p. 11 | Review and Herald, Vol. 86, No. 1. (1/7/1909)

Earlier text: To the Fields in 1908

Catholic Extension in America

By ALLEN MOON

ALLEN MOON

About three years ago there was organized by the Catholic clergy of the United States what is known as the Catholic Church Extension Society of the United States. This society has grown in membership and influence with great rapidity. Early in the year 1908 the board of governors of the society sent out a call for the First American Catholic Missionary Congress of America, to be held in Chicago, Nov. 15-18, 1908.

Archbishop Quigley, of Chicago, in speaking at the opening of the congress, stated that “the holy father has taken the church in America from its position of dependency, and given it its full canonical rights,” giving this as a reason for the organization and work of the society. He then proceeded to outline the work of the Catholic Extension Society as follows:—

“The Church Extension Society devotes its attention primarily to the neglected Catholics of our own land. It aims to supply churches and priests to those who need them; it aims to stop the leakage which we have been powerless to prevent in the past; it aims, also, to develop that true missionary spirit which reaches out to the ends of the earth.

“It is the hope of many earnest Christians that some day the church in this country will have reached that stage of growth when it will do more than any other country in the world, in the foreign mission field. We are God’s favorite nation, in many ways. We have the wealth, the initiative, the energy, and we believe that the time is here when this wealth, this initiative, and this energy can be turned to good account in the solving of all those problems to which reference has been made. This congress will, at least, be a beginning; and beginnings are always important. The cause is certainly a holy one.

“We deem it an honor to have had a share in promoting this great undertaking, and we cordially welcome the hierarchy, the clergy, and the laity to its deliberations.”

Information regarding this work had been laid before Pope Pius X, and a letter from the pope to Cardinal Gibbons was introduced to the congress in the following language:—

“The following apostolic letter has been received by Cardinal Gibbons from His Holiness Pius X, and it carries more than ordinary interest because it is the seal of Rome’s approbation on a new and specially vigorous work that is reaping great results for the church in the United States.”

Following is an extract from the letter referred to:—

“BELOVED SON: Health and the Apostolic Benediction.

“Truly solicitous as we are concerning all measures which may contribute to the progress of the church among the nations, we have received with joy the information that, in the United States of America, there are very many who are every day more powerfully drawn to the study of the doctrines of the Catholic Church by the labors of zealous missionaries, especially of those who have been trained at the Apostolic Mission House at the University in Washington.

“Accordingly, let these devoted missionaries know that their work and method correspond entirely to the desire and the hope of the Apostolic See, and strengthened by the testimony of

our approbation, let them continue their labors, always remembering that the work of the missionary bands may be extended to each and every diocese, and be multiplied therein. God will give the increase to those who sow with zeal the seed of the Word in the vineyard of the Lord, and he will repay with a most joyful harvest in this life, and an eternal reward in the next, the labors of the faithful workers.

“As a pledge of these blessings, and as witness of our paternal benevolence, we very lovingly bestow our apostolic blessing on you, our beloved son, on the above-mentioned laborers and their co-adjutors, and on all who attend these fruitful gatherings.

“Given at Rome at the See of Peter on the fifth day of the month of September, 1908, in the sixth year of our pontificate. PIUS X.”

In the above, reference is made to the Catholic University at Washington and its work of training missionary priests. Following is a statement of its work so far:—

“The missionaries are grouped into thirty diocesan bands, and they are constantly engaged in giving missions to Catholics and non-Catholics alike. During the existence of this mission movement fifteen hundred missions have been given to Catholics in which over two million communions have been distributed. Besides the missions given to Catholics, over three thousand missions have been given to non-Catholics, and a great host of our separated brethren have had the truths of our Catholic faith fairly and squarely presented to them.

“And converts, too, have been made. The most reliable statistics indicate that during the year 1906 there were twenty-five thousand and forty-six converts received into the church, largely the result of these missions to non-Catholics.

“These are some of the direct results of the activity of the mission movement at the Apostolic Mission House, but besides these direct results, the mission movement has had the effect of stirring up other missionary organizations, awakening the enthusiasm of a multitude of priests, and giving a missionary character to parochial activities all over the country.”

Archbishop Quigley, of Chicago, having been a leading spirit in the organization and work of the Church Extension Society, and having visited the pope in the interest of the society, received a letter from Pius X, which was presented to the congress, from which the following is an extract:—

“VENERABLE BROTHER: Health and the Apostolic Benediction.

