The sect known as Mormons was founded by Joseph Smith in the year 1830, and received from him its official title of “The Church of Jesus Christ of Latter-day Saints.” Twelve apostles were chosen to take their place in the church, as in primitive times, and the priesthood system was re-established. But a more exalted position was reserved for Joseph Smith. He claimed to be the oracle of God to the denomination and to the world, and to possess more than human authority among men.
Soon after Joseph Smith was murdered in 1844, Brigham Young was “elected” prophet, seer, and revelator, and thus became, they say, the channel through whom the Lord continued to speak, and to give “the choicest fruit that can be culled from the tree of knowledge, suited to the taste of all who can appreciate such delicious food.”—Journal of Discourses, Vol. II (Preface).
The almost unlimited power that these11priest-leaders have in the Mormon Church, is clearly set forth in the following language:—
> “Those holding the fulness of the Melchizedek priesthood are kings and priests of the most high God, holding the keys of power and blessings! In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the people.”—“Compendium,” page 279. “Men who hold the priesthood possess divine authority thus to act for God.”—“New Witness for God,” page 187.
That Joseph Smith and Brigham Young were thought to possess this “priesthood” and “divine authority,” is evident from the following words:—
> “That was the grit Joseph Smith had; and when he spoke, he spoke by the power of an endless priesthood which was upon him, and that is the power by which Brigham speaks.”—“Journal of Discourses,” Vol. I, page 348.
Any man in any church who is believed to possess such remarkable powers as are here claimed for Joseph Smith and Brigham Young, must stand there as supreme authority in spiritual matters, and such is the authority of these men in Mormon theology. Mormon literature claims that “to the saints their words [and the words of their twelve apostles] are as the words of God, their teachings fraught with heavenly wisdom, and their directions leading to salvation and eternal lives.”—“Journal of Discourses,” Vol. IV (Preface).
As they assert that these men “possessed divine authority thus to act for God,” and their words were “as the words of God,” we therefore appeal to their sermons officially published by the Mormon Church; for they rightly represent her doctrines both secretly and publicly taught. Two of the following quotations are sworn statements; the others are taken directly from Mormon publications as they lie before us. None are garbled, nor does the context change their meaning in the least.
Baptism for the Dead
A very prominent but not secret feature of Mormon theology is baptism for the dead. It is a curious fact that not less than nine tenths of their converts are first deceived, bewildered, and then caught by this specious deception. As authority for the doctrine they quote Paul’s words in 1 Cor. 15:29: “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?”
There are several interpretations of this passage. Some say that it refers to immersion into the death of Christ, and thus becomes a pledge of the resurrection. Others contend that the apostle identified those apostates who rejected the resurrection (verse 12) with those who practised the rite; hence his pointed question, “If the dead rise not at all, why are they then baptized for the dead?” Paul’s failure to rebuke the doctrine there and then would not prove that he favored it; for it may have been one of those things left to be “set in order” when he came. 1 Cor. 11:34.
One thing is certain,—if the rite was ever practised, there is no mention of it, except in the possible example of a few Corinthian apostates. Such guides are not a law unto God’s people. Nevertheless the Mormon Church says, “If those who die unbaptized are to obtain salvation, the necessary ordinances will have to be attended to by proxy.”—“Rays of Living Light,” No. 11. But unfortunately for Mormon theology, Joseph Smith unwittingly exposed the fallacy of this idea by relating the following vision:—
“The heavens were opened upon us, and I beheld the celestial kingdom of God. . . . I saw the transcended beauty of the gate through which the heirs of that kingdom will enter. . . . I saw . . . my father and my mother, my brother Alvin, that has long since slept, and marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus the voice of the Lord came unto me, saying, ‘All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts.’”—“Compendium,” page 267.
Of course this is diametrically opposed to what Smith taught elsewhere, but contradictions are not uncommon in his writings. His surprise, together with the explanation of the “voice,” is proof that his brother had not been baptized by proxy. As his parents were alive when the “vision” was given, it describes a future condition of affairs. He saw what will be. He saw his brother as he will be in heaven, and expressly states that he “obtained an inheritance in that kingdom, . . . and had not been baptized.” If Alvin can get there under such conditions, it follows that others may, and this is exactly what the voice said.
