Earlier text: The Crimean War in Prophecy and in the Eastern QuestionKolo Mission, South Africa
By M. E. Emmerson
We are greatly encouraged by what is being done in Basutoland. The Lord has shown in a special manner that the work is taking deep root. The attendance at our Sabbath meetings is not large, but those who do come are deeply interested in the studies. They listen closely to the explanation of the prophecies of Daniel, and ask many questions at the close of the service on what has been told them. This shows they are interested. Often people come long distances to secure the books. They always inquire for the book telling about the Sabbath and the second coming of Christ. We were made glad a few weeks ago when several young men from central Basutoland called at the mission, saying they had seen some of our books which had been sold in South Bald. They mentioned especially “Sabbath Restored” and “Second Coming of Christ.” We sold several small books to each. Some returned home, and some went to work in the mines; but they carried with them the silent messengers, which we trust will do good in many different parts of this country. This is only one of many similar instances. People come for miles to be treated for bodily ailments, and we are glad it is our privilege to follow in the Saviour’s steps by caring for the sick and suffering. A few days ago, when I returned from mission duty to the station, a woman came down with a sick child, who had been suffering from a boil on the arm, as large as a man’s fist. After lancing the affected part, I washed it carefully with a solution of permanganate of potash, and then did it up neatly with a bandage. The mother said: “I am so thankful, but why do you leave the mission station? We don’t know where to go to get help when you are away.” I explained to her that I had work elsewhere as well as here. I told her that sometimes as I ride along the road, I am called in to help the suffering. When I am called away to care for the sick, I take one or the other of the mission helpers along, so they can gain a practical experience in giving treatments. Both my native helpers can give good fomentations, sweats, and also know how to care successfully for sores. The number of persons who come to the mission to be treated for bodily ailments has increased steadily during the past two years. The school is another encouraging feature of the work, though it was rather hard to get it started. One year ago we felt greatly encouraged when the roll registered twenty-five. This year when we began the vacation, there were fifty-five in attendance. Many of these children attend Sabbath-school, and are learning of Jesus, who died for their sins. For some time, mission help has been scarce. Much work has been done on the place. The old wall had fallen down, and the barn caved in; and the necessary repairs on these, with other things, have taken so much time that it has been impossible for me to pursue my wagon work. Now we have more help, and soon I expect to go south with books again. This year we are doing a little farming in connection with the mission. Seven and one-half bags of mealies has been put in, and is doing well. Ten and one-half bags of forage has been sown, and three bags of potatoes planted. The produce all looks well, though the ground is in need of rain. We are of good courage in the work of sowing the gospel seed, and praise God for his guiding hand. Pray for the work in Basutoland. Doctors Recommend Medical Missions
Two hundred five doctors in the diocese of Oxford, England, recently signed an appeal in behalf of medical missions, on the following grounds:— - The example and authority of Christ.
- The teaching of the Bible in the miracles of healing and their results.
- The relief of suffering through medical missions in regions where ignorance and quackery prevail.
- The need for lady physicians to the secluded women of the East.
- The need of medical service to missionaries themselves.
- The history of medical missions is its best justification.—Missionary Review.
