p. 15 | Review and Herald, Vol. 87, No. 17. (4/28/1910)

The 1260 Years of Papal Supremacy

By William Ambrose Spicer

“AND they shall be given into his hand until a time and times and the dividing of time.” Dan. 7:25. “And power was given unto him to continue forty and two months.” Rev. 13:5.

Thus prophecy assigns a period of 1260 prophetic days, literal years, as the time of the papal supremacy. The papal spirit was at work in apostolic times, and the historic Papacy developed. It is to carry on its work to the end; but for a certain period it was represented as having supremacy.

No specific event is named in the prophecy as marking the beginning of this period, such as was given in the seventy weeks of Dan. 9:24, 25—“from the going forth of the commandment to restore and to build Jerusalem,” etc.; but, nevertheless, history bears sure, and doubly sure, testimony to events marking the beginning and the ending of this prophetic period of 1260 years.

In a recent published attack upon our work, an opponent in an Eastern State has made capital of an inaccurate statement in one of our books, which others have noted before him. He quotes from “Daniel and the Revelation” (page 177, new edition, comments on Dan. 7:23-26):—

We think it clearly established that the three horns plucked up were the powers named; viz., the Heruli in A. D. 493, the Vandals in 534, and the Ostrogoths in 538.

Then our opponent quotes from history some testimonies showing that the Ostrogothic power was not “plucked up” till the successful campaign of Narses, 552-553. Such testimony might have been continued at much greater length, for all historians date the overthrow, or plucking up, of this kingdom in 552-553. Had our opponent looked further, he might have quoted testimony to this effect from “Daniel and the Revelation” itself; for, in history quoted on page 554 (comments on Rev. 8:12), it is said of Narses,—

He defeated the Goths (A. D. 552), achieved “the conquest of Rome,” and the fate of the senate was sealed.

But the point to be noted is that the prophecy does not at all represent that the period of papal supremacy begins from the plucking up by the roots of the last of the three horns of Dan. 7:8. The prophecy simply states that the plucking up took place before, or in the presence of the little horn, the Papacy—“before whom there were three of the first horns plucked up by the roots.”

The only questions are, At what period in the gradual development of the Papacy was it given power (over the saints and times and laws) answering to the prophecy? and, What vital events of well-established and incontrovertible history mark the beginning of this prophetic period? and, Do similarly vital events mark the close of that period? The response of history is clear and undeniable.

The sure word of prophecy foretold the apostasy. It pictured an ecclesiastical, kingly power rising in the field of the old Roman empire, setting itself forth in spiritual empire over the souls of men, mingling with the civil powers and asserting authority over them. To this apostasy the dragon was to give “his power, and his seat, and great authority.” In other phrase, it was spiritual Babylon, or Rome, “that great city, which reigneth over the kings of the earth.”

The apostasy developed. The bishop of Rome gradually came to assert precedence. With the removal of the seat of the empire to Constantinople, the bishop of that city was a rival. Schaff says:—

In this long contest between the two leading patriarchs of Christendom, the patriarch of Rome at last carried the day. The monarchical tendency of the hierarchy was much stronger in the West than in the East, and was urging a universal monarchy in the church.—“History of the Christian Church,” Vol. III, page 236, sec. 57.

Of the times of Pope Simplicius (A. D. 468-483), when the Western empire fell, and the division into ten kingdoms was completed, Schaff says:—

Now, to a certain extent, it [the Papacy] stepped into the imperial vacancy, and the successor of Peter became, in the mind of the Western nations, sole heir of the old Roman imperial succession.—Id., page 323, sec. 64.

The “little horn” of Daniel’s prophecy was lifting itself up, with a look “more stout than his fellows.” The Papacy was inheriting the power and seat and great authority, or prestige, of the universal Roman empire. The historical development was an exact filling in of the prophetic outlines. As old Thomas Hobbes, of Malmesbury, wrote:—

If any man will consider the original of this great ecclesiastical dominion, he will easily perceive that the Papacy is none other than the ghost of the deceased Roman empire, sitting crowned upon the grave thereof.

