In the reorganization of our work since the last General Conference, important changes have been made in the management of what we call religious liberty work. The International Religious Liberty Association has been discontinued, and the special work that the association was organized to conduct has been placed under the direction of a committee of five, to be known as the Religious Liberty Committee. This committee is appointed by the General Conference Committee, and constitutes what is called the Religious Liberty department of the General Conference.
In making this change it is not intended that we as a people shall cease to proclaim the principles of true Christian liberty. The preaching of the gospel is the best, truest, and most effective proclamation of religious liberty. Instead of doing less to enlighten the world regarding these principles, we should do far more than heretofore. This work should not be left to either the officers of an association or the members of a committee. It should be done, and it will be done, by every person who knows the joy of religious liberty; and it cannot be effectively done by any others.
In making the change referred to above, the Religious Liberty office in Chicago has been closed. The president of the former association, Elder Moon, is chairman of the present committee, and Brother H. E. Osborne is secretary. While these officers will not devote their entire time to this specific work, they will give it special attention, and will lend any special campaign that may be necessary to meet dangerous movements that may arise.
The Sentinel of Liberty has been taken over by the Pacific Press Publishing Company, and transferred to New York City. It has been changed to a monthly magazine of sixty-four pages, and cover. Its name has been slightly altered. It is now called the Sentinel of Christian Liberty. The first number in the new form will be sent out November 15.753
The publishers promise to make the Sentinel a broader, better paper than it has ever been. Brother John D. Bradley has been chosen editor. He is to be assisted by editorial contributors, among whom are Brethren A. T. Jones, M. C. Wilcox, and L. A. Smith.
Since instruction has come to us to the effect that the mission of the Sentinel is not ended, and since the publishers are planning to enlarge the scope of the journal, it is plain that earnest efforts should be made to place it in the hands of those for whom it is to live. The publishers and editors must have the co-operation of the rank and file of the people in the circulation of the Sentinel, or their expense and labor will be to a large extent lost. The situation calls as earnestly for the circulation of the paper as it does for its publication. A duty, and a privilege, therefore, rests upon the people as well as upon the publishers and editors. Let us all do our duty in behalf of the Sentinel of Christian Liberty. A. G. DANIELLS.
Using Our Entrusted Talents
“If we do but one third of that which we have intrusted talents to do, the other two thirds are working against Christ.”
Knowing Christ Personally
“We must know Christ personally. Then only can we rightly represent Him to the world.”
LOVE NOT THE WORLD.
By Alonzo T. Jones
It has been discovered that among Seventh-day Adventist parents there is a deplorable and dangerous love of the world; and this thing is true in such measure as to call for a statement of the case in an article in the REVIEW.
This love of the world is of such a degree that it is deplorable as to the parents themselves, who indulge it; and of such a degree that it is dangerous to their own children, from the fact that out of sheer love of the world these parents deliberately devise and plan ways and means to put their children in the way of the world, to be trained in the love of the world, and to be kept in that way. By many this may be considered too strong a statement; but it is not: it is the sober truth.
This discovery has not been made, in the sense that it has been beforehand thought of and searched for. Not at all; it has been forced upon the attention of those who have to do with the general work of the cause of God; it has been forced upon our attention by the activity of the parents themselves in planning and executing for their children these world-loving designs. And it is thus forced upon our attention in such a way and to such an extent that in behalf of the children themselves we are compelled thus publicly to plead with the parents not to mislead and destroy their own children by their world-loving devices and plans.
There is one thing certain, which is that the threefold message—the Third Angel’s Message—is the only means that God has in these last days of truly separating His people from the world. That message is, first, “the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.” It is, secondly, the announcement of the fall of Babylon, and the call, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” It is, thirdly, the warning against the worship of the Beast and his Image; and, fourthly, it is the announcement of the completed work of the gospel in bringing believers to perfection, where it is said of them by the Lord himself, “Here are they that keep the commandments of God, and the faith of Jesus.” And the next thing is the coming of the Lord to take to himself these whom the Third Angel’s Message shall have made fully ready to meet Him “in peace, without spot, and blameless.”
