Review and Herald, Vol. 92, No. 40. (8/12/1915)

Review and Herald

Aug 12, 1915

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 12, 1915

OUR SAVIOUR KNOWS

By O. P. Wilson

O. P. Wilson

How sweet to know, When we are tried, and life seems blank and vain That we have One who knew all earthly pain, Who humbly trod this rocky way below, Endured the cross, was numbered with the slain, And bravely stood the blight of human woe: He knows.

Our Saviour knows What every human heart must daily bear, What battles won in all our sorrows here; His heart is touched with feelings for us all; Beholds our frame, and what we mortals share Each day, each hour, when on His name we call: He knows.

How sweet to know, When we withstand the fiery darts of hell, That He is near, and doeth all things well; Presents each name before the judgment seat, And longs for those who would forever dwell In that bright land where every day is sweet: He knows.

Note and Comment

The Bible in the Public Schools

A GROWING effort has been in evidence for a number of years to bring the reading of the Bible into the public schools of this country. According to investigations made under the auspices of the National Reform Association and the International Reform Bureau, considerable progress has been made in securing amendments to State constitutions, making this compulsory upon teachers. The following facts, compiled from the reports of the bureau by the Northwestern Christian Advocate of May 13, will be of interest to those desiring information on this question:—

There are today twelve States in which the law of the State is favorable to the use of the Bible in the public schools. These are Georgia, Indiana, Iowa, Kansas, Oklahoma, Massachusetts, Mississippi, New Jersey, Pennsylvania, North Dakota, South Dakota, and the District of Columbia.

In Mississippi, the provision is found in the State constitution. Kansas and Oklahoma have the same statute: “No sectarian doctrine shall be taught, . . . but the Holy Scriptures, without note or comment, may be used.” The law of North Dakota declares that the Bible shall not be deemed a sectarian book, and shall not be excluded from any public school, but may be read at the option of the teacher, without sectarian comment, not to exceed ten minutes daily. A recent law in Pennsylvania requires the reading of at least ten verses daily, the penalty against the teacher for failure to comply with this provision being dismissal. The statement from Georgia, Indiana, and Iowa is, “The Bible shall not be excluded from the public schools.”

There are nine additional States in which the courts have decided in favor of the use of the Bible: namely, Maine, Wisconsin, Michigan, Ohio, Kentucky, Nebraska, Texas, West Virginia, and Oregon (opinion of attorney-general).

The State court of appeals of Kentucky has declared that the Bible is not a sectarian book; that the reading of it in the common schools without note or comment by the teacher is not sectarian instruction; that the use of the Bible does not make the schoolhouse a house of religious worship; and that any particular edition of the Bible cannot be said to be sectarian because it has been adopted by any church.

In six other States a similar favorable decision has been rendered by the State superintendents of public instruction. They are Arkansas, Idaho, Rhode Island, Utah, Virginia, and North Carolina.

In New York it seems that each superintendent has decided for himself, irrespective of the decisions of his predecessors. The by-laws of the board of education of New York City provide that all schools shall be opened with reading the Scriptures without note or comment.

Of the remaining States, there are eleven in which neither the State law nor court opinions decide the matter, but in which the practice is still largely in favor of the use of the Bible. This list includes Alabama, Colorado, Connecticut, Delaware, Florida, Louisiana, Maryland, New Hampshire, South Carolina, Tennessee, and Virginia.

In Ohio the supreme court has decided that the question rests with the local school boards. In Delaware, the reading of the Bible is quite general. In Connecticut, South Carolina, and Virginia the same is true.

This makes a total of thirty-eight States concerning which it may be said that the use of the Bible is still common, and, on the whole, regarded favorably. It will be well to keep this fact in mind in our discussions of the larger question of religious education.

There are three States in which the laws and the court or official opinions are not decisive, but nevertheless the Bible is not read. These are Nevada, New Mexico, and Wyoming.

Reports from these States indicate that it would be difficult to find a school in which Bible reading is a part of the regular daily program.