But just where in the process of development may we find the pivotal stage, the definite steps, by which the Papacy passed from the period of strife for power to the period of acknowledged supremacy assigned in prophecy to the 1260 years? The pivotal stage between ancient and medieval history was the time of Justinian, who ruled the empire from Constantinople. J. B. Bury says of Justinian:—

He may be likened to a colossal Janus bestriding the way of passage between the ancient and medieval worlds. . . . His military achievements decided the course of the history of Italy, and affected the development of western Europe; . . . and his ecclesiastical authority influenced the distant future of Christendom.—“History of the Later Roman Empire,” Vol. I, pages 351-353.

Of this world-shaping time, George Finlay says:—

The reign of Justinian is more remarkable as a portion of the history of mankind, than as a chapter in the annals of the Roman empire, or of the Greek nation. The changes of centuries passed in rapid succession before the eyes of one generation.—“Greece Under the Romans,” page 231.

Prophecy was fulfilling in that generation. The time had come for the dawn of the papal supremacy. The primary event that marks the supremacy of the Papacy is found at this very pivotal point. It was the formal imperial recognition of that supremacy by Justinian in his famous letter of A. D. 533, declaring that “all the priests of the whole East” were subject to the Pope of Rome, and declaring him to be “the head of all the holy churches.”

The great significance of this decree (for the letter had all the force of a decree and was later officially recognized as such) has been emphasized by us in all our history. I was impressed with this a few months ago in going through the old files of the REVIEW. Joseph Bates (Aug. 7, 1860) said that the 1260 years of papal supremacy began “where Justinian made his head bishop the Pope.” Hiram Edson, one of the pioneers (July 30, 1867), refers to this decree of Justinian as making the Pope “head of all the holy churches, and the effective corrector of heretics.” And U. Smith, when asked what author was most reliable on this question of papal supremacy (Feb. 14, 1882), answered: “The author whose testimony seems conclusive respecting the source from which the Papacy claims its supremacy, and the date when that supremacy was conferred, is Croly.” And in his “Daniel and the Revelation” (page 325, comments on Dan. 11:31), he printed the strong testimony of Croly, as follows:—

The highest authorities among the civilians and annalists of Rome, spurn the idea that Phocas was the founder of the supremacy of Rome; they ascend to Justinian as the only legitimate source, and rightly date the title from the memorable year 533.

Again, in “Daniel and the Revelation” (page 666, comments on Rev. 13:11-17), it is stated by the author:—

The full development of the beast, or the establishment of papal supremacy, dates from the famous letter of Justinian, which was made effective in A. D. 538.

Thus, all along, the issuing of the decree of 533 has been accepted as the primary event laying the foundation of papal supremacy. But we have placed practically all the emphasis, as to time, on the later date, 538, at which time, while the Ostrogothic horn was not plucked up, there was a decisive stroke by the sword clearing the way for the Papacy. The period of papal supremacy is doubly fortified and established if along with the event that we have emphasized as the primary one, the issuing of the decree of Justinian, we emphasize also the date of that document, 533, as a primary date.

Then we have the notable decree (by the Papacy’s chief supporter) in A. D. 533, formally recognizing papal supremacy, and a decisive stroke with the sword at Rome, cleaving the way, in 538.

Exactly 1260 years later we have the notable decree of the French government (which had been the Papacy’s chief supporter), abolishing church and religion, in 1793, and a decisive stroke with the sword at Rome, in 1798. The parallel is complete.

