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Z O be lJ O af rg o. i Aer aah thie Adie ‘ ‘ath a a it el ] ‘ : HK i, ee i le ye inet + hier iy ee oa Kiko i if i We viv ‘ Origin and Progress of Seventh-day Adventists THE THREEFOLD MESSAGE OF REVELATION 14 “T saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” Rey, 14:6, A HISTORY OF THE ORIGIN AND PROGRESS OF SEVENTH-DAY ADVENTISIS BY M. ELLSWORTH OLSEN “Tooking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.’’ Titus 2:13. “Unto them that look for Him shall He appear the second time without sin unto sal vation2 Heb. 9228: Second Edition, 1926 REVIEW AND HERALD PUBLISHING ASSOCIATION TAKOMA ParK, WASHINGTON, D. C. South Bend, Indiana Peekskill, New York Printed in the U. §S, A. Copyright, 1925 REVIEW AND HERALD PUBLISHING ASSOCIATION To All Those CAho Love His Appearing SECTION ihe II. AB IV. V. CHAPTER THE WORD OF GOD “Sanetify them through Thy truth: Thy word is truth.” John 17 Contents INTRODUCTION THE APOSTOLIC CHURCH . = - THE GREAT APOSTASY . a a LUTHER AND HIS FORERUNNERS LATER REFORMERS = 4 - s MODERN MISSIONS eke A REVIVAL OF INTEREST IN THE PROPHECIES THE ADVENT MESSAGE PROCLAIMED IN OLD WORLD - - - - - BEGINNINGS IN AMERICA - - - THE GREAT ADVENT AWAKENING THE SUMMER AND AUTUMN OF 1844) - SPIRITUAL GIFTS - - - - THE SANCTUARY AND THE SABBATH 2 BEGINNING TO PUBLISH - PIONEER WORK IN THE MIDDLE ine = THE THE ORGANIZATION OF CHURCHES AND CON- FERENCES ” - > - 11 21 30 A9 61 73: 91 107 121 145 167 Lie LQG 223 245 XXVIIL. XXIX. XXX. XXXI. XXXII. OOM GRE XXXIV. XXXV. XXXVI. XXXVII. | XX XVIII. XX XIX. CONTENTS HEALTH AND TEMPERANCE s A : THE CAMP-MEETING ERA = - - - EXPANSION WEST AND SOUTH - 4 = THE CENTRAL EUROPEAN MISSION = 3 THE ORGANIZATION AND WORK OF THE SAB- BATH SCHOOL - - - s : : CHRISTIAN EDUCATION “ - = : THE SCANDINAVIAN MISSION - - - THE WorRK ESTABLISHED IN GREAT BRITAIN AUSTRALIA AND NEW ZEALAND - - = BEGINNINGS AMONG THE GERMANS - - HoME MISSIONARY ACTIVITIES — DEATH JAMES WHITE - - . 3 - GROWTH OF THE PUBLISHING WORK - - ISLAND MISSIONS - - - - - THE ORGANIZATION AND WORK OF THE RELI- GIOUS LIBERTY ASSOCIATION - = s BEGINNINGS IN RUSSIA - - - - AFRICAN MISSIONS — PART I = - - AFRICAN MISSIONS — PART II : - - MISSIONS IN INDIA AND BURMA - = - MISSIONS IN CENTRAL AMERICA AND THE WEST INDIES - - - - - - - MISSIONS IN SOUTH AMERICA : 2 = GROWTH OF THE HEALTH AND EDUCATIONAL WORK 2 - - : 2 = ADVANCEMENT IN EUROPE AND THE NEAR EAST THE GENERAL CONFERENCE OF 1901 - - EDUCATIONAL AND HEALTH ACTIVITIES - MISSIONS IN CHINA - 4 - - - MISSIONS IN JAPAN, CHOSEN, AND THE PHILIP- PINES - - - : = a WorK AMONG THE FOREIGNERS IN THE UNITED STATES - - - - - - - THE SABBATH SCHOOL AND THE YOUNG PEOPLE RECENT DEPARTMENTAL ACTIVITIES - - GROWTH AT HOME AND ABROAD - - - RECENT DEVELOPMENTS OUTSIDE OF NORTH AMERICA a> ye ie . 2 “ : THE GENERAL TREND IN NORTH AMERICA - A PARTIAL BIBLIOGRAPHY - - - - CHRONOLOGICAL APPENDIX - - - - INDEX - - - “ 7 - - OF FAITH AND OBEDIENCE “The commandments of God, and the faith of Jesus.” Rey. 14:12. Preface Tre plan of this book will be clear to the reader who takes up the various chapters in their order. While writing the history of Seventh-day Adventists, the author has tried to see the denomination in its proper setting, as intimately associated with, and indeed having its origin in, a reform movement which from feeble beginnings has attained widespread development, and is encircling the world. With the end in view of recording the growth of a religious movement rather than that of a denomination as such, emphasis has been placed on the work in its various phases and devel- opments rather than upon the men and women by whom it has been carried on. Moreover, it is with the work in its pioneer stages rather than as a finished product that the narrative is chiefly concerned. The early chapters recount the first feeble beginnings in the HBastern States, followed by the move to the Middle West, and the subsequent expan- sion farther west and south. Thereafter chapters are inserted from time to time, telling of the plan of organization and the rise and growth of insti- tutions connected with the movement. Otherwise the work in America receives but little further attention; the narrative moves on to other lands, these being taken up in the order in which they are entered. Here, again, the narrative does not tarry long at any one point. When the work is well under way in a given country, it passes on to other countries. Following this general plan has involved some omissions. Men carrying large responsibilities in countries where the work is in its more advanced stages may not be dealt with, while others of even less experience may receive mention as pioneers in a new field. This plan has been followed, how- ever, because it most nearly gives the sense of life and motion which belongs to the onward march of a great religious movement. It has seemed wise to forego completeness in the matter of names to make possible a more life- like and adequate account of the movement, 8 PREFACE ' 9 The materials for the book have been gathered from the official records, and from a variety of contemporary publications, including the back volumes of the Review and Herald. The writer has some first-hand ac- quaintance with the work in this country and in various parts of Europe. For his knowledge of the mission fields he has depended largely on inter- views with our leading missionaries at the sessions of the General Con- ference and a considerable correspondence with others in the field. The materials received in this way, and in some cases through other mis- sionary publications, have been freely used, with only slight adaptations as to language, the aim being to present the life of the missionaries with as much vividness as possible. It is a privilege to mention by name some of the friends and coworkers but for whose assistance this book could not have attained even its present stage of completeness. The first name shall be that of A. G. Daniells, at whose suggestion the work was undertaken in the first place, and from whom much valuable counsel has been received. W. A. Spicer has not only placed at the disposal of the writer his own extensive reports and other writings on the missionary enterprises of the denomination, from which much material has been drawn for that portion of the book; but he also took time to read the entire manuscript, and to offer valuable criticisms. F. M. Wilcox and BE. R. Palmer have given freely of their time and energies to forward the interests of the book, the latter having personally supervised the selection and preparation of the illustrations. While they were alive, S. N. Haskell and J. N. Loughborough did everything in their power to assist the writer in his researches. W. E. Howell, C. W. Irwin, and Frederick Griggs have given timely help in educational matters, and have taken an interest in the progress of the work asa whole. W. W. Prescott and M. E. Kern have offered valuable suggestions based on a reading of the first draft of the manuscript. L. R. Conradi has given welcome aid in gathering materials for the chapters on the beginnings in Europe. W. C. White, Clarence C. Crisler, and J. Vuil- leumier have furnished first-hand materials of value. C. Sorenson and J. N. Anderson have offered practical suggestions from the point of view of the use of the book in the classroom. C. P. Bollman has given a critical reading to the manuscript, and has offered many helpful suggestions. H. E. Rogers ‘has aided materially in the statistical portions of the book. Dr. H. E. Thompson, of the Advent Christian Publication Society, has kindly read the chapters dealing with the work of William Miller and his associates. Miss Mary A. Steward supervised the literary editing and proof-reading, and pre- pared the index. There are many others who have furnished information, contributed letters and photographs, and in other ways given of their best that the history might attain to some measure of success. To all these, hearty thanks are rendered, both for their actual help and for the willing spirit which prompted it. Let it be said in closing that the author is deeply sensible of the incompleteness necessarily associated with a work of this kind, and en- hanced in the present instance by his own obvious limitations. He asks the kind forbearance of the reader for any mistakes that may have crept in unawares, and invites the co-operation of all friends and well-wishers in the effort to improve later editions. M. EB. OLSEN. PETER PREACHING AT PENTECOST “ Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.’ Acts 2: 38. 10 “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me... unto the uttermost part of the earth.” Acts 1:5. Introduction Section I —- The Apostolic Church 7 THE history of a denomination is. best understood when viewed in its relation to church history as a whole, and espe- cially to that history in its earlier stages. It will be helpful, then, before considering in detail the events which make up the history of the advent movement, to take a brief survey of the apostolic church. This will enable us to get our bearings, as it were, and be qualified to pass intelligent judgment upon ; the various questions of doctrine and belief that will come before us. Such a course of action is the more necessary be- eause Adventists are in no true sense of the word innovators. The truths they stand for are old and fundamental, taught by all the holy apostles and prophets, and their aim has been to free themselves from later accretions and attain as far as pos- sible to the simplicity and purity of apostolic times. An outstanding characteristic of the apostolic church, as we view it in the light of the brief record given in the book of Acts, is the extreme simplicity of its doctrines, its organization, 1 12 ORIGIN AND PROGRESS and its manner of work. The doctrines were Christ-centered. The members believed in Jesus for the forgiveness of sin and acceptance with God. They were justified by faith in His vica- rious death on the cross; they were saved by His life. The law of God as revealed in the Old Testament Scriptures was not set aside. It was holy, just, and good, and could convince of sin; but it could not save the sinner. There was only one name uncer heaven whereby men could be saved. Bae ] z = THE GOSPEL COMMISSION ‘Go ye into all the world, and preach the gospel to every creature.” Mark 16:15, - The simple message preached by the early church, and adapted to the needs alike of Greek and Jew, was the message of