In Illinois, Wisconsin, and Nebraska, supreme court decisions have been rendered adverse to the practice of Bible reading in public schools.

In California, Minnesota, Missouri, and Washington similar adverse decisions have been rendered by the attorney-generals of the States.

In New York, Arizona, and Montana such adverse decisions have been rendered by the State superintendents of public instruction.

The decision of the supreme court of Nebraska is that the courts may interfere when the use of the Bible in a public school has degenerated into abuse, and where a teacher, instead of giving secular instruction, has violated the constitution by becoming a sectarian propagandist.

A State having no law on Bible reading in schools, but in which “credits” are given for outside Bible study, is Colorado.

States permitting Bible reading without comment, at option of local school boards, and in which Bible reading is customary, which also give credits for outside Bible study, are Indiana and North Dakota.

The North Dakota-Colorado plan of credits for outside studies, already copied by Indiana and the State of Washington, is under consideration in Alabama, California, Connecticut, Kansas, Michigan, Minnesota, and Texas.

The only States in which Bible reading is required by law for the whole State are Massachusetts (since 1855) and Pennsylvania (since 1913).

In the District of Columbia a rule of the board of education requires that teachers shall not only read the Bible but “inculcate obedience to the laws of God.” An effort to have this law made effective by a textbook or syllabus on the commandments and other fundamentals of good citizenship, to be drawn by a union committee, failed in 1905.

For a number of months a vigorous campaign has been waged in New Zealand to introduce into the public schools of that colony what is called the New South Wales Bible Study Plan. This plan provides, according to the Continent of May 27,— for a series of Bible lessons to be taught in the public schools by the regular teachers to all children under their care. It also provides that to cover points of doctrine where the sects differ, the pupils shall at stated periods be divided according to denominations, and pastors of their respective churches shall be admitted to the schools to instruct them in denominational tenets. This latter feature is commonly designated in Australia as “the right of entry.”

The public schools of New Zealand are entirely secular, but a “Bible-in-Schools League” has carried forward an earnest campaign in favor of introducing into the schools the reading of the Scriptures.

The minister of education presented in the last parliament a bill providing for this. Opposition was brought against the bill. This opposition was so strong that in the recent election the government lost its majority, and elected precisely the same number of seats held by its opponents. This has caused an absolute deadlock in the New Zealand Parliament.

What the ultimate political result of this deadlock will mean is uncertain. It is evident, however, that legislation regarding Bible study in the schools has been sidetracked for the present. The Roman Catholic vote in the colony went solidly against the proposal. It will be interesting to watch the outcome of this agitation.

Returning to Father's House

By C. M. S.

IN many things we are all prodigals. We have taken that with which our Father endowed us, and have used it for our own purposes. Then when failure has come, when the frosts of adversity have seared and burned the tender shoots of our selfish hopes, we “come to ourselves;” we resolve to “turn over a new leaf.”

That is what the prodigal did when he “came to himself.” He acknowledged his wrong, and, as soon as he did, he began to yearn for the better way. But, in making that resolution, he did not stay where he was. He said, “I will arise and go to my father.” It was doing that that made his turning a success; that brought joy to his father’s heart; that brought him back again into the estate of manhood.

Right there so many fail in their good intentions. They stay right where they are; they forget to go to Father’s house, where there is “bread enough and to spare” to keep their souls from famishing. They depend on their own efforts right in the enemy’s country, where they met all their disaster. The enemy surrounds them on every side, and soon they are his again. In fact, they were never really free from his clutches so long as they remained away from Father’s house; and they had no power to resist the strength of Satan’s minions.

Many would-be Christians are feeding swine in the pastures of this world. But feeding husks to swine is no business for Christians to be engaged in. Once having taken the name of Christ upon us, our place is at the Father’s table in the Father’s house. It is our great right to be in that place where we can take from the Father’s hand that bread of life which is designed to feed the hungry souls of men and women, and will feed our own souls, also.