When Justinian’s letter was issued, in 533, a heretical Arian and Gothic king ruled Italy from Ravenna, his capital. The Gothic kings claimed the right to interfere in papal elections at Rome. To restore Italy to the empire and drive out Arian heresy, Justinian undertook his Italian campaigns. While in the sixteen years of these campaigns the city of Rome “changed masters five times, and suffered three severe sieges,” the real crisis of the contest was reached in 538, at the close of the first siege. The imperial army, under Belisarius, held the city of Rome, and the Goths, under King Witiges, had gathered practically their whole nation to take it. “If a single post had given way,” says Gibbon, “the Romans and Rome itself, were irrecoverably lost.” The Goths were defeated, and this defeat, says Hodgkin, dug “the grave of the Gothic monarchy in Italy.” Though again and again they rallied, and twice afterward occupied Rome, this resistance of 538 against Witiges was the crucial hour in the history. Finlay says:—

With the conquest of Rome by Belisarius, the history of the ancient city may be considered as terminating; and with his defense against Witiges [538], commences the history of the Middle Ages.

—“Greece Under the Romans,” page 295.

And the Middle Ages was, roughly speaking, the day of the Papacy.

Not only was this stroke by the imperial sword at Rome, in 538, a decisive event in clearing the way for the assertion of the papal supremacy already recognized, but another deeply significant train of events begins with this year. Pope Silverius had been made Pope by the Gothic king. In November, 537, through intrigue, and on accusation that he had negotiated to betray the city to the besieging Goths, Silverius was stripped of his papal robes by Belisarius, and exiled, and Vigilius named in his stead. But the emperor intervened, and sent Silverius back to Rome, early in 538, with orders for a trial, and to be restored to the papal throne if found innocent. Belisarius delivered him to Vigilius, who quickly got him off to a desolate island, and evidently did away with him. Vigilius was thereafter recognized as Pope. And of him Schaff says:—

Vigilius, a pliant creature of Theodora, ascended the papal chair under the military protection of Belisarius (538-554).—“History Christian Church,” Vol. III, page 327.

The arms of the empire put the Pope there; and though he was personally humiliated under Justinian’s arbitrary demands that he should approve and condemn according to imperial fancy, this use of the papal supremacy strengthened the idea that the Pope of Rome must be the one to speak and condemn for the universal church.

Next, Pelagius I (554-560) was made Pope “by order of Justinian,” says Schaff, and this time again his elevation to the papal seat was secured “by the military aid of Narses.” Pelagius demanded that the arms that had put a Pope on the throne should enforce subjection to papal rule against bishops who failed to recognize his authority:—

Pelagius endeavored to enlist the civil power in his aid. He wrote several letters to Narses, who seems to have shrunk from using violence, urging him to have no scruples in the matter. These letters are an unqualified defense of the principle of persecution.—Smith and Wace, Dictionary of Christ. Biog., art., Pelagius (Pope).

Thus the Papacy asserted its claim to wield the sword of persecution. The supremacy had been recognized imperially in Justinian’s decree of 533. The sword had struck a decisive blow to clear the way in 538, and the arms that there set the Pope on the throne continued to be used by the Papacy in its warfare against the saints and the laws of the Most High.

Just another glance now at the closing events of the long prophetic period.

From the decree of supremacy, 533, the 1260 years bring us to 1793, the climax of the French Revolution, which is the special subject of the prophecy of Revelation 11. In this chapter, specific events are described as marking the end of the 1260 years. Verses 3, 7, 8. These specifications, we all know, were fulfilled in the scenes of the Reign of Terror, of 1793. The Papacy, in the view of the French, represented Christianity, and in their revolt against its despotism they struck at all religion.

Again, as following the event of 533 came the events of 538, in the establishing of the papal supremacy, so out of the events of 1793 came the event of 1798, the taking of Rome by the French, the overturning, for the time, of the papal government, and the exile of the Pope. Dr. Adam Clarke, who lived in those times, in 1825 wrote in his “Commentary,” on Dan. 7:25, 26:—

The end [of the Papacy] is probably not very distant; it has already been grievously shaken by the French. In 1798 the French republican army under General Berthier took possession of the city of Rome, and entirely superseded the whole papal power. This was a deadly wound, though at present it appears to be healed.

Thus it appeared to men living at the time. Other tribulations have come to the Papacy, but the French Revolutionary and the stroke of 1798 growing out of it, announced to the world that a despotic supremacy, formerly asserted, was broken.