the everlasting gospel, and was based on Scripture. In manifesting this loyalty to the written word, the apostles but followed the Master’s own example, for of Him it is recorded that “ beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.” The Scriptures were held in the highest esteem by all Chris- tians, and were final authority. Peter and Paul and the other apostles offered no new doctrines; they based their teaching on the Scriptures of that day, namely, the Old Testament. Of course, they viewed the Sacred Writings of old in the light of Christ’s life and teaching; which was but letting the light of INTRODUCTION 13 an inspired life shine upon an inspired book. Christ came to fulfil, not to destroy; and His disciples followed in His foot- steps. The Levitical priesthood and its ordinances passed away with the arrival of that higher reality to which they had pointed forward; but God’s great moral law, which lies at the founda- tion of His government of the universe, could not pass away, being in its nature unchangeable and eternal. The organization of the apostolic church was both simple and effective. There were two kinds of officers,— elders (or THE BAPTISM OF CHRIST “Te that believeth and is baptized shall be saved.” Mark 16:16. bishops) and deacons, the former having the spiritual oversight of the church, and the latter taking charge of its temporal affairs, such as the distribution of funds to the poor. Church government was on the democratic order. When it seemed desirable to select a successor to fill the place of Judas, the apostles called for an assembly of the believers, and in their presence and with the help, no doubt, of their counsel, two were put forward, one of whom was to be selected by lot. Again, when it became necessary to appoint officers to take the over- sight of caring for the poor, we read that “the twelve called the multitude of the disciples unto them,” and laid the matter before them. Of a spiritual hierarchy, such as was developed | | | | THE CROSS OF CHRIST “And I, if I be lifted up from the earth, will draw all men unto Me.” 14 John 12: 32, INTRODUCTION 15 later, there is no hint in these records of the church in its pris- tine purity. The elders of the local churches and the evangel- ists who traveled from place to place while laboring in word and. doctrine, formed a spiritual brotherhood in harmony with the divine instruction, ‘ All ye are brethren; ‘one is your Master, even Christ.” But while there was equality of rank among those who min- istered the word in the early church, this did not lead to inde- pendent action. The records that have been handed down are THE RESURRECTION OF CHRIST “T am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live.” John 11: 25. extremely brief; but enough is said to show that the Christians of that day had a conception of the church as being one body in Christ, and realized from the beginning the value of mutual co-operation in the work of giving the gospel to the world. The spirit of unity was very marked in the early days at Jerusalem. ‘‘ When the day of Pentecost was fully come, they were all with one accord in one place.” Of the waiting time it is recorded: ‘“‘ These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.” Nor did this unity continue only while the believers were confined to a few. After the orig- inal number had been greatly increased, and thousands had been THE ASCENSION OF CHRIST “This same Jesus, which is taken up from you into heaven, shall so come in like inanner as ye have seen Him go into heaven.” Acts 1:11. 16 INTRODUCTION 17 gathered into the church, we read: “ The multitude of them that believed were of one heart and of one soul.’’ As the work grew, and churches were organized in various parts, the same spirit of unity which prevailed among the indi- vidual members of a church, bound the several churches to- gether in one common brotherhood. The work was felt to be one the world over, and counsel was taken together that there might be unanimity of plan and intelligent co-operation through- out the great harvest field. Thus it was that questions of general policy were decided only after some general consensus of opinion had been arrived at. When Gentile converts began to be made, the question nat- urally arose, “‘ Shall they be required to observe the Mosaic law?” The church at Antioch did not attempt to decide the matter independently, but sent Paul and Barnabas to Jerusalem to confer with the leaders in the work, who appear to have made that city their headquarters. When the question had been presented and fully discussed, a conclusion was arrived at, which was then communicated to the Gentile churches, and by them accepted. Later experiences recorded by Paul show him in the midst of his arduous labors in behalf of the Gentiles of various nation- alities, always retaining a fervent love for his brethren in Jeru- salem, and putting himself at times to considerable trouble in order to cement the bonds of friendship between the Gentile churches that he had raised up and the large body of believing Jews in Palestine. To his success in these efforts to maintain essential unity of spirit on the part of the two leading branches of the Christian church, must be attributed, in large measure, the magnificent growth and world-wide missionary activity of the church of his day. That this unity was spontaneous, growing out of belief in a common faith and loyalty to a common Master, is evident both from the Scripture records and from the writings of the earliest of the church Fathers. It was not till the church had lost its essentially spiritual mold that its officers began to as- sume powers and prerogatives belonging properly to the great invisible Head, and to act arbitrarily on their own authority instead of counseling with the body of the believers, as in the early days. This brings us naturally to the consideration of a third out- standing feature of the apostolic church; namely, its essential separation from the world. Not only were its doctrines based on Scripture, and its polity a direct outgrowth of the teaching 2 we EVER PRESENT “Lo, I am with you alway, even unto the end of the world.” Matt. 28: 20. 18 INTRODUCTION | 19 of Christ, but its whole character was such as to place it in strong contrast with institutions of human origin. The eyes of its members were essentially upward, their ‘‘ conversation ”’ (i. e., their whole manner of life) was in heaven, whence they expected shortly to receive their blessed Saviour. The church of those early days was wholly a spiritual insti- tution; it was in no sense political or secular. Its sole weapon was the Word of God, its propaganda being the preaching of that Word. Its apostles went forth as sheep among wolves. They sought not the aid of princes, but trusted alone in the power of an Almighty God. The members of the church were mostly from the so-called lower classes. In the words of Paul, ‘“‘ Not many wise men after the flesh, not many mighty, not many noble, are called.”’” And James asks: “‘ Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?” There was nothing in the new faith to commend it to the mere man of the world. Christians were, in the eyes of such, an obscure, despised sect, followers of a hum- ble Nazarene who had been executed as a malefactor. Moreover, the early Christians did not in any way attempt to court the smiles of the world. They were uncompromising in their denunciation of idolatry in every form, and they re- fused to join in the popular amusements. ‘“ Haters of man- kind,” they were called, because of their unwillingness to indulge in the diversions which were affected by the populace of that day; but they showed their fervent love for mankind by excel- ling in all manner of works of mercy. While the early Christians were hated of the world, they loved one another with a fervid devotion. Not seldom did they suffer death rather than inform against one another. Their meetings for prayer and worship were well attended, though the believers often came at the risk of their lives. They could not refrain from coming together to testify to their joy in the service of their Lord, and to cheer and encourage one another to be firm even unto death. These meetings were held in private houses, and were of a social character, the various members contributing to the edifi- cation of one another. ‘‘ When ye come together,” writes Paul, “every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: Let all things be done unto edifying.” Spiritual gifts were a prominent feature of these gatherings. The sick were often healed through the prayer of faith. The 20 ORIGIN AND PROGRESS gift of tongues was manifested at different times, and likewise the prophetic gift. These miraculous manifestations were for the edification of the church, and also for a sign to unbelievers. The family life of the early Christians was full of beauty. The wife, no longer the slave of her husband, took her rightful place by his side, as his life companion, and a colaborer in the responsible work of training their children for the kingdom. The teaching of the Scriptures, that the relation of the husband to the wife is that of Christ to the church, invested marriage with new beauty and mystery, and withal gave it a sacred character. The instruction of the children was carefully attended to. At first this could be carried on only in the individual Christian home. Somewhat later schools were conducted in connection with the various churches. The result of this care and solici- tude was seen in the firm attitude of the children when con- fronted with the command to offer incense to the emperor or be thrown to the wild beasts. The calm fortitude of these child ‘martyrs was a source of wonder and amazement to pagan rulers; but their parents saw in it the answer to their prayers. The members of the apostolic church loved their departed Lord with an intensity of devotion which words fail to express. Their religion in a very real sense centered in His person, and it was accounted apostasy not to sigh for His return. Their life was one of constant expectation. Their sacred rites pointed forward to the great consummation. Baptism was symbolic of death to sin, and resurrection to a new life. The Lord’s supper, celebrated in remembrance of their Lord, reminded the believers of His temporary absence; but it also pointed forward to His re- turn in glory, for it was to “ show the Lord’s death till He come.” The intense missionary zeal of the early church grew out of its personal devotion to the Saviour. The preaching was clear- cut and definite, and as a result the heathen turned from their idols “to serve the living and true God; and to wait for His Son from heaven.” The believers of those days had their affec- tions set on things above. They did all things with a view to the near return of their Lord, and the setting up of His king- dom. Their life was full of joyous expectancy; and in place of the worldly pleasures which they had cheerfully foregone, they had a peace and a joy passing knowledge, which the world could not take away. 3 INTRODUCTION 21 Section II — The Great Apostasy “THE theologian may indulge the pleasing task,’ writes Gibbon, “ of describing Religion as she descended from heaven, arrayed in her native purity. A more melancholy duty is im- posed on the historian. He must discover the inevitable mix- ture of error and corruption which she contracted in a long residence upon earth, among a weak and degenerate race of beings.”