Earlier text: Smile and PushKorea
By Rufus C. Wangerin
It is a glorious thought that the third angel’s message has brought out and consolidated a people in such unity, faith, and doctrine, as this our organization. Thanks and praise alone to him who, in love, mercy, and wisdom, has made us a people. Our interests are one — to see the message go, and the work done, and then our blessed Master come. I love to keep in touch with the brethren, read the reports from along the ranks, hear the glad tidings from the battle-field of life. Only this afternoon, Brother Harold Oberg and I paid a visit to a missionary operating under another mission board. He became so interested that out of a formal visit grew a whole afternoon’s Biblical discussion. He said, among other things, that he wondered at the oneness of belief and purpose which characterizes our entire denomination. He was telling us how dissension and Higher Criticism are mingling in their ranks, and that it seemed their work does not move. Praise God for the truth of his Word, which always triumphs. Let others deny their calling, let apostasy come, and Satan do all possible to wreck the old ship “Zion.” Our God is at the helm, and she will glide safely through both storm and tempest, to the desired haven of rest. Our lot, since coming to Korea, has16 been the common, every-day experiences, and the study of the language. We have not been out much among the people. It does seem rather peculiar to be doing nothing but study Korean day after day. And it makes me feel somewhat impatient, as I begin to realize the immensity of the work before us — millions in gross, heathen darkness, perishing, without even a chance to hear the old story of a Saviour’s wonderful love and his speedy return; while we few workers are merely undergoing a preparation, helpless, struggling to acquire a difficult speech. But, again, thanks be to God for the assurance that the work is his. And while we, by consecration, have chosen that to be our own, it is nevertheless not to be done in our strength. But the message is onward in Korea, and souls are coming to the light. We have just closed a month’s workers’ institute for our Korean preachers, here in Seoul. During the forenoons they received instruction, and the afternoons were spent in house-to-house visiting and distribution of handbills announcing the evening services. And at times we surely had a houseful. Twice it was necessary for Elder C. L. Butterfield to purchase additional mats for seating. And as still the people came, the partitions were pushed back, adding an adjoining room for the accommodation of the multitudes. The men come to meeting first, usually one hour early, for song service. They are the churchgoing folk here. They occupy the front seats in one end of the large room. Then the women come, and go to the rear. Koreans all sing — from the depths of their hearts to the tops of their voices. In this it is true they have not much culture, nor have they acquired the science of song; but if you were to see with what earnestness and meaning they sing, I am sure it would seem far sweeter, and be more inspiring, than is singing many times at home, where beautiful strains of harmony come from well-drilled, musical voices, while the heart is often further from the sacred meaning than are these poor natives from blend and tune. After meeting, bills, or leaflets, on the night’s subject are given to all present. Then there is a rush for the door, and a scramble for sandals and wooden shoes in the hallway, after which, with lighted candle lanterns, they go home, presenting quite a spectacle along the side of the hill. I am very glad and thankful for the privilege of being in Korea. My wife feels the same way. We hope, after diligent study, soon to be able to do something more than hover over our grammars all day. Brother and Sister Lee leave San Francisco to-morrow (February 23), so we shall look for them here in about three weeks. We are glad our force of laborers is increasing — but still what are thirteen to from twelve to fifteen millions? RUFUS C. WANGERIN. ONE new convert is reported at Flint, Mich. NINE new believers united with the Wade (Pa.) church recently. BROTHER E. F. FERRIS reports five new Sabbath-keepers at Elizabethtown, Ill. THREE persons have taken their stand for the truth at Ford City, Pa., recently. SIX persons were baptized at El Campo, Tex., recently by Elder J. I. Taylor. AT Salem, Mass., several have accepted the truth through the labors of Brother S. W. Walker. AT Rodeo, N. M., on Sabbath, April 2, eight souls received baptism and united with the church. AT Lockport, N. Y., one new Sabbath-keeper is reported, and several others are waiting for baptism. TWENTY are obeying the truth in Globe, Cal., as the result of work done during the past winter. A RECENT letter from Elder W. H. Saxby reports six baptized in New Orleans, La., on March 26. Two have taken their stand for the truth at Gardner, Mass., through the efforts of W. R. Uchtmann. AT Blanchard, Okla., two have taken their stand for the truth, and others are seriously considering this step. THROUGH the labors of Elder J. H. Hoffman, who has been working among the Swedish people in Superior, Wis., the past year, six have recently been baptized. The Sabbath-school membership has increased to thirty. A CHURCH was recently organized