It is, therefore, certain that the truth of the Third Angel’s Message is the only means that God has in these days to separate anybody truly and completely from the world. If they shall not be completely separated from the world by the truth of this message, that thing will never be done at all. And if any one who professes the truth of that message is not in heart and mind completely separated from the world, then he is simply perverting the message itself, and is trifling with his eternal destiny.
The Third Angel’s Message is therefore the greatest thing that is in the world, or that can ever be in the world; and the privileges and opportunities afforded by the work of the Third Angel’s Message are the greatest that can ever come to the life of any young man or young woman in this world; and if parents who profess the truth of the Third Angel’s Message, really believed the truth of that message, they would know of a certainty that the greatest thing that they can possibly do for their children is to have them thoroughly imbued with the spirit and life of the Third Angel’s Message; and they would not count as too great any possible investment of means, of personal effort, or of personal consecration and devotion, to keep their children from the world, and under the influences of, and in connection with, the facilities of that gracious message.
The education, whether medical or other, that is given in the schools of the Third Angel’s Message is the best in the world. Now that is the sober truth; though all those to whom this article is especially addressed will probably snicker at it. And this is precisely wherein their love of the world asserts itself: they think that the way of the world is better than is the way of the Third Angel’s Message. They think that the schools of the world, both medical and other, which separate from God, and especially set aside the work of God, are better for their children than are the schools of the Third Angel’s Message, where God is all in all, and where the word of God is the foundation and inspiration of every line of study. They would rather have their children in schools of the world, where they acquire what the Bible repeatedly calls ignorance, and what is plainly ignorance, than to have them in schools of the Third Angel’s Message, where they acquire only knowledge.
And why is this?—Oh! it is solely because of the “honor,” the “standing,” the “dignity,” that, in the eyes of the world, attaches to such a worldly course. We know that this is so, because these parents themselves say so. This present season professed Seventh-day Adventist parents have turned away, or allowed to be turned away, their sons and daughters from schools of the Third Angel’s Message, to fashionable, aristocratic, worldly schools, because of the fashionable, aristocratic, worldly “standing” that those children will have by going through those schools: this, after those sons and daughters had of their own accord sent in their names for entrance to schools of the Third Angel’s Message.
And in the case of the medical college it is even worse; for there, after the children had actually entered the American Medical Missionary College, parents sought to turn them to other medical schools, solely because of the higher worldly standing that it would give them. And yet among these other medical colleges, and among leading medical men, it is well known that the course of instruction and training the students get in the American Medical Missionary College is as good as any that can be had in the United States, while for the work of the Third Angel’s Message it is the best that there is in the world.
What is it, then, but sheer love for the world that will lead parents who profess the truth of the Third Angel’s Message to wish to turn their children away from the instrumentalities of the Third Angel’s Message, to institutions that are only of the world? And especially what is it but sheer love of the world that will lead them to do this when the best of these institutions themselves recognize that the education and training given in the American Medical Missionary College is equal to that given in their own?
There is yet another notable way in which this love of the world on the part of the parents is manifested to the positive danger of their own children; that is, in the lust for speculation,—investing their money in mining, in oil lands, or in whatever other scheme may be presented by any ready talker who may gain their attention.
They will even draw their money out of the work of the Third Angel’s Message to put into these wild, speculative schemes, where not one in ten of them ever again sees a cent of it. And then, when they find that their money is gone to the winds, they pour upon the ready talker all the blame for their losing their money! as though he had picked their pocket, or had held them up and robbed them; whereas all that he did was to pour out pleasing talk (which they knew to be his business), and their love of money was so strong that they could not control themselves sufficiently to keep their money, but freely handed it over.
