Earlier text: A Convention of Spiritualists in MissouriA Visit to Atlanta, Ga.
By William C. White
At the request of Elder W. A. Westworth, I visited Atlanta, Ga., on my way to Washington, D. C. Atlanta is a beautiful city of about one hundred fifty thousand people, and is called the queen city of the South. This city is a good railway center, and was chosen years ago as the best place in the South for a branch office of the Review and Herald Publishing Association. A strong church grew up in Atlanta, and a commodious meeting-house was built on the south side of the city, not far from the book depository. When the Southern Publishing Association was located in Nashville, the book business formerly conducted at Atlanta was transferred to Nashville, and our church in Atlanta was weakened by removals. During the prosperous days of the book business at Atlanta, a large house had been built on South Boulevard and Bryan streets, which served as a depository and a home for the manager and his family. After the removal of the book business to Nashville, this building stood idle for a time, and then, in response to earnest appeals from Elder George I. Butler, it was given by the Review and Herald to the Southern Union Conference, to be used as a sanitarium. The location was excellent, the lot was large, and the building was in good shape to be utilized for sanitarium purposes. Then nearly three years was lost for lack of capital and wise management in getting the work started. But last year the leading brethren in Georgia and the neighboring States took hold in good earnest to put this sanitarium in working order, and now it is well equipped and as busy as a beehive. My arrival in Atlanta was early in the morning of Wednesday, January 13. Elder G. W. Wells met me at the train, and took me to his house for breakfast. Then he kept me busy all day visiting places of interest. At the sanitarium we were welcomed by Dr. J. H. Neall, the medical superintendent, who showed us the equipment of the institution, and explained its advantages. Then we looked at the vacant part of the lot, where the brethren were thinking of erecting a two-story cottage to be used, until needed by the sanitarium, as a book depository and headquarters of the Southern Union Conference. At the recent councils in Nashville it had been arranged that the Southern Publishing Association should locate a branch office in Atlanta, and so, after many years, the book depository for Georgia, Florida, and the Carolinas is destined to come back to its old home. It is the ambition of the book men in this union conference to create as much business for the Atlanta depository as it had formerly, when supplying more than double the territory. At the meeting-house we found the Georgia canvassers assembling for a week's united study of their work. We also visited the church-school, which occupies a good-sized and well-equipped room in the church basement. Crossing from the southeastern to the southwestern part of the city, we visited the offices of the Southeastern Union Conference and of the Georgia Conference, and then walked a few blocks to the place on Green's Ferry Avenue where a property, recently purchased, was being prepared for a meeting-house, church-school, and parsonage for the colored brethren. Before speaking of the new place being prepared as a church and school building for the colored brethren, let us describe the mission school as we found it. Searching in a long row of ordinary-looking tenement-houses, we located the school by the sound of the children's voices. Entering, we were made welcome by the teachers. The house consists of two good-sized rooms and a little kitchen. The two main rooms were well filled with home-made school desks, except one corner, where stood the teachers' trunks, and their beds on the trunks. Somewhere between thirty and forty children are daily taught in these two rooms. I stood in the doorway, and told stories to the children in both rooms; and as I talked to the children, I read in the surroundings the story of the sacrifices and economies of these two teachers, who, like scores of others, were striving to enlighten the children of their race. The head teacher was working for six dollars a week, and the assistant for four dollars and a half. This small salary obliges them to exercise the strictest economy, and therefore they were living in the schoolrooms. For a year or more the Georgia Conference and the Southern Missionary Society have been planning together to secure a lot and build a good meeting-house and schoolhouse for our colored people. In October, Elder W. A. Westworth found an opportunity to purchase, in an excellent locality, a large lot and a substantial building for less than half its real value. For about twelve hundred fifty dollars he secured a lot sixty-two by one hundred