at New Philadelphia, Ohio, by Elder H. H. Burkholder, with a membership of fifteen. BROTHER AUGUST GLATT reports that one family has accepted the truth at Arcata, Cal., and is now ready for baptism. ON March 26 a good audience was present at the West Philadelphia (Pa.) church, when seven new members were received into fellowship. BROTHER F. E. GIBSON reports four new members added to the church at Youngstown, Ohio, three by baptism and one by profession of faith. RECENTLY, in the First Philadelphia Church, Pa., the ordinance of baptism was administered to seven adults by the pastor, Elder O. O. Bernstein. A BAPTISMAL service took place at the South Lancaster (Mass.) church on Sabbath, April 2, when three sisters were baptized by Prof. C. S. Longacre. BROTHER J. K. JONES, who has been working in Mansfield, Mass., for some time, now has twelve or more ready for baptism. He expects soon to organize a church there. THERE was one addition to the Salt Lake City (Utah) church recently, and two or three others are keeping the Sabbath, who it is expected will soon unite with the church. ELDER J. F. PIPER, of Burt, N. Y., recently wrote as follows: "The Lord has blessed in the work at Burt, and we rejoice to see so many accept the truth—twenty-three in all!" BROTHER E. B. HOPKINS reports that two have been added to the church at Levi, Tex., and three baptized; also that a church has been organized at Boswell, Tex., with nine members. DURING a series of meetings recently concluded in the Muncie (Ind.) church, several took their stand for the truth for the first time. Elder U. S. Anderson is in charge of the work there. ONE woman who heard this truth at the Madison Sanitarium while there for treatment last winter, has recently begun to keep the Sabbath, and has joined the church at St. Paul, Wis. ENCOURAGING reports come from Boston, Mass., from Elder A. E. Sanderson, who recently baptized six in Tremont Temple. These persons were afterward received into church fellowship. FIVE adults were baptized by Elder W. H. Heckman in the Pottsville, Pa., First Baptist church. These have accepted the truth as a result of the work done by Elder C. S. Weist and C. S. Baum. BROTHER HIRLINGER, elder of the Lancaster, Pa., church, writes that they have had the pleasure of adding four new members to their church within the last few months, and that another desires baptism. Florida
By Charles P. Whitford
MIAMI.—The tent-meetings which began at this place February 8 are progressing with interest. From the first, we have had an excellent attendance. What the result of the meetings will be, we are unable to tell at this writing. We can only say that the prospects are good for a church to be established here. The whole city seems to be having their attention called to the work we are doing; not by attending the meetings, however, but rather through their ministers, who are publicly and privately working to lead those who are attending, to cease doing so. One woman told me yesterday that she was visited by seven ministers and three of the laity in one day. Those who do attend our services say they have learned more Bible truth than they ever learned before in all their lives. Some of the members of the M. E. Church, South, believe we have the truth, and they desired us to invite their minister to occupy our tent and show that we were wrong in teaching the seventh day to be the Sabbath. He had told them that he could show that Sunday was the Sabbath in twenty minutes. We invited him to do this, but he declined. We are all of good courage in the Lord, and praise him for the privilege of having some humble part in the closing work of the gospel. Brethren and sisters, remember us in your supplications at the throne of divine grace. Some Items of Sanitarium Work
By L. A. Hansen
WHILE our attention is being particularly called to the financial needs of our sanitariums, it is not out of place to look at some of the encouraging features. The excellent article by Dr. W. A. George, in last week's REVIEW, presented the fact that sanitariums may pay in other ways than that of making a good showing on the balance sheets. We can even now rejoice that there is more to our sanitarium work than financial deficits. Even these present a different appearance when viewed in full light. Due credit should be given where it is deserved. The magnitude of this branch of the work at the present time is cause for gratitude, especially in view of the trying experiences through which it has recently passed. During the last few years of its history it has made more rapid progress than ever, in number of institutions established and in increase of workers. We have about eighty sanitariums, in various parts of the world. Careful judgment has been exercised in the selection of locations. Most of them are veritable natural beauty spots. There have been many indications of Providential guidance in securing properties. The buildings are nearly all of a class to be a real credit to the denomination. The investment in sanitarium property is nearly three million dollars. Of more than one hundred fifty physicians, over one hundred are connected with our institutions, while the others are doing independent work, but in sympathy with our cause and its advancement. The nurses in our institutions number more than a thousand, while there are others in the employ of