Thus by a double set of closely related events, the period of 1260 years of papal supremacy is clearly pointed out and securely established. W. A. S.

“Behold How He Loved Him!”

By C. M. S.

In the incidents connected with the resurrection of Lazarus we not only get an insight into the humanity of Jesus, but we see also an object-lesson of the love and sorrow of the Father in permitting the anointed One to die for the world.

The Jews said, and many have since said, Why did Jesus permit Lazarus to die when he was healing others and could have healed Lazarus? Surely it was as easy to arrest the progress of disease before death had claimed its victim as it would be to overturn the result of the disease when it had done all that disease can do. “Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?” Of course he could. Why did he not?

Scores, hundreds, thousands, were dying daily then, as they are now. But Lazarus is singled out, and that question is asked concerning him, because he was the very special friend of Jesus. And

because of the friendship of Jesus for the other members of the household also, it was thought that Jesus ought to have exercised his great power to prevent the death of Lazarus. He did not do so. Was he indifferent to the suffering of Lazarus and the sorrow that must ensue in the bereaved household of his friends? — Verily, no. “He groaned in the spirit, and was troubled.” When Jesus had asked where they had laid Lazarus, he was unable longer to restrain his feelings, and it is recorded that “Jesus wept.” When the Jews beheld this, they exclaimed, “Behold how he loved him!” On their way to the tomb it is again recorded that he groaned in himself. We know that he saw the long train of death and of weeping mourners winding through the centuries that should follow, and that he wept over those deaths and grieved over those sorrows. Nevertheless, Jesus Christ, the Friend of Lazarus and his household, wept in his own sorrow for the grief that had come to his own heart.

And yet he could have stepped in between Lazarus and death, but did not. The question still is, Why not? Let us place by the side of that question another. God the Father loved the only begotten Son, and at any moment could have stepped in between him and death, but did not. Why did he not?

The answers both rest in the eternal purpose of God and in the undying love of God, not only for Christ and heaven, but for man and earth as well. Heaven itself, with earth still lost, would not be heaven perfect; and heavenly beings safe in heaven’s fold, with the children of earth still harried by death, hounded by the devil, and left out in the night to perish, would be out of harmony with God’s perfect purpose of righteousness and love.

“Behold how he loved him!” exclaimed the Jews when they saw the grief of Jesus over the death of his friend. “Behold how God loved us!” we may say when we see what he permitted that we might be saved. Jesus, in spite of his love for Lazarus, permitted him to go down into the tomb, that, in bringing him forth again, he might demonstrate both to his followers and to a doubting world his right and his ability to bring his other friends, his followers, the faithful of all ages, out of the prison-house of death and into the sunlight of heaven’s smile and everlasting life.

God permitted the Son whom he loved, to give his life for a race in rebellion, that out of that race might come forth those tried and true ones who would glorify God through eternal ages. The Son permitted the friend whom he loved, to go down into death that he might demonstrate to that same race the actuality of the hope set before them, and the power of love and righteousness and life to triumph over hate and iniquity and death.

Lazarus died; but that did not end the chapter. The Friend of Lazarus, our Friend, the Son of God, “cried with a loud voice, Lazarus, come forth.” And he came forth, bound still in the habiliments of death. “Loose him, and let him go.” They loosed him, and he was again a man among men. In that incident we have an earnest and an illustration of that glorious day when “the earth shall cast out the dead.” Standing at the tomb of Lazarus dead, “He cried with a loud voice,” and Lazarus lived. Not long hence the open heavens will reveal “this same Jesus,” with the bright company of angels, and he will summon his sleeping friends “with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” 1 Thess. 4:16. There is the fruition of heaven’s purpose. Christ’s grief was not confined to the few moments between his arrival at the home of his friends and his answered summons to Lazarus. He sorrowed for him from the moment that he passed away, and there can be no doubt that the time seemed long. The sorrow of our Father has been long; it has dragged out through many centuries. We get tired of the turmoil of life; we wonder that God so long permits these sorrows that afflict us and crush our spirits; and some have even charged him with being unfeeling. It is not so. The cup of our suffering is small, and our journey is short; but God has been suffering in the sufferings of his children through the ages. “In all their afflictions he was afflicted.” “We have not an high priest which can not be touched with the feeling of our infirmities.” The Spirit “maketh intercession for us with groanings which can not be uttered.”