This is not, by any means, to say that the ready talker is altogether innocent: but it is, by all means, to say that as certainly as a person loves God more than he loves money and the worldly honor and standing that money gives, all the ready talkers on earth can never get him to invest a single cent in any speculative scheme. What but the love of money and of the world can it be that will lead a person who professes the truth of the Third Angel’s Message to withhold or to draw out from the work of that message his money to invest in any speculative scheme of mines or oil lands or any other? Invested in the work of the Third Angel’s Message, which he professes to love, his money could do only good forever and ever. But instead of that, he withdraws or withholds from that good work his money, to put it into a speculative scheme to make more money. Then it is as plain as A B C that not the love of God, but the love of money, has the strongest hold on him.
A few years ago one of our brethren was approached by a mine promoter to get him to invest. Several of his brethren had already invested, and the persuasion was made the stronger by reason of this. He listened awhile to the ready talker, and then quietly said: “My brother, I would rather have the witness of the Spirit of God in my heart than to have all the gold in this world.” And that ready talker had not another word to say to him. And let all the Seventh-day Adventists in the world say, Amen.
It is written: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” That is the simple statement of an everlasting truth: “If any man love the world, the love of the Father is not in him.” It does not say that the love of the Father cannot or can never be in him: it states the simple truth that if he love the world, the love of the Father is not in him. He can abandon and repudiate the love of the world, and have the love of the Father in him; but so long as he loves the world, the love of the Father is not in him. The two things cannot be in the same place at the same time; they are antagonistic relationships. He may belong to the church, go to meeting on the Sabbath and do no work on the Sabbath; but if he loves the world, the love of the Father is not in him: his profession of the religion of the Father is a fraud.
Again, it is written: “Know ye not that the friendship of the world is enmity with God?” Note, it is not of enmity with God; it is enmity; it is the thing itself, the very essence. “Whosoever therefore will be the friend of the world is the enemy of God.” And what good is the enemy of God in the Church, or doing no work on the Sabbath? Far better would it be for both the Church and mankind in general if he would appear in his true colors and character, as that which he truly is—the enemy of God.
No; Christianity and the world are to one another foreign States; and not only that, but are foreign States that are everlastingly at war, with neither truce nor protocol, nor any other arrangements ever contemplated that can imply even cessation of active hostilities, much less peace. “Ye are not of the world, but I have chosen you out of the world, therefore751the world hateth you.” John 15:19. “They are not of the world, even as I am not of the world.” John 17:14, 16. “I have overcome [I have conquered] the world.” “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation.” John 16:33.
Why is it that there is this perpetual, uncompromising antagonism between Christianity and the world? Why is it that Christianity and the world are such exclusive opposites that if any man love the world, the love of the Father is not in him? Why is it that the friendship of the world is enmity with God, so that whosoever will be the friend of the world is the enemy of God? There is abundant reason for it all. There is nothing in it nor about it that is in any sense arbitrary on the part of God.
The truth is that this world is subjected by usurpation to “the prince of this world;” and it is an idolatrous subjection; because “the prince of this world” is “the god of this world.” Accordingly, the way of the world, the course of the world, is “according to the prince of the power of the air,” and that prince is “the spirit that now worketh in the children of disobedience.” “You hath He quickened who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” Eph. 2:1, 2.
The spirit that works in the children of disobedience is the spirit of Satan. This spirit is the prince of the power of the air. Then the prince of the power of the air is Satan. To walk according to the course of this world is to walk according to the prince of the power of the air, who is the spirit that worketh in the children of disobedience, who is Satan. Therefore, to walk according to the course of this world is to walk according to the course of Satan. To love the way of the world is to love the way of Satan. To love the world is to love the prince of this world: it is to love the god of this world, who is Satan.
This is shown in yet another word: In 1 John 5:19, R. V., it is written: “We know that we are of God, and the whole world lieth in the evil one.” Other translations render it, “Lieth in the wicked one.” The thought is that the world lieth in the wicked one, as a child lies in the arms and bosom of its mother. Think of that; and then think of a person loving that order of things, in view of the blessed invitation of the Lord to all to come to Him, and the precious promise that “He shall gather the lambs with His arm, and carry them in His bosom.”