conferences directly or doing private nursing. The total number of workers employed by sanitariums is nearly two thousand. It is an item for special thankfulness that we have the loyal allegiance of this company of self-supporting workers. Much of their work could properly be considered in the line of evangelical work, such as usually enters into the labor reports of conferences, and is paid for as such. It does not show in that form on the financial statements of sanitariums. If it did, it would be an item of some consequence. The work of training nearly, if not fully, one thousand student nurses, and providing their board, room, and laundering, with a cash allowance besides in most instances, is another item that is not a small one. The education received by the student could properly be reckoned as worth one hundred fifty dollars a year, making close to one hundred fifty thousand dollars' worth of educational work that is being done in the institutions, and is paid for by their work. The money for these purposes comes from the patronage. Statistics now coming in for the past year indicate that the number of patients will exceed that of the previous year, when twenty-five thousand persons visited our sanitariums, stopping on an average of five weeks each. Over two million dollars was received from this source. About six hundred thousand dollars of this was paid out in wages to employees. These are items that we can present in figures. They make big figures too. But there is much done that can not be told in this way. We can not estimate the worth of the blessings that come to people through healing of body and soul. We do not know the full value of the good influence that is created for the advancement of our work with individuals and in communities. We should not overlook the fact that our sanitarium work could be much more than paying its way entirely if it were relieved of the interest-bearing indebtedness. In nearly every case, if not entirely so, institutions would be making a gain if it were not for the interest they have to pay. All of this should be an encouragement to us to make every effort possible to place our sanitariums on that footing where they can carry forward unhindered the good work they are doing. The Workers Needed in Our Sanitariums
By G. B. STARR
Every branch of work conducted by the people of God should be of the highest tone and character. What the workers in an institution really are in spirit and character, the manner in which they conduct themselves in their every-day life, makes a much deeper impression upon the visitors and guests than do all other influences combined. This is a strong factor to either deepen or counteract other influences. In their sanitariums Seventh-day Adventists are keeping open house for all the world. Into these institutions the public are invited to come and mingle intimately in the every-day, home life of its physicians and managers and workers. What these guests find the managers, physicians, gospel workers, nurses, and helpers to be, they naturally suppose represents the result of adopting the principles for which the institution stands. The object of the sanitarium is the salvation of souls; to represent the truth for this time, in all its phases; to relieve suffering humanity; and to train workers to do gospel medical missionary work, at home and abroad. The physicians and other members of the sanitarium faculties, are, in the large majority of instances, persons who are sacrificing continually for the upbuilding of the work of God, as they regard it, and therefore can not consent to devote time to the education of mere "professionals,"—those who intend to devote themselves, after graduation, to the work of nursing only for gain. Persons with no higher motives should not apply for admission into the training course for gospel medical missionaries. As we thus view the public nature of these institutions, and the importance of the right stamp of home life and order that should prevade them, we must conclude that workers—all of the workers, without exception—should be most carefully selected. Persons with hasty, unsubdued tempers and weak characters ought not to be on exhibition in any public place. Sick people must be protected from such persons. Real Christians, who are patient and forbearing under provocation, are the ones needed. Faithful persons, who are truthful, honest, straightforward, who have learned to respect home discipline and school discipline, are greatly needed. True men and true women are in great demand. Persons who are coarse in manners or speech are not qualified to meet the refined and cultured, the delicate and sensitive people who so largely patronize such institutions. Sanitariums should not be regarded as reformatories. If you have sons or daughters who are a source of anxiety and care to you at home; who are self-willed, stubborn, disrespectful to parents, to the aged, or indifferent toward religious matters, you may know with certainty that they are not qualified to enter the nurses' training course, or the course for medical missionary evangelists, at least not yet. A few such persons in an institution require more time and thought and anxiety and labor on the part of the management than do many of their other responsibilities combined. Therefore, parents, ministers, teachers, and others, who have the best interests of God's institutions at heart, and who wish to see them prosper, will not recommend such individuals to the managing boards as suitable candidates for training. But if you have intelligent, active, patient, faithful Christian men and women in your home or church or school, whom it will be a real sacrifice for you to spare,—those upon whom you can always depend to hold up a high standard,—encourage such to respond to the call to come to the help of the Lord to prepare for work in the fast-ripening harvest. The work stands in need of a large number of such persons. I'd Like to Go
