Ore., and there I met a family of Sabbath-keepers who took me in, and did everything they could for me. At that time I was a professed infidel; but the consistent course of this family caused me to believe that there was something in the Christian religion, and I was finally led to the point where I accepted the Sabbath, was baptized, and began serving the Lord, and he has blessed me to this day. I went on the ship “Pitcairn” on her first voyage to the South Sea islands. Nine years ago I returned to my native country, Sweden, and have since been laboring in that field. In regard to this question of working for unbelievers, I want to say that it was the kindly attitude of this Sabbath-keeping family who took me in and assisted me, that led me to accept this truth. E. W. Farnsworth: Although there has been much work done in this country among the Germans, the Danes, the Norwegians, and the Swedes, yet there are other nationalities in this country for whom we have done but little, and I sincerely hope that earnest efforts will be made to reach these classes as well, for I am satisfied that the efforts put forth will bring rich returns.27 F. C. Gilbert: There never was a time in all my experience when the Jews were more hungry for gospel truth than they are to-day. We owe a debt to the Jews, and we must discharge it. And of all Christian people, we have the only message for the Jew. The Jew to-day has practically little, if any, use for Christianity, but he is hungry for gospel truth. The Jews have been led to believe that Christianity permits the eating of pork, and the keeping of Sunday as a rest day. And so I say when the true position of this people on these points can be made clear to the Jews, they will be led to see that Christianity is something different from what they have believed it was. Think of the suffering and sorrow, the woes and the deprivations, the famine and nakedness, the destitution and the sword, the flame and the fire, and everything else conceivable and inconceivable in this world which the Jews have suffered to bring this blessed gospel to the Gentiles; but what have we as Gentiles even attempted to do for the Jews? But when this blessed truth is clearly presented to them, and they can understand what it is, then they will say, “If that is Christianity, that is something we want.” G. I. Butler: I am satisfied that there was never yet anything brought into the world so well calculated to reach the Jewish people as the truth which we possess. There are many pious and devoted people among that race who try to live out the truth as they understand it. I hope that we may be aroused to sense the importance of giving this truth to this people. THE subject of tithing was considered at the ninth session of the ministerial institute, at 11 A. M., May 24, 1905. Elder R. A. Underwood was the principal speaker, and he spoke substantially as follows:— Every intelligent Bible student must admit that the subject of tithing is referred to in 1 Cor. 9:13, 14. Not only here, but all through the Scriptures the duty of every individual—believer or unbeliever, agnostic or Christian—is clearly set forth; the same moral obligation rests upon all to whom God has given life; all alike are under obligation to return faithfully to God a tithe of all that he gives them. This is a question of more than minor importance; it rests on moral principles involved in the law of God. A man can not disregard the most sacred, solemn obligations he has to his Maker, and claim to be loyal to God's law; for I read, “To defraud God is the greatest crime of which man can be guilty, yet this sin is deep and wide-spread.” These are the words of God. Shall we not hear his voice, and change the order of things and co-operate with Christ? I wish to read a statement or two from a recent Testimony concerning the use of the tithe:— “The tithe is to be used for one purpose,—to sustain the ministers whom the Lord has appointed to do his work. It is to be used to support those who speak the words of life to the people, and carry the burden of the flock of God. “But there are ministers who have been robbed of their wages. God's provision for them has not been respected. Those who have charge of our church buildings are to be supplied with the means necessary to keep these buildings in good repair. But this money is not to come from the tithe. “A very plain, definite message has been given to me to give to our people. I am bidden to tell them that they are making a mistake in applying the tithe to various objects which, though good in themselves, are not the object to which the Lord has said the tithe is to be applied. Those who make this use of the tithe are departing from God's arrangement. “God will judge for these things. One reasons that the tithe may be appropriated for school purposes; still another would reason that canvassers and colporteurs should be supported from the tithe; but a great mistake is made when the tithe is