This is how it is that if any man love the world, the love of the Father is not in him: the love of the Father is not in the person who loves Satan. This is how it is that the friendship of the world is enmity with God: it is friendship with Satan, and friendship with Satan cannot be anything else than enmity with God. This is how it is that whosoever will be the friend of the world, is the enemy of God: to be the friend of the world is to be the friend of Satan. And how can anybody be the friend of Satan without being the enemy of God? This is how it is that the Lord Jesus in the world, who is God with us, could say in the fullness of truth, “The prince of this world . . . hath nothing in me.” And so will every one gladly say, who is of Christ.
Parents, please do not, by any kind of example or influence, teach your children to love the world or to choose the way of the world; it is the way of Satan, the enemy of God, and leads straight to destruction.
ALONZO T. JONES.
Receiving and Imparting
“There must be an interchange of taking in and giving out, receiving and imparting. This links us up as laborers together with God.”
In the Question Chair.
By Editor
[Designed for the consideration of such questions as will be of interest and profit to the general reader. All correspondents should give their names and correct post-office address, that queries not replied to here may be answered by mail.]
839.—The Use of Tobacco.
In the Editor’s opinion, can the use of tobacco ever be indulged by a professed believer in the message of to-day, and it be no offense against the laws of God and the claims of Christianity? I know of a brother who was in a bad state of health, and although he took special treatment, and lived as near as possible to health reform, yet he got no better. He began to smoke, and in a very short time he has become apparently robust and strong.
R. S., O’Neill, Neb.
ANSWER.— It is the opinion of the Editor that the indulgence in the use of tobacco in any form, by a professed believer in the message, must be a violation of the laws of God and of the claims of Christianity, and hence an offense against Heaven. We used to have a good sister in the Battle Creek church, whose verdict on all such questions was this: “In matters of health, resort to everything reasonable; and when it becomes necessary to resort to that which is unreasonable, then cease to resort.” There is a saving clause in this question. Speaking of the man who resorted to the practice of smoking, the question says: “In a very short time he has become apparently robust and strong.” The query in our minds is whether this is not only apparent, and if the seeds and the power of disease do not remain, and will not exert themselves hereafter, in their full strength, showing that the apparent strength and robustness attained are simply a piece of Christian Science imagination.
840.—The Pale Horse.
“Will you please explain in the REVIEW AND HERALD the meaning of Rev. 6:8, and oblige.
W. H. G., Altamont, Manitoba.
ANS.— This is a record of the fourth seal. There is nothing peculiar about this except the color of the horse, a pale, sickly, unnatural color. The white, red, and black colors of the horses of the preceding seals are natural colors. The rider of this horse is named Death, and hell (hades, the grave) followed with him. So great was the mortality during the period of this seal, that it would seem as if the “pale nations of the dead” had come upon the earth, and were following in the wake of this power. The time of the period of this seal can hardly be mistaken. It must refer to the time when the papacy bore unrestrained sway over Christendom, from 538–1798, or to the time when the Reformers had their work of exposing the corruptions of the papal system well established.
“And power was given unto them”—him, says the margin; that is, the power personified by Death on the pale horse; namely, the papacy.
“The fourth part of the earth,” the territory over which this power had sway. “Sword, hunger, and death, and beasts of the earth,” that is, exposure or torture by these means which causes death; and according to the lowest estimate, over fifty millions of martyrs cry to God for vengeance from under the bloody altars of this power.
841.—Exceptions Taken.
If any one does not agree to the answers given to correspondents in the Question Chair, he is at liberty to state that fact, and to give the ground of his objection, and we are happy to have any do this. We have just heard from one who finds numerous things to take exceptions to on various points. These are questions in REVIEW of June 11, 1901, June 25, 1901, and Oct. 8, 1901. The writer says: “As I read the REVIEW, I am often surprised at positions taken in its pages, especially in the Question department, which show such ignorance of the light given in the Testimonies. I think this paper at least, should be sound, and teach sound doctrine.” This is what we design to have the REVIEW do; and we would say to all correspondents, If you are sure what the Testimonies mean on any point, let that settle the question, regardless of what our answer may be; for if the Testimonies decide any matter, appeal need not be made to us. The only question that can arise is on the construction of the Testimonies.