—‘ Decline and Fall of the Roman Empire,” Vol. I, chap. LS pe Nh pee An outstanding fact confronts us as we enter upon an in- vestigation of the later history of the Christian church: the changes introduced into the doctrines and polity of the church were largely in the nature of compromise. The Christians of apostolic times were not at all inclined to pander to worldly interests, or to yield one jot of the system of truth committed to them. They regarded their life upon earth as a pilgrimage; all their thoughts and desires were heavenward, and _ their crowning ambition was to reign with Christ above. Later Chris- tians lost sight of these pure, unworldly aims and high spiritual ambitions, and came to look on the church chiefly in its external aspect. They coveted power and influence in the world, and were willing to purchase them at the loss of purity and holiness. They saw that by yielding some points they could gain the adherence of large numbers of the most influential people, and they yielded the points. The spirit of compromise first revealed itself in corrupting the doctrines of the Christian church. These had in early days been marked by great simplicity, in which they differed alike from the highly elaborated teachings of the rabbis and from the fine-spun theories of heathen philosophers. They gradually underwent a process of elaboration, intended to make them more acceptable to the philosophically inclined among the new converts. The fundamental conception of salvation by faith gave way by degrees to the old erroneous idea that man could be saved by his own good works. To begin with, there was a classifica- tion of sins, some of which were to be regarded as venial, and thus easily forgivable; others as mortal, not to be forgiven at all, or only by special divine favor. It followed that persons who were guilty of what had been classified as mortal sins must needs do something very extraordinary to show that they were truly repentant. Hence the introduction in its earliest forms of the idea of penance. 22 ORIGIN AND PROGRESS Corresponding closely with the classification of sins, there was a classification of good works. Some were required of all Christians; others were not required, but if attained to, were evidence of special piety. Thus it was possible for a man to attain to a higher degree of holiness than was necessary for THE GREAT COMPROMISER _ .““It is probable that he [Constantine] embraced Christianity, not entirely from con- viction, but partly from political motives. As the historian Hodgkin puts it, ‘He was half convinced of the truth of Christianity, and wholly convinced of the policy of em- bracing it.’ ’’— Myers. salvation. By doing a certain amount of praying, fasting, and almsgiving, he would be entitled to a place in heaven; what he did more than this would be regarded as works of supereroga- tion, that is, works that went beyond the divine requirements. The belief in this doctrine of supermeritorious works led in time to the notion that these works were the property of the church, and could by her be dispensed for the benefit of such of her children as stood in need of them. Still later it came to INTRODUCTION 23 be considered proper for the church to dispense such favors to any one she pleased, and for a monetary consideration. Thus was gradually built up, as a superstructure on this foundation of salvation by works, the whole system of indulgences,' that fruitful source of so many and monstrous evils in the medieval church. The notion of supermeritorious works depended for its full development and exploitation on another error that early crept THE ARCH OF CONSTANTINE into the Christian church; namely, the doctrine that the soul is an entity entirely apart from the body, and that when the body dies, the soul enters upon a separate state of existence, in which it continues until the time of the resurrection. The belief in natural immortality had prevailed more or less widely in the heathen world for centuries. It received its full development as a philosophic tenet at the hands of Plato, whose main teach- ings, in a modified form and under the name of the Neoplatonic 1“ An indulgence is the extra-sacramental remission of the temporal punishment due, in God’s justice, to sin that has been forgiven, which remission is granted by the church in the exercise of the power of the keys, through the application of the superabundant merits of Christ and of the saints,’—“ The Catholic Hncyclopedia,” art, “ Indulgences,” Vol, VII, p. 788, . 24 ORIGIN AND PROGRESS philosophy, were largely introduced into the teachings of the church in the third century. THE SACRED STAIRWAY IN ROME When ascending this stairway on his knees, Luther heard, as it were, the words Which later became the rallying call of the Reformation, *‘ The just shall live by faith.” The conception of an intermediate state opened the way, humanly speaking, for a satisfactory solution of another prob- lem which had confronted the theorists. Origen, meditating on INTRODUCTION 25 the greatness of sin and the feebleness of man’s attempts to free himself from it, came to the conclusion that no human being at the time of death was so entirely free from sin as to be fit for immediate entrance into heaven. He accordingly taught that the disembodied souls, even of the best men, must undergo puri- fication by fire. At first it was believed that this purification took place at the resurrection; later it was referred to the in- termediate state, or purgatory. Along with the belief that the dead were in this intermedi- ate state, undergoing necessary purification from sin, there nat- urally -followed prayers for the dead. And from praying for the dead the custom arose of beseeching their prayers in behalf of the living. Thus entered the doctrine of the invocation of saints, which in time came largely to supersede prayer to God. The falling away of the church from apostolic simplicity in the matter of government and discipline was simultaneous with the decline of spirituality, and the progressive changes in doc- trines and worship that have just been mentioned. The prim- itive order, as recorded in the previous section, provided for only two classes of church officers,— bishops, or elders (pres- ‘byters), to whom the spiritual interests of the churches were especially intrusted; and deacons, to whom pertained the tem- poral affairs. Besides these officers, there were persons endowed with special gifts, as the gift of tongues, of healing, of prophecy, and these had a share in the spiritual upbuilding of the churches. As time went on, and the tendency grew to regard the church chiefly in its external aspect,— as a human institution calculated to achieve certain ends, and officered with men who possessed the requisite talents for leadership,— these gifts dis- appeared, and simultaneously with their withdrawal increased emphasis came to be placed upon the office of bishop, which in the absence of the aforementioned gifts seemed to sum up in itself all that was most sacred and holy in ecclesiastical rela- tionships. As the cause continued to grow, and the administrative cares of the bishops increased, it became necessary to select for the office men of pronounced executive ability, and spiritual attain- ments came to figure less and less as requisite to the holding of important office in the church. Especially was this true in the case of the men selected to fill the office of bishop in the large cities. Moreover, the prestige of these men as leaders naturally led their brother bishops of outlying districts to look to them for advice and counsel, and in time it became a custom, and then a duty, for them to do this, 26 ORIGIN AND PROGRESS Another element that tended to magnify the office of bishop was the outbreak, in very early times, of heresies. Jerome men- tions this as a chief reason for the change in church polity. ‘‘With the ancients,’’ he says, ‘‘ presbyters were the same as bishops, but gradually all the responsibility was deferred to a single person, that the thickets of heresies might be rooted out.” The outbreak of heresies had as another of its results the shaping of a hard-and-fast theological creed for the church, and this likewise tended to increase the responsibility of the epis- copal office, for it fell to the bishops, as the superior officers of the church, to formulate the creed, and enforce adherence to it. Christianity as a living, vitalizing power, entering into and transforming the lives of its converts, was losing its hold on the heart, and its advocates sought to strengthen it by stating with theological exactness those transcendent truths which could be adequately expressed only in the language of inspiration. They did not rest content with this, however, but added doctrines and conceptions of human origin. Thus while the shaping of a theo- logical creed had for one of its objects to guard against certain heresies, the actual result was to perpetuate other errors of an equally serious character by incorporating them into the author- itative teachings of the church. The conception of the minister of the gospel as a priest, which made its first appearance at the close of the second cen- tury, and gradually became a part of the accepted theology of the day, was a powerful aid in the building up of the hierarchy. It was derived partly from heathen sources, and partly from the old Mosaic economy; but its effect was to draw a plain line of demarcation between the clergy and the laity, and to make of no effect the New Testament teaching that all the believers are priests and kings before