drawn from the object for which it is to be used,—the support of the ministers. There should to-day be in the field one hundred well-qualified laborers where there is now but one. . . . “The tithe is sacred, reserved by God for himself. It is to be brought into his treasury to be used to sustain the gospel laborers in their work. For a long time the Lord has been robbed, because there are those who do not realize that the tithe is God's reserved portion. “Many ministers are lying in their graves, brought there by sorrow and disappointment, and by the hardship brought upon them because they did not receive sufficient for their labors. “Let us remember that God is a God of justice and equity. There would to-day be many more ministers in the field, but they are not encouraged to labor. Many workers have gone into the grave heart-broken because they have grown old, and could see that they were looked upon as a burden. But had they been retained in the work, and given an easy place, with a whole or a part of their wages, they might have accomplished much good. During their term of labor, these men have done double work. They felt so heavy a burden for souls that they had no desire to be relieved of overwork. The heavy burdens borne shortened their lives. The widows of these ministers are never to be forgotten, but should, if necessary, be paid from the tithe. . . . “God has not changed; the tithe is to be used for the support of the ministry. The opening of new fields requires more ministerial efficiency than we now have, and there must be means in the treasury.” God's plan for the support of the gospel was perfect. If it was perfect, and if it included the tithing system (which all must admit), then the tithing system alone is sufficient to support the ministry. Shall our ministers pay tithe? How can we tell other people to do a thing which we do not do ourselves? I say there is an evil among some of our ministers, for they do not pay tithe. If we are to have a reformation on this question, we as ministers must set the example; we must believe it; we must practise it; we must preach it. And we must do more. We must lay the tithing question upon the Bible platform the same as we do all the other commandments. We would not take persons into the church who did not keep the Sabbath. God declares that the Sabbath is holy. It is a certain portion of time that God has reserved unto himself. And so with the tithe. He has reserved it unto himself. We should consider not only the question of tithing, but the subject of offerings. God says we should not come before him empty; we should bring an offering when we come within his courts. How can we cause our brethren to enter upon a plan by which the tithe shall be looked upon as sacred and holy to God? In the first place, we must believe it; we must practise it; and we must teach our brethren that moral, sacred obligation rests upon them to pay their tithe, the same as they are required to keep the Sabbath. Underlying the tithing system are the same great principles that underlie the Sabbath. We must put men into the church as officials, and onto our conference committees, who practise what they preach. This question is based upon the moral obligation that all humanity owes to God for redemption,—based upon the moral principles that are found in the commandment, “Thou shalt not steal;” and when a man takes that which God has reserved unto himself, and has set apart as his own, he is guilty of robbery against God. And this covers not only tithes, but offerings. When a man diverts either tithes or offerings from their sacred purposes, he is guilty before God. Is it right to bring offerings on the Sabbath day aside from the tithe? We read in Psalm 96 that we should bring an offering when we come to worship the Lord. The same is stated in 1 Corinthians 16; and in Deut. 16:16 the Lord declares that the people were not to come before him empty; each was to bring an offering according to the blessing of God upon him. I know that some are sensitive about giving anything on the Sabbath. They think they would violate the Sabbath by taking a piece of money in their hands. But they need to have their consciences educated by the Word of God. Upon this point we read in Lev. 27:28 that “every devoted thing is most holy unto the Lord.” Now here is a piece of money. I do not know how many have had it; I do not know how many times it has been used in double dealing. I want to give that money to God. I devote that to the Lord. When I consecrate that to the Lord, what does the Lord recognize in that money? Read the answer in Ex. 28:36-38. When they brought their gift that had iniquity upon it by double dealing or anything of the kind, that was offered to God, representing a type of Jesus Christ; and God said that it then became holy. So when you give your Sabbath-school offerings, your missionary offerings, on God's holy Sabbath, there is then a convocation of holy people, and there is