God’s purpose is to save souls, to demonstrate the power of righteousness over sin, of love over hatred. Sin and sorrow were never in his purpose. They are exotic plants, introduced by and recommended by another. God, in his love for souls, angels as well as men, permits sin and its author to demonstrate their noxious and deadly character in order that when he roots them up and casts them out into the burnings, there will be no creature in the universe to wish them back, or that will look upon their history with anything but abhorrence. When the universe is purged of sin, it will be forever. That is why God permits his sleeping children to wait so long for their reward, and his living children to taste the bitter cup of sorrow. That is why he permits himself to suffer so long in the sufferings of his creatures. That is why he permitted Christ to die in spite of his love for him.

And it was to serve as an object-lesson of all this that Christ permitted Lazarus to die in spite of his love for him.

It was a happy day to the household of Lazarus when they heard the voice of Jesus speaking life to his friend and their brother. He will speak again, and “they that hear, shall live.” “Wherefore comfort one another with these words.”

C. M. S.

General Conference Committee Council

By William Ambrose Spicer

We give a brief summary of further actions and recommendations by the recent General Conference Committee Council, held at Takoma Park, April 5-15.

General Items

The time of the next week of prayer was set for December 10-17.

Another Harvest Ingathering campaign for missions is to be carried forward in 1910, similar to the campaigns during the last two years.

In accordance with the invitation from Europe, the biennial Council of the Committee is to be held at Friedensau, Germany, July 4-16, 1911; the East and West German unions uniting in bearing the expense of the meeting, which will be in the nature of a council and institute for the European workers, Europe on this account planning to send a smaller delegation to the next quadrennial General Conference.

Sanitarium Relief Campaign

Study was given to the relief campaign for our sanitariums, and actions taken which will be reported in full in the Relief department of the REVIEW.

Inasmuch as on invitation of the General Conference, Western unions have joined in special relief effort for the Philadelphia Sanitarium, located in the Columbia Union Conference, the following action was taken by the Council:—

Voted, That we express to our brethren and sisters of the Northern and Southwestern union conferences our thankful appreciation of the great assistance they have rendered in helping to meet the needs of one of our institutions in the East, by dedicating a definite portion of the proceeds of their sanitarium relief campaign to the General Conference for the Philadelphia Sanitarium.

Teachers’ Convention

The Educational Department was authorized to call a convention of heads of leading departments in our advanced schools, and the union conference educational secretaries, early in June, the convention to be held at Berrien Springs, Mich., on invitation of the Lake Union Conference committee.

Nurses’ Bureau

The following action was taken:—

Whereas, The Atlantic Union Conference, in harmony with the recommendation

of the General Conference Committee at the meeting held at College View, 1909, has organized a Medical Missionary Bureau, the object of which is— (a) Nursing and ministering to the sick and needy, (b) Conducting Bible studies. (c) Selling and distributing literature, (d) Conducting schools of health and other missionary efforts,—

Resolved, That we express our approval of this action, and recommend that the other union conferences organize bureaus of similar character without delay.

Loma Linda Medical College

The following action was taken:—

Whereas, It is advised that a medical school be equipped and conducted at Loma Linda, Cal.; and,—

Whereas, The Pacific Union Conference of Seventh-day Adventists has petitioned that the General Conference join it in this undertaking; therefore,—

Resolved, 1. That the General Conference unite with the Pacific Union Conference [and other union conferences] in establishing a medical school at Loma Linda, Cal.

2. That we authorize the officers of the General Conference to appropriate one thousand dollars, or any fraction thereof, for the above purpose, during the year 1910.

3. That A. G. Daniells, W. A. Ruble, and H. R. Salisbury be the General Conference members on the board of control of said school.