Many, very many, who have joined this people have permitted something to cause them to leave the household and go out into the swine pastures of this world; and Satan will do everything in his power to keep them there until the fires of Jehovah’s vengeance burst upon the world—until there is no longer opportunity to return to Father’s house. But, notwithstanding in what we may have shown ourselves prodigals in the past, let us arise and go to our Father. He is waiting for us with a heart filled with the most loving tenderness; he will give us glad welcome; he will own us as his; he will keep us from falling if we permit him, and make us again the glad children of his household, to go no more out forever. C. M. S.

Contending for the Faith

By F. M. W.

IT has been necessary for the children of God in every age to give diligent heed to the purity of the faith. When they have failed to do this, allowing error to work its way insidiously into their belief and practice, apostasy from God has inevitably resulted. Jude tells the church that it was needful for him to write to them and exhort them that they should earnestly contend for the faith once delivered to the saints. Jude 3.

The apostle Paul found it necessary to withstand those who would pervert the gospel of Christ, and bring in that which would turn away the disciples from their allegiance to God. Speaking of his earnest contention for the right against these corrupters of the faith, he says, “To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.” Gal. 2: 5.

The shepherds of the flock who succeeded Paul and his companions in ministry failed to preserve this watch care over the church, and in consequence that mystery of iniquity which began its work in Paul’s day, developed into a great system that swept men away from the true faith into the darkness of error and superstition. Through the centuries God has raised up faithful men who contended for the primitive faith given to his people. Tyndale, Luther, Zwingli, and scores of others set their face as a flint against the errors of their day.

The same spirit should possess the hearts of God’s people today in their relation to the truth of the Word. God has made this denomination the conservator of important truths. He has given to them a reform message designed to call men from the accumulated errors of the ages which have found a resting place in the professed church of Christ, back to the pure fountain of Scriptural truth.

Fundamental Principles

The men whom Heaven used to lay the foundation of this movement and to develop this system of truth from his Word, were devoted servants of God. By earnest study and prayer they sought to know the right way, and we must believe that God wonderfully blessed them in their efforts. The principles of truth they developed have stood the test of time and the assaults of the enemy of all righteousness. The foundation laid at the beginning of this work will never be surrendered, and the great fundamental principles constituting the third angel’s message will be preached until the coming of the Lord.

We do not believe that these pioneers were infallible, nor that they had access to storehouses of knowledge or divine grace unopened to us today. But they were godly men and honest men, whom Heaven guided in their conclusions. The same honesty and consecration God will recognize today on the part of every student of his Word. Nor does it detract from the greatness of their achievement if it shall be demonstrated by later research that in some minor details their conclusions were wrong. Indeed, had there been presented to them evidence which proved the weakness of their conclusions in any particular, as honest men they would have been the first to welcome the additional light and evidence. And as their children in this message, inspired by the same honesty of purpose and the same zeal for truth which moved their hearts, we should have our minds open to every additional ray of light which may be brought to our consideration from the Word of God.

The Integrity of Truth

We have no sympathy with the one who would seek to tear down a single fundamental position held by this people. God forbid that such a purpose should ever possess the heart of a single Seventh-day Adventist. From “Gospel Workers,” new edition, page 307, we quote the following:—

“Let none seek to tear away the foundations of our faith,—the foundations

that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.”

Did not the first disciples have to meet the sayings of men? did they not have to listen to false theories; and then, having done all, to stand firm, saying, “Other foundation can no man lay than that is laid”? So we are to hold the beginning of our confidence steadfast unto the end.

The servant of the Lord, speaking of the threefold message forming the basis of this movement, states: “Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. . . . The destiny of souls hangs upon the manner in which they are received,’”—Early Writings, page 121.

Study to Build Up, Not to Tear Down

Recognizing that this movement is of God, that his hand has been over it, that his providence has been seen in its development, that he led and guided its pioneers in their study and their conclusions, we should seek from this standpoint to build up rather than to tear down, to confirm rather than to destroy, the positions we hold. And as we have stated, so far as the fundamental principles of our faith are concerned, we believe that impartial study will inevitably do this.