A Year of the Bible Society
“For the first time the British and Foreign Bible Society has issued over 6,000,000 copies of the Scriptures in one year. Of these 843,784 were Bibles, 1,198,226 were Testaments, and 4,578,014 were Portions. Nearly 6,500,000 more were circulated by the Scottish, Hibernian, American, German, Dutch, and Scandinavian societies; and if we add to these those sold by ordinary publishers, it raises the total circulation of Bibles or Portions to 15,000,000 in one year. The popular report of the British and Foreign Bible Society may well say that no book can compete with it in the number circulated. Over 3,500,000 copies were sold by the different societies in China, mainly Gospels or Psalters.” The population of Africa is estimated to be 175,000,000 and among these masses some 2,470 Protestant missionaries are at work, with 13,089 native assistants. The number of adherents gained is 527,800, and the communicants 221,156; for whom 4,790 places are provided. In the 4,000 schools, 203,400 pupils received instruction. Nearly 100 hospitals minister to the sick and suffering. Sixteen printing-presses are kept busy; and the Bible is supplied in all the principal languages. In Uganda, one half of the 700,000 inhabitants are Christians. In Cape Colony, about 200,000 are Christians.—Selected. The Reward of Giving More
He who gives more than he is paid for giving, finds himself paid twice over; first by a crowning sense of freedom, of owing no man anything; then by a strange new vigor of self-respect and self-determination, stirring him to achieve his utmost, regardless of the world's estimate told in the world's pay. Giving more and better service is the clue to “getting on.”—The Center. It Is by Way of Sacrifice
Not all the sacrifice necessary to fulfil Christ's invitation to take the gospel to the uttermost parts of the earth, is found in supplying the means. To furnish the sons and daughters to fill places in mission fields and sometimes in making up the gap at home in our schools, for our conferences, our sanitariums, when workers are chosen out and passed on, forms the most important part of the continuous chain of sacrifice necessary to meet the demand. How this works is illustrated by the following item clipped from the Northern Union Reaper. Elder C. M. Babcock, president of the South Dakota Conference, writes:— “Ever since the release of Brother and Sister Bolton [who came on last fall to attend the Foreign Mission Seminary] from their connection with the academy at Elk Point, we have been looking for a man to fill the place made vacant. When the action was taken by the board, it was taken with the conviction that if the Lord was calling Brother Bolton to other work, he surely had a man somewhere to fill his place, and the board placed upon the writer the responsibility of finding the man. I am glad to be able to report that Brother R. M. Dillworth has been secured to take this place, and the writer believes that God has been calling him to this work. Brother Dillworth is one of those who accepted the truth last summer. He is a practical farmer, and we look for the farm at Redfield to bring good results under his able management. He expects to move to Redfield as soon as he can close up his business at Alpena, and dispose of his holdings there. We are convinced that sharing with others is a right principle, and the South Dakota Conference has become a recruiting ground. “Give, and it shall be given unto you.” And now Brother and Sister Bolton have been selected to go on to West Africa at once, to help in answering calls from this waiting field, emphasized somewhat by the sudden death of Sister T. M. French in that field. It is thus that workers are secured to answer the calls, and truly God works to supply them by the way of sacrifice, fulfilling the promise, “Give, and it shall be given unto you.” THE pioneers in this advent movement saw clearly, from prophecy, that this new country of Protestantism would be the scene of the making of an image, or likeness, to the Papacy; that religionists would lay hold of power to enforce religious observances, particularly the Sunday institution. THEY were met, however, with the assertion on every hand that no such movement as they talked of could ever come. But there stood the prophecy, and the pioneers preached it with all assurance. In the first volume of the REVIEW (May 19, 1851), Elder J. N. Andrews wrote on the developments to be expected in fulfilment of Rev. 13: 11-17. He showed that the United States, in the time of its rise “out of the earth,” in this new world, and in its championship of the principles of civil and religious liberty, met the opening specifications of the prophecy. “Was there ever a development of civil power so lamblike before?” BUT this lamblike development was to witness a change; and in place of religious liberty there was to spring up a movement making an image to the Papacy. Of this, Elder J. N. Andrews wrote:— An image to the beast that received the deadly wound must be made. That beast was, in truth, a church clothed with civil power and authority, by which it put to death the saints of God. Rev. 13: 5-8; Dan. 7: 23-26. An image to the beast, then, must be another church clothed with civil power and authority. . . . This can be nothing else but the corrupt and fallen Protestant church. . . . Should it be objected that this world is too much enlightened to submit to such deception, or to unite in such a work of persecution, we answer that the Word of God gives us this prophecy in clear language; and it is with reference to this sign of danger that the third angel addresses his solemn warning. So our brethren preached the warning message. In the meeting that inaugurated the definite National Reform movement held in Xenia, Ohio, in 1863, our brethren saw events definitely shaping for the rise of ecclesiastical combinations aiming to force their way upon the government. Other conventions followed, the movement growing in strength. Concerning a convention held in Cincinnati, in 1872, urging a religious amendment to the constitution, Elder J. V. Himes, the First-day Adventist, wrote in the Advent Christian Times (Feb. 27, 1872):— The whole movement is absurd and uncalled for, and will amount to nothing. Our seventh-day friends fondly hope it is the beginning of a movement which is to culminate in a Protestant ecclesiastical despotism. But we assure them there is no rain in this cloud. However, they will do well to make the most of it. WE take this from the REVIEW of March 12, 1872. The REVIEW then held that Mr. Himes and the multitudes who believed with him were the ones mistaken as to the meaning of that movement. And time has proved it to the full. That evil work has gone on with increasing power, and societies and federations are hoping very soon to secure the control of governmental power to carry out their aims. That which our pioneers saw in the prophecy, and which objectors said would never come, we see swiftly working out before our eyes to-day. The Presbyterian Alliance and Sunday Observance
By W. A. S.