Here is a case in point: In the REVIEW of June 11, Ques. 804, also in REVIEW of Oct. 8, 1901, Ques. 833, both in regard to the same question,—the power of the Church to forgive sin,—the answer given was that the passage in John 20:21–23, which is made to sustain a fearful heresy in the Roman Catholic Church, recounted a special privilege conferred upon the disciples on that occasion, but was not designed for perpetuation in the Church. They received no charge to transmit that power to their successors in office. This cuts off the Catholic claim entirely. In answer to this, our correspondent, C. G. A., Missoula, Mont., refers to “Desire of Ages,” page 806, next to last par., where “the statement is plainly made” that “Christ charged His disciples to preach the remission of sins in His name among all nations; but they themselves were not empowered to remove ONE stain of sin. The name of Jesus is the only ‘name under heaven given among men, whereby we must be saved.’” Acts 4:12. This is in perfect accord with our answer. Preaching repentance and remission of sin through Christ is a very different thing from pretending actually to remove the guilt of sin, as Catholic priests pretend to do by their ceremonies. To quote further from the “Desire of Ages,” near beginning of paragraph referred to: “To no man, to no body of men, is given power to free the soul from guilt. Christ charged His disciples to preach the remission of sins in His name among all nations.” The difficulty here arises from misconstruing the meaning of the preaching of the remission of sin in His name among all nations. To preach remission of sins in Christ’s name is not to remit them. The Scriptures intimate that God only can forgive sin. Mark 2:7.
Here is another instance: In REVIEW of June 25, 1901, Ques. 810, is a question relating to the food of John the Baptist. Here is the question: “We read in Matt. 3:4 that the food of John the Baptist was locusts and wild honey. Is the word ‘locust’ here the same as that found in Lev. 11:22?”
The reader will notice the scope of the question. It relates to the etymology of the word “locust” as found in Matt. 3:4 and in Lev. 11:22; and here is the answer: “It is the corresponding Greek word. This word refers primarily and exclusively to the living insect called the locust; that is, we find no definition of the word applying to any other object.”
This is all in accordance with the facts in the case, on the subject of which we were treating. We were not ignorant of the statement found in Vol. III, page 62, of the Testimonies, which reads as follows: “John separated himself from friends, and from the luxuries of life. The simplicity of his dress, a garment woven of camel’s hair, was a standing rebuke to the extravagance and display of the Jewish priests, and of the people generally. His diet, purely vegetable, of locusts and wild honey, was a rebuke to the indulgence of appetite, and the gluttony that everywhere prevailed.” In our answer to the question which, as stated above, pertained only to the etymology of the word, we went on to state what customs prevailed in the East, mentioning the locust tree, which bears a pod called by the people “St. John’s bread,” and for sale in the market, and of the dried and powdered locust insects, which are exposed in the market for sale; showing that both the vegetable and the insect are used for food by the people of the East. But there is nothing in the word or its definitions to show which was used; and there was nothing in the question to lead us into a discussion of that subject.
Loyal and True to God
“Now, when we are on the borders of the eternal world, what can be of so much value to us as to be found loyal and true to the God of heaven?”
Beware Discouraging Suggestions
BEWARE of the suggestions that come to you when you are discouraged. What you should listen to then is the “exceeding great and precious promises” of the unfailing Word.
Principle Versus Policy
To exchange principle for policy is to do evil that good may come. But the result is evil and not good. And when once you begin the sacrifice of principle, you will not know where to stop until your whole stock of principle is exhausted.
OPPORTUNITIES FOR MISSIONARIES IN MEXICO.
By A. G. Bodwell; Wife
BEFORE coming to Mexico we had heard so much about the condition of things here that we imagined it was a country filled with cutthroats and robbers. We felt that nearly every man's hand would be against us.