By Eugene Field
It seems to me I'd like to go
Where bells don't ring, nor whistles blow,
Nor clocks don't strike, nor gongs don't sound,
And I'd have stillness all around — Not real stillness, but just the trees'
Low whispering, or the hum of bees,
Or brooks, faint babbling over stones
In strangely, softly tangled tones. Or maybe the cricket or katydid,
Or the songs of birds in the hedges hid,
Or just some such sweet sounds as these
To fill a tired heart with ease. If 'tweren't for sight and sound and smell,
I'd like the city pretty well;
But when it comes to getting rest,
I like the country lots the best. Sometimes it seems to me I must
Just quit the city's din and dust
And get out where the sky is blue —
And, say, now, how does it seem to you? Medical Missionary Department
Conducted by the Medical Department of the General Conference W. A. RUBLE, M. D. — Secretary
D. H. KRESS, M. D.
L. A. HANSEN — Field Secretaries Fireside Correspondence School
By W. E. Howell
THERE has been an appreciative response to our invitation to attend the Perennial Bible Institute. From as far west as Arizona, as far south as Florida, and as far north as Canada, requests have already come for particulars of admission. So much of our Bible study and reading is scattering and fragmentary that an opportunity to have the materials all simply arranged for us, a systematic course marked out, and our own knowledge of a subject tested and criticized by a sympathetic, experienced Bible teacher, looks very attractive. Those who have already made a beginning continue to express their appreciation of the value of their study. Note the uniform testimony of these three:— “I am enjoying my study very much. It is an opportunity that I am glad I did not let go by unimproved.” “I enjoy my study very much, and consider time and means well spent.” “I value the course of study very highly.” While these all speak positively, they are not content to speak in the positive degree. Neither will you if you will only taste and see how good it is. Let one member of the family—the brightest or most ambitious or most needy—subscribe for the course in either Bible Doctrines or The Life of Christ. Let a part of the assignment in the lesson be read aloud at morning and evening worship and be discussed as far as time permits. A few minutes’ regular reading twice a day covers ground surprisingly fast. By the end of the week, the lesson assignment will be completed, the memory verses learned, and the subscriber to the lessons can write out the Test Paper and send it in for inspection. Such a method would stimulate thought, be a blessing in all family affairs, accomplish something definite for all, and secure to the subscriber credit on a school course if so desired. Try it, and you too will “consider time and means well spent.” Some feel that because spring has come, and because farm work is pressing, the weather better for canvassing or tent work or work in the trades, the evenings shorter, the sun warmer, the flowers blooming, the bees humming—the study is out of the question—“I think I’ll lay it aside or put it off till fall.” Question: How many hours in a winter day?—Twenty-four. How many in a summer day?—Twenty-four. Really! Full sixty-minute hours?—Yes. Settled. Proposition: Suppose you store the dining-room table and the cook-stove in the attic till fall?—Why! I couldn’t! If you are going to starve the mind, why not let the body stand its share too, and wait till fall, when it will not be so busy? Suggestion: Why not read the newspaper a little less if necessary; spend a little less time in idle talk; use every spare moment on rainy days, while waiting for dinner or a train or an appointment, while riding on the street-car, while the horses are resting, while others are sleeping or lounging; clip your time here and there on other things of less importance—any way so as not to neglect or postpone or interrupt that mental development of which you have felt the need so often and so long? Pardon the length of this suggestion, but it is hoped that you will take less time to decide favorably on it than it took you to read it. The easy way is to yield to the relaxation that warm weather brings uninvited, and to give way before some difficulties that loom up before us; but the right way, the really happy way, the Scripture way is, having put the hand to the plow not to turn back; and if the hand is not already on the plow, there is no time like to-day—to-day, if you will. In the winter “the sluggard will not plow by reason of the cold;” in the summer, it is too hot! There is only one time left—NOW. Six months’ experience in the work of the Fireside Correspondence School teaches us that it is the really busy people, for the most part, who are most ready and ambitious to take up a study for self-improvement, and who send in their work the most regularly. Can you explain that? Look for the solution in the following truths culled from our announcement:— “Upon the right improvement of our time depends our success in acquiring knowledge and mental culture. The cultivation of the intellect need not be prevented by poverty, humble origin, or unfavorable surroundings.” “A resolute purpose, persistent industry, and careful economy of time, will enable men to acquire knowledge and mental discipline which will qualify them for almost any position of influence and usefulness.” “The heights by great men reached and kept