Strong words were spoken by Justice Harlan, of the Supreme Court, at a banquet of the Presbyterian Alliance, February 28, in Washington. His words have called forth some criticism, and on the other hand have helped to strengthen the forces working for Sunday laws. He said:— I believe that the sabbath day should be observed and kept holy by all classes of people; that only such labor as is necessary should be performed, and that the delivery of mail should be dispensed with. There are a lot of snobs who have come down here from New York and other cities where wealth is paramount, and have set up customs which are injurious to the people of this community. Sunday afternoon teas, musicales, and other social functions are, in my mind, a desecration of the sabbath. The power of the Presbyterian Alliance is great, and it should be exerted toward the correction of these evil practises. I am much pleased with the great work the alliance has done in this city so far, but I believe its influence should extend further. Something must be done to stem the tide of depravity which will otherwise sweep over us. We honor the spirit that would rebuke selfishness and sin in high places. The trouble with society, high and low, is that it does not sufficiently fear God and revere his Word. But we know, too, that reform unto godliness will never come by setting aside the Sabbath of the Lord, and making Sunday observance the test of the proper religious life. As a matter of fact, the Presbyterian Alliance view of Sunday observance is not the original view of Presbyterianism. Speaking of the use of Sunday in Scotland, in the days of the Scottish Reformers, Professor Gairdner, of Scotland, quotes the following from Joseph Robertson:— Sunday, indeed, in that age was the day generally chosen for mirth and revel. . . . It was on a Sunday that the Reformed municipality of Edinburgh gave its grand banquet to the queen’s French kinsfolk. Knox traveled on a Sunday, wrote letters on a Sunday, and had the duke of Chatelherault and the English ambassador to supper with him on a Sunday. The Gaelic translator of Knox’s “Forms of Prayers,” the Reformed superintendent of Argyle, and the bishop of the isles, feasted the queen and the ambassador of Savoy on a Sunday. For more than twenty years after Knox was in his grave, Robin Hood plays were acted on Sundays, and the king of May held his gambols on Sundays in Scotland.—Gairdner and Spedding’s “Studies in English History,” page 293. It was in later times that men began to attach to Sunday all the sanctity that belongs only to God’s Sabbath, the seventh day. Wherever churchmen talk of Sunday observance, they are unable to appeal to the authority of the Scriptures to maintain the institution. And thus comes the demand for civil authority to enforce it. It is in the face of the stern warnings of history, and in contradiction of the principles of the gospel, however, that the churches are making their campaign for legislation in the supposed interests of religion. One lesson to the point comes from the days when Presbyterianism was the controlling power in the British Parliament. It was in the time of the civil war in England, in 1648. On May 2 of that year an act was passed, entitled “An Ordinance of the Lords and Commons Assembled in Parliament, for Punishing Blasphemies and Heresies.” It provided that any one teaching that there is no God, or denying the divinity of Christ, or denying the resurrection, or holding that the Holy Scriptures are not the Word of God, etc., should be held guilty of felony; and,— In case the indictment be found, and the party upon his trial shall not abjure his said error, and defense and maintenance of the same, he shall suffer the pains of death, as in case of felony, without benefit of the clergy. Be it further ordained by the authority aforesaid, that all and every person13or persons that shall publish or maintain, as aforesaid, any of the several errors hereafter ensuing; viz., that all men shall be saved; or that man by nature hath free will to turn to God; or that God may be worshiped in or by pictures or images; or that the soul of any man after death goeth neither to heaven nor hell, but to purgatory; or that the soul of man dieth or sleepeth when the body is dead; . . . or that the two sacraments of baptism and the Lord’s supper are not ordinances commanded by the Word of God; or that the baptizing of infants is unlawful, or such baptism is void, and that such persons ought to be baptized again, and in pursuance thereof shall baptize any person formerly baptized; or that the observation of the Lord’s day, as is enjoined by the ordinances and laws of this realm, is not according, or is contrary, to the Word of God— Thus the act ran on. “In a word,” says Crosby, the Baptist historian, “all England, save rigid Presbyterians, are expressly condemned.” And the penalty provided was that the person convicted should be required to “renounce his said errors in the publick congregation;” and in case of refusal,— he shall be committed to prison by the said justices, until he shall find two sureties . . . that he shall not publish or maintain the said error or errors any more. Thomas Crosby, who quotes this act entire in his “History of the English Baptists” (London, 1738), says:— I may challenge any one to produce a more cruel and bloody law in the times of popery, except the act de heretico