no violation of God's holy law in making that offering, for God himself makes that offering a holy thing. L. F. Starr: Since the origin of our message, we have been led more and more to believe that our work was28 world-wide; and as the years pass, we are laying greater and stronger plans to hasten the message of God to the world. In order to carry this message to the world we must devote our means to this end. Let us see what a full tithe would mean for the support of our work. I am satisfied that our people are not paying a full tithe. From our statistical report it will be seen that the average tithe of the denomination for the year 1904 is $8.47 per capita. I am satisfied that our tithes should be increased to twenty dollars per capita. If this was done, we should receive in this country alone, in addition to the amount received for 1904, the enormous sum of $942,243.13. With this amount we could put into the field 1,510 men, and pay them at the rate of twelve dollars a week; we could send to foreign fields 838 men, paying them at the same rate, and pay an average of five hundred dollars to send them to their fields. What a mighty movement there would be if all paid a faithful tithe! If this were done, soon the whitening fields would be garnered. A mighty movement would be set on foot which would bring this about. That is what a full tithe would mean in the support of this work. This matter should be seriously considered by every loyal-hearted Seventh-day Adventist. “Great objects are accomplished by this system; for if one and all accept it, each is made a vigilant and faithful treasurer of God; and there would be no want of means to carry forward the great work of sounding the last message of warning to the world. The treasury will be full if all adopt this system, and contributors will not be left the poorer.”—Testimony for the Church, No. 24, pages 83, 84. D. T. Bourdeau: I regard the tithing system as an essential part of the gospel as a means of salvation; and therefore to regard this system, and to be exact and prompt in paying tithes, is to enforce God's law. M. C. Wilcox: We ought to present the blessing side of the tithing system; for God has proclaimed that he will pour out a blessing upon those who thus prove him. S. H. Lane: A minister will never be complete in his work until he preaches upon the tithing system; and every member of our churches should talk to others who are not paying tithes, and in that way endeavor to increase the tithe. H. M. J. Richards: Regarding the question of whether a minister should pay tithes or not, I wish to read two texts: Num. 18:26, 27; Neh. 10:38; also 1 Cor. 6:13, 14. The same system exists to-day which existed anciently, and the Lord requires, as we have read, that the ministers pay tithe. Others who spoke in favor of this plan and of making an earnest effort to increase the payment of tithe by the members of the churches were J. N. Loughborough, L. Johnson, G. F. Haffner, W. S. Hyatt, J. E. Jayne. Recent Events in Washington and Their Significance
By J. S. Washburn
Extracts From a Paper Read Before the Religious Liberty Department
WONDERFUL have been the providences which have led thus far in the establishment of our work in Washington. The purchase of the land upon which this encampment is now pitched, and the erection of these buildings, is one of them. The providences that guided in the purchase of the land on the District line on Carroll Avenue for the building of the publishing house and General Conference offices also indicate God's will that our publishing house and headquarters should be actually within the limits of the District of Columbia, and therefore in the limits of the city of Washington. It seemed impossible for a time, owing to the contest of the heirs against the sale of the trustees to us of that particular property, that we should ever be able to obtain that situation within the District. We felt, however, that this was all-important, and that time would surely demonstrate the fact that it was the Lord's will that our headquarters should be actually within the city limits of the capital, that here the voice of freedom and the protest against persecution and tyrannical laws should be heard, not simply by the State legislature of Maryland, but by the central government of the United States. We patiently waited, however, for a few months, and then it was so arranged that we secured our building site. This was God's wonderful providence. The earnest and liberal response of our people to the appeals for funds to build up our work, free from all indebtedness, here at the head of the nation, has been of God. From Australia, New Zealand, India, Africa, nearly all the nations of Europe, South America, Canada, the islands of the sea, donations have come for the building up of this important work. The Lord has surely moved upon the hearts of his people, and has indicated to them clearly that the building up of our work in Washington