God. Only one thing was lacking to make complete the powers and prerogatives of a hierarchy already so powerful; namely, recognition by the state. This final step was taken during the reign of Constantine, early in the fourth century. Already in the year 313 that famous prince had issued an edict tolerating Christianity as one of the approved religions. Ten years later, in 823, he made it the established faith of the empire. At the same time he took over its bishops, for all practical purposes, as officers of the crown, and thenceforward they bore the honors and were subjected to the limitations which belong to such a relation. That these ecclesiastics speedily learned subservience to the earthly ruler who had chosen them to be his representatives, and INTRODUCTION 27 plied him with the most fulsome flattery, is a well-known fact; but it need not be dwelt upon in this connection. Neither need we inquire into the sincerity of Constantine’s profession of reli- gion. What is important to note is that the relationship thus established between Christianity and the state was in itself radically wrong. The Christian church, as set forth in the New Testament, is essentially a spiritual institution; its membership is composed of those who are spiritually alive, and its true and only head is the Lord Jesus Christ. Not only does the church not need state patronage; it cannot receive such patronage with- out denying the relation which it properly sustains to its divine Head. One of the immediate results of making Christianity the reli- gion of the state, was the influx of a large number of converts who became Christians, not because of any real assent to the doctrines, but because it was the popular thing to do. They took the outward form of Christianity, but remained at heart idol- aters. Naturally they demanded means of satisfying the cravings of their unregenerate hearts, and the bishops, themselves influ- enced greatly by the new conditions which had grown out of a connection with the state, yielded to the demand. The conclu- sion was reasonable that if Christianity was to be the official religion, it must supply something in the way of substitutes for the extremely popular and very numerous festivals devoted to the worship of false gods, in which free rein was given to the indulgence of appetite and passion. Such substitutes were found in the martyrs’ birthdays, which had already become occasions of considerable pomp and circumstance, and in response to the new demand, soon partook, in all essentials, of the character of heathen festivals. The observance of Christmas as a Christian festival had its origin in the Roman Church about the middle of the fourth cen- tury. Of the reasons for its institution and the date finally - adopted, Neander has the following to say: “Precisely in this season of the year, a series of heathen festivals oc- curred, the celebration of which among the Romans was, in many ways, closely interwoven with the whole civil and social life. The Christians on this very account were often exposed to be led astray into many of the customs and solemnities peculiar to these festivals. Besides, these festivals had an im- port which easily admitted of being spiritualized, and with some slight change transformed into a Christian sense. ... “That Christian festival which could be so easily connected with the feelings and presentiments lying at the ground of the whole series of pagan festivals belonging to this season, was now, therefore, to be opposed to these latter; and hence the celebration of Christmas was transferred to the 25th of December, for the purpose of drawing away the Christian people THE POPE OF ROME PALACE S AND THE VATICAN ’ SAINT PETER INTRODUCTION 29 from all participation in the heathen festivals, and of gradually drawing over the pagans themselves from their heathen customs to the Christian celebra- tion. This view of the matter seems to be particularly favored in a New Year’s Discourse by Maximus, bishop of Turin, near the close of the fourth century, where he recognizes a special divine providence in appointing the birth of Christ to take place in the midst of the pagan festivals; so that men might be led to feel ashamed of pagan superstition and pagan excesses.”’ —‘ General History of the Christian Religion and Church,” Augustus Nean- der, Vol. III, pp. 441-4438. Another institution of pagan origin which grew up about the same time and under similar conditions, is the observance of Sunday as a day of worship, rest, and recreation. Apart from the popularity of the day as more or less connected with the ancient sun worship, there was this added advantage that its adoption afforded a point of departure from the custom of the Jews, against whom there existed considerable prejudice on the part of the early Christians. Moreover, the day was the more acceptable as being associated with the resurrection. The adoption of heathen festivals, though in itself a wide de- parture from apostolic usage, has its chief significance as being symptomatic of a generally prevailing worldliness in the church, a turning away from the path of self-denial and loyalty to Scrip- tural truth which the Saviour had plainly marked out for His followers. It was in part due to this prevailing worldliness in the chu:ch that conscientious but misguided men withdrew into the wilderness in the hope that they might there serve God more acceptably, and follow a higher ideal of personal holiness than was considered necessary for the average Christian. Such persons in time congregated together, and bound themselves by vows of honesty, chastity, and obedience to superiors. Thus were originated the numerous and powerful monastic institu- tious which were too often hotbeds of fanaticism, and promoters of those abuses which have so marred the history of the church. The writings of Augustine, who was the most widely known and influential of all the Fathers of the Western church, were a powerful factor in laying the foundations of what was to become the medieval church. He had entered the church after devious wanderings in the mazes of philosophy, and some of his philo- sophical ideas, among them the Platonic notion that matter is in itself evil, and necessarily opposed to spirit, had considerable influence in shaping his theology. It led him very naturally into spiritualizing away the definite promises concerning the second coming of Christ and the setting up of His kingdom. On the other hand, with strange inconsistency, but in harmony with his alert, practical Roman mind, he expatiated freely over the powers and prerogatives of the church upon earth. 30 ORIGIN AND PROGRESS His notable work, ‘‘ The City of God,” contains the first full setting forth of the idea of the Christian church as a great ex- ternal institution fit to be compared in its organization and man- ner of working with the imperial city itself. The book includes a noble defense of Christianity, and abounds in passages of great eloquence and beauty; but its conception of the Christian church is fundamentally different from that of the New Testament. It» appeared shortly after the city of Rome had been sacked by the Visigoths under Alaric, and seemed to foreshadow a career for THE DAYS OF PERSECUTION the Christian church which was to outshine in power and eee dor the glories of ancient Rome. Needless to say, such a conception largely ignored the su- preme spiritual character of the church, and substituted a hu- man theory of the advent hope. It deprived the church of the upward look which had been so characteristic of the early dis- ciples. The Christian’s citizenship thereafter was upon earth, not in heaven. The bride no longer waited for her returning Lord. The fires of joyful expectation, that had shone so brightly during the dark hours of persecution, burned low and went out. The advent hope, so far as the visible church was concerned, well-nigh perished from the earth. It is unnecessary to continue the history of the church as it plunged deeper and deeper into apostasy. All the elements that INTRODUCTION 31 contributed to its downfall were at work already in the fourth century, and even the crying abuses that precipitated the Ref- ormation of the sixteenth century were established in principle a thousand years before they aroused the righteous indignation of a Luther. The development of the papacy is sometimes accused of be- ing the chief cause of the downfall of the Christian church; but rightly understood the papacy itself must be regarded as a symp- tom rather than as a cause. The growth of that remarkable institution may be traced in the various steps by which the Bishop of Rome attained the chief place among the bishops; but it had its beginning in the false conception of the church which calls for a visible head. As long as the advent hope was cherished in every Christian heart, as long as it was considered apostasy not to sigh for the return of the Lord, such a thing as a papacy was inconceivable. The primacy of Christ leaves no room for the primacy of Peter. But when the church comes to be regarded as a human organi- zation, one which may fitly succeed to the powers and privileges of the great seven-hilled city, and rule over the world, then it no doubt requires a human head, and then it can also use any number of ambitious, designing underheads. Once grant the validity of the conception held forth in Augustine’s memorable work, and all the rest follows as a matter of course. Yet the medieval church was not wholly bad; it was a mix- ture of good and evil. Had it not retained in some measure its original power to satisfy the longings of the human heart, it would have ceased to be. Men arose now and then from the bosom of a corrupt church who showed a rare degree of spirit- uality and of devotion to the highest ends. But the very power- lessness of these men to achieve lasting reforms grew out of the fact that the fundamentals were wrong. In fact, their efforts to do good resulted in some cases in aggravating the evil. The origin of the friars is an interesting one. Francis of Assisi, the founder of the Brothers Minor, later known as Fran- ciscans, was undoubtedly a man of high aims and noble char- acter. His immediate followers partook largely of his spirit; they supported themselves by working with their hands, they ministered to the needs of the poor, waited on the sick, includ- ing the despised and forsaken lepers, and they carried the gos- pel message to heathen lands. But even before the death of Francis changes had been effected in government and