Were not attained by sudden flight,
But they, while their companions slept,
Were toiling upward in the night.” “The mill can never grind with the water which has passed.” “Opportunity is the command of God.” “The slothful man says, There is a lion in the streets.” “Do not squander time, for that is the stuff life is made of.” “Be not simply good,—be good for something.” “It is not in our stars, but in ourselves that we are underlings.” “With God all things are possible.” Our address remains: Takoma Park, Washington, D. C. Scandinavian Union Mission School
By Erik Arnesen
OUR Danish-Norwegian Union Mission School opened the first day of November last. The enrolment has been forty-one. The Spirit of God has been felt in our midst. Especially was this the case during the week of prayer, which was to us a precious season indeed. The New-year's offering, taken at the close of the week of prayer at the school, amounted to just two hundred kroner, or about fifty-four dollars. This result was most encouraging, practically all the students being without means. With very few exceptions all those attending school this year are converted to God, and no doubt even most of these few will unite with us by the close of the year. Two have already been baptized. Aside from our regular class work, weekly exercises in speaking and holding Bible readings, are being given to a number of the most experienced students, this class being in charge of our union conference president, Elder J. C. Raft. The students seem to highly appreciate this and the other privileges they are enjoying at the school. And we expect that a large number of them will go out into the Lord's harvest-field to engage in the work of saving souls and of enlightening the people in regard to the precious truth of Christ's speedy return. No doubt a very large number of these dear young people will enter the field as canvassers, others as Bible workers, etc. May the God who has called them into his service, and who has put it into their hearts to do all they can to prepare for still better service, make them a blessing and a power for the advancement of his own cause, resulting in the salvation of many souls, a glorious harvest in the final day of reward. We are this year occupying our new school building, located on the sanitarium grounds. This affords us far better facilities than those we had last year. The building was finished early last fall. Our school year closes the last day of April. ERIK ARNESEN. Sanitarium Relief Campaign
By L. A. HANSEN
The recommendations for the relief campaign have now been generally presented and adopted. A good spirit has been manifested toward the movement. It has been accepted as a good plan. There is danger, right at this point, that we shall now rest easy, feeling a sense of satisfaction because a plan has been devised for the relief of our sanitariums. We have, as it were, gotten the difficulty out of the way by favorable legislation. Let it be remembered that the real situation is unchanged. The needs are as great as ever. Passing resolutions will not meet them. We must now carry out these resolutions by doing what they call for. The next step is to sell the books and journals. The need for the campaign was an urgent one sometime before the Council of the General Conference Committee of last October took up the matter. It was this urgency that in a large measure called for the Council. Elder A. G. Daniels presented the situation as a most serious one, and of pressing need. The necessity of doing something definite, and that very soon, was emphasized. A large and strong committee gave the question careful consideration. The Council adopted the recommendations19 for the campaign as the best measure of relief. As has been stated, these have been adopted by union conferences and by local conferences as far as they have been presented. The issue is now before the individual, the one who is to go to friends and neighbors and sell the books and journals. Returns are expected from each conference on the basis of two books and five journals a member for each of the next three years. Anything short of this will lack just that much of meeting the demands of the situation. We must not figure on any shortage. This need not become a wearisome matter, or one of distaste. It ought not to be necessary to have it before us a great while. It can be gotten out of the way. There is no objection to closing it up before the allotted time of three years. The whole matter now rests on our doing the work. Christian Education
By Frederick Griggs
Conducted by the Department of Education of the General Conference FREDERICK GRIGGS - - - - Secretary Calling the Judgments Down
By W. A. C.