comburendo [for burning heretics]. And he adds the warning for all religionists that this act shows “that the governing Presbyterians in those times would have made a terrible use of their power if it had been supported by the sword of the civil magistrate.” Those men were as sincere as other men. Many a good deed they did. But the record of this shameful act is left as a witness to show how dangerous it is for any body of religionists to want civil power or to get it. It is all absolutely a denial of the principles of Jesus Christ. Those men lived when still the long period of papal supremacy had not passed, and they had not the light that men have now. Thus, while they protested against papal tyranny over conscience, they sought to set their own religious views into power in very likeness to the Papacy. Now it is different. Those who now seek civil power to enforce the supposed interests of religion are turning from the light to darkness. Yet here are associations, federations, and leagues, all professedly Protestant, uniting in efforts to compel the recognition of the Sunday, which they set forth as the badge of the religious life, and which has ever stood as really the mark of the assumed authority of Rome. The Sunday provision in that old act of Parliament was aimed to compel Sabbath-keepers to cease teaching that Sunday sacredness was “contrary to the Word of God.” That is exactly what witnesses to God’s Sabbath were then teaching. And all the history of religious legislation shows the thing ultimately aimed at is to silence the witnessing for the truth. The crisis is nearing; and while the forces are working to exalt the Sunday institution as the badge of religion, and to compel its recognition, there is spreading from nation to nation the message foreshown in Rev. 14:6-12, calling men to fear God and keep his commandments, and warning them from God not to worship the Papacy and its image or receive its mark. Truly, the end of all things is at hand, and the last witness is being borne. Forces in Training
By C. M. S.
If Satan can convince men that this world never was destroyed by a flood, he will be able to convince them also that it never will be destroyed by fire. If he can convince them that the world never will be destroyed by fire, he can and will convince them that it never will be destroyed at all, and that all our Lord has said concerning his second coming is untrue. We see thus how vital, how fundamental, are the truths of creation and the records of God’s dealings with men; and we can see also what the purpose of the adversary is in attacking the declarations of Holy Writ upon these points. It is his effort to induce every man and woman in this world to believe that this gospel, which means so much to mankind, is based upon a falsehood, that with one grand sweep he may hurl every vestige of foundation from beneath their feet, and plunge them into the abyss of eternal ruin. The work of the Higher Critic we must not pass. He poses as a religionist, but he works as a valiant soldier in the ranks of those forces that are being laid hold on by the powers from beneath. With a scalpel of satanic designing, sharpened and furbished by a shrewd human intellect, he lays hold of the printed Word of God in an attempt to dissect it, and find out by that process the hidden source of its life and power. His experience is somewhat similar to that of the Indian who found a watch on the body of a murdered immigrant. He could see the second-hand going around, and he could hear the watch ticking; but he wanted to see what was making the noise. He took his hatchet, and pried off the case, and pried out the works, but he could not by that process find out what was making the noise. Then when he tried to put it back together again, the hands wouldn’t go, the wheels wouldn’t work, and the watch wouldn’t tick any more. He came to the conclusion that it was some sort of bewitched thing that had fooled him into thinking he saw and heard what he had not seen and had not heard, and he threw it away. So with the Higher Critic, when he has finished his dissection, and tries to put the fragments back together again, he finds that it has lost its power,—for him,—and he comes to the conclusion that it was only a human thing, after all, and tosses it aside. He doesn’t even give it a place on “the minister’s five-foot shelf.” To him as literature it is more or less faulty; as science, it contradicts what he terms the “known laws of the evolution of nature;” as history, he challenges it; and this in spite of the fact that hardly a month passes in which the spade of the archeologist does not turn up some ancient record written in stone confirming the history written ages ago in the blessed Book of God. In the dissecting process, he has lost his reverence for the Book, and it has lost its hold upon his soul. That is what Satan intended when he projected the scheme. Then that power from beneath lays hold upon his soul, and he goes forth to the world making a gospel of his doubts, that he may turn away a multitude after him. One prominent clergyman, with a bent toward the Higher Criticism, and yet with a friendly feeling for the Bible, attempts to help the divine record out by explaining some of the miracles on a rational basis. Concerning the animals going into the ark, he holds it should not be difficult to believe they did so, inasmuch as animals