discipline which led the way to rapid deterioration. Another century, and the Franciscan friars had become the curse of Europe. Domi- / SIBLE 94} JO Sp9op [[A9 9Y alBpop urese pue ‘aary iN¢ ‘OIp JOU [[BYS J ,, SUVIUN AHL AGNV AAAIIOAM . Sex WO ne en Plat Baye INTRODUCTION 33 nic, the founder of the other order, started out with the inten- tion of supplying preachers for the untaught masses; but his followers in time became chiefly known as the founders and sup- porters of that most cruel and oppressive of all persecuting agencies, the Inquisition. The stream could not rise higher than its source. Ags long as the church stood for doctrines and ideals largely of pagan origin, and emphasized outward conformity to ritual and creed to the neglect of personal holiness, it mattered not how many of its children sought to reform it, or to hold up a higher stand- ard of living for its professed members. Real reform had to come from a return to the Holy Scriptures as the one perfect guide to faith and morals, and it could mean nothing less than the utter overthrow of an apostate church. Section II] —- Luther and His Forerunners THE Reformation of the sixteenth century was a movement of large dimensions, including a number of more or less diverse elements; but it was at heart a reaffirming of the fundamental truths of Christianity, primarily the doctrine of righteousness by faith. It took issue with the medieval church on the great question, “ How shall a man be just before God?” For cen- turies the answer had been: “Man must earn his salvation by his good works.” Luther announced in trumpet tones, ‘ The just shall live by his faith.” The Reformation, moreover, was not only a restatement of the fundamental Christian doctrines, but it was a restatement of those doctrines based on the teaching of Scripture. Moved by the new impulse, men turned away from the Fathers, the councils, the church, and the pope, and acknowledged adherence alone to the inspired Word. | These general characteristics belonged not only to the Ref- ormation of the sixteenth century, but also to the movements of less widespread power and influence which may be called its forerunners. Among the most remarkable of these was the Celtic church. This had its home in Ireland, one of the earliest countries of Northern Europe to come under the influence of Christianity; but it had a very full development also in Scot- land, and we know most of its doctrines and organization as seen in the little isle of Iona under the leadership of the saintly Columba. This Celtic church, in part, at least, as we find in 3 34 ORIGIN AND PROGRESS later times, observed the seventh day of the week as the Sab- bath; it reckoned the time for Easter according to the method of the primitive church, and not as ordained by Rome; and it claimed for itself the spiritual independence that belongs to every Christian church, and the right to send out its mission- aries everywhere, regardless of papal authority. The leaders of the Celtic church did not lord it over the people, nor assume the rights and prerogatives claimed by the members of the Roman priesthood. The whole spirit of the early British Christianity was contrary to the spirit of Roman Catholicism. History tells us that the ministers of the Celtic church in Britain were surprised and amazed at the domineer- ing spirit manifested by Augustine and his associates when they came over from Rome near the close of the sixth century, and began their work on the island. Premature Protestants, these Celtic Christians have been called; but as a writer in the Schaff-Herzog Encyclopedia ob- serves, it would be nearer the truth to connect them directly with the primitive church, and say that ‘as the twilight lasts so much longer in these northern regions, so also the afterglow of the primitive day was lengthened out there, when darkness was coming on apace elsewhere.” The teachers of the Celtic church, the same writer continues, “ retained a singularly living hold of the central doctrines of the gospel, and above all, of the evangelistic commission given by the Great Head to His church.” — Schaff-Herzog Encyclopedia, Vol. II, art. “ Keltic Church,” p 1236, edition 1891. Indeed, the missionaries sent out by these early Britons penetrated to many parts of Europe, and were everywhere distinguished alike by the purity of their doctrines and the warmth of their apostolic zeal. It is, however, to the English Lollards of the foartsenth cen- tury, under the leadership of Wycliffe, that we are to look for complete and far-reaching reforms in the doctrines and polity of the church previous to the Reformation of the sixteenth cen- tury. John Wycliffe was master of Balliol College, Oxford, and rector of Lutterworth. He came into prominence first as the defender of the rights of England against the attempted en- croachments of the papacy. He was then about forty years of age, and had spent a quarter of a century as student and teacher at Oxford University. His learning was varied and profound, and included a thorough knowledge of Roman law as well as of English jurisprudence, and in dialectical skill he was second to none. The forceful way in which he argued against the papal encroachments won him the hearty support of the king and INTRODUCTION 35 Parliament, and increased his already great prestige at the university. Had Wycliffe rested content with opposing the payment of tribute money to Rome, he might have retained the almost unan- imous support of Englishmen of that day; but a larger work lay before him. God was leading him onward by a path he him- self knew not. As he studied more deeply into the character of the papacy and its claims to universal rule, he was led to see how far it had departed in spirit and methods from the apos- tolic church, and he began to speak out boldly against the cor- MEETING IN THE FIELDS ruption that was everywhere manifest. The greed and avarice of the clergy he unsparingly denounced, as well as the idle, use- less lives of the friars. The doctrines of the Roman Church he also came to see were largely of human origin. He utterly rejected the papal teaching concerning the way to become righteous. He pointed out the needlessness of invoking the aid of the saints. ‘‘ Christ,” said he, “ever lives near the Father, and is the most ready to inter- cede for us.”’ The doctrine known as transubstantiation,— the teaching that the priest has the power to change the bread and wine of the communion into the real body and blood of the Lord, — he opposed with all the power of his keen intellect. His bold stand against this fundamental error lost him some of his friends among the nobility and in the university, and brought on him THE BURNING OF HUSS MEMORIAL MARKING THE PLACE AT CONSTANCE WHERE HUSS AND JEROME WERE BURNED ob INTRODUCTION OT _the denunciation of the pope. Being forbidden to preach at the university, he withdrew to the living of Lutterworth, where he continued to write and to preach against the corruption in pie church. While Wycliffe sought to destroy what was false, he faneeed to build up the true, and he was indefatigable in his efforts to teach the gospel to the people. He was called the evangelical doctor. The standard of faith with him was the Holy Scriptures. He refused to accept any other authority for religious doctrine. With the withdrawal of the support of the nobility, Wycliffe was led to make his appeal more and more to the people. In order to instruct them in the principles of the gospel, he organ- ized bands of itinerant preachers, who addressed the crowds at market places, in the fields, or wherever they could get a hear- ing, teaching the saving truths of the gospel as set forth in the Word of God. To instruct these preachers, and to assist them in their work of unfolding the gospel principles to the common people, Wyc- liffe, with the help of a learned friend, translated the entire Bible into the English of his day. This great achievement was accomplished only a few years before a stroke of paralysis put an end to the busy activities of the great scholar. It did more than anything else to spread abroad in Great Britain the light of primitive Christianity. And although a few years later, in the early part of the fifteenth century, the Word of God was put under the ban, being forbidden to the people under pain of death, and the very bones of Wycliffe were exhumed and burned and scattered on the waters of the Swift, yet the work thus nobly begun never could be stopped; the Bible, once rendered into the mother tongue, continued secretly to circulate among the people till by the labors of Tyndale in the sixteenth century, with the aid of the printing press, the Word of God was literally sown throughout the land. Wycliffe’s work reached farther than England. His Oxford pupils carried his doctrines back to the Continent. His writ- ings also circulated outside of Great Britain, and in course of time there grew up at the University of Prague, in Bohemia, a group of earnest men who adopted the Wycliffe reforms in their entirety. The foremost men in this movement were Huss and Jerome, both of whom were faithful unto death, laying down their lives for the gospel. While the rest of EKurope was in darkness, the Waldenses, liv- ing in the fruitful valleys of the Italian Alps, maintained for many years a church polity and system of doctrines based on 38 ORIGIN AND PROGRESS the Scriptures. Their colporteurs carried portions of the Scrip- tures to various parts of Europe, and thus they were gradually preparing the way for the Reformation of the sixteenth century. Martin Luther, the leader in the great Reformation, was the son of a miner of EFisleben, in Saxony. He received his prepar- atory training in the schools of Magdeburg and Eisenach, enter- ing Erfurt University, then one of Germany’s leading centers of learning, at the age of eighteen. At the university he applied z & GATEWAY TO THE WALDENSIAN VALLEYS himself especially to the study of literature and philosophy. One day, while looking over the books of the library, he came across a Latin Bible. It was the first time he had seen the book, his previous knowledge of the Scriptures having been confined to the meager portions read at public worship. He had then been at the university for two years. The book proved won- drously attractive to his eager mind, and again and again he left his assigned work in the classic authors to turn its sacred pages, and muse over the sublime truths therein contained. Meanwhile he continued his regular university studies with great