God Responsible for Sin
One of the most wicked doctrines taught by Mormonism is that God gave a command, according to their interpretation of which sin became compulsory. In proof of this we appeal to the “Book of Mormon,” 2 Nephi 2:23, 25, and to the “Compendium of Their Doctrines,” pages 5, 119. These say:—
> “And now if Adam had not transgressed, he would not have fallen, . . . and they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. . . . Adam fell that men might be.” “She, being deceived, forced upon him the necessity of partaking of the forbidden fruit with her, or of remaining in a condition where it would have been impossible to fulfil the first great commandment of the Father.” “Here Adam tells the Lord, by way of apology, that in order to keep his commandment that he and the woman should remain together, he was compelled to partake of the forbidden fruit after her.”
Perish the impious thought that in order to obey God’s commandments, the sinless Adam was “compelled” to sin! But these statements do more than to affirm that he was forced to disobey. They claim it was necessary for Adam and Eve to experience “misery” and “sin,” or they could have “no children,” “no joy,” and could do “no good.” This is blasphemy. They try to shift the responsibility of sin on God, and thus make him the author of sin and death. Therefore Mormonism is not to be chosen; for its god is the god of evil.
Not content with these charges, they lower the divine Being to the level of “an exalted man,” and declare that he died a natural death. They say: “The Father hath some day laid down his life, and taken it again.” “God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens. That is the great secret.”—“Compendium,” page 278; “Journal of Discourses,” Vol. VI, page 3.
It seems to us hardly possible to show more dishonor to Jehovah, or more contempt for his holy name. It is written, “I am God, and not man.” Hosea 11:9.
More Idolatry
A sermon in which Brigham Young repeatedly denies the divinity of Christ, by asserting that he had two human parents, leaves no doubt who this man-god is. Invested with all his “divine authority,” Brigham Young declared:—
“Now hear it, O inhabitants of earth, Jew and Gentile, saint and sinner! When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is MICHAEL, the Archangel, the ANCIENT OF DAYS! about whom holy men have written and spoken. HE is our FATHER and our GOD, and the only God with whom we have to do. Every man upon the earth, professing Christian or non-professing, must hear it, and will know it sooner or later.”—“Journal of Discourses,” Vol. I, page 50. (Italics and capitals theirs.)
No comment is necessary to show the blasphemous nature of this statement. The vital bearing it has on the Mormon religion is patent to all. Brigham Young expressed it thus:—
“Now let all who may hear these doctrines pause before they make light of them, or treat them with indifference; for they will prove their salvation or damnation.”—“Journal of Discourses,” Vol. I, page 51.
Joseph Smith was the first to teach these ideas to his people. He frequently said that Adam is the being mentioned by Daniel as “the Ancient of days” be-fore whom the books were opened, and the judgment was set. And as the Scriptures say these events will take place “before God,” the unavoidable conclusion is that Joseph Smith believed and taught the Adam-God theory. Compare “Doctrine and Covenants,” Sections 27, 11, 116, with Dan. 7:9, 10; Rev. 20:12.
Mormon leaders are now striving hard to evade or hide from the public view this idolatrous thing; but they can not truthfully deny their own words. The church must either acknowledge that Adam is her “only god,” and the judge of the world, or denounce Smith and Young as false teachers. Either course would be equally fatal to Mormonism. A good sample of the various methods resorted to by their leaders to cover up their most objectionable doctrines is found on page 293 of a recently published work entitled, “Scientific Aspects of Mormonism.” The book was written by a professor in Brigham Young University, and the foot-note of that same page quotes Brigham Young’s statement thus:—
“Adam is our Father and our God, and the only God with whom we shall have [immediately] to do.”
But the quotation is garbled, twisted, interpolated. Why, we ask, was the word “shall” inserted, with nothing to indicate that it did not belong there? The answer is obvious. It was to prepare the way for the explanatory word “immediately.” Such are the unscrupulous methods that help to make up the “Scientific Aspects of Mormonism”!
Asheville, N. C.
Work Resumed
By MRS. EDITH E. BRUCE
MRS. EDITH E. BRUCE
The first Thursday afternoon after the successful hygienic dinner and picnic, the members of the Good Housekeeping and Cooking Club came together, with renewed enthusiasm and zeal, to make themselves more proficient in the art of home-making. No longer did they look upon their work as mere drudgery, but with love and joy they sought to make their little home-nests the brightest and happiest spots on earth for their own families. And what a decided change there was, in some of the homes, too! The husband and children caught the spirit, and all worked together to lighten one another’s burdens, and to make one another happy. It is needless to say that this influence reached far beyond the home circle, and was felt by neighbors and friends.