But so far we have found things much better than we expected. Mexico City with its suburbs is said to contain five hundred thousand people. And there seems to be far less crime here than in cities of the same size in America.
The people are very polite and friendly. In fact, I believe that they can teach us many lessons in politeness and courtesy. It does us good to see the affection that they show for one another. It is true that many of them have bad habits, and that some of them cannot be trusted. But this is true of all nations. On the whole, we think that the people here compare quite favorably with the people of other nations, considering the advantages they have had.
One of the greatest needs in Mexico at the present time is converted people — those who will live the life of Christ before the people. I do not know of another country that offers such advantages to self-supporting missionaries. There are many enterprises that can be carried on that will return a good living. One of our brethren here, who receives one hundred dollars a month for keeping the books of a firm, has been canning fruit in a small way during the time that he could spare from his work, and in two months has cleared five hundred dollars. This brother expects to clear between five and ten thousand dollars in the same business next year.
Another brother has been running a bakery in San Luis Potosi for about a year, and is now taking in about one thousand dollars a month.
One of our sisters is acting as governess in a Mexican family at Dolores Hidalgo, for which she receives seventy dollars a month and board. Every little while we notice advertisements in the papers for an American governess. The people are anxious to learn our language and our ways.
It is not very hard work for one to get a school of Mexican children to teach. It is not necessary to understand their language in order to teach them English.
Several of our brethren could move to the same locality, buy a tract of land, and start a church school. In this way they could give employment to the natives, and teach them the truth. This is one of the finest countries for farming that I have ever seen. Almost anything you plant will grow. It is not as it is in the United States, where only one crop is planted in a year. You can plant here as fast as you can gather the previous crop. They cut alfalfa about every month or six weeks.
There are many other enterprises which would yield a good income, and enable our people to get the truth before this people who are in such great darkness. But time and space will not allow me to speak of them at present.
If any one who is thinking of coming to Mexico has any questions to ask, Prof. G. W. Caviness, Tacubaya, D. F., Mexico, or myself will take pleasure in answering them.
Just think of a country where you have fresh fruits and vegetables the year round, with a climate that is almost perfect. And in this country there are thousands and thousands of people who know nothing of the truth which we love so dearly. Many of them are anxious to know how they can serve God more perfectly.
We trust that God, by His Holy Spirit, may impress the hearts of some of our brethren and sisters who know the truth, and have a real burden for souls, to come to this needy field.
A. G. BODWELL AND WIFE.
Tacubaya, D. F., Mexico.
BRITISH WEST INDIES.
By W. G. Kneeland
San Fernando, Trinidad.—The Lord is blessing us richly in this part of the harvest field. Soon after I was called to lead in the work here, I was impressed that we must do something to increase the interest in the canvassing work. All except two or three of the canvassers, having become more or less discouraged and burdened with debt, had left the field. Assisted by Brother P. Porter, of Jamaica, we conducted a ten days’ institute at Couva, which was well attended. As we earnestly studied the word of the Lord, to learn the secret of success, the Spirit came very near, and frequently the study hour was turned into a praise service, so wonderful was the light and truth revealed to us.
As we came near to the Lord, He revealed the effects of disorder and lack of co-operation; and the same blessed principles that guided at our last General Conference were made so simple that we could apply them to our conditions. The field was organized into districts, and all canvassers and co-porteurs assigned their station. We expect that about twenty will devote their entire time to “conquering Trinidad with the Advent message,” which was our rallying call. Philip Porter was appointed general canvassing agent.
We are doing our best to finish three chapels this year, which are much needed. At one of our stations a good interest has been awakened among the East Indians, and several well-educated men have already taken their stand with us. Thus the work is opening among the eighty thousand of India’s sons among whom we have been placed. Shall the work be allowed to languish for the lack of a few dollars to provide necessary houses in which to teach them? To prevent possible losses, all those desirous of assisting us in erecting these houses of worship should send such funds through the Foreign Mission Board, who will see that their offerings reach the desired field.