success, receiving the degree of Bachelor of Arts in 1502, and three years later the degrees of Master of Arts and Doctor of Philosophy. It was his father’s intention that he should take INTRODUCTION 39 up the study of law, but Luther’s mind was drawn toward the church. Ever since he made the acquaintance of that Latin Bible he had yearned for a deeper religious experience. The thirst for knowledge had given way, in large part, to the thirst for holiness. He was prepared to sacrifice all earthly prospects in order to be right with God. To do this in those days meant to be a monk. Luther accordingly entered the Augustinian monastery at Erfurt. LUTHER IN THE LIBRARY AT ERFURT The time he could claim as his own was devoted to a diligent study of theology. Especially fruitful were the hours spent in poring over a Latin Bible chained in the library of the mon- astery. But though he read the divine Word, it was for a time with eyes strangely holden by preconceived notions, so that it did not yield him, to begin with, the peace and comfort which he so earnestly sought. Oppressed with a feeling of his unwor- thiness, and of his inability to attain to that perfect holiness demanded by the law, he went to confession daily, and practised the severest mortifications, so that he seriously undermined his health. But it availed nothing. He was obliged to acknowledge to himself that entering the monastery and performing punctil- iously all the duties incumbent upon a monk had not in the least AQ) ORIGIN AND PROGRESS degree changed his nature, nor had it rendered him one whit less guilty in the sight of a perfectly holy God. In this time of crisis, God raised up a friend for Luther in the person of the vicar-general of the Augustinian order, John Staupitz, one of the remarkable men, sometimes called mystics, who remained connected with the Roman Church at the same time that they held and taught distinctly evangelical views. Staupitz encouraged Luther by telling him that the severe trials and conflicts through which he was passing were probably in- tended as a preparation for some future work God would intrust to his hands. He advised him, moreover, to put away the phi- losophy of the schools, and derive all his theology from the Holy Scriptures. Little did the pious mystic realize how implicitly his advice would be followed, or what tremendous consequences would ensue. After Luther had been two years in the monastery, he was ordained to the priesthood. A year later he was called to teach at the new University of Wittenberg. He first lectured on phi- losophy, which was not particularly to his taste, but early in 1509 he took the degree of Bachelor of Theology, and began to lecture on the Holy Scriptures. In the year 1511 Luther had the privilege of visiting Rome, being sent thither to attend to some matters connected with the order. He journeyed on foot, as the custom was, lodging by night at the various monasteries on the way, and as he neared the ‘‘ eternal city,” he was surprised and shocked at the disso- lute conduct that prevailed in the Italian establishments. At Rome he piously sought out all the objects of reverence, believ- ing every marvelous tale. But his conscience was greatly dis- turbed over the unblushing worldliness of priests and monks. On returning to Wittenberg, Luther was made Doctor of Theology, and began to preach, first in the chapel attached to the monastery, and later in the city church. His preaching was founded on the Word of God; it was intensely practical, and bore fruit in a general quickening of the religious life of the com- munity. The atmosphere of the university underwent a great change. The philosophy of the Schoolmen, which had helped to hold Europe in intellectual bondage for so many generations, gave way to the quickening influence of an enlightened evangelism. The Word of God was magnified. The psalms of David, the Gospels, and the epistles of Paul once more imparted to men their life-giving message. The whole region round about Wit- tenberg was permeated with the teaching, and conditions ap- INTRODUCTION Al proaching the simplicity and fervor of the early church began to prevail. Then came the inevitable break with Rome. The immediate occasion was a particularly shameless application of the doc- trine of indulgences. Leo X was desirous of completing the cathedral of St. Peter’s on a magnificent scale, and resolved to obtain the necessary means by a sale of indulgences in Germany. He appointed a commission of three men to have charge of the work, Albrecht, archbishop of Magdeburg and Mayence, being chief. Albrecht in turn appointed, as the man to push the busi- ness for him, John Tetzel, a Dominican monk, who was thor- oughly unscrupulous, but possessed of all the secrets of popu- lar oratory. His entry into a city was marked by the official ringing of bells, and by a procession of the populace led by priests and magistrates, who came out to welcome him with pomp and ceremony. Marching into the cathedral to the sound of music, Tetzel would set up a great red cross before the altar, and over it dis- play a banner with the papal arms. In front of this banner his men would then place the capacious iron money chest. There- upon ascending the pulpit, the wily demagogue would commend his wares with all the extravagance of an auctioneer. His claims were preposterous, blasphemous. The red indulgence cross, with the pope’s armorial bearing, was equally efficacious, he said, with the cross of Christ. He would not be willing to exchange places in heaven with St. Peter himself, for he had saved more souls with his indulgences than the apostle had saved by his preaching. When any one cast money into the box for a soul in purgatory, the soul would fly up to heaven as soon as the coin tinkled at the bottom. Already in the year 1516 Luther had had his attention called to this infamous traffic, and had preached a sermon against it. But when, in the autumn of 1517, Tetzel began to sell his wares at Jiiterbock, in the near vicinity of Wittenberg, and Luther’s own parishioners were induced to buy them, then the iniquity of the whole thing was very forcibly brought home to the heart of the faithful pastor, and he lifted his voice in warning and protest. In a series of stirring sermons he expounded the fun- damental principles of the divine forgiveness of sin. He showed that without true repentance indulgences could avail nothing; that a money payment could not open the doors of purgatory to a single soul; and that the other claims put forth by the unscrupulous venders were unscriptural and actually blasphemous. LUTHER’S PROTEST AGAINST INDULGENCES Copyrighted 42 INTRODUCTION 43 He followed these sermons by posting on the door of the castle church in Wittenberg ninety-five Latin theses in which he gave formal expression to his protest against the iniquitous traffic, and the wrong principles which underlay it. With the posting of the theses the Reformation began. Writ- ten in Latin, and intended primarily for scholars, they were quickly translated into German, and in a few weeks were being read and discussed throughout the country. Events moved rap- idly for Luther after that. Tetzel brought forth counter theses, which he defended before a body of admiring monks. Sylvester de Prierio, also a Dominican, and a man of far greater learning than Tetzel, entered the lists in behalf of the indulgences. Both men based their arguments on the unique authority of the pope. He had authorized the sale; therefore it was right. Luther, in defending his position, was thus led to consider the powers and prerogatives of the head of the papacy. He came to the conclusion that the pope might err; that he was really subject to the church councils; therefore his approval could not justify the traffic. In the debate with John Eck, which was held at Leipzig, Luther took his stand finally on the Holy Scriptures as the sole authority in all questions of faith. From that time he stood as a rock for the great fundamental principles of the gospel. Meanwhile his enemies were active. Pope Leo X, a scholar and a man of liberal instincts, was at first inclined to make light of the matter. But when the cause of reform began to show its strength, he became alarmed for the future of the church, and determined to crush the monk who had dared to question his authority. Luther was accordingly ordered to present himself at Rome within sixty days to meet the charge of heresy, and Fred- erick, the elector of Saxony, Luther’s friend and sovereign, was commanded to hand over this “ child of the devil” to the papal legate. A hearing in Rome would necessarily lead to the con- demnation and probably to the death of the Reformer. Fred- erick knew this; he accordingly secured, by diplomatic means, the concession that the monk should be tried on German soil. As time went on, the conflict took a broader scope. Luther very well knew that his life was at stake, but his courage never failed, and his literary activity was tremendous. The year 1520 saw no less than fifteen books and pamphlets from his pen. Three of these, sometimes known as his ‘‘ Primary Works,” are deserving of special mention. The first is addressed “‘ To the Christian Nobility of the German Nation,” and is a searching arraignment of the papacy, first, in view of the errors upon Tt) = aw © S a) < se ica — fa & ae = eo) aw fo) es ca —Q pc RQ ae & ae bs INTRODUCTION A5 Which it is founded, and secondly, in view of the robbery and oppression that marked its career in Germany. In his second important work of this year, entitled, ‘‘ Con- cerning Christian Liberty,” Luther makes a clear statement of fundamental evangelical principles. He asserts the supreme authority of the Scriptures, and teaches that justification is by faith alone, and that good works are not a means of securing pardon, but a fruit of the new life. LUTHER BURNING THE POPE’S BULL The third important work of the year, entitled, “On the Babylonish Captivity of the Church,” is perhaps the most rad- ical of the three. In it he utterly rejects the fundamental claims of Rome, and declares the papacy to be none other than the king- dom of Babylon. He denies that there are seven sacraments. Moreover, he points out that the true sacraments, such as bap- tism and the Lord’s supper, require faith on the part of those who are to benefit by them. About the middle of the year 1520 the pope issued a bull against Luther, citing forty-one alleged errors of doctrine se- lected from his printed works. The Reformer replied with a tract entitled, ‘‘ Against