At the recent session of the Methodist Episcopal Conference, held at Baltimore, Md., Rev. Charles C. Guthrie, pastor of Hamlin Methodist Church, of Washington, D. C., during a debate on the question of Sabbath observance, referred to the city of Washington as “wide open and alive with Sabbath desecration.” He said:— “Washington is wide open and alive with Sabbath desecration. The moving-picture places are always open; what are termed sacred concerts are given in the theaters, and there is talk of playing Sunday baseball. “A city of this type is bound to feel the wrath of God, and all because some of its citizens are looking for amusements rather than churches.”—Washington Herald, April 5, 1910. Mr. Guthrie is a strong advocate of Sunday laws, and recently gave a number of addresses in his church on “A Fight for the Rest Day.” From his remarks, it is very plainly to be seen why he wishes a District Sunday law. It is to close up the places of amusement, that the “citizens” may have their attention turned to the “churches.” His prediction that such a city “is bound to feel the wrath of God,” calls to mind very forcibly the following quotation from “Great Controversy,” page 590:— “It will be declared that men are offending God by the violation of the Sunday sabbath, that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced.” The Washington Herald is indignant at the utterances of Mr. Guthrie, and in an editorial, under date of April 6, says:— “To say that Washington is ‘wide open,’ as the Rev. Dr. Guthrie said to the Methodist Conference at Baltimore, is to give the capital a bad name, which it does not deserve. Such an assertion, indeed, falls little short of slander. ‘Wide open,’ in common acceptation of the term, means a town or city wholly given over to worldly pleasures and indulgences, where laws and regulations are discarded, and where, in the language of the street, ‘everything goes.’” “Washington is no such city. It would require the wildest stretch of the imagination to bring it within that category. There is not a more well-behaved, well-ordered municipality in the United States than this capital of the nation.” Why the Johnston Sunday Bill is Wanted
By W. A. C.
At nearly all the hearings that have been held on the Johnston Sunday bill we have been reminded by some of the friends of the measure that the opposition to it came mostly from outside the District of Columbia. Thus at the hearing held March 8, 1910, Mr. Charles F. Diggs, a Washington attorney representing the Washington Retail Grocers’ Protective Association, said to the committee:— “I say to you, this is a local measure; that Congress, in enacting this law, is enacting it for the District of Columbia, and it does not affect or concern anybody outside the District of Columbia. It is merely a police regulation intended exclusively for this jurisdiction. It being a local measure, to use a very plain and homely expression, it is nobody else’s business.” That support as well as opposition to the bill comes from outside the District we need but cite the recent action of the Methodist conference, in session at Baltimore, when, on April 5, resolutions were passed concerning both the Johnston and the Coudrey District Sunday bills. As published in the Washington Times of the same day, these resolutions and the discussions upon them are summarized as follows:— “Besides condemning the work on the Sabbath day, the conference passed resolutions indorsing the Johnston Sunday rest bill. The conference also condemned the legalizing of Sunday baseball. A number of speakers spoke on the value of keeping the Sabbath day free from work.” What are the Methodists outside the District of Columbia making these District bills their “business” for, if this proposed legislation is purely of “local” concern? And if a Congressional Sunday law for the District is a mere civil matter, no religion in it at all, only a “police regulation,” as we are told, why is it that the religious people, both inside and outside the District, are so concerned over it, and demanding it in the interests of protecting the “Lord’s day,” and “keeping the Sabbath day free from work”? And why are the National Reformers, this American remnant of the old Scotch Covenanter Presbyterian school, with headquarters at Pittsburg, Pa., so concerned over the passage of the Johnston District Sunday bill, if it is only a local measure and of only local concern, and no religion in it? In the last issue of their official organ, the Christian Statesman, for April, 1910, an editorial beginning, “Washington and the District of Columbia have no Sabbath law,” closes by saying:— “The value of such a law would lie not only in the relief which it would bring to many who are now deprived of their weekly rest, but in the support which it would lend to the cause of our national Christianity. The absence of such a law from the national statute-books is a reproach to the whole nation.” This is just what we have been saying were the facts in the case all along—that the church people, not only in the District, but all over the country, who are clamoring so loudly and so incessantly for a District Sunday law, want it to