twenty feet, facing Green's Ferry Avenue, with alleys at the side and back. On the lot was a building thirty-four by forty-eight feet, once used as a soldiers' barracks. This has been remodeled, and now looks as if built for a church. The front part is finished and furnished as a church auditorium, and back of this is a schoolroom fifteen by thirty-four feet. Back of this our brethren have added a two-story building for another and larger schoolroom and a parsonage, the lower floor being the schoolroom, and the second floor being divided into three rooms for the minister's family. The buildings were dedicated on Sabbath, February 6. But our brethren are not satisfied. The wife of the pastor, Elder W. H. Sebastian, is a trained nurse. In Atlanta there are hundreds who need the help that could be given them in a hydropathic dispensary, with good treatment-rooms; therefore it is planned to erect upon this16lot a two-story cottage, about sixteen by forty feet, to serve as a mission home and treatment-rooms, with accommodations for a few house patients. The location of this place is ideal as a center for medical missionary and evangelistic work. It is situated near three large educational institutions for colored people. Within ten minutes' walk are the Atlanta University, Spelman Seminary, and a large Baptist college. We rejoice to see the work reviving in Atlanta, and in other parts of Georgia. Surely it must make steady progress to keep pace with the advancement in the sister conferences. SAUL started out to seek his father's asses, and found a kingdom. The treasurer of Candace, queen of Ethiopia, sought information in the prophecy of Isaiah, and found personal salvation. The disciples went out to fish, and found the Son of God. How often God leads us by some secular incentive to the place where he has a blessing of an entirely different nature awaiting us! Little did Saul of Tarsus dream, when he started for Damascus, what would happen to him before his return. When Elisha hitched his oxen to the plow, little did he know that before they were unyoked in the evening, the mantle of God's prophet would be placed upon his own shoulders. Little did Gideon know, when he went out to thresh wheat in the wine-press of the Abiezrite, that he would there meet with the angel of Jehovah, and be appointed a judge over Israel. How often in the commonplaces of life we meet with God! It is on the way to Gaza; it is on the road to Emmaus; it is by some bush in the desert, or on some quiet evening in the sheepfold, or when we are pruning our trees. Often it is that the every-day vocations of life have the richest spiritual blessings. He who honestly and faithfully performs his work will invariably find a treasure hid in the field; when he comes to the well, he will find a Saviour sitting on the curb.—United Presbyterian. Sunday-Law Hearing at Trenton, New Jersey
By B. F. Kneeland
EIGHT bills have been introduced in the New Jersey Legislature this winter, touching in one way or another the question of Sunday observance. Six of these had been referred to the committee on municipal corporations, and this committee gave a hearing on the bills March 1. Some of these bills gave greater liberty in the sale of liquor, and others provided that each municipality should decide for itself the days when games and recreations would be permitted, and liquor allowed to be sold. Judging from other experiences, we thought that the matter would be taken up mostly from the temperance point of view, and the religious phase kept in the background. However, in this we found ourselves much mistaken. Elder G. W. Spies, our religious liberty secretary, and the writer were present, and before the hearing asked the chairman for a chance to speak. Judging that we were ministers, and consequently opposers of the bill, he told us to arrange with the one who had charge of the opposition. We told him that this would not do; that we were opposed to the saloons, but could not agree with the position of the other preachers, therefore could not ask for a part of their time. He finally agreed to let us have a few minutes after the others were all through. About thirty preachers were present, and they seemed to feel that if those bills should pass, the whole Christian religion would go to pieces. The first man who spoke said that the sabbath is a state institution and must be protected by the state; that the local communities could not decide the question of Sunday recreations; it must be settled by the state. Rev. Percy Schelley, of Phillipsburg, Day Alliance, said: “Temperance is not the main issue in this hearing. The sabbath is on trial. I want to deny the right of this legislature to overrule the law of the almighty God. The sabbath stands for God.” He said that the personal liberty for which pleas were being made is only a mask