will usually take to cover when they see the lightning and hear the thunder and the roar of the approaching tempest. But his explanation is more embarrassing than helpful. In the first place, the storm did not begin until seven days after the animals were safely housed in the ark. In the second place, what an embarrassing situation it would be if the Almighty, after directing the construction of an ark to save his creatures, could not with certainty induce those creatures to enter it, but must be dependent upon the uncertain happening of some natural phenomena to accomplish his purpose! God is more dishonored than glorified by such a defense as this. Dr. McIntosh declares that the Higher Criticism “would bury an expired Christianity with an incredible Bible beside a dead Christ in a hopeless grave, from which there is no resurrection; and bury along with them the only consolation of a sorrowful humanity amid the desolations of death and the darkness of futurity, without one ray to alleviate the eternal gloom; and would turn mankind14backward millenniums, and convert the dawn of a new century into a midnight darkness and a world’s despair.” It is not generally known that Higher Criticism was conceived and brought forth in the Catholic Church; but such is the case; and like many another child of that mother, it has been widely adopted into the Protestant portion of Christendom. It was originated by Richard Simon, a Catholic priest, in the year 1678. In 1753 another Catholic, Jean Astruc, took up the work, going far beyond what Richard Simon had accomplished, and others have carried his work still farther, until the movement has now become insidious, wide-spread, and alarming. It is one of those forces from beneath, with which the Christian forces of this generation must earnestly contend. That misinterpretation of the work and purpose of God which will have it that God will provide an age of one thousand years wherein there is to be no sin, wherein men and women who have failed to perfect a Christian character in this life under the handicap of trials, troubles, poverty, and sin, will have a second chance, free from the temptations of the devil and evil men, to work out a character of which God can approve, is another of those disintegrating forces of which we must speak. That misinterpretation puts a libel and a stigma on God’s dealings with men in the past, and puts a premium on sin in the present, while it relieves men and women now of the necessity of exerting themselves in the work of God. It is in truth a plan of the deceiver to palliate sin in the minds of men, and take the vitality and the zeal and energy out of the souls of men, and that, too, at the very time when every faculty ought to be running under full head, the heart zealous and courageous, and every purpose of the soul focused unwaveringly upon the goal of victory. Our work is not done when we have simply saved ourselves from such deception. It is our business in this last great battle of this six-thousand-year campaign to warn others of the same dangers from which we flee. We are to remember that Jesus Christ came into this world to dwell in human flesh, that he might, through his example and the power of the Holy Spirit, enable men to live the Christ-life in spite of temptations and trials and conflicts within and without. He is able to keep men from falling and save them from sin now. It is our business to make men understand that fact, and to understand that the miasma of eternal ruin lurks in the idea of another chance beyond the grave. We have heard of Christian Science, a system that would nullify some of the most fundamental principles of Christianity, and turn science upside down; a system that stands pyramids on their heads instead of on their bases, makes unrealities of those things that are most real, and is chiefly conspicuous because of its utter unlikeness to anything represented by the two words from which it takes its name. A child of the philosophies of the heathen world, it has named itself after that which most quickly appeals to the child of God on the one hand, and to the imagination of the philosopher on the other; and then it opens a crusade against that which is truly Christian on the one hand and truly scientific on the other, proving itself an enemy of both, and therefore one of those forces from beneath. The sickness and pain which Jesus Christ spent so much of the time of his earthly ministry in relieving, is declared to be a figment of a disordered imagination, an “error of mortal mind.” That system puts our Saviour in the position of one who was fighting shadows for three and one-half years. In permitting his life to be sacrificed on Calvary to pay, on man’s behalf, the penalty for sin, our Saviour must again be in error, if that system be true; for sin, as an actuality, does not exist in the teachings of Christian Science. The very name of our divine Master becomes a misnomer to those who accept such a doctrine. “Thou shalt call his name Jesus; for he shall save his people from their sins.” If Satan can erase from the minds of men and women everywhere a belief in the actuality of sin, while the thing itself is eating into the soul like a cancer into human flesh, he has accomplished a master-stroke in the snaring of souls for ruin. The germs of this soul-sickness are spreading through the earth more swiftly than the germs of