“The statement which you brought to us on your recent visit to Rome, concerning the Catholic Church Extension Society of the United States of America, whose administrator is so ably assisted by your counsels, has been read by us with the greatest pleasure. You asked us to approve this society of our authority, and to enrich it with pontifical indulgences.

“We have good reason, therefore, to commend your salutary industry, and to heartily congratulate you on the progress of your labors. Moreover, we have determined to grant you, as you request, the support of our authority, in order that the work happily begun may be prosecuted with greater alacrity, and that many of the faithful may be induced to co-operate therein.

“Wherefore, by these presents, we approve and ratify your society, and grant the subjoined indulgences:—

“I. St. Philip Neri shall be the heavenly patron of the society.

“II. A plenary indulgence, to each member, on the day of admission, on the feasts of St. Philip Neri, St. Francis de Sales, St. Rose of Lima, the holy apostles, and at the hour of death.

“III. To every member of the society an indulgence of seven years and seven quarantines for every good work done in the interests of the society.

“IV. An indulgence of three hundred days, to all the members as often as they piously recite the formula: ‘St. Philip, pray for us.’

“V. The above indulgences, plenary and partial, may be applied to the souls in purgatory.

“VI. Priests who are moderators or directors of the society may enjoy a privileged altar three times a week; founders and life members, six times a week.

“These privileges by us conceded, we wish to be perpetual, all things to the contrary notwithstanding. Although the assistance of divine grace can not be wanting to those who, like yourself, thus labor for religion and the good of souls, nevertheless, we earnestly pray that the graces of God may flow down upon you in greatest abundance. As an earnest of these, and as a token of our special good-will to you, venerable brother, and to the rest of our venerable brethren and beloved sons, who, together with you, direct the society, and likewise to all those who are or shall become members or promoters of this society, we most lovingly impart our apostolic benediction.

“PIUS X.”

Thus it is clearly apparent that the movement of Catholics to spread Catholic doctrines throughout the United States has not alone the approval of the head of the church, but is encouraged by the utmost indulgence and blessing of the pope, which is accepted as divine, and will no doubt add great impetus to the movement.

The First American Catholic Missionary Congress was composed of more than fifteen hundred delegates, including the papal delegate at Washington as the special representative of the pope, seventy-five or more archbishops and bishops, and hundreds of the clergy from all parts of the United States. The meetings of the congress were held in the First Regiment Armory, and were attended by thousands besides the delegates.

The street parade on the first day of the congress was designed as a most impressive pageant. It was participated in by a vast array of clergy in sacerdotal robes, with a military escort, a fitting symbol of the faith of the church in the blending of the civil and the religious.

The work outlined for the society includes the establishment of a special missionary college for the training of mission priests, for which more than one million dollars has been subscribed; the establishment of many mission homes for the training of other mission workers; the erection of missionary chapels in every community not now occupied by the church; the colonization of Catholic emigrants in the vicinity of these chapels, to form the nucleus of a future congregation, and to aid in extending the influence of the church; the establishment of city missions among the poorer classes of all nationalities; and also schools for the education of the children of non-Catholics, as well as hospitals for the care of the sick of all classes and religions. And above all, the society proposes to utilize, in large measure, the public press, which is regarded as one of the most efficient means for the upbuilding of the church. These were among the subjects discussed in papers before the congress, and all received hearty approval by the delegates.

In speaking of the future of this country, a favorite expression of many speakers was, the coming Catholic America. One said: “The protest of the Reformer of three hundred years ago is fast dying out; let us become nationalized, and let us support the priesthood in the work of missionizing the nation. The church is the great uplifter of the races and languages of the world; and as the church once united all the nations of Europe in one body, so again the mission of the church is to unite all nations of mankind in one.”

The opinion was freely expressed that the victory for the church was already won in the land of the Reformer, and the present missionary movement in the United States will accomplish the unification of this great nation. “The church is the kingdom of Christ on earth,” said one speaker; “and in the end there will be only one shepherd.”

A great deal of emphasis was given to the expression that the colonization of emigrants from the Old World was for civic as well as religious purposes. Laymen were urged to make large contributions to the church for the work outlined in these papers.