interests not only our people living in this country, but the dwellers in every land, that from this high mountain top the message was to be hastened to every nation, kindred, tongue, and people. In the last great nation, the cradle of liberty, the third angel's message—God's last appeal to a world in rebellion—logically finds its headquarters. The paramount reason that this is so is that this city represents the American government. The office of the Review and Herald in Washington, D. C., was, and is still, located in a building which is but a minute's walk from the Capitol building itself, and looks into the Senate windows, and is in sight from all parts of the Capitol grounds. But a few months after our headquarters had been removed to this city, a Sunday law passed the House of Representatives. We had made an earnest request for a hearing before the Committee on the District of Columbia of the House of Representatives, and this had been promised, but the very next word that came to us was the report that on the sixth of April, 1904, this Sunday law had passed the House of Representatives, had been twice read in the Senate, and referred to the Committee on the District of Columbia. It seemed that this was about to become a law, and that right at the threshold of our work we should meet serious legal difficulties in our work. We immediately telegraphed to the officers of the Religious Liberty Bureau, asking them to telegraph protests, and secure signatures to a petition against Sunday legislation for the District of Columbia. Personal letters of appeal and protest were written to every member of the Senate Committee on the District of Columbia, and letters were also written to every United States senator. The first vote of the committee on this measure was a tie. The bill was then postponed until time for further consideration. Shortly after this, Congress adjourned, leaving this Sunday law in the committee, it having not been reported to the Senate. Before Congress convened in December, a series of religious liberty tracts was prepared, blank petitions had been sent out to all our people in all the American conferences, the Religious Liberty Bureau had been quite thoroughly organized, and we prepared for the winter's campaign. Thousands of signatures were secured to these petitions from the District of Columbia and from every part of the United States protesting against this measure. These were sent to all the senators and representatives. Several of the senators and representatives were interviewed. We found, among others, Senator Stewart, of Nevada, ready to oppose all Sunday legislation. A visit to the author of a Sunday law which was before the Committee of the House of Representatives, revealed the interesting fact that he himself and the members of Congress had come to know of the existence and the opposition of our people to religious legislation. He said that no Sunday legislation would come up because the seventh-day people were opposing it. For this we were very thankful. When it became evident that it would be impossible to secure Sunday legislation direct, a movement was inaugurated by the ministers of Washington to secure better Sabbath (Sunday) observance. There is no doubt that this was the same thing in another form. Then our “Open Letter” to the ministers of Washington was published in the Washington Post in a very prominent position. This brought the matter directly before the people of this city, and we know that it was very widely read. The article was also republished in other newspapers. A reply to our “Open Letter,” written by Bishop Satterlee, Episcopalian Bishop of Washington, was published in the Washington Post. To this a strong but dignified and Christian rejoinder was made by the editor of the REVIEW. This was published in a prominent place in the Post. The Post opens its columns on Monday morning to correspondence on all subjects of interest to the people of this city. Many letters on the subject of Sabbath observance have appeared on this page, and the truth has been brought most pointedly and practically before the people. This second movement had just run its course, and we had come to the point where we could expect but little more space in the papers to publish the Sabbath29 truth, as it has gone overwhelmingly against the Sunday advocates, when an apparently new issue, but in reality the same one, appeared in the effort to secure religious teaching in the public schools. This was inaugurated by one of the prominent ministers of Washington in a sermon preached in his church. A committee of ministers and Washington's prominent men was appointed to formulate something to bring before the School Board, that a text-book on religion might be prepared, and distinctively religious teaching introduced into the public schools of this city. This subject was more widely agitated than any before it; in fact, one of the papers distinctly stated that no subject had so agitated