give national support to religion. In other words, they wish Congress to pass a religious law—a law to “support” religion. Men may say that this proposed legislation concerns only the people of the District. Plain and very palpable facts demonstrate the contrary. They may say that it is not religious. The simplest logic, and testimony the most abundant, indisputable, and overwhelming, prove that it is. Simply because some of the advocates of this legislation may not ask for it upon avowedly religious grounds, does not prove that such legislation is not religious. With all the facts before him, no honest man can say nor longer contend that Sunday legislation by Congress for the District of Columbia, is of only local concern and not religious. W. A. C. RECENTLY there has been a proposition made by the Roman Catholics in Baltimore that a memorial should be erected in honor of Lord Baltimore, and that it shall be as well a monument to religious liberty, of which the titled gentleman to be honored is claimed by his Baltimore coreligionists to have been the first and most brilliant colonial apostle. Since this question has been proposed, there has been carried on in the Baltimore press quite a lively discussion over the matter.20 Among those who have discussed the question is Elder C. B. Haynes, the religious liberty secretary of the Chesapeake Conference. The following from his pen appeared in the Baltimore American of a recent date:— “As secretary of the Maryland and Delaware Department of the Religious Liberty Bureau, a national organization, having branches in every State, I desire vigorously to protest against certain statements made by Cardinal Gibbons in his letter to you relative to the design of the proposed monument to religious toleration. It is a perversion of the historical facts in the case to claim that any Catholic or the Catholic Church ever introduced religious liberty into the State of Maryland or any other State or nation on earth. The only relation that the Catholic Church has ever assumed toward the great principle of religious freedom is that of an antagonist, and this attitude has been persisted in throughout all the centuries of its history. There should be, therefore, no memorial erected to Lord Baltimore as representing the position of Rome, for if Lord Baltimore favored religious liberty, he was a very bad Catholic. There is no need for any mistake concerning this whatever, as the decrees and pronouncements of the Church of Rome on this subject may be easily procured by any one. They, without exception, are all opposed to religious liberty. “On the other hand, Cardinal Gibbons is absolutely correct in suggesting that no credit is due either to the Church of England or to the Puritans. The religious despotism and intolerance manifested by the Puritans in Massachusetts colony was as great as was ever manifested by Rome, though it continued for a much shorter time. The claim that the Puritans should be honored because they espoused the cause of religious liberty is utterly absurd, as the poor Quakers have good cause to remember. “Furthermore, no monument should ever be erected in America to memorialize the principle of religious toleration, and this is so because religious toleration has nothing whatever to do with the American form of government. There is all the difference in the world between religious freedom and religious toleration. Tolerance implies forbearance. It is the act of a superior toward an inferior. It involves the right to be intolerant at pleasure. It denies a right, and asserts the granting of a favor. If the state tolerates, then she arrogates to herself a superiority to religion; if one particular religion tolerates the rest, it makes the same claim regarding them. “No man intelligently and morally capable of true religious feelings will accept at the hands of the state, or of any religionists, a tolerance of his religion. Religious toleration can not be tolerated in America. The complete disseverance of church and state, the absolute equality, before the law, of all forms of religion and no religion at all, is the American ideal. Therefore, it is just as fitting for the State of Maryland to erect a monument to the principle of the divine right of kings as to the principle of religious toleration. They both rest upon the same foundation. “I would suggest in closing that it is hardly time to erect such a monument as is proposed, even at this day. In a State whose statute-books contain such notorious blue-laws as do the statute-books of the State of Maryland, there exists no such thing as religious liberty. Only as late as yesterday the House of Delegates, of which you are an honored member, refused to consider a bill having for its object the revision or the total abolishment of the Maryland blue-laws. Let us not erect a monument to something that does not exist, something we do not possess. Let the legislature do away with all religious laws now on the books, and then it will be time enough to erect a monument to religious liberty, for then we shall have it. Until such a time a monument erected to this great principle would be but a memorial to hypocrisy and falsehood.”