It remained for the last speaker of the last evening of the congress to fully develop the plans of the society. He said: “The church is the true ally of the state; they can not be separated—never, so long as democratic governments are relied upon to rule men! It is true that their organizations may be separate, but they are inherently inseparable and interdependent. It is true that the state needs no longer the support of the church. But under democratic government the church must ever be the mainstay of the state. It is time that there should be a plain, clear, unmistakable definition of the Catholic position on this important point.” More was said of like import.

Protestants who are demanding religious legislation by Congress, would do well to stop and consider whether they are willing for the execution of these religious measures to fall into the hands of the power that once destroyed nations in the interest of its own establishment. Is the spirit of the Reformer indeed dead?

South Bend, Ind.

A False Prophecy

By D. A. PARSONS

Mormonism— No. 5

A False Prophecy

D. A. PARSONS

Assuming that even a half-fulfilled prediction is sufficient evidence of divine inspiration, our Mormon friends frequently cite Joseph Smith’s “Revelation on War” as proof that he was a prophet of God. They base their argument on that part of the prophecy predicting that South Carolina would rebel against the federal government, and thus precipitate war between the Southern and Northern States. But no one can fully appreciate the intrinsic value of such “proof” until he discovers that other important predictions in the “Revelation” have proved utterly false.

We give that part of the “Revelation” pertaining to the late Civil War, also a repetition of it made in 1843; and we quote them as evidence that Mr. Smith was not a true prophet:—

“Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls:—

“The days will come that war will be poured out upon all nations, beginning at that place. [How?] For behold, the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations; and thus war shall be poured out upon all nations.”

“I prophesy in the name of the Lord, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of man will be in South Carolina.

“It may probably arise through the slave question. This a voice declared to me while I was praying earnestly on the subject, Dec. 25, 1832.”—“Doctrines and Covenants,” Secs. 87, 130.

A recent Mormon publication, entitled “A new Witness for God,” destroys all significance in the above prediction that South Carolina would rebel. In a long and labored argument to prove that the prophecy was not a fraud, perpetrated at a later date than 1832, this new witness for God produces proof that South Carolina had threatened to rebel, and, in fact, was in a state of rebellion for several weeks before the prophecy was made. We quote from this Mormon orthodox work:—

“It is true that there was considerable agitation, about the time of the prophecy, on the question known in American politics as ‘State rights.’ In 1830 had occurred the great Senate debate on that subject between Robert Y. Hayne, of South Carolina, and Daniel Webster, of Massachusetts. On that occasion the champion from South Carolina advocated the doctrine known as ‘nullification.’ . . . The question again approached the acute stage in 1832, when the sovereign convention of the people of South Carolina was called, which adopted what was known as the ‘Nullification Ordinance’ [Nov. 24, 1832]. The leading features of this were, (1) a declaration that the tariff act of 1832, being based upon the principle of protection to manufacturers, and not with the view to raising revenue, was unconstitutional, and therefore null and void; (2) a provision for testing the constitutionality of this act before the courts of the State; (3) that in case the measures thus adopted for the purpose stated should be forcibly resisted by the federal authorities, then the State of South Carolina was declared to be no longer a member of the federal Union.”

“It was in December, 1832, the same month in which the revelation and prophecy under consideration was given, that this issue between South Carolina and the federal government about reached its climax.”—“A New Witness for God,” pages 317-319.

These telltale admissions bear witness to the real origin of the prophecy under consideration, and hence they are destructive to Mormonism. They prove that South Carolina had, on Nov. 24, 1832 (the prophecy is dated a month later), defied the federal government, pronounced certain federal laws null and void, and threatened to secede from the Union if the United States did not grant her demands. Therefore South Carolina had been in a state of rebellion for thirty-one days before Joseph Smith predicted a rebellion! Then what inspired him?

It did not require the prophetic gift to read the newspapers, and understand this condition of affairs; nor was it a token of divine inspiration in Joseph Smith to foresee that such a course, if persisted in, would end in war. Even Andrew Jackson, who was then president of the United States, foresaw this danger, and issued a proclamation saying that “it would necessarily bring the federal and State authorities in conflict; and if the citizens of South Carolina took up arms against the United States, they would be guilty of treason.” Was Andrew Jackson therefore a prophet of God?—He was not; neither was Joseph Smith.