the people in many years as the subject of the teaching of religion in the public schools. A leading attorney declared that if this measure became law, it would be taken to the Supreme Court of the United States. A hearing was granted by the School Board to all those who favored this measure. A little later a hearing was granted to our people alone. We felt that the Spirit of the Lord guided in a very marked manner at this hearing. An earnest and powerful protest was made, yet in the most Christian and dignified manner, and was received with the utmost friendliness and apparent liberality by the School Board. We have been recognized in all this opposition as the leading opposers to this movement. Since this conference began its session, the Board has unanimously decided not to introduce the teaching of religion in the public schools. Thus at every step the Lord has given us wonderful and complete victory. Every effort of the enemy and every opposition that is raised to this work will come to this people as a higher platform from which, as from a high mountain, Zion may say to the cities of Judah, yea, to all the world, “Behold your God! Behold, the Lord God will come.” How blessed is the privilege of living in this the day of the Lord's power just before the manifestation of his glory! Missionary Activity and Church Work
“THE best stimulant for church work is missionary activity.” “God puts each fresh morning, each new chance of life, into our hands as a gift, to see what we will do with it.” The One Hundred Thousand Dollar Fund
Fort Calhoun (Neb.) church ................ $ 10 00
Greater New York Conference ................ 10 00
Green Spring (Ohio) church ................ 10 00
A friend per Anna M. Nicholas ................ 10 00
J. F. Beatty ................ 10 00
J. H. Jennings ................ 10 00
C. C. Thayer ................ 10 00
A brother and sister ................ 10 00
A friend ................ 10 00
S. P. Smith ................ 10 00
J. F. Burford ................ 10 00
Mrs. R. M. Clayton ................ 10 00
R. M. Clayton ................ 10 00
Oliver Good ................ 10 00
Sister L. L. Clapp ................ 10 00
Mrs. E. W. Peck ................ 10 00
Rose Lineweaver ................ 10 00
Henry Gibbons ................ 10 00
Mrs. M. M. Potts ................ 10 00
Laura Larson ................ 10 00
A. Marolf ................ 10 00
A friend ................ 10 00
R. C. Bostetter ................ 10 00
C. A. Frederick ................ 10 00
D. A. Ball ................ 10 00
Mr. and Mrs. C. A. Cary ................ 10 00
Austin ................ 10 00
Mrs. C. Banforth ................ 10 00
Maude M. Affolter ................ 10 00
N. S. West ................ 10 00
Mrs. H. C. Curtiss ................ 10 00
Mrs. Amanda E. Parker ................ 10 00
Catherine Clark ................ 10 00
H. A. and D. F. Mead ................ 10 00
A. Prieger ................ 10 00
Mr. and Mrs. Romaine Saunders ................ 10 00
Mrs. J. C. Kiggins ................ 10 00
George W. Childs ................ 10 00
J. C. Miller ................ 10 00
Mrs. Nelson Strever ................ 10 00
J. D. Hendon and others ................ 10 00
Edward Annuson ................ 10 00
Mrs. M. E. Young ................ 10 00
Samuel Turman ................ 10 00
E. Lawson and family ................ 10 00
H. E. and M. Sauer ................ 10 00
William Christopher ................ 10 00
Mrs. Anna Hess ................ 10 00
Mrs. L. M. Lesater ................ 10 00
Harvey Industrial School ................ 10 00
Woodstock church ................ 9 50
Elk City (Kan.) church ................ 8 75
Collins Center (N. Y.) church ................ 8 55
Mrs. R. T. Strong ................ 8 50
Sauk Center (Minn.) church ................ 8 50
A friend ................ 8 00
Sister M. H. ................ 8 00
Virginia Conference ................ 7 50
Williamsport (Pa.) church and Young People's Society ................ 7 00
Silver Creek (B. C.) church ................ 7 00
Vicksburg (Miss.) church ................ 7 00
Clinton (Mo.) church ................ 6 82
Evelyn Manter and friends ................ 6 75
Torsney (Mo.) church ................ 6 42
Ira Smith ................ 6 25
Stockton (Cal.) church ................ 6 15
Edward F. Hanson ................ 6 00
Mrs. M. L. Rockwood ................ 6 00
Mr. and Mrs. Geo. R. Manby ................ 6 00
W. H. Foster ................ 6 00
Eva E. Clark ................ 6 00
G. F. Bowen ................ 6 00
W. A. Johnson ................ 5 75