Young People’s Department

The department was authorized to arrange a series of Missionary Volunteer institutes in various union conference schools this fall and winter.

The department was authorized to encourage individual societies or the young people of conferences to unite in supporting some definite missionary or missionary enterprise.

Religious Liberty Department

The department was authorized to hold district conventions of religious liberty workers some time this autumn, if these can be arranged in co-operation with the union conferences.

The officers of the General Conference and of the Religious Liberty Department were authorized to inaugurate a Press Bureau in the interests of religious liberty work.

Miscellaneous

The European Division is encouraged in its proposition to raise ten thousand dollars as an addition to the $300,000 Fund, to be applied to the educational work in the Latin, Levant, and Russian union conferences, which represent work for a population of over three hundred millions.

The Maritime and Quebec conferences were authorized to retain their receipts on the $300,000 Fund, to apply on their appropriation from this fund for the Williamsdale Academy and the Montreal headquarters.

The European Division is invited to look after the work among the Russians of Manchuria, Manchuria being within the China Union Mission.

An executive committee of the large departmental committee of the North American Negro Department was appointed, as follows: A. J. Haysmer, C. P. Bollman, J. E. White, O. R. Staines, C. F. McVagh, Charles Thompson, G. F. Watson, any four of whom, with the secretary of the department, constitute a quorum.

W. A. SPICER, Secretary.

A Menace and a Peril to the Church

THIS is the way Rev. Dr. Haldeman, of New York, characterizes the modern theological seminary, according to the Missionary Review. In a recent sermon he charges that some of these institutions are hotbeds of infidelity:—

To-day men are being ordained into the sacred ministry from our Jericho theological seminaries who teach not individual but social salvation; who cry “Peace, peace,” when there is no peace; who talk about the conversion of the world when that idea is not found in Scripture; who regard the Bible as a book of myths and fables and full of divine foolishness, which it takes their wisdom to unravel, forgetting that God hath made foolish the wisdom of this world, as it is written, “He taketh the wise in their own craftiness.”

Protests against so-called “Bibliolatry” are sounding from these institutions of modern-day learning, that while the religion of Christ may be more elevating, yet it is on the same plane with the teachings of Confucius or Mohammed, and is no more inspired than any of the others. Such institutions were better razed to the ground. No wonder such a ministry is fruitless and of no effect in the salvation of men. Unless we arise and contend earnestly for the faith as it was delivered to the saints, in twenty-five years the Bible will be utterly repudiated, as, indeed, it is by many who have departed from the faith. The time has come when men will not endure sound doctrine, but having itching ears, have heaped unto themselves teachers, and have turned away their ears from the truth unto fables.

That such subversive teaching is quite characteristic of many of the higher institutions of learning we have seen abundant evidence of late. The time has indeed come when those who fear God and revere his Word should resolutely stand against this great tide which is sweeping in upon the church. “It is time for thee, Lord, to work: for they have made void thy law.”

Note and Comment

Science and Theology

THERE is no discord in God's plans or works. In the revelation of his character, both in his written Word and in the works of his hands, we see harmony of teaching. It is only when men seek to harmonize the ways of God with their own distorted doings and theories that there appears in God's dealings frowardness. This truth is beautifully expressed by Dr. Lemuel Moss in these words:—

Science and theology are sometimes found in conflict; for science is man's interpretation of nature, and the interpretation is not always correct; theology is man's interpretation of Scripture, and this interpretation is not always correct. But nature and the Bible, God's two books, when properly interpreted, are always in harmony.

Church Union

The advocates of church federation are seeing a practical demonstration of their theory in Lincoln, Vt., where three churches — the Free Baptist, Methodist Episcopal, and Campbellite — recently decided to form one church, and to decide by secret ballot the particular denomination to be sustained. The vote resulted in the choice of the regular Baptist Church. This, however, did not seem to result wholly satisfactory, even to some of that church body, if we may judge by the remarks of the Western Recorder. Referring to the incident, this paper says:—

From our view-point, this is the only satisfactory result that has come from a decade of denominational love-making. But even this desired result is discounted by the process through which it was reached. Evidently, the method used to accomplish the union was unscriptural, and therefore unsatisfactory. If, however, the argument that “the end justifies the means,” should ever be admitted, it ought to be considered in this case.