The strongest proof that a prophet is not an ambassador of Christ is the failure of his predictions. “When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously.” Deut. 18:22. Tested by this divine rule, the “Revelation on War” becomes a witness against Joseph Smith and a weapon against Mormonism; for the prediction that the rebellion in South Carolina would terminate in a universal conflict proved untrue.

Some assert that the “Revelation” does not teach that a universal war would begin with that rebellion, but the pitiful weakness of such a quibble must be apparent to all. To use the words of Lord Macaulay, “such a subterfuge seems rather to deserve a flogging than a refutation;” for the wording of the prophecy is too plain to be misunderstood.

The prediction made in 1832 was, “The days will come that war will be poured out upon all nations, beginning at that place”—“beginning at the rebellion of South Carolina.” Therefore it was the war “beginning at the rebellion of South Carolina,” and no other which the “Revelation” said would “be poured out upon all nations.” And just how it would spread from America to England and from thence to all Europe was also foretold. “For,” says the “Revelation,” “behold, the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations; and thus war shall be poured out upon all nations.”

No prediction could be more explicit, and no prophecy could more utterly fail. Asheville, N. C.

A Faint Reflection of Christ

In the days of the cruel Inquisition a girl, who refused to bow to the priest, was being carried out to be shot. She was made to sit upon her own coffin. Just before the place was reached where she was to give up her life for her faith, a man rushed up and said, “What will it take to buy the life of that girl?” An enormous price of money was stated, and the man quickly said, “I will pay the price.” It was done. The girl was taken down and given her liberty.

What was the first thing she did?—She crouched at her savior’s feet, and, lifting her hands, said, “O sir! let me be your slave. I would love to serve a man so good as you.”

This is a faint reflection of Jesus; it is very faint, indeed, but nevertheless it gives us a hint of him. When the devil had us on the way to hell, Jesus came and purchased our freedom. He did not purchase it with money: money could not buy it. He purchased it with his own blood.—Selected.

If Thou Art Near

By Oliver Wendell Holmes

O Love divine! that stooped to share Our sharpest pang, our bitterest tear! On thee we cast each earth-born care; We smile at pain while thou art near; On thee we rest our burdening love. O Love divine! that stooped to share, Content to suffer, while we know, Living and dying, thou art near, — Oliver Wendell Holmes.

MRS. EDITH E. BRUCE

By MRS. EDITH E. BRUCE

Food for the Sick—No. 2

MRS. EDITH E. BRUCE

“Last week,” said Aunt Mary, “we studied a few principles in regard to the preparation of food for the sick; and I feel that we can not afford to leave so important a subject without entering into it a little more thoroughly.”

All the ladies manifested a desire to continue the subject, and many questions were asked which brought out an interesting discussion.

“I believe,” resumed Aunt Mary, “that last week we took up the preparation and use of fruit juice, gruels, and eggs, the articles of diet probably most used for the sick, especially during the fever stage. During convalescence, and in cases where a special diet is not particularly indicated, many dainty and appetizing dishes may be prepared. I wish to emphasize again the importance of having everything dainty and inviting that is served to the sick. A bowl of soup tastes much better if eaten from a small, thin, shining bowl, with a polished spoon, than when served in a clumsy old bowl, with a tarnished spoon. By the way, many soups can be so simply made that they will be easily digested and very appetizing for the sick. Among the best are the cream of corn, cream of pea, rice, and fruit soups. You have had all these recipes, except the last-named. Fruit soup can be made from various kinds of fruit juices, but care must be taken not to have it too acid or strong, and not to serve it with any milk preparations. Besides the soups and gruels, I have found that excellent toasts can be made. I will give you a few simple recipes, which you will find nice for breakfast dishes for the sick, and equally palatable to those who are well. For any toast be sure to have the bread freshly toasted, crisp, and hot.

Fruit Toast

“Lightly butter a slice of toast, and pour over it fruit juice which has been heated, sweetened to taste, and thickened a very little with corn-starch. Fruit toast is especially good made with berries, peaches, or prunes; the two last named do not need any thickening.

Tomato Toast

“Press well-cooked, ripe tomatoes through the colander, season with salt, a little sugar, and thicken with corn-starch. While hot, pour over the crisp toast.

Eggs on Toast

“Poached egg on toast is palatable served hot. Place a heated saucer over the toast while carrying it to the patient. This is a good way to keep all toasts hot.