to cover the attempt to destroy the sabbath; that it is like the handkerchief that covered the hand of the slayer of President McKinley, and the kiss of Judas Iscariot, and is very much akin to anarchy. Another minister, Rev. Albert Chapman, of Hackensack, said: “Just pass these bills, and in two years the people will express themselves at the polls in a way that will not be misunderstood.” Rev. Jas. Parker, of the United Presbyterian Church, Jersey City, was perhaps the most outspoken of any. He strongly denounced the pleasure resorts on the coast. One might easily get the impression from the speeches made that the only thing necessary for the salvation of the nation is a strict Sunday law, and that the utter moral ruin of the community would follow any relaxation of the so-called “blue-laws,” under which, about a year ago, a man was fined two dollars in the city of Trenton for selling a pair of shoe-strings on Sunday. Mr. Parker said: “There are two theories of government recognized by men. These are the theistic, which recognizes God, and the atheistic, which recognizes no God. All the talk in favor of these bills proceeds along the line of the atheistic theory recognizing no God. The question you are asked to legislate upon is not baseball or liquor, but you are asked to legislate upon the sabbath. The fundamental rule of Blackstone is that all human laws should be founded on divine laws. Now there is a divine law which says, ‘Remember the Sabbath day, to keep it holy,’ and I deny your right to override that law. You might as well repeal the eighth commandment, against stealing, as to repeal the fourth commandment.” The hearing lasted three hours. At the close the chairman said that two or three others wished to speak on the bills, and that they would be allowed three minutes each. Elder Spies then rose to speak for the Religious Liberty Bureau. He said he was in favor of closing the saloons seven days in the week, and the preachers said, “Amen.” He then went on to call attention to the dangerous character of Sunday laws, showing that, in order to be consistent, the legislature would have to enforce by law the Lord’s supper, baptism, and the repeating of the Lord’s prayer. He said that the dangerous question raised is that of religion, and not of temperance. By this time the Sunday-law advocates began to look a little troubled, and act as though they wished the hearing would close. But the chairman gave me the floor, and I rose and said I was a Seventh-day Adventist. Somehow, even this did not seem to make them look really happy. I told them that we were for temperance in its strictest sense, and did not favor the saloons. I then went on to say: “There is a religious question brought in here which involves a very dangerous principle. You are asked to settle a religious question by civil law. The fourth commandment has been quoted here repeatedly this afternoon. It says, as has been quoted, ‘Remember17also says, ‘The seventh day is the Sabbath.’ Any one who can read an almanac knows that Sunday is not the seventh day, in fact the very bills that we are now considering call it ‘the first day.’” I then spoke very briefly, as one must do in a three-minute speech, of the character of such laws, and quoted one or two pertinent sayings from great statesmen, to show that we did not stand alone in our view of the matter. I then submitted a statement which had been signed by our conference executive committee, setting forth our position as believers in prohibition, and asking that laws be framed to place the same checks upon the saloon on all days, without respect to their religious character, and to allow each one to choose his own time for his recreation, so long as it was not in itself harmful to good citizenship. I had no time to read this, but it was placed in the hands of each member of the committee, and at least one of the leading State papers printed it in full. However, a decided impression was made upon the legislators who were present, and I found several, after the hearing adjourned, who seemed quite anxious to get literature stating our position more fully, which we placed in their hands. Some of the preachers were very much stirred up because of the turn which affairs had taken. I noticed, however, that at the hearing on the local option liquor bill, which was held a week later, hardly a preacher was present, and all reference to religion was carefully eliminated. I congratulated the leader of the antisaloon forces on this feature at that time, and told him we were heart and soul with them when it came to a straight fight with the saloon. He said he appreciated our position, and was glad that we were against the saloon. All these things speak in no uncertain language of the passing opportunities, which will soon be forever gone. Temperance Work in College View, Neb.