On the other hand, if we shall find that the preponderance of Biblical or historical evidence shall make it necessary for us to change our conclusions with reference to some minor points, let us not shut our eyes to evidence which perhaps the providence of God would lead us to consider in order that we may be saved from confusion in the days to come through the attacks of our critics.

Professedly Seventh-day Adventists have no creed. They accept the Bible, and the Bible alone, as their rule of faith and practice. With this as the groundwork of its faith, the providence of God has so shaped and molded this movement that the church in every land and clime, through all the years of the past, has spoken practically the same thing, and borne one unvarying testimony in behalf of the special message for this day. We believe that God has led and guided in this. Let us trust in his providence, believing that this unity will be preserved.

If our attention shall be called by some brother to a point of difference, some detail of the message which does not affect its great underlying principles; and we are asked to consider “new evidence,” let us not be too ready to cry “heresy,” and without taking time for study and investigation, decide that the one in question is seeking to tear down the faith which we all hold so dear.

Additional Light and Truth

We do not yet possess the fullness of gospel light. The spirit of prophecy tells us that there is more precious truth to be revealed. Says the servant of the Lord:—

Peter exhorts his brethren to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of his Word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s Word, and discourage any further investigation of the Scriptures. They become conservative, and seek to avoid discussion.

The fact that there is no controversy or agitation among God’s people, should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves, to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition, and worship they know not what. . . .

God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the Word of God, so that when the testing time shall come, and they are brought before councils to answer for their faith, they may be able to give a reason for the hope that is in them, with meekness and fear,—Testimonies for the Church, Vol. V, pages 706-708.

There is one thing in religious faith and experience worse than free and open investigation,—the right of every church and individual,—and that is religious stagnation. May God save us from the excesses of the one, and from the disastrous results attending the other.

The Minister a Representative

All should recognize that the ministers sent out by this denomination should represent the faith of the body. This certainly is a matter of honor and loyalty. If in his study any worker believes he has received new light, it is not wise for him at once to rush into print or into public address in an exposition of his views. He should exercise the same tact as did the apostle Paul, in sitting down with brethren of good repute and placing before them the light which he believes God has given him. This indeed is the counsel given by the spirit of prophecy:—

All should be careful about presenting new views of Scripture before they have given these points thorough study, and are fully prepared to sustain them from the Bible. Introduce nothing that will cause dissension, without clear evidence that in it God is giving a special message for this time. . . . No one should claim that he has all the light there is for God’s people. The Lord will not tolerate this. He has said, “I have set before thee an open door, and no man can shut it.” Even if all our leading men should refuse light and truth, that door will still remain open. The Lord will raise up men who will give the people the message for this time.—Gospel Workers, old edition, page 126.

I saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate new points of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered without a shepherd.—Early Writings, page 52.

There is quite as much danger of our running ahead of God’s providence as in being too slow and too conservative. Let us avoid both extremes.

The Really Essential Things

After all, we feel that we have come to a time in the history of our work as a denomination when there is danger that we shall spend too much time and energy in the discussion of unimportant features of the great message God has given us to carry to the world. If the author of confusion could lead us to neglect the great main issues, and sidetrack this denomination by the discussion of minor questions, it would be well pleasing to him. We need to be right in our conclusions regarding every point.

It is wrong for us to go out as ministers of Christ and teach the people error in any phase or form. But instead of allowing questions of difference to absorb too much of our time and energy, and particularly instead of allowing these questions of difference to engender strife and alienation, we should feel that there is a great field for Christian labor in the giving of the great principles of the message which have been committed to us. Hence, we believe that from whatever angle we view these questions we need to be guarded.