“‘Egg in the nest’ on toast makes a pretty dish, and is easily digested. Separate the white and the yolk, and place the yolk in a little cold water. Beat the white to a stiff froth, and have the toast moistened with hot milk, then place the white on the toast, and drop the yolk in the center. Place in the oven until the white is a delicate brown.

“And now,” said Aunt Mary, “I want to offer a few other suggestions in regard to caring for the sick. Don’t go into the sick-room and ask the patient what he wants to eat. Almost invariably he will want something that he should not have, and will not be satisfied with anything different, or else he will say that he does not want anything. Plan little surprises. Do not talk about the food, but prepare what you know he can take, and carry it to him with a smiling, cheerful face, which will add much to his happiness, and will often induce him to eat. In all these little things,” said Aunt Mary, “it is well to remember the wise instruction of the apostle Paul, ‘Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.’”

Mussoorie, India.

Is the Use of Tobacco a Sin?

By Frank L. Templin, M. A.

In a conversation about the frequently discussed question whether the use of tobacco is morally wrong, a young man was heard to say, “I am a member of the — Church, and I have read the Bible nearly through, but I have not found a place where it says it is wrong to use tobacco.” And as he said it, he was stuffing a cob pipe. Instead of answering the question, “Is the use of tobacco a sin?” let me suggest another for consideration; and before I state my question, let me make the following observations:—

1. Men are social beings, and they can not act or speak without affecting others. A gentleman is a man of refined manners, who manifests a kindly consideration of the likes and the dislikes of others. He will endeavor to offend no one. The smell of tobacco is offensive to many, causing even sickness and suffering to large numbers. The sight of disgorged floods of tobacco spittle that stain the floors of public places and the sidewalks in the cities, is disgusting to decent people. The smell of the clothes and breath of the habitual smoker is a stench in every clean nostril.

2. Tobacco undermines the health. Dr. Willard Parker, at the head of the medical profession of New York City, said: “I am sure that in health no one can use tobacco without detriment to body, mind, and soul. It is poison which slowly but surely destroys life, and a man who uses it to any extent is as old at fifty as he would be at sixty without it. All who smoke or chew are more apt to die in epidemics and more prone to apoplexy and paralysis than other people. The duty of abstaining from the slow killing of one’s self by tobacco is as clear as the duty of not cutting one’s throat.”

3. It weakens the mental powers. Lord Bacon said: “To smoke is a secret delight, serving to steal away men’s minds.” Principal Bancroft, Phillips Academy, Andover, Mass., says: “Tobacco is the bane of our schools and colleges. Teachers who have given any attention to the subject agree that under its use, boys go down in scholarship, in self-respect, in self-control. It takes off the fine edge of the mind, injures the manners, and dulls the moral senses.”

4. It destroys moral character. One cold, damp winter night a number of men were lounging and smoking in a depot where there was only one waiting-room. The train was an hour late. One woman who was made sick by the foul tobacco fumes was compelled to stand on the platform in the cold. Such a man will go daily along the streets past open doors and windows with a pipe in his mouth, causing the atmosphere even inside the dwellings to be offensive for five minutes after he has passed. Surely one’s sense of right and wrong is very dull when he will willingly pollute the air that others must breathe. “The use of tobacco weakens the will, and blunts the moral sensibilities, so that its users are more easily led into other evils.”

5. It transmits many evil effects to the offspring. John Cowan, M. D., says: “Of all the harm done by the use of tobacco, the greatest harm and the mightiest wrong is that of transmitting to the unborn the appetite for the filthy, disease-creating, misery-engendering drug.” A leading physician says, “I have never known a habitual tobacco-user whose children, born after he had long used it, did not have deranged nervous systems, and sometimes evidently weak minds. Shattered nervous systems for generations to come may be the result of this indulgence.” Brodie says, “This is a sin that affects the third and fourth generations.” Mr. J. B. Wight, a student of this question, says: “But when the health and happiness of unborn children are involved, no person has the right to indulge any habit that will bring the least injury upon them. The gospel of Christ furnishes a balm for bereaved and

troubled hearts which can nowhere else be found. But the devotee of tobacco has no right to such comfort. When his children die young, or, being spared, are doomed to drag out a puny, miserable existence, let him not ascribe it to ‘God’s will,’ but think of it as the legitimate result of his own self-indulgence.”