This afternoon a score of happy, neatly attired women crowded into Aunt Mary’s cozy dining-room, note-book and pencil in hand, eager to take up the work, and make note of the important things that they might learn.
The new members who had joined the club as the result of the effort made at the “dinner” were there; and as they had obtained a copy of the notes previously given to the rest of the club, they were ready to begin with the others.
“I am glad,” said Aunt Mary, “that you are all so faithful in bringing your note-books. To-day we will take up the subject of desserts. Desserts are really not a necessity; and if they add anything to digestion, it is because they sweeten the temper, and give one a sort of satisfied feeling. However, every dessert should be very simple, and should combine well with the rest of the meal. For instance, when a cream soup is served for dinner, I would by all means avoid an acid dessert. Many persons make the mistake of using pie as their chief dessert. Pie crust, even when made with cream or butter, is not the easiest thing to digest, and should be used sparingly. I wish to give you a few simple, easily prepared recipes, which I am sure you will find useful in your every-day bills of fare:—
Fruit and Rice Mold
“This can be made with almost any kind of stewed or fresh fruit. It is especially good when made of equal quantities of oranges and bananas, cut in small pieces, and almost any kind of fresh or stewed berries. Line the bottom of your fruit dish (the glass ones look the prettiest for this) with a generous layer of fruit, which has been sweetened, then spread a layer of rice an inch and a half thick, then another layer of fruit, and one more of rice. Over this may be poured a boiled custard made with the yolks of the eggs, the whites being reserved for the top of the mold.
Boiled Custard
“Put one quart of milk and one scant half-cup of sugar into the inner vessel of a double boiler, heat to boiling, then stir in slowly three eggs, well beaten, and make one tablespoonful of corn-starch rubbed smooth in a little cold milk. Add any flavoring desired. Stir thoroughly, and when well set, turn into a dish to cool. This is more easily digested than the baked custard.
Floating Island
“Put a pint of milk into a double boiler; heat to boiling, then add the well-beaten yolks of three eggs mixed with three tablespoonfuls of sugar. Stir well, and when done, turn into the dish from which it is to be served. Beat the whites of the eggs to a stiff froth, drop by spoonfuls into a pan of hot water, and after a moment, turn over, but do not allow to harden. Remove with a skimmer or spoon, and place as islands on the top of the custard. When in season, a ripe strawberry may be pressed gently into the top of the island, or a bit of jelly may be used.
Prune Pudding
“Cook three cups of prunes, drain off13the juice, remove the stones, and sprinkle the prunes with lemon-juice. Take two cups of fine bread-crumbs, two cups of milk, one-half cup of sugar, one teaspoonful of butter, one-half teaspoonful of grated lemon rind, and one beaten egg; mix and pour into a pudding-dish. Then drop the prunes in evenly, and bake until set. Serve hot or cold, with or without sauce. The juice from the prunes may be heated, thickened slightly, and used as a sauce.
Fruit and Grains
“Now I will give you one more plain recipe, but one which I think is good: Put a quart of well-sweetened fruit-juice (red raspberry or cherry is excellent) into the inner cup of a double boiler; heat to boiling, and stir in four heaping tablespoonfuls of farina or cream of wheat, first moistened in a little of the juice. Boil until thickened, then set into the outer boiler, the water in which should be boiling, and cook for one hour. Pour into molds previously wet with cold water, and cool. Serve with whipped cream or with mock cream.
“Next week,” said Aunt Mary, “we shall take up some other recipes. You notice that I have mentioned the use of the double boiler. A double boiler is an indispensable article in my kitchen for the morning grains, boiled custards, sauces, etc. It is not very expensive, and if you have none, I advise you to get one immediately. You will soon save the price of it in time, and your foods will not get burned while cooking.”
The afternoon closed very pleasantly, and was helpful, both in the actual knowledge gained and in the feeling of sympathy with one another in the duties and experiences of home life.
Mussoorie, India.
Where’s Mother?