The Preservation of Unity

Some in the church of God, today as in every age, are inclined to be too fast. Others are inclined to be too slow. God in his providence links the impulsive

Peter with those who are more staid and conservative. In the providence of God there are found in the Seventh-day Adventist Church today these varying natures and elements. God designs that one should balance the other. So to whichever class we may count ourselves as belonging, whether to the staid and conservative class who are perfectly content to preach the truth today in the same form and setting that they preached it yesterday, or to those who feel that while the truth is the same it should be presented in new relations and new phraseology, let us remember that God has his hand upon the helm. Let us be careful that by no unguarded course do we precipitate a crisis or division in the church of God.

Well-Balanced, Generous-Hearted Men

Let us act the part of sensible, well-balanced men, careful not to reject light, careful not to take up with theories of men. Let us be sure that our own positions are founded upon the Scriptures of Truth. Let us be broad-minded, and generous-hearted toward our brethren who may not see every question from our viewpoint.

And let us in the consideration of every question, whether in doctrine or plan or method, seek to keep near to God and near to our brethren. When we come into close personal touch with one another, when we sit down and exchange experiences in the work of God, and tell one another what God is doing for our souls, somehow our estimate of our brethren changes. Perchance those whom we counted enemies before, we find are friends; and we find that, after all, distance has not lent enchantment, but rather has blinded our eyes so that we could not see clearly.

“The foundation of God standeth sure.” This message which was begun in weakness, will finish in power. It will gloriously triumph at last. We shall triumph with it only as we receive its spirit into our hearts and allow its principles to mold and guide our experience.

F. M. W.

Willing to Pay the Price

By C. M. S.

JESUS CHRIST was our example in righteous living, and he was also our example in the matter of achieving success in our undertakings for God. He emptied himself of all that he had, save the love that bound him to the Father and the human race, relinquished everything but Sonship in the house of God, and gave himself to and for the salvation of this prodigal world. The key to his success was found in complete surrender. The key to our success will be found in the same act, surrender, not simply of all that we have, but of all—all that we have and all that we are.

Because Christ had no other ambition than to save man and man’s forfeited possession, the tempter had no hold on him,—found nothing in him,—and the greatest work of the ages was therefore successfully done. The degree of our interest in the things of this world will determine the degree of ease with which Satan can successfully tempt us. Christ’s undertaking was a success because every other interest was abandoned for its accomplishment. It was a large price to pay; but it was no larger price than the greatness of the undertaking warranted and required. If we deserve success in the work of God as he deserved it, we shall not fail of achieving it.

Man has been left an example that he should “walk even as he walked.” Christ walked in the way that led to success. It is not to be supposed that men can take any other way, any shorter cut or easier way, and find success in carrying on the work which Christ commissioned them to do. Success does not lie in opposite directions when carrying on the same work. What was necessary to success in his case is necessary to success in our case. That was surrender.

Why is surrender necessary? “Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be.” Rom. 8:7. Instead of retaining “the mind of the flesh,” and letting that rule, “let this mind be in you, which was also in Christ Jesus.” God and man cannot work together for the accomplishment of God’s purpose while man is at enmity with his Maker, nor while man chooses his own way in preference to God’s way. There must be unity of desire and purpose, and the one who is to carry the message must be submissive to the will of the One who has the message to be given. The one who is to use the power must use it in harmony with the will of the One who has the power to bestow, or the power cannot be intrusted to him. The one who would be a successful Christian must not set up standards of his own, nor mark out ways of his own. There can be but one true standard, and Christ himself has set that up. He has set before us but one way, and that leads straight into the kingdom of God. Outside of that way is only the great “mystic maze” planned to bewilder and delude and lead to destruction. And yet many are allowing their feet to be guided into these delusive ways, whose end is hid in darkness, where ruin waits.

We must be in the channel of God’s working, or we cannot succeed in his work. Outside of that channel we have only our own feeble efforts. The canal barge will not travel overland. Outside the canal it is stranded. Just so with us. When we have not surrendered our ways to God’s ways, we are as useless for God’s work as the stranded canal barge is for fulfilling its mission. The tower of Babel was such an effort; and it stopped a long way short of heaven.