6. It is a useless waste of money. Every man is a steward of what God has entrusted to his care. The use of tobacco is known to cause poverty, disease, and crime, to bring many into our almshouses, reformatories, insane asylums, jails, and penitentiaries; and the people are taxed to support these institutions and to provide tobacco for the inmates.

7. It makes one unchristlike. A good man was heard to say, “Joe Jones uses tobacco, and he’s a great preacher, and I can not see that there is any harm in it if such men as that use it.” Joe Jones may be a great man. But if we excuse ourselves by comparing ourselves with him or any other, even though they be good and influential men, God’s Word says we are not wise. 2 Cor. 10:12. Is not Jesus Christ a better example? Can you think of him as using tobacco?

8. It puts one in bad company. Suppose the people of the world were divided into two companies, one composed of those who use tobacco, the other of those who do not. Which would be the most desirable company? Where would the best men be found? Where the worst?

9. It is contrary to God’s commandment. Men of the world may not care if they have filthy habits, but every Christian at least should want to be a clean, pure man. And God’s command to every Christian is, that we “cleanse ourselves from all filthiness of the flesh and spirit.”

The question which I wish to propose is this:—

Can one offend the taste and feelings of the better half of society; undermine and injure his health; blunt his mind and weaken his mental powers; willingly lower his moral standing and blunt his moral sensibilities; transmit disease and mental and moral weakness to his children; invest God’s money in something that benefits no one but harms many; make himself unchristlike; class himself with the lowest elements of society; and refuse to obey God’s revealed law of purity, without sin?—Frank L. Templin, M. A.

Jamaica and Panama

By S. A. WELLMAN

S. A. WELLMAN

The writer and his family arrived in Kingston, Jamaica, Oct. 5, 1908. Seven and one-half years ago we left this island for the eastern part of the West Indian field, and have since labored in the East and South Caribbean conferences. Nearly six years of this time we spent in Trinidad, in connection with the office of the Caribbean Watchman and the church at Port-of-Spain, Trinidad. Our stay in Trinidad was pleasant, and it was with feelings akin to leaving home that we departed from its friendly shores amid the group of loving friends who assembled to see us off.

During the latter part of the year, while the office of the Watchman was being moved from Trinidad to Panama,

we were requested to supply the pulpit of Kingston. We have found many of the friends of former years still faithful to the truth, their faces lit with the joy of the blessed hope; but others have left the faith, rejected the Lord, and gone to the world and its pleasures. Many new faces have come in, and there is now a strong church of over three hundred fifty active members. The work has made progress, and the prospects for the future are encouraging.

It was our privilege to visit the school at Riversdale soon after our arrival in the island. Professor Hughes and his helpers are doing excellent work in developing the property at Riversdale, and a number of bright, hard-working young men and women are preparing for usefulness. Among them are students from Barbados, Dominica, Trinidad, and Central America, as well as from Jamaica. There should be others from the other islands, and we would be glad to see some of our strong, intelligent young men and women from these various islands where they could obtain the benefits of this excellent institution.

A new dormitory has been started for the young men, and this will add greatly to the efficiency of the school, and extend its operations. Brother Elihu Wood has charge of the work on this building, and the prospects are that it will be a credit to the institution and the West Indian work.

Owing to some necessary business in connection with the establishment of the printing plant in Colon, it became necessary for the writer to spend a few days in that city at the beginning of November. While there, a picture was obtained of the new building that is to house the Watchman Publishing Co., the offices of the union conference, and the workers in both. This building, which is eighty-two feet long and forty-two feet wide, including porches, is two stories high, and contains a chapel thirty feet by forty feet, printing-office of the same size, with two floors, and four suites of living-rooms. It was necessary to provide living-rooms, as the rents are so high in Colon that it is beyond the bounds of possibility for a worker to live there in a manner befitting the cause, on the salary that it is possible to pay. Ten dollars gold for one room, and even more, is charged each month for rent. Often these are poor rooms, even at that. This building will provide suitable places of residence for the workers at a moderate rental.

The building in Colon fronts on Bolivar Street, the main street of Colon, and runs through to Cash Street in the rear. The chapel is in front, on the lower floor, and the printing-office is at the rear on the same floor. Living-rooms are above, with outside stairways.