Another insuperable objection to the union was a stipulation that should the Baptist Church be chosen, it should be known as an open communion church. In spite of this stipulation, however, the church has been duly received into the Baptist Convention of Vermont. Thus the convention puts itself squarely on record as favoring open communion. This, to say the least, is a staggering price to pay for a church.

Verily church federationists have some knotty problems to solve in the working out of their theories, and we fear the results, even when attained, as they will be sometime, according to the prophetic Word, will prove unsatisfying to its participants. There is but one true basis of Christian unity, and that is the Scriptures of truth. But one power can bring about unity of faith and practise, and that is the power of the Holy Spirit. It can never be accomplished by decrees of councils, legal enactment, or majority vote. When the believers accept as their infallible guide the written Word, unclouded by church creed or tradition, and yield with one heart to the one Spirit of truth, then shall the ‘church of Christ stand united and complete in him, possessing one hope, one faith, and one baptism, and striving for the attainment of one aim, even that possessed by their great Master, the glory of God and the salvation of their fellows. For this union let us devoutly pray and earnestly labor.

S. G. HUNTINGTON

By S. G. Huntington

Utah

On Sunday, the 10th inst., assisted by Elder S. T. Hare, it was the writer's privilege to organize a church of seventeen members at Brigham City. This organization was the result of work begun by Elder A. G. Christiansen and Brother H. G. Gjording about three years ago, at which time several embraced the truth. A year ago Brother Gjording held meetings near Brigham, when three others were added to the faith; and this winter Elder Hare and Brother Gjording again held meetings in that city, resulting as already mentioned.

Sabbath, April 9, Elder Hare received one into the church at Ogden, while at Salt Lake two were added to the church. The work in Utah is decidedly onward. The outlook for a successful summer's campaign was never better. We expect to operate three tents the coming season. Two ministers from California will connect with our force of laborers next month. We have also recently secured the services of LeRoy Knott, of Illinois, as our field missionary. He will enter upon his duties at once. Except our educational and medical departments, the work in Utah is well organized. Our membership seems to be too widely scattered as yet to operate schools successfully; but the way is now opening so that before many months the conference will have the medical department duly organized and properly represented.

As all are aware, Utah is the home of Mormonism. There are fully four hundred thousand believers in this cult, the greater part of whom live within the boundary lines of Utah. No people, seemingly, could possibly be farther away from God's truth, and yet more zealous in the strange and absurd doctrines they believe and teach. But God has a people here, and when sought out, and the light of the third angel's message shines into their hearts, their joy knows no bounds. Any of our brethren in the East who contemplate, as many do, moving west, perhaps to Utah, would do well to write us first. Doubtless we could be of much help to such. Farmers, gardeners, and mechanics do well here. There are good openings for energetic men and women. Then, too, this field presents a most favorable one for home missionary work. There is plenty of room for self-supporting missionaries.

S. G. HUNTINGTON

Reaching the Goal

By L. Flora Plummer

We walk much farther, and with a better and more easy swing, when we set out to reach a definite place, than when we stroll aimlessly. So more work is done “when stints are measured off and goals set up,” and the pleasure of working is enhanced. Upon reaching the goal, we enjoy the pleasure of achievement, although we know another goal is then before us.

Our Sabbath-School Goal

Our financial motto for 1909 was, “One hundred thousand dollars for missions!” The schools in all the world gave one hundred twelve thousand dollars. In 1901 the schools gave less than twenty-two thousand dollars to missions. We are now making the record for 1910. We may make it what we will. We hope that the schools in the home land will reach the one-hundred-thousand-dollar mark, and that every conference will be on the honor roll by the close of the year. Shall we do it?