Truly, the work is one, and the work is onward, and victory is at the end of the race.
W. G. KNEELAND.
OPENING OF EMMANUEL MISSIONARY COLLEGE.
By M. Bessie DeGraw
Five months after the closing work in Battle Creek College in the spring of 1901, students and teachers again met in the new quarters at Berrien Springs. The work of those few months cannot be described. It means much to transfer the interests of an institution, and reopen under conditions so widely different. Many felt that it would be a task too difficult to accomplish, and counseled the management to postpone the opening for one year. October 30, however, things were in readiness.
It is pioneer work, to be sure, but a spirit of greater earnestness on the part of students I never witnessed. It made one courageous just to come in contact with the young men and women who were here in time to help transform the hotel into a dormitory and to prepare class rooms.
The opening exercises on the morning of the 30th were very simple. Friends in the village assembled with the students, and an hour was devoted to words of welcome and good cheer. It is surprising to note the hearty reception accorded the college by the people of Berrien Springs. This spirit has been noticeable ever since the decision to locate here, and a hearty expression of the public feeling was made at the opening of the college.
The words of Miss Orcutt, an experienced teacher and W. C. T. U. worker, expressed the sentiments of many. Two years ago she was one of the teachers in the People's University, a socialistic movement started at Berrien Springs. This organization purchased the courthouse buildings, in which the college work is now conducted, and the hotel which is now used as a college dormitory was then filled with guests in attendance at their summer school. Unable to carry to completion their plans for a settlement and university, this movement died out. The Seventh-day Adventists have come into the same place, are occupying the same buildings, and, as Miss Orcutt said, "There is every indication that the educational interests of the new school will be a success. They are working on a higher plane than we did, by recognizing the spiritual side of education." She wished us Godspeed.
STEAMER “MAY GRAHAM” AT EMMANUEL COLLEGE LANDING.
Two telephone messages of greeting were heartily appreciated. One came from the General Conference Committee, assembled at Battle Creek, and the other from Professor Magan, whose illness prevented him from being among the teachers.
The entrance examinations began Wednesday morning. Professor Sutherland gave the students a talk upon the need of developing systematically, and laid before them the plan of the institution to make thorough students. The entrance examinations opened the eyes of some to their own need. One man who has attended various institutions in the East, said, after taking his test: "This is something new; I have studied Greek and Latin, and have taken other advanced work, but I never saw a school open like this. I am here for work, and want those subjects which will best prepare me for usefulness."
Every student devotes at least two hours to manual756labor; a number work their entire way. Last Sunday the gentlemen teachers and nearly every boy spent a half day on the farm. A wood shed was needed at the dormitory, so Professor Haughey and some of the boys are building one. This is the beginning of student labor, as it will be utilized in the erection of buildings on the farm.
Elder W. C. White spent a day at the college, looking over the farm and temporary buildings. In his talk with students he counseled them to make friends with the neighbors, to hold meetings, and in every way possible let the light of truth shine.
Already a number of openings have occurred. During the summer public meetings were conducted two evenings each week. In this way some were reached. The W. C. T. U. has asked the co-operation of several of our lady teachers, and Mrs. Dr. Edwards has a standing invitation to give instruction to the women. The way is open for both Dr. and Mrs. Edwards to do medical work in the village.
SAINT JOSEPH RIVER FROM WHITE'S BLUFF, EMMANUEL COLLEGE FARM.
The school has begun, with but few students, it is true, fifty being the present attendance; but this gives an opportunity to get the work well started, when it would have been difficult to accommodate a large number. The simplicity with which the work opens bespeaks a steady growth. A number of new students are planning to enter December 3, the beginning of the latter half of the fall term, when several new classes form.
Doubtless we have reached an era in the educational work. The exodus from the cities has begun. The freedom of the country breathes a spirit of strength into the work; and as a happy family, students and teachers look upon this as the beginning of a great work in the cause of Christ.