The picture shows the building under way. We hope to furnish later a picture of the completed building, and a report of the work that is to be carried on within it. Elder D. E. Wellman is in charge of the work, and with him are associated a number of brethren from Jamaica, who went to Colon to assist him. The plans, as now laid, will find the building ready for occupancy early in 1909.

In the midst of trying conditions the work in these two institutions is being built up, that the gospel of the kingdom may be carried to the countries surrounding the Caribbean more quickly. They need the assistance and prayers of the people of God, that they may be a success, and that they may meet the mind of the Father in their future work. Will not the brethren and sisters at home remember them before God?

The Solomon Islands

By S. W. CARR

S. W. CARR

While on our way to our new field of labor in British New Guinea, we had to pass through these islands. What we gathered in this trip may be of interest to our fellow readers of the REVIEW.

Situated to the northeast of Australia and about six days from Brisbane, is this group of islands, which was discovered by the Spanish navigator Mendena in the sixteenth century. Yet for three hundred years after this they remained practically unknown to the white man.

There are seven main islands,—Bougainville, Choiseul, Ysabel, New Georgia, Malaita, Guadalcanar, and San Christoval,—besides numerous smaller ones, the whole being more or less interlaced with coral reefs and patches.

The formation is volcanic, and the climate tropical. The mountains reach to a height of ten thousand feet, and are covered with forests so dense as to make progress on land slow, except in the beaten track.

The native population is variously estimated at between eighty thousand and one hundred twenty thousand, many of whom are yet in a state of heathenism, and also cannibalism, several white men having been killed during the last year. Murders are, however, becoming less frequent, as the influence of the government and the missionaries extends. The white population is about two hundred thirty, consisting of government officials, missionaries, traders, and planters. Most of the islands of this group are under British protection, but Bougainville, the largest one, is under German rule.

Large tracts of forest land are now being cleared, and planted with cocoanuts, rubber, sisal hemp, and bananas. One large firm is preparing to plant one hundred thousand acres of cocoanuts for soap manufacture.

The natives are from small to medium height, dark, with curly hair, and many of them have in time past been employed in the plantations of Australia and Fiji. All the Solomon islanders have, however, been deported recently from Australia. All the natives smoke, and chew the beetle-nut, the latter being eaten with an aromatic leaf and lime, making the teeth very black, and the mouth like blood. Its effect is the same as the kava of the South Seas, making the user silly and helpless. The use of neither tobacco nor the beetle-nut is forbidden by any of the missions. Beetle-nut is used largely as money by both missionaries and traders. Skin diseases are prevalent, the most common form being ringworm, which, beginning in a small way, gradually covers the whole body.

The natives, too, generally slit the ear and nose.

There are four missions at work in the Solomon Islands,—the Melanesian (Church of England), Roman Catholic, Methodist, and Miss Young's. The Melanesian mission has been working since 1849, while the Roman Catholics entered the field but twelve years ago, and have now a following of fifteen hundred, and are prosecuting their work with vigor. The Methodists are now established on several islands, having begun operations in the group about seven years ago. Teachers from the older missions in the South Seas are being used by this mission with success. Sometimes the missionaries meet with severe opposition in starting their work. At other times they have to contend with what is worse, the indifference of the natives.

Miss Young's mission is carried on in the island of Malaita only. Her labors were devoted to this work while the natives of Malaita were engaged in the plantations of Queensland; and when they were deported, she decided to continue work for them in their island homes. There are nine white missionaries belonging to this mission on Malaita, which is the most savage of the group.

These people are sadly in need of the third angel's message, not only to help them give up their evil native practises, but also to show them the evils of many of the things which they have learned all too quickly from the white man. We trust that it will not be long before a representative of present truth will be in these beautiful islands with their many languages and dialects, so that some of these dark-skinned people will be able to meet with us on the sea of glass, and sing the song of Moses and the Lamb.

The Sin of Slander

“A good motto — since the hanging of mottoes is the fashion of the day — to put up before every sewing society, every corner-store crowd, and to hang from every village steeple, is the ninth commandment, ‘Thou shalt not bear false witness against thy neighbor.’ This is the common offense of good people. Men and women who would not hurt a fly, think nothing of sticking the knife of scandal into a neighbor’s back; and persons who would not steal a straw, take a fiendish pleasure in robbing a man of his good name.”

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