By Mrs. Alice C. Hart
THE middle of last July the W. C. T. U. ladies of Lincoln sent us word that they would like to come to our little suburb and hold a convention. We extended a cordial invitation to them to do so. The day was a pleasant and profitable one to all. The enthusiasm and zeal with which these women engaged in the work was truly commendable. Nearly all the time was filled by them; but when our opportunity came, we kindly stated our position. This was well received. We spared no pains to give them a genuine hygienic dinner in the students' dining-hall, thus demonstrating what we considered the fundamental principles of temperance. They, in return, could not say enough in extolling our mode of cooking. We felt that a good impression had been made, and we thanked God for our precious truth. Soon after this, the church chose a temperance secretary. The organizing of a mothers' association was the first advance step taken. This was done August 4, on the lawn of the church. About thirty of our sisters were present, and a deep interest was manifested. Mothers expressed themselves as feeling the need of just such a work. Our object is to create a bond of union among the mothers and to educate them by lines of temperance, the proper conduct in our homes, and the highest obtainable perfection in the development of our children. A committee was chosen to arrange, two weeks beforehand, a program for the next meeting. We have had some excellent essays read, three of which we have in leaflet form. These can be had, by addressing the librarian of the Mothers' Association, College View, Neb., at one cent a copy, or seventy-five cents a hundred copies. We will be glad to hear from any other society, as we feel we are all learners in the work. One temperance program has been rendered by the youth and children. The pledge was presented, and was signed by one hundred sixty-five persons. These were nearly all young people. At the last meeting of the association a demonstration of hygienic cooking was made, and recipes were given for home experiment, samples of this cooking to be brought to our next meeting. One more feature of interest is the open meetings to which the fathers are invited, and by their presence and the part taken in the discussions we are made to feel that we have their co-operation for the betterment of the home and the church. May God help us as parents to work unitedly to live where our children can never get away from the sweet memory that Christ was father and mother's friend. Mrs. ALICE C. HART. South Africa
By H. C. Olmsted
KIMBERLEY.—Since coming to Africa the reports about canvassing have been rather discouraging. It was with a little fear that I began the work in Kimberley. I say a little fear, not because I believed the Lord would not bless the work, but because I felt that but few books could be sold. This impression led me to take up the work with much prayer and careful study. Since I was somewhat acquainted with “Heralds of the Morning,” and could secure those books here, I thought it best to use that book. I secured a copy last Sunday, and after two days’ study began work Tuesday morning. The Master has led and blessed the work during the few days I canvassed. Now I have thirty-eight orders. The amount of orders in money is about seventy dollars. I believe, by the help of the Lord, that nine out of ten of these orders can and will be delivered. But more important than this is the fact that so many will get present truth. I have had many good talks, and now I’ve three Bible readings to give each week. Ottawa (Kan.) Institute
By CHAS. G. BELLAH.
THIS was, perhaps, the largest gathering of this kind ever held in Kansas. Thirty-six, including instructors, were in attendance. No book smaller than “Bible Readings” will be handled by the workers going from this institute. Five will sell “Conflict of the Ages.” All will expect great things from God, and seek to do great things for God. Kansas has a great many cities and towns that have never been worked, and these, as well as the rural districts, will receive attention. We expect this conference to make better records this year than ever before. The committee is doing everything possible to advance this branch of the message. We will have a canvassers’ tent pitched on the camp-ground this year, where regular meetings will be held. This will be greatly appreciated by all connected with this department. At this canvassers’ “home” the faithful toiler in the highways and byways will find mottoes, charts, printed matter, etc., bearing on the book work. CHAS. G. BELLAH.