A sister ................ 5 25 Ida Parker, Mrs. M. C. Winchell, Vermont Conference, C. F. Ball and others, William Humphries, Olive P. Foster, Mrs. Ida C. Jaynes, Levi Turney, N. E. Schoff, George W. Crooker, Mrs. R. J. Richardson, Anna Green, Elsie A. Brown, Mrs. Edith McCloutick, Mrs. Dalie Claunch, George Smith, Mrs. M. E. Williard, Alice M. Cook, Mrs. L. M. Tate, A. Rutherford, Fritz Guy, E. A. Coggswell, Mr. and Mrs. William R. Williams, Chagrin Falls (Ohio) church, F. A. Washburn, W. Newton (Mass.) church, Ellen Bolser, E. R. and F. E. Payne, Agnes Gardner, M. A. Lamphire, Mrs. Emma Crissey, Mrs. L. E. Taylor, Norminda Rosebloom, Mr. and Mrs. A. D. West, Mrs. Addie Jersey, J. M. Hanley, A. T. and C. M. Morris, Polly A. Frizzell, Caleb R. Beeman, Joe Hedrick, Maria Beach, Sophia Britney, Nels Johnson, Elizabeth Cook, Mrs. Octavia, Will, and Frank Bowman, C. G. and Katie Cole, T. J. Eagle, Tom Hege, Mrs. L. M. Manfull, B. F. Hill, Trespass offering, Mrs. Lillian Stevens, Eliza Jones, A. W. Steeves, J. W. Felter, D. W. Randall, Mrs. Susie Andrews, Alice Kiehnhoff, E. A. Chapman and family, Lydia Johnson, J. J. Brown, A. Lenz, Eugene M. Cook, John W. McBride, Citronelle (Ala.) church, Herbert A. Walton, George Dreear, L. B. McCullough, Mr. and Mrs. L. L. Stone, a friend, Rosannah Grow, Mr. and Mrs. A. L. Deck, Julia F. Knox, John Franzke, Mary Beck, L. E. Lamont, K. V. Bjork, H. A. Shreve, a friend, John Lindstrum, Mrs. John Lindstrum, Sam Welch, R. H. Schuler, William Pritchard and wife, Rue and Ella and Rex and Ren Anton, Mrs. John Thompson, Mrs. M. C. Weller, Mr. and Mrs. J. H. Smith, Minnie B. Johnson, H. Overmier, Sister E. A. Strode, Mr. and Mrs. J. H. Rhodes, Charles McGillwray, C. B. Rossier, Mrs. A. M. Wein, Carrie Kerns, Ella E. Merickel, Mrs. M. Marsh, Fred Johnson, R. O. Moore, Blaine (Kan.) church, W. A. Herald, Mr. and Mrs. E. F. Stone, H. C. Mathew, and family, Wm. Borman, J. W. and Lizzie Crum, Lizzie Wilkins, M. Mulhern, Mrs. Anna B. Kuehl, J. H. Davis, Robert Hall, Peterson, S. D. Rider, J. M. and E. Rogers, John Stranberg, Mary N. Cassell, O. Bugge, Mrs. Ida Bell, J. M. Stansbury and wife, Mr. and Mrs. A. W. Allen, Brother Gilkin, Sister Fountain. [NOTE.—The donations are coming in so rapidly, and our columns are so crowded, that we are able to print only a small part of the list now in hand. Besides the money received at the conference, the list furnished to us carries the grand total to $87,602.72.—Ed.] A further list will follow. Send all donations to W. T. Bland, Takoma Park Station, Washington, D. C. A SABBATH-SCHOOL of seventeen members has recently been organized at Wakeeney, Kan. THE Indiana Reporter mentions that “five have recently begun to keep the Sabbath at Princeton as the result of personal efforts by Brother Hazleton.” ELDER BYRON HAGLE says in a report of work at Medaryville, Ind., which was begun April 4: “We have organized a Sabbath-school of thirty members, and baptized eight precious souls into the faith, and others will follow soon. We have rented a permanent place of worship.” IN a report from Ithaca, Mich., Brother J. G. Lamson says: “The meeting at Ithaca, Sabbath, May 13, was a precious season for all concerned. The ‘good news,’ told in the old way, touched the hearts, and an earnest revival followed. Sunday forenoon four adults made a decided stand for the truth.” Brother Lamson also reports the baptism of two academy students at Holly, April 29. THE Nebraska Reporter says of the progress of the work in Lincoln, Neb.: “Several have taken their stand for the truth during the past winter as a result of the Bible work done by Sister Peebles, the missionary work of the church, and the public efforts put forth in the meetings on the Sabbath. Some of these have united with the church. We have reorganized our Young People’s Society, and are planning for aggressive work.” The Last Sabbath at the Camp
By W. A. S.
It was a bright, beautiful Sabbath day. The congregations seemed larger than ever, overflowing the large tent. Friday evening Elder Haskell drew lessons from the experiences of Israel, called out of Egypt and delivered by mighty power and an outstretched arm, tested and tried in the wilderness, and led at last into Canaan. Just so the advent people were called out from the world, to pass through similar experiences, and soon the faithful who endure the test are to enter the heavenly Canaan. At the early morning meeting the testimonies turned to recounting special providences of God in the experiences of workers in recent times. A spirit of joyful praise filled all hearts as tongues uttered the mercies of God. At the Sabbath-school hour, just before the offering for missions, Elder W. S. Hyatt told of the spirit of sacrifice among the native children and youth in the African missions as they devise ways of getting something to give in the Sabbath-school offerings. At the close of the school a double quartet sang an appeal from India, sent to the conference by one of our brethren there, who is shut in by affliction. For years he has rejoiced in this truth, and though suffering with the leprosy, a brighter, happier testimony than his one can rarely hear. The hymn is as follows:— (Tune, “Will You Meet Me at the Fountain?” Moody and Sankey’s Hymns, 259.) Hopeless millions here are moving
On toward the great last day,
Poor and naked, blind and wretched
Worshipers of wood and clay.