the great white plague, and the death that follows in their wake is that death on which the seal of the eternal God is fixed to stay fixed forever. The world must be warned against these insidious teachings. God has his forces in training to do that warning work. We are a part of those forces. We must let the world know the truth of God, which is the only shield against the deceptions of that system. Our warfare is not with individuals but with systems of untruth, and our weapons are shaped and furbished for us in the armory of heaven. The sword of truth is our weapon, and we aim its blows at systems that deceive, enchain, and enslave the souls of men. Moving in the ranks of the forces of God, girded with his strength, and armed with his weapons, we face these forces in the final struggle. C. M. S. Report of the $300,000 Fund
By William T. Knox
With this issue of the REVIEW, we are presenting a report of the receipts on the $300,000 Fund, showing the total amount of money received in the General Conference treasury up to Feb. 28, 1911. This report shows that we have now received $78,237.95. Something over sixty thousand dollars of this amount has already gone forward to the different mission fields, and we expect that during the month of March the entire amount will be in the hands of those fields that are ready to use the money. In comparing the present standing with the showing at the close of the year 1910, $14,433.53 is discovered to be the amount of receipts for January and February. While this is greatly appreciated, yet, with the urgent need in the different mission fields of the work that is to be established and the homes that are to be built with this fund, and with the encouragement that has been given to them that fully a third of this large fund would be available by the beginning of the present year, it is evident that much disappointment must be experienced by our brethren in seeing the money come in no faster than is indicated by this report. The sad cases of sickness and death that are reported from some of the mission fields should stir our hearts and energies to renewed activity in our effort to send forward to the fields sufficient money so that all our brethren can be placed in at least safe surroundings. Statement of the $300,000 Fund to March 1, 1911
Atlantic Union Conference
Central New England ........$ 2612.30
Greater New York .......... 1449.63
Maine ..................... 243.00
New York .................. 1263.58
Northern New England ...... 916.88
Southern New England ...... 418.99
Western New York .......... 1103.31
Total ..................... 8007.69 Canadian Union Conference
Maritime .................. 218.35
Ontario ................... 1052.75
Quebec .................... 317.50
Total ..................... 1588.60 Central Union Conference
Colorado .................. 260.15
East Kansas ............... 1675.51
Nebraska .................. 6345.68
North Missouri ............ 651.67
Southern Missouri ......... 373.94
Western Colorado .......... 514.86
West Kansas ............... 331.89
Wyoming ................... 958.39
St. Louis Mission ......... 18.00
Total ..................... 11130.09 Columbia Union Conference
Chesapeake ................. 529.05
District of Columbia ...... 682.50
Eastern Pennsylvania ...... 693.08
New Jersey ................ 1319.8015
Ohio ......................$ 1672.99
Virginia .................. 355.05
West Pennsylvania ........ 496.06
West Virginia ............. 277.00
Total ..................... 6025.53 Lake Union Conference
East Michigan ............. 2704.23
Indiana ................... 2747.46
Northern Illinois ......... 1205.37
North Michigan ............ 509.65
Southern Illinois ......... 782.45
West Michigan ............. 3182.90
Wisconsin ................ 1574.80
Total ..................... 12706.86 Northern Union Conference
Iowa ...................... 2445.26
Minnesota ................. 4286.94
North Dakota .............. 2069.13
South Dakota .............. 1578.25
Total ..................... 10379.58 North Pacific Union Conference
Montana ................... 1412.31
Southern Idaho ............ 1437.23
Southern Oregon ........... 662.32
Upper Columbia ............ 2340.81
Western Oregon ............ 2576.48
Western Washington ........ 2387.66
Alaska .................... 2.15
Total ..................... 10818.96 Pacific Union Conference
Arizona ................... 384.16
California ................ 2176.31
Southern California ....... 4676.87
Utah ...................... 113.30
Total ..................... 7350.64 Southeastern Union Conference
Cumberland ................ 1223.73
Florida ................... 1615.81
Georgia ................... 591.45
North Carolina ............ 350.04
South Carolina ............ 212.55
Total ..................... 3993.58 Southern Union Conference
Alabama ................... 135.40
Kentucky .................. 208.50
Louisiana ................. 143.25
Mississippi ............... 303.53
Tennessee River ........... 368.67
Southern Union Mission .... 5.00
Total ..................... 1164.35 Southwestern Union Conference
Arkansas .................. 65.34
New Mexico ................ 84.18
North Texas ............... 341.27
Oklahoma .................. 1327.53
South Texas ............... 116.18
West Texas ................ 77.90
Total ..................... 2012.40 Western Canadian Union Conference
Alberta ................... 465.20
British Columbia .......... 335.55