C. U. Conf. Can. Agent. Legislative Hearing in Wisconsin
By Allen Moon
THE church-and-state element in Wisconsin, like the proverbial ghost, comes up again, seeking religious legislation under the guise of humanitarianism. A committee of the legislature granted a hearing a few days ago on three Sunday bills, one providing “that keeping open a barber shop on Sunday, for the purpose of cutting hair and shaving beard, shall not be deemed a work of necessity or charity.” The friends of these bills were deeply solicitous for the poor laboring man, and his right to rest on Sunday. It appeared, however, that out of between two and three thousand barbers in the State, about seven hundred wish to take Sunday rest; and instead of taking their rest, as they have a right to do, they, with certain religious leaders, set about securing an act of the legislature to compel those to rest who do not desire to do so. The committee heard the stock arguments: that the soulless corporations compel men to labor continually; that men are deprived of acquaintance with their families because of continuous labor; that man's life and health depend upon Sunday rest; that the morality of the community is dependent upon Sunday rest; likewise, that the safety of the public, and finally, the stability of the state, rest upon the ability to secure a day of rest for all. Replying to these, it was stated that no barber was compelled to labor on Sunday; that all had kept open shop because a large majority did not care to rest. On general principles, prominent railroad and street-car men, as well as leading manufacturers, testified that men were not to be compelled to labor seven days continuously, and it was their observation that the men of best endurance were those who rested regularly eight hours out of every twenty-four. It was shown that the Creator had amply provided for physical rest during the hours of sleep, and that it would be more humane to secure to the laboring man his right to daily rest; that there is no evidence that Sabbath rest was designed by the Author for mere physical recuperation, it having been established for man as he came from the hand of God, and before the curse of labor came upon him. The Creator called the sabbath rest his own rest, and required its observance as an act of reverence on the part of man. Sabbath rest was a provision for man's spiritual development, as was the nightly rest for his physical. Sabbath belongs solely to the spiritual realm; therefore, the measure before the legislature is religious, and only religious, it having originated in the religious sentiment of the people. Reference was made to the fact that a church-and-state sentiment had existed in this country from its foundation; that a union of church and state existed in early days, and was overthrown by force of sentiment resulting in legislative enactment. And when the people, by their representatives, had declared it would never again exist, those religionists did not cease their efforts to commit the nation to enforced religion. It was shown that Congress had administered a rebuke to those who openly sought the enactment of a law on religious grounds in 1829-30, by adopting Johnson's report on Sunday mails, a portion of which was read. It was further shown that after the act of Congress in 1830, Sunday laws became a dead letter for a term of years; and when the church-and-state element again came to the front, it was to present the humanitarian argument in favor of Sunday legislation. It is the same old church-and-state party that was dethroned in Virginia and defeated in Congress, but with new clothes on. The demand now for the sabbath laws is made on the basis of the crying need of rest for the laboring man; the deliverance of the laboring man from corporate greed, etc. The pious fraud of these claims is apparent to every one; for it is well known that many members of great corporations employing labor are members of religious bodies, and some great corporations are controlled by the church, and could, if they would, provide weekly rest for employees. The history of Sunday legislation in recent years was reviewed; and it appeared that when these humanitarian arguments had prevailed, and stringent laws had been enacted, the same people making the argument had used the laws for a very different purpose than that of relieving the men who labor for corporations; namely, to wage persecution against those who observed another day as the Sabbath, thus destroying the claim that there was no religion in it. The hearing occupied four hours, and it was evident that a good impression was made upon the members of the committee. The Upper Parana Mission
By Arturo Fulton