They have never heard of Jesus,
Nor of his redeeming love,
How he shed his blood to give them
Life and rest in heaven above. Come; O, come and tell these heathen
How he died for sinful men,
How he’s waiting to receive them,
How he’s coming back again! They have never heard of heaven,
Or the city over there,
With its golden streets and portals
And its walls of jasper rare;
Of the glorious, kingly mansions
That the saints will soon attain,
Where their Saviour, Christ, appeareth
Once again on earth to reign. Brethren, come and tell these millions
Who are dying every day,
Lead them to the cross of Jesus,
From their gods of wood and clay.
Come, for time is quickly fleeting,
Come along without delay;
India needs more faithful workers,
Come for Christ’s dear sake we pray. At the morning preaching service Elder Butler spoke with fervor and power on John 17:11, 20-24. The spirit of the world is strife. The great disturber of the universe is abroad stirring up trouble. But it is ours to work for union and to press together. He dwelt upon the spirit of love that should prevail, first in the family, then in the church, and then in the whole work of the message. Especially must this be seen in the remnant church, for they shall see eye to eye when the Lord brings again Zion. Illustrative texts used were Eph. 5:21-28, 1 Cor. 12:12-27, and 1 Peter 1:18-23. In view of the conflict before us, the word is, “Close the ranks.” All alienations, all resentments, all spirit of division, must be put away. The shaking time is upon us, and the only safety is in being bound up with one another and with the body in the bonds of the love of Christ. And we are to seek to help those that are out of the way, who need to be snatched from an evil course. At the close of the sermon, Sister McMillan, of the Southern field, sang a touching hymn, “I mean to be there, don’t you?” At the afternoon service Sister White spoke from 1 John 3:1-9 and 1 John 2:1, 2. The whole world is on our hands—we are to make known to it the saving grace of God. We were urged to be alert and open-eyed, with minds and hearts quickened, and characters fashioned after the divine similitude. Home religion is wanted. No middle ground is presented: it is the cross of Calvary, and we must begin to crucify self if we expect to join the heavenly family. The salvation of God is to be seen in our homes, and not an angry word heard; yet the wrongs of the children are not to be overlooked. The husband as the priest of the household, the mother as teacher of the children and queen of the home, have the sacred obligation of making the home a very house of God. He demands that they shall get the grace of God, which is beyond computation, and the power of God, which is without measure. Self-denial is to be taught, and the self-denial fund for work among the colored people in the South was urged. We are to overcome in a quiet, sober spirit. It is not to get up any excitement. While the church is to be one, it is oneness in the truth, even as Christ said in his prayer to the Father, “one in us.” Stern warnings were given against the devisings of scientific sophistry, which seeks to weave the fine fibers of error into the plan of truth. We are not to sacrifice one thread or principle of truth. Evil is to be rebuked. Failure to do so means sharing the consequences of error. But we are to hold firmly to the pillars of the faith. Sound principles must be held first in the home, then in the church, and then taken into all our missionary work. Sister White called upon all who were ready to make a determined consecration to God to rise, and the vast congregation stood in testimony of a willingness to yield all to God and to go forth to seek for souls as never before. The time has come to work in towns and villages and on every hand, we were told. The Lord is moving upon Jewish hearts, and many will join in the work. Following the sermon, a service was devoted to short testimonies on special providences in mission fields, in which the delegates from Japan, China, Africa, and South America took part. At the evening service Elder Loughborough brought out from the treasure-house of his long connection with this work many experiences and evidences of divine guidance from the earliest days of the advent movement to the present time, and dwelt upon the spirit of sacrifice which characterized those connected with the cause in the early days. NOTICES AND APPOINTMENTS
By J. H. WHERLER
Since fixing the date of our camp-meeting to be held at Chadron, Neb., we have learned that an Old Settlers' Reunion, which is held annually at this place, has been appointed at the same time as our camp-meeting. In view of this fact, we have decided to hold our camp-meeting one week later, as follows: June 22 to July 2. Will all please note this change? J. H. WHERLER, Supt.