Bursting in from school or play,
This is what the children say,
Trooping, crowding, big and small,
On the threshold, in the hall —
Joining in the constant cry,
Ever as the days go by,—
“Where’s mother?”
From the weary bed of pain
This same question comes again;
From the boy, with sparkling eyes
Bearing home his earliest prize;
From the bronzed and bearded son,
Perils past, and honors won,—
“Where’s mother?”
Burdened with a lonely task,
One day he may vainly ask
For the comfort of her face,
For the rest of her embrace;
Let us love her while we may!
Well for us that we can say,
“Where’s mother?”
Mother with untiring hands
At the post of duty stands,
Patient, seeking not her own,
Anxious for the good alone
Of the children as they cry,
Ever as the days go by,
“Where’s mother?”
—Selected.
What Will Make You Glad?
WHEN the years have slipped by, and memory runs back over the path you have come, you will be glad you stopped to speak to every friend you met, and left them all with a warmer feeling in their hearts because you did so.
And you will be glad that you were happy when doing the small, every-day things of life; that you served the best you could in earth’s lowly round.
You will be glad there have been some rainy days in your life. Clouds and storms are not the worst things in life. If there were no storms, the fountains would dry up, the sky be filled with poisonous vapors, and life would cease.
You will be glad that you stopped long enough every day to read carefully, and with a prayer in your heart, some part of God’s message to those he loves.
You will be glad you shut your ears tight against all the evil things men said about one another, and tried the best you could to stay these words winged with poison.
You will be glad that you brought smiles to men, and not sorrow.
You will be glad that you have met all the hard things which have come to you with a hearty hand-shake, never dodging one of them, but turning all to the best possible account.—Selected.
The Eighth Annual Session of the Caucasian Conference
By Guy Dail
GUY DAIL
THIS conference, with its forty nationalities and its eleven million inhabitants, is one of the most fascinating fields; and because of its historical bearing on the Caucasian race, it is of universal interest to the nations of Europe and America; while the fact that Noah's ark rested on the mountains of Ararat gives this part of the Russian Union Conference a peculiar attraction to all peoples and tribes throughout the world.
THE GREATER AND THE LESSER ARARAT, TAKEN FROM THE NORTH
A strong effort seems to have been put forth by the enemy of truth to prevent our coming together this season in the Caucasian field. Our meeting had been appointed for Fürstenort, but the authorities refused us permission. Ignorant of this, Elder J. T. Boettcher and the writer arrived at the place in the forenoon of October 6; and as we were assembled with the Fürstenort brethren that evening, the authorities came, evidently intending to arrest us. Having examined Brother Boettcher's papers and the passports of Brother C. Schamkow (a native worker) and of myself, the officials left, seeing there were no reasons for trying to molest us, as we were not holding the general meeting which they had forbidden, but were only breaking the bread of life to our local church.
The conference and the workers' meetings were held in Alexander, October 7-11. Here, also, trouble threatened us, as there was smallpox in the adjoining colony, and the authorities feared the spread of the disease and the introduction of cholera by the presence of so many strangers. Therefore we were obliged to shorten our meeting as much as possible, getting all the business of the conference out of the way in three sessions.
We were much pleased that it was possible to receive into the conference six new companies, with a combined membership of eighty-six, and to learn that during the last three quarters one hundred thirty-five persons had been taken into our Caucasian churches, giving us now about eight hundred members in this field. Of the twenty-eight churches and companies here, eighteen were represented by thirty-eight delegates; but on Sabbath morning about one hundred Germans and eighty-five Russians were at the Sabbath-school and meeting held in the open air, for the small chapel could not accommodate the people. There are now two companies of believers on the Black and Caspian seas, and one German-Russian church in the Chalmuck steppes. Our work is represented here among the Germans, the Russians, the Lettonians, the Poles, the Embonians, and the Armenians, but this still leaves thirty-four nationalities untouched in the Caucasian district.
Brother H. J. Loebsack was again elected president. He is to be assisted by one ordained minister, two licentiates, two Bible workers, and three colporteurs. These workers were greatly blessed at the meeting, and God helped his servants from abroad — Elders Boettcher, D. P. Gaede, and C. Schamkow — in their efforts to preach the truth to the people.