FROM a letter just received from Elder Luis Ernst, superintendent of the Upper Parana Mission, which consists of the republic of Paraguay and the territory of Misiones, Argentina, we learn that the work is going forward there. He says:— “The ninth of December I left home to visit the churches of the Upper Parana. The following day I arrived at Hohenau, Paraguay, and found the brethren of good courage. I remained over Sabbath, and then crossed the river to Corpus, where Brother Francisco Taborda has been working among the interested ones, with the result that four were baptized and added to the church. This church now has thirty members. Brother Taborda accompanied me on a visit to the other churches in Misiones. Arriving in Itacuarare, on the Uruguay River, we remained thirteen days, working for some whose interest is due to the faithful efforts of Brother Pedro Malaquias. This brother is nearly blind, and can not18see to read. He works, however, among the people with the texts of Scripture he has learned by heart. Surely the Lord knows how to make use of the humble. It was cause for rejoicing to see the interested ones decide for this precious truth. We baptized eleven in this place. On this trip we also visited some isolated members whom we met for the first time.” Brother Ignacio Kalbermatten also writes of the work in Villa Encarnacion, Paraguay: “There are now two brethren baptized here, and five are keeping the Sabbath. The interest increases every day. Sabbath we had a blessed meeting. Fourteen persons were present. In the afternoon at the close of the service, we had a testimony meeting, and all took part, two for the first time. One expressed a desire to be baptized, and the other said, ‘From this day, I am resolved with all my heart to go with you in this faith.’ These two brethren had heard the truth some years ago through the brethren in Posadas. “The Lord is hastening his work in the earth. We are near the coming of the Saviour in the clouds. Souls that bear the truth decide in a few days, and leave off their vices at once, giving themselves to the Saviour with the whole heart.” The brethren in this mission are doing their best to advance the truth. Good, solid work is being done. No half-way stand is taken, and no compromise is made with the vices so prevalent in that part of the country. The brethren are mostly very poor. Last year a much-needed tent was purchased for that field. Several hundred dollars is still due on this. Are there not some of our brethren at home who would esteem it a privilege to aid them? Naturally a generous people, they have already given far beyond their means. New York
By C. DEWITT SHARP
SCHENECTADY.—Two years ago there were but four Sabbath believers in this place. Three of these were aged persons, located at a distance from one another, not knowing of the other's residence or existence; and, therefore, without assembly privileges. Sunday, March 14, saw the organization of the first Seventh-day Adventist church of Schenectady. Elder F. H. DeVinney conducting the services. Thirty-one persons were brought into church fellowship, twenty-five of whom are resident members. Of the twenty-five, all but two are adults. The church is the result of the faithful labors of the elder already mentioned, Bible workers, canvassers, and the believers themselves,—workers together with God, sowing, watering, and looking to him for the increase. Florida
By Mrs. J. W. Manns
FERNANDINA.—Since January 2 I have accompanied my husband in his work for the Lord in the different places where he has labored in Florida. I am much encouraged to do what I can for the advancement of the message. As I go from place to place, I see so much to be done. I realize that there is a work for each of us to do. The harvest truly is great, but the laborers are few. There are so many thousands of souls that are yet in darkness, perishing and dying for the precious truth. When we impart the truth to others, a blessing is given unto us, and we are constantly receiving more of the Spirit of God, which is able to guide us into all truth. We find honest souls that gladly accept the truth, although there are so many who close their eyes against the word of God. I take great pleasure in trying to get our printed pages into the homes of the people; and while I have small children, and can not get around as I desire, my will is to do what I can in the canvassing work. We are now at Fernandina. Our tent effort here is nearly finished, and we are thankful to say that we have three new Sabbath-keepers added to our little band. Others are interested, and have promised to keep the commandments of God. For these we feel thankful to the Lord, and praise his name for all the victories that he has given us. We earnestly desire the prayers of the dear brethren and sisters that we may do all that we can in helping to spread the blessed truth. Defeat of Proposed Religious Legislation in Iowa
By John S. Wightman