West Virginia and Wyoming have joined the honor roll, making a total list of thirty conferences giving all their regular Sabbath-school contributions to missions. Three union conferences—Atlantic, Northern, and West Canadian—have each only one conference reporting expenses taken from the regular offerings, and these are small amounts.

Our Honor Roll

Vermont	South Dakota
Alberta	District of Columbia
Saskatchewan	Iowa
Quebec	Southern Idaho
Western New York	Cen. New England
Texas	Montana
West Texas	Chesapeake
Alabama	Georgia
Alaska	North Dakota
New York	Louisiana
Florida	North Carolina
Maine	Southern Illinois
West Pennsylvania	Kentucky
Greater New York	West Virginia
British Columbia	Wyoming

Comparison of Gifts to Missions

1909 From United States and Canada	$ 83,881.26
1908 From United States and Canada	70,892.73

Gain........................$12,988.53 1909 From all the world....$112,047.46 1908 From all the world..... 94,500.12 Gain.........................$17,547.34

MRS. L. FLORA PLUMMER, Cor. Sec. S. S. Dept.

The West Michigan Conference

By George B. Thompson

The annual session of the West Michigan conference was held in the Seventh-day Adventist church at Grand Rapids, March 21-24. A large number of delegates were present, representing nearly all the churches in the conference. The time devoted to the work of the conference was much too brief to give as careful consideration to the various matters which came before the conference as their importance really demanded. We believe that in all the meetings devoted to the transaction of conference business, the time should be long enough to give not only the necessary consideration to the work in which we are engaged, but also to give ample time for a real spiritual uplift to the conference. To formulate plans without real spiritual power to execute them is of little value. The meetings should include at least one Sabbath in which a strong appeal can be made to the unconverted and backsliders to give themselves anew to the Lord. As the coming of the Lord draws nearer, there should be a corresponding consecration on the part of those who believe.

Careful consideration was given to the various matters which came before the conference, and an earnest effort was made to make such arrangements for carrying forward the work during the coming year as would best advance the message in the conference. Elder S. E. Wight was elected president, and E. L. Richmond secretary and treasurer. A number of changes were made in the personnel of the executive committee for the coming year. It was voted to hold the next conference in connection with the camp-meeting.

The first camp-meeting held by Seventh-day Adventists was in what is now the territory of the West Michigan Conference,—at Wright, not far from Grand Rapids. Numbered among the membership of this conference are many who have been connected with the work of the message from the beginning. For many years they have been sacrificing and laboring for its advancement. They are still faithful and earnest in the work and looking for the consummation of the blessed hope to be realized in the coming of our Lord.

In point of numbers this conference is one of the largest in the United States, and it has great resources with which to advance the message. There are good facilities for the training of the youth for the message, and the outlook for the work in the conference is hopeful.

Elder Allen Moon, president of the Lake Union Conference, Elder A. G. Daniells, Elder E. K. Slade, and the writer were present from outside the conference. Notwithstanding some perplexities which attended the conference, there were many evidences of the leading of the Holy Spirit, and the delegates returned to their homes with renewed determination to be more faithful in the work than ever before.

The Grand Rapids church did their utmost in extending hospitality to the delegates and visitors. A strong, aggressive church has been gathered here. The beautiful and thriving city of Grand Rapids furnishes a splendid field for extending the message, and faithful work on the part of the church will lead many others to accept the truth here, and be prepared for the coming of the Lord.

G. B. Thompson.

Along the Way

By Caroline Hazard

LORD, thou dost know; I can not know the ways In which thy love my flickering life doth lead; I can not know the profit and the need Of what would seem disaster and delays. But I would have the current of my days Run clear and strong, from springs which thou dost feed, A life flood which thy mercy deigns to heed, And with heart-beats “whose pulse shall be thy praise.”

For grief and joy thy love doth sublimate To blend into a harmony divine; And heavy sorrow joy doth recreate In nobler fashion, adding depths unknown And vibrant heights which lead up to thy throne, Whence, streaming forth the lights celestial shine.

— Caroline Hazard.

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