Manitoba .................. 597.75
Saskatchewan .............. 634.25
Total ..................... 2032.75 Miscellaneous Union Conferences
India ..................... 29.72
West Indian Union ......... 1.00
European subtreasury ...... 2.43
New Zealand ............... 102.27
England ................... 490.00
Canal Zone ................ 13.00
Germany ...................$ 5.00
Miscellaneous ............. 383.49
Total ..................... 1026.91 Grand total ................$78237.95 “He that shall endure unto the end, the same shall be saved.” Knoxville (Tenn.) Ministerial Institute
By Arthur G. Daniells
WE are now in the midst of our first ministerial institute arranged to be held this year. As this is the first institute of this kind that has been held by us for a number of years, many will doubtless be interested to read a brief report of its progress. The Southern and Southeastern union conferences had arranged to hold this institute at Knoxville, Tenn., for the benefit of all their ministers and Bible workers. The attendance consists of the two union conference presidents, all the local conference presidents, except one, who is sick, and nearly all the ministers and Bible workers in the two unions. Nearly all came in time to take part in the opening meeting, and they have devoted themselves to the work with commendable zeal. Every meeting begins on time, and almost every member of the class is in his seat when the opening hymn is sung. We have no trouble whatever about members absenting themselves from the classes. The following is the daily program:—
A. M.
9:00-10:15 ................. Bible study
10:15-10:45 ............... Intermission
10:45-12:00 ............... Bible study
12:00-12:30 ............... Dinner
P. M.
2:00-3:00 ................. Bible study
3:00-3:15 ................. Intermission
3:15-4:15 ................. Bible study
6:00 ...................... Evening lunch
7:30 ...................... Public service Very pleasant and satisfactory arrangements have been made for this institute. Exclusive use was secured of the central Presbyterian church, which accommodates the institute very nicely. There is a large basement, well lighted, in which meals are served. The building is carpeted, has a fine pipe-organ, and everything connected with the arrangement is very satisfactory. I can not imagine how arrangements could be made more convenient and pleasant. Meals are served on the cafeteria plan, each one paying for what he gets. Sleeping-rooms in the neighborhood of the church have been secured for all. We are holding public meetings each evening, for the benefit of the citizens of Knoxville. These meetings are fairly well attended, and are reported daily in the city papers. The meetings seem to be making a good impression, and the brethren living here are greatly pleased with what is being accomplished. Now, a word with reference to the subjects we are presenting: Prof. W. W. Prescott is giving a series of studies on our message. He is now presenting the different features of the great threefold message, giving special attention to the subjects of the sanctuary, the Sabbath, and the coming of the Lord. During the first week Elder G. B. Thompson gave a series of studies on the Holy Spirit; and the writer is giving lessons on the work of the ministry. All these studies have been greatly appreciated by the workers. Wherever we go, we find a longing in the hearts of our ministers and other workers for a clearer knowledge of the responsibilities that rest upon them as ministers of the gospel, and for a larger measure of the blessed Spirit to help them in doing the work committed to them. We have had some precious prayer and social meetings in connection with these lines of study. I believe that before the institute closes, there will come upon these workers a new baptism and infilling, which will enable them to go back to their fields with new courage and new power to proclaim the message. Elders C. F. McVagh and Chas. Thompson, the presidents of these two unions, tell me that the workers are pleased beyond expression that they have this privilege. I am sure this institute will mark a new era in the history of the work in the South. There are many interesting features in the development of the work here, which I may be able at another time to report through the REVIEW. We thank God from our hearts for the spirit of strength and devotion and sound organization which is entering into the work all through the South. May the Lord greatly bless his ministry with power to proclaim the Word, and to bring in the sheaves which should be garnered in this harvest-time.
A. G. DANIELLS.
Knoxville, March 6. Giving as a Blessed Privilege
WHEN the members of the church appreciate the blessings of a union with Christ, and the privilege bestowed upon them of being coworkers with him, the question of raising funds for church work and gospel evangelism will not appeal so largely as a stern duty. In the building of the sanctuary of old, the people of God gave so liberally that it was necessary to restrain them from giving. When the same spirit of consecration possesses all the disciples of the Lord today, there will be seen the same fruits in their use of material things. True giving must be preceded by the spirit of real surrender and genuine consecration. It is this that turns benevolence from stern duty to blessed privilege.