An interesting Sunday-law hearing took place at the Iowa State capitol, Des Moines, March 10, 11. On March 10 the House Committee on Judiciary heard those in favor of, and opposed to, a bill making illegal all forms of amusement and entertainment upon the first day of the week, “commonly called Sunday;” on March 11 the Senate Committee on Judiciary listened to the arguments for, and those against, the favorable recommendation of the bill. The bill was an act to amend section 5040 of the penal code relating to “a breach of the sabbath,” which alone was quite sufficient to show the religious character of the proposed legislation. It provided that “any person or persons, firm, association, or corporation, who shall keep open on the first day of the week commonly called Sunday, any place of public amusement, exhibition, or entertainment, to which an admission fee is charged, or received, or who shall conduct or take part in any said amusement, exhibition, or entertainment, shall be guilty of a misdemeanor;” and fine and imprisonment was provided. Elder M. N. Campbell, president of the Iowa Conference; Elder W. D. Parkhurst, religious liberty secretary of the Iowa Conference; and the writer represented the Seventh-day Adventists at these hearings. It so happens that strange alignments are often made at such a time as this, but none more striking were ever made than at these hearings. At the Senate hearing there were arrayed on the one side the National Reform Bureau, the Ministerial Alliance, and the Woman’s Christian Temperance Union; on the other side, the Catholic Church, the American Federation of Labor, and the Seventh-day Adventists. It is a noteworthy fact that not a single theatrical manager, or theater property owner, those supposed to be most affected by this bill, was present. Our Adventist brethren came together at the hearing; and, as prearranged, our line of argument was as follows: Elder Parkhurst led out with a statement of the fundamental principles of civil government, and the proper object and the legitimate sphere of the civil power; the writer presented a purely constitutional argument, showing constitutional limitations, and pointing to numerous court decisions, in support of the contention that the legislation contemplated was unconstitutional; Elder Campbell followed, pointing out the danger that may be justly apprehended from these movements, the real object of organized religious societies, that in the sabbath-day legislation there was the whole scheme of union of church and state, that it was a question of religious legislation rather than the civil control of theaters for which there was ample law and other legitimate ways to correct. Almost from the very start the battle was for religious liberty and the rights of the individual; and the theater question would have been entirely lost sight of had not the friends of the bill patiently kept at the work of keeping “immoral plays” to the front. But the bill, as presented, had absolutely not one word in it about “immoral” or “degrading” plays. The State secretary of the National Reform Bureau directed the arguments made by the friends of the bill, in which he was closely seconded by the chairman of the Des Moines Ministerial Alliance, and the State president of the Woman’s Christian Temperance Union. I verily believe that no stronger plea for legalized intolerance and bigotry has ever been made anywhere on the American continent since this nation came into existence, than this, unless, perhaps, with the single exception of the “Blair Sunday-rest bill” and its various hearings. It was a strange sight to see the Catholic priest, representing the church that in ages past has ever denied religious liberty, standing shoulder to shoulder with the representatives of the American Federation of Labor and the Seventh-day Adventists, in the plea for religious liberty, as against the intolerance asked for, and seen in every look and gesture of those demanding the recommendation of the bill! Within ten minutes after the hearing before the House committee, the bill was laid on the table, and thus met defeat. At the Senate hearing, the religious forces had summoned to their aid attorneys, the dean of the law school of Des Moines, and a lawyer from Dubuque. This, no doubt, to endeavor to overthrow the constitutional arguments made in the House committee the day before, which they expected would be repeated in the Senate. Suffice it to say, these legal lights did not overthrow: on the contrary—and strange to say—they talked about the “sabbath day,” its “desecration,” and its enforcement. Said Attorney Evans, the dean of Drake University Law School: “The American sabbath is here, and it has come to stay, and we who believe in it are going to keep it; and by the grace of God and the laws of the various legislatures, we are going to make all the rest of the people keep it.” It is significant that in the House committee these advocates for stricter Sunday laws pleaded only for a “civil” rest day. They desired only to save the laboring man from “greed and avarice;” the bill was designed more to keep him from being forced to labor on that day than for an especial “protection” of the day. Unfortunately for these advocates of “Sunday” rest, the representatives of labor—the State president of the American Federation of Labor and the representative of the Musicians’ Union of the United States—did not at all agree with them, but clashed several times directly with the Sunday-law speakers. An incident of the Senate hearing was the turning upon Brother Parkhurst by a senator, who asked the question: “Would you consider it religious legislation if the law proposed