While at this place, we were pleased to meet our sister who had formerly been treasurer of a socialist society. She was sent into banishment for a time, and while thus exiled, learned the truth, and is now one of our most earnest missionary members. We were also rejoiced to learn of the great interest among the “Molokaner,” hundreds of whom keep the Sabbath, and many of whom seem to be anxiously seeking for truth. Recently we have baptized thirty among them in one village, and we hope to have baptism there again soon. The Lord is also blessing our efforts to present the message to the Armenians. One Armenian brother has been bitterly persecuted, and compelled to leave his village. Two new publications have been issued recently in this tongue—“Prophetic Lights” and “Is the End Near?” We expect soon to have another Russian book—“His Glorious Appearing.” At this meeting there was a collection amounting to one hundred twenty-two rubles, for the proposed institutions of the Russian Union Conference.
The outlook in this field is very promising, and we feel sure all will remember to pray for the cause and workers here.14
Alexandrodar.
The Wreck of the Home
UNDER the title, “The Wreck of the Home,” Hampton’s Broadway Magazine for November contains a most important article by Rheta Childe Dorr. The article explains why and how one third of the women in America are being driven from home into the ranks of the bread-winners. The number of women wage-earners is growing faster than the birth-rate. Increasing thousands of homes, says the article, are wrecked because woman, the home-maker, has neither the time, means, nor domestic knowledge to manage a home. The writer believes that our whole social fabric is resting on a crumbling foundation when five million women are toiling by day in a factory and shop or elsewhere with no time to learn to cook or keep house. Nearly one hundred thousand of these women are the sole support of their families. What becomes of their children is an important question, in the answer to which every citizen is interested. Tens of thousands of these children are in eleemosynary institutions, and other thousands are in reformatories.—Selected.
ED. F. FORGA
By ED. F. FORGA
A Plea for the Inca Indians of Peru — No. 5
ED. F. FORGA
The sympathies of the Seventh-day Adventist people are being drawn out in behalf of this race, as is shown in the following extract from an article entitled “A New Undertaking,” written by Elder F. L. Perry, of Peru, in the South American church paper:—
“Since we began to preach the gospel in this country, a few Indians have accepted the truth, and these have proved to be true, faithful Seventh-day Adventists.
“Approximately, half of the population of the said republics [Bolivia, Peru, and Ecuador] are Indians; and as our work has progressed, a great desire has grown up in the hearts of the workers to establish an active and concrete work among that unfortunate race.
“Elder J. W. Westphal, in his last visit to this field, was very much interested in this matter. Consequently he and the delegates of these fields presented in the South American Union Conference, held last March in the Seventh-day Adventist school of El Plata, in Argentina, the conditions now existing, and the opportunities open before us; and the following resolution was adopted:—
“‘Considering the thousands of Indians in Bolivia, Peru, and Ecuador, and their great need, we recommend, That a fund be raised to begin a definite missionary work among them, and that this should be the special object of the liberality of our youth.’
“The committee that presented the resolution had already assigned one hundred dollars to this work, and as soon as the resolution was accepted, two hundred seventy-five dollars in cash and fifty dollars in pledges were received. After the meeting the writer showed a number of jars, vases, etc., that had been found among the Inca ruins of Peru, and which were supposed to be five hundred years old. Nearly all the brethren bought some, in this way adding sixty dollars to the fund for the Inca Indian mission.
“This message must be preached to all nations, tribes, tongues, and peoples; therefore before the end we must give the good news of our Lord’s coming to the neglected Quechua Indians. We make an appeal for the interest and help of all our people, that this work may soon begin.”
In a private letter written from Peru, April 28, 1908, the day following his return from the union conference in Argentina, Elder Perry says further regarding this movement:—
“For some months I have been burdened with a desire to see something definite started among the Indians of this land. At the conference I brought the matter before the brethren, and it met with much sympathy and a hearty response. It was resolved to begin at once plans for an active, definite work among the Indians of Peru, Ecuador, and Bolivia. The idea presented was the founding of an industrial school farm, similar to our mission stations in Africa. Here we can gather in the young who desire helpful influences, and prepare those who may seem adapted for a part in the work.
“I am acquainted now with a number of youth who would avail themselves of such an opportunity; and as I have studied the matter, I am confident that the undertaking is right, and will be successful. We can locate where the soil is productive, and the produce can be marketed. I think the best place would be in the interior from Lima, perhaps in the neighborhood of Tarma.