the Bull of Antichrist,” and on Decem- ber 20 he publicly burned the bull in the presence of a great TRANSLATING THE BIBLE LUTHER’S MONUMENT AT WORMS 46 INTRODUCTION 47 crowd of professors and students. He also committed to the flames a copy of the canon law, a body of laws upholding the power of the pope. On the day following the burning of this bull, Luther solemnly warned his students against the errors of Roman Catholicism, telling them that if they did not earnestly oppose the wicked government of the papacy, they could not be saved. By this time all Germany was astir, and indeed Luther’s teachings were the theme of discussion outside of Germany. The LUTHER’S ROOM IN THE WARTBURG CASTLE Reformer was finally commanded to appear before the Imperial Diet at Worms to give an account of his teaching. He was in poor health at the time, but he determined to obey the summons. At the gate of Worms he encountered a greater crowd than had welcomed the emperor. The scene in the diet chamber, with one lone monk confronting that imposing array of kings and princes and dignitaries of the church, has been pictured many times. It was the beginning of modern history, especially of modern freedom of thought. In fact, it marked a new era in the annals of the human race. Luther’s brief but memorable address is worthy of careful study, for it is fundamental to an understanding of what the 48 ORIGIN AND PROGRESS Reformation really was. He was asked if he would retract. He replied that he would retract such parts of his writings as could be shown to be contrary to God’s Word; otherwise he could retract nothing. Thus in a moment were brushed aside tradi- tion, the teachings of the Fathers, the canon law, the decisions of popes and councils, while the Word of God was magnified. The rest of the chapter may be told in few words. As he journeyed away from Worms, Luther was captured by loyal BIRD’S-EYE VIEW OF THE CITY OF SPIRES friends, and carried to the castle of Wartburg, where he was kept for nearly a year following the Diet of Worms. For some months neither friends nor enemies knew his whereabouts, and Some mourned him as dead. The words of Albrecht Diirer, the great artist, are significant of the impression that the Reformer had made upon his countrymen. ‘“O God,” he exclaimed, ‘“ if Luther is dead, who else can expound the holy gospel to us?” Very fruitful were the quiet months at the Wartburg. They witnessed the completion of Luther’s translation of the New Testament into German. The precious volume was published shortly after the Reformer’s return to Wittenberg. He then applied himself diligently to the preparation of a German rendering of the Old Testament. It, too, had been com- INTRODUCTION AY pleted by 1534. When the Bible was in the hands of the Ger- man people, Luther had done his work; every one knew then that the Reformation had come to stay. The Protest of the Princes, the Confession of Augsburg, the Religious Peace of 1555, which left the princes free to choose between Lutheranism and the papacy,— these were events of importance, but they do not in real significance compare with Luther’s act in giving the German people the Bible in their own tongue. The Reformation of the sixteenth century began in the heart of a young university stu- dent when he first made regular visits to the Latin Bible in the library of the University of Erfurt. It was brought to trium- phant completion when that Bible was placed within the reach of every German who was able to read. Section IV — Later Reformers LUTHER was the chosen instrument for the accomplishment of a great reform in the Christian church. He had qualities of leadership that made him eminently fitted to head a movement away from Rome. But he did not finish the work. It was too much to expect of one man. In the providence of God, other men were called to carry to fuller development the work that he had so nobly begun. In England the most noteworthy Reformers of the sixteenth and seventeenth centuries were the Puritans. Their leaders were largely men who had been on the Continent, and were familiar with the views of Luther. There were various branches of the sect, but they may be roughly divided into two main classes,— the Puritans proper and the Independents. The for- mer, while holding views in advance of their time, did not dis- tinctly dissociate themselves from the Church of England; the latter had convictions that made it impossible for them to yield allegiance to a state-imposed religion. Both branches had much in common. Thus Puritans and Independents alike objected to the ritual and the prayer book, holding that they presented features which were unscriptural, and in fact remnants of Romanism. They held that compelling ministers of the gospel to officiate in vestments was contrary to Christian liberty. The English church seemed to them a non- _descript body, consisting for the most part of persons whose Christianity was merely nominal. They pleaded for apostolic simplicity and apostolic zeal, and they exemplified both in their lives. A THE “MAYFLOWER ” A PURITAN SERVICE ON DECK BEFORE LANDING 50 INTRODUCTION 51 The Independents had the conviction that reform would be impossible while religion continued to be an affair of state pat- ronage. They accordingly withdrew, and formed companies of their own. The so-called Brownists,' who received the desig- nation from having a pastor of that name, first went to Hol- land, but afterward chartered the ship ‘‘ Mayflower ” and sailed to America. Others followed them. A great many remained in England and endured persecution. In 1662, when the Act of Uniformity was passed, requiring every minister, and also every head master of a school, to declare publicly his adherence to the ‘“ Book of Common Prayer,” two thousand ministers gave up their positions rather than obey the law. The general spirit and attitude of the Puritans is well illus- trated in the life of the poet John Milton. A man of the broad- est culture, a finished scholar, a profound theologian, he yet stands out most prominently as the stanch defender of liberty, political and religious, and of the Bible as the Christian’s sole rule in matters of faith. Loyalty to the Word of God is a marked characteristic of all the writings of Milton, even those not deal- ing directly with religion. In a controversy with the learned Usher, he summarily swept aside all his opponent’s arguments drawn from the Fathers. The archbishop, he said, is not “ con- tented with the plentiful and wholesome fountains of the gospel, | as if the divine Scriptures wanted a supplement, and were to be eked out... by that indigested heap and fry of authors called antiquity.”’ He then affirmed ‘that neither traditions, coun- cils, nor canons of any visible church, much less edicts of any magistrate or civil session, but the Scripture only, can be the final judge or rule in matters of religion, and that only in the conscience of every Christian to himself.’’— Quoted in “ History of the Baptists,’ by Thomas Armitage, pp. 544, 545. It will be noticed that on the question of infant baptism Mil- ton occupied ground in advance of the generality of Puritans; in fact, he seems to have held precisely the same convictions as the Baptists. Let us consider briefly the origin and development of this much-derided sect, formerly known by the name Anabaptists, and try to ascertain what part it was called to act in carrying to further completion the great reforms inaugurated by Luther. The Baptists were opposed to a state church, and to religious doctrines and rites prescribed by law. Religion was to them 1 All Pilgrims were Brownists, but only a few of the Brownists became Pilgrims. The Brownists were those Puritans who, espousing the views of Robert Browne, refused all compromise with the Established Church, and went into voluntary exile in Holland for the double purpose of securing freedom of worship and escaping wearing persecution. They were those of whom King James said, ‘‘I will make them conform, or will harry them out of the kingdom.”’ 52 ORIGIN AND PROGRESS essentially a spiritual thing, consisting not so much in outward ceremonies as in having the heart right with God, and enjoying » daily fellowship with Him. In harmony with this opposition to external churchism, was the Baptist view of justification,— that it really involved sanctification; that is, that the sinner does not profit by the justifying blood of Christ unless his attitude to sin is such that it can be seen that the Holy Spirit is having His sanctifying influence on the life. Baptists were essentially pleading for a church not dependent on the support of the elector of Saxony or the landgrave of Hesse, and not containing within its fold all persons, young and old, who happened to live within the dominions of that particular prince. Their conception of the church was of a company of persons who had experienced conversion, and were living daily in the power of a new life. Moreover, like the Puritans, the Baptists objected to ceremonies performed and doctrines taught by the Lutheran Church which they deemed not in harmony with the Scriptures. Luther, on the other hand, though in parts of his numerous writings he enunciates great spiritual truths and seems even to teach some of the fundamentals the Baptists endeavored to pro- claim, never did attain to a complete and consistent view of the church and its activities as a thing apart from the state. He left Rome, but he did not wholly dissociate himself from papal principles. He dispensed with the pope, but practically put in the place of the pope the reigning sovereign. His ideas in this respect were those of his time. He saw that measure of truth which could be understood by the generality of the people of that day, and he obtained a large following and did a great and good work. : The Baptists saw beyond their time, and suffered severe per- secution at the hands of both Lutherans and Romanists. Their message was rejected by the masses of the people, but it was joyfully received by those whose hearts God had prepared. There was no German state or principality that adopted the Bap- tist belief, and no German prince stood up at Spires and said, ““T and my people will be Baptists;’’ but it may be truly said of this people, as of the Christians of apostolic times, that in their hands the word grew and multiplied, and God “ added to the church daily such as should be saved.” If it be asked, ‘‘ What spirit did the Baptists manifest toward their persecutors?’”’ the answer must be, “ The spirit of Christ.” The Baptists of those days, even as judged by their enemies, are admitted to have been simple, inoffensive people, adorning by their lives the great Scriptural truths for which they stood so INTRODUCTION 53 firmly. The words of John Denk, pastor of the Baptist church of Augsburg, well represent the attitude of the whole denomi- nation toward its persecutors: “Love forgets itself, and the possessor of it minds no injury which he receives for the sake of the object of his love. The less love is recognized, the more it is pained, and yet it does not cease. Pure love stretches out to all, and seeks to be at one with all. But even if men and all things are withdrawn from her, she is so deep and rich she can get along without them, and would willingly perish herself if she could thereby make others happy.” —Id., p. 405. There was also a notable reform movement within the Lu- theran Church, known as Pietism. Philipp Jakob Spener, the founder and chief exponent of the movement, was born at Rap- poltsweiler, upper Alsace, in 1635. His early university train- ing was chiefly at Strassburg, where he took his master’s degree in 1653. After some years spent in travel and study at other centers of learning, he accepted the position of assistant preacher at the cathedral in Strassburg. Here he continued his studies, taking the doctor’s degree in theology in 1664. Spener’s real life-work began when he was called in 1666 to the pastorate of a large Lutheran church in Frankfort. Here his heart was deeply stirred as he saw the low spiritual condition of the great majority of his parishioners, and he set about preaching in a direct, simple style, expounding the practical truths of the Bible, and applying its precepts to the daily lives of his people. In the summer of 1669 he preached a notable sermon on “ The Vain Righteousness of the Pharisees,” in which he showed that a person could attend church regularly, receive the sacraments, profess belief in all the articles of the creed, and yet not be in a saved condition. The sermon brought about a division in the church. From that time on the awakened ones, those who wished to walk in all the light of God’s Word, met Spener at regular times in his home, and were there instructed more fully in the principles of the consecrated life. These meetings, called by Spener the colle- gia prietatis, and conducted in a very free and informal manner, were the parent of the class meeting of Methodist times and of the prayer and social meeting of today. They proved so help- ful in building up the spiritual life of the community that they were started in other places, and in time were being held in many different parts of Germany. In the year 1675 Spener published his epoch-making book, “Pia Desideria,’’ which, with the collegia pietatis, may be said to have laid the foundations of Pietism. The book first passes in review the Christianity of the time, showing how far short it 54 ORIGIN AND PROGRESS comes of the divine standard. Then it presents the Scripture promises for a better condition of things in the church, and offers definite suggestions as to how they may be brought about: First, the Word of God should be more widely circulated among the people, and interest in its truths should be stimu- lated by informal study and discussion carried on under the direction of the pastor. Second, the fact should be recognized that there is a spiritual priesthood including every true child of God; hence the members of the laity should be taught to recognize this responsibility, and to feel under obligation to exhort, warn, and encourage their fellow Christians, that all may be kept from straying into the paths of sin, and that the church as a whole may be a pure church. Third, the important fact must be recognized that mere knowledge is a small part of Christian living; it is doing the will of God that counts. Fourth, the university training of candidates for the min- istry should be so changed as to develop personal piety in those preparing for the sacred office; and to this end they should be required to read, not only theological and controversial works, but also books calculated to build up the spiritual life. Fifth, sermons should be practical and devotional rather than rhetorical, and should aim to convict sinners rather than to make a display of learning. Most of these truths would seem, in the light of today, to be self-evident, but in Spener’s time they awakened intense op- position. From this time on the Frankfort pastor was a marked man. While he had friends and supporters all over Germany, he also had bitter enemies, who did what they could to oppose him personally and hinder the reform work which he was trying _to bring about in the Lutheran Church. When conditions at Frankfort seemed to be such that his work there was finished, Spener accepted a call to Dresden, to serve as chaplain and court preacher to Elector John George III. Here still greater difficul- ties awaited him, but he continued quietly to carry on his work. From Dresden he went to Berlin as provost of Nikolaikirche. Here, under the protection of Elector Frederick III, he was able to prosecute his labors with less local opposition; but by this time all Germany was astir over Pietism, and the Lutherans were divided into two camps. The universities took an active part in the controversy. In 1689 August Hermann Francke and Paul Anton, enthusiastic disciples of Spener, organized, among the students of the University of Leipsic, a gathering for the INTRODUCTION © 55 devotional study of the Bible on the same lines as the one organ- ized by Spener. Francke also lectured on the Bible, expounding its practical truths with rare simplicity and fervor, to the great edification of the students and citizens of Leipsic; but the oppo- sition was so intense that an electoral edict was issued for- bidding ‘doubtful conventicles and private assemblies,” and Francke was compelled to leave Leipsic. When Leipsic University closed its doors to Pietism, the newly founded university at Halle became the rallying point of the new movement, and for a generation or more exerted a pow- erful influence throughout Germany. Francke was appointed professor of Hebrew and Greek; but he immediately began to lecture on Biblical exegesis, and under his guidance and that of his equally enthusiastic colleagues on the faculty, Joachim Breit- haupt, Paul Anton, and others, the school attained a position of high eminence as a training place for ministers of the gospel of the spiritual type and for missionaries to foreign lands. Francke also opened, in 1695, with the aid of a poor student, his school for pauper children, and shortly afterward his orphan- age. Then followed in quick succession a school for boys, a Latin school, a publishing establishment, and other enterprises. All these institutions grew with almost incredible rapidity. The teachers were mostly university students who received free board in return for their services. Francke, in addition to great learning and a faculty for imparting knowledge, had organizing ability of a high order; but it was his humble trust in God that insured the success of the extensive enterprises for which he carried the chief responsibility. In response to believing prayer, voluntary contributions continued to flow in from all Germany and other parts of Europe, so that the large family of orphans and the still larger family of pupils in the various institutions never lacked the necessaries of life. In Halle the fundamental principles of Pietism, which con- sisted largely in emphasizing practical Christianity, and giving a strong religious mold to education, had their fullest development. In knowledge for its own sake Francke saw little to desire. He believed the chief aim in education was to lead the child to a saving knowledge of God. Nor did he confine religious teach- ing to the child. In all his classes in the university, he held up the same ideal of a learning based on the principles of Holy Writ, and existing for the purpose of glorifying God, and benefit- ing one’s fellow men. Under his leadership the university be- came the center alike of broad, comprehensive learning and of ardent piety, and the young men who were his enthusiastic stu- 56 ORIGIN AND PROGRESS dents went out from Halle to lead Europe in philanthropic and missionary enterprises, whose widespread beneficial results may be seen even today. The other two important centers of Pietism were in Wtrtem- berg and at Herrnhut, the latter place being the headquarters of the Moravians, who thrived greatly under the strong spiritual leadership of Count Zinzendorf. At each of these centers cer- tain local variations developed, but in general type they were the same. Owing to the large educational interests at Halle, and the printing press which was established there at an early date, its influence was the predominant one, at least during the first half of the eighteenth century. We will close this section with a consideration of the reli- gious situation in England in the eighteenth century, and the great evangelical reform movement headed by John Wesley. To appreciate fully what Methodism accomplished, one needs to re- call the spiritual condition of the country when the movement began. The eighteenth century has been rightly called an age of spiritual paralysis. Rampant skepticism was fashionable among the upper classes of Europe, and seems to have flourished especially in Great Britain. Bishop Butler, in his well-known work on “ The Analogy of Religion,” in which he attempts to prove the truth of the Chris- tian religion by drawing an analogy between it and the works of nature, sadly says in his opening chapter: “Tt is come, I know not how, to be taken for granted by many persons that Christianity is not so much a subject of inquiry, but that it is now at langth discovered to be fictitious. And accordingly they treat it as if in the present age this were an agreed point among all people of discernment. and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were, by way of reprisals for its having so long interrupted the pleasures of the world.’—‘‘ The Analogy of Religion,’ by Joseph Butler. Advertisement to first edition, 1736. Among the lower classes, immorality and amusements of the lower type, such as cockfighting, bull and bear baiting, and li- centious plays, generally prevailed. Drunkenness was almost universal. Gin had been first introduced in the latter part of the seventeenth century, but it was in the eighteenth century that its use began to be general. Signs