contemplated closing immoral theaters and shows on seven days?” He replied, “No;” whereupon the senator stated that our people had exemption laws, and ought to be satisfied with that. He continued: “It is a strange thing that people can come here, and claim to be against this immorality and wrong all the time, and not be willing to admit the right of closing it up one day,” etc. What he said utterly begged the real question. It was published, however, and went out to the people of the State; but I am glad to say19that the Register and Leader—Iowa’s leading journal—published a long communication from us setting our position right before the people, which, I trust, may, in a measure, overturn any wrong impressions made. And right here is a field of opportunity, the public press. The brethren of Iowa, and of every other State, can do a great work in sending communications to the various papers at such a time as this, clearly stating our positions upon these questions. Do not depend on one or two individuals. Let all who have ability engage in the work. I must not forget to add that both of these committee meetings, were attended by large crowds of people. Hundreds came to hear, and the interest shown was remarkable. It was, indeed, a favorable opportunity for making known the principles of religious liberty, and I believe that God will bless the efforts put forth by his people to enlighten. Neither must I forget to mention that the ministers earnestly spoke the following Sunday against the legislators who refused to sanction their bill. Said the United Brethren minister: “I am not a prophet, nor the son of a prophet, but the whirlwind is coming. It is so near that you can hear the low rumbling of thunder in the distance. And by and by it will break with all its pent-up fury upon those legislators who are not willing to represent the men who have sent them to the legislative halls, and upon the exacting corporations and grinding monopolies. It will be a battle of the ballots.” The writer is reliably informed that the bill has no possible chance of passing the Senate committee. But the National Reform Bureau representatives have threatened to bring it up in the House and Senate in some way, and at any rate: so there may be further developments after all. Syrian-Egyptian Mission
By W. C. Ising
AFTER being in Syria five months, it was our privilege to receive the brethren attending the first large council in the Levant Mission field in our home at Beirut. We were much encouraged to have one of the vice-presidents of the General Conference, Elder L. R. Conradi, with us, accompanied by four new workers for Syria and Egypt. The counsel and Bible studies during these six days proved to be a source of great encouragement and blessing to us all. As the Egyptian field needed attention, its director still being in England, the brethren requested the writer to make a short visit to Egypt in order to get acquainted with the situation, and to look after the interests of our work for the time being. I immediately left Beirut with Elder Conradi on September 29, the closing day of our meetings here, and accompanied him as far as Port Said, where we separated, he going on to East Africa, while I proceeded to Cairo with Elder Awada Abd-Elshaheed, and Brother George Keough, who had arrived from the British field to enter upon work in Egypt. Owing to the situation then prevailing, we could not definitely settle the question of the location of our missionary there, but hope to be able to do so soon. While Brother Keough will locate at Cairo, Elder Elshaheed will make a new effort at Luxor. These brethren and Sister Ida Schlegel, a nurse, who are the three workers for the approximate fifteen million people in the Egyptian Mission. Brother P. N. Lindegren, who had come from Abyssinia to attend our meetings, having suddenly been taken ill with lung-typhus at Beirut, so that he could not meet the workers in Port Said to proceed with them to his field of labor, I was informed by cable from Beirut that I was to assist them at Port Said to make the necessary arrangements to continue their voyage. Returning home, I visited our brethren at Jaffa and Jerusalem, and found them of good courage. At Jaffa I met Sister L. Brifin, and assisted her in getting a good location for her work as a nurse and Bible worker. Having returned to Beirut, I met with circumstances demanding immediate attention. I am sorry to state that the attitude assumed by our former native worker compelled us to drop him from the list of laborers, as he continued secretly to connect with a sensational movement having as a prominent feature the speaking in “tongues.” The people here seem rather disgusted with these strange manifestations and excitements reaching the climax in shouting, crying, and unscriptural demonstrations. We are grateful for the additional help here in Syria in Brother W. Scholz, from the German field. While we are left without native help, we trust that God will provide these helpers as needed in the near future. Remember us in your prayers that God’s truth shall triumph in this field.