Paul, living in a generation of philosophers, and educated to the height of scholarship, determined to know nothing in his evangelistic labors but “Jesus Christ, and him crucified.” He had a way of his own once, but he surrendered it when he found it was not God’s way. There are many ways of our own that look pleasing to us. Hew them to the line of God’s counsel, and you will find the process has left nothing of them that is of real advantage to the cause of God. “Can two walk together, except they be agreed?” The question is pertinent to this thought. God’s way is the right way; that way which is opposed to his way is necessarily a wrong way. There is no agreement between these ways; and as there is not, there can be no harmonious action between those who are taking these opposing ways. We can accomplish nothing for God, and therefore cannot be successful Christians, while opposing him by refusing to yield to his way. The nearer one can come to saying with our Saviour, “I delight to do thy will, O my God: yea, thy law is within my heart,” the more perfect Christian will he be, and the more successful in the work of God.

Whatever we retain to ourselves for our own ends stands in the way of our success in his cause. Paradoxical though it may seem, in surrendering all, we win all; we capitulate, and that makes us victors. Hoarding ourselves and our all to ourselves, we lose all—and ourselves. Refusing to surrender, we take our place among the vanquished. The complete surrender of self, the complete adoption of God’s ways in place of our own, the consecration of our all to his cause,—this is the key to glorious triumph in the cause of Christ. Such is the price we pay, and our eternal enjoyment of heaven’s bliss and earth’s future blessedness depends upon whether we are willing to pay it.

C. M. S.

The Value of a Soul

By G. B. Thompson

In endeavoring to express the love of God as revealed in the gospel, one of the greatest of Christian hymns says:—

“Were the whole realm of nature mine, That were a tribute far too small; Love so amazing, so divine, Demands my life, my soul, my all.”

I do not know that the poet fully understood all that his words express, yet they are true nevertheless. The “whole realm of nature” is a “tribute far too small” to give in exchange for the love of God in saving fallen man. Such a love, the poet says, demands more

this, demands what is of infinitely more value than the “whole realm of nature,” even “my life, my soul, my all.” Is this greater?—Yes, indeed. Is a native digging in the diamond mines of South Africa of more value than the gems which he uncovers? Is a poor degraded soul, the victim of lust and intemperance,—a member of the gutter population of some city, drawn down by the environments of sin and temptation about him,—of more value than all the stars, and suns of the universe, which circle in space? The telescope reveals millions of starry worlds circling in their orbits, and a photographic plate reveals unnumbered millions more. Is a lost soul redeemed worth more than all these? The poet has inferred this much, and what he says is in harmony with Holy Writ.

The psalmist, viewing the vastness of creation’s realms, exclaimed, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him?” Ps. 8: 3, 4. A soul saved in the kingdom of God is worth all his salvation cost. The universe was not of sufficient value to redeem him. All the gold and precious stones, even the gold and pearls of the eternal city, would be a “tribute far too small.” It took the crimson tide which flowed from Calvary to save him.

Tennyson, looking at man, so small in comparison with a boundless universe, was staggered with doubt as to his value. After speaking of all man has accomplished in science and art, through war, politics, and various activities, the poet said:—

“What is it all but the murmur of gnats In the gleam of a million million suns?”

Aside from Christ, man is of no value, it is true. Nations are but as the dust in the balance. But he who lays hold by faith on the eternal riches, who believes to the saving of the soul, will shine as the stars forever and ever. Had there been but one soul that would have believed in Jesus and been saved in the kingdom as the result of his suffering and death, he would have paid the price just the same, and seen of the travail of his soul and been satisfied.

Truly, to save a soul is of infinitely more value than to win a world, yea, many worlds. What a mighty incentive is this, not only to be saved ourselves, but to be the instrument in the hand of God to save others in the kingdom.

G. B. THOMPSON.

Continue reading: Statement of Twenty-Cent-a-Week Fund for Six Months Ending June 30, 1915