“The initial expense would be three thousand or four thousand dollars, according to the size and location of the property. A start, of course, could be made with much less if necessary. We intend to raise all we can in South America. Already I have raised in my journey about six hundred fifty soles (three hundred twenty-five dollars). I hear that about three hundred fifty dollars has been sent to Washington for work among the Indians of Peru. Perhaps this could go into the same fund. I am rejoicing at these growing evidences of interest in our work here. May God bless those who give, and those who must plan and execute, that his holy will may be done.”
Will not those who read this ask themselves, What would God have me do in the rescue of those who can be saved from among these people, ignorant of the love of Jesus, and of his soon coming? Will you not remember this needy field in your prayers? If your hearts are stirred to give of your means to this enterprise, any money forwarded to Elder I. H. Evans, treasurer of the Mission Board, Takoma Park, Washington, D. C., will be used for this purpose, if so specified.
In the name of my country, and in the name of six million unhappy Quechua Indians who live scattered along the Andes chain of South America, I make an appeal that they be helped, and that speedily.
A CONVERTED INCA INDIAN
Perhaps no other people so enslaved in the awful darkness of Roman Catholicism are more earnestly looking and longing for salvation. How greatly would they appreciate the message of the third angel!
O that we may hear the cry of these unfortunate “Children of the Sun,” and, hearing, pass not by unheeding!
“O Spirit God! if such a God there be,
We know thee not, yet grope our souls
for thee.
If thou dost hear, O hear our humble
cry!
With thy compassionate heart draw to
us nigh.
Send us thy light,
That clear and bright
Our star may rise, our shackles broken
be,
That we may know thy wondrous liberty—
Show us thy grace, and we will worship thee.”
O HEAR OUR HUMBLE CRY . . . SEND US THY LIGHT
General Meeting in Japan
By F. W. FIELD
F. W. FIELD
At the general meeting held in Kobe last year, it was voted to hold a similar meeting every year. This meeting for the present year was held at Kozu, August 13-23. Kozu is a small town on Sagami Bay, about fifteen miles by rail from Tokyo, toward Kobe. The meetings were held in our twenty-four-by-thirty-six-foot tent, which was pitched but a short distance from the waters of the bay, within sound of the waves. As we have no small tents, our people lodged in Japanese hotels and lodging-houses. By actual count there were just fifty who came to attend the meetings, including children. Nearly all our workers were present, and there were members in attendance from each of our four organized churches. One worker came from Nagasaki, far to the south, and another from Hokkaido, in the extreme15north. Thus our work, though still very small, is extending to all parts of the country.
The daily program of the meeting was as follows: Prayer and testimony meeting at six o'clock in the morning; Bible study from half-past eight to ten. From half-past ten to twelve o'clock, various practical topics and lines of work were considered, including Sabbath-school work, duties of church officers, health and temperance topics, the canvassing work, etc. At four in the afternoon a children's meeting was held, to which the children of Kozu were invited; and at half-past seven such subjects were presented as would be of interest to those who do not know of our work.
The weather throughout was especially favorable. During the first few days it rained often, and there were several wind-storms at night; but not a service was interrupted by wind or rain. By far the larger number of our people in attendance were present throughout the meetings. The instruction given was practical, and was designed to bring our people up to a higher standard of Christian living, and fit them for service in this cause. The interest was good, and the instruction was appreciated.
The outside interest was excellent. At first many came out of curiosity, and there was quite a crowd at the tent at every service. Later many of these dropped off, but a considerable number continued to attend till the close. Special efforts were made to awaken an interest in Christianity among the people. There is no Christian church of any denomination at Kozu, and only a few scattered believers. Our workers were free during the afternoons to visit the people at their homes, invite them to the meetings, and interest them in our publications. Over two hundred copies of these were sold, and about a thousand copies of our Japanese paper were distributed. The workers enjoyed some interesting experiences, in visiting and holding Bible studies with persons who became interested.
Brother Walter Foster and wife, from California, arrived in Japan during the progress of the meeting, and were present with us during the last few days. The coming of these new workers was an encouragement to all. We are glad to report that this first camp-meeting in Japan was a season of much blessing, and we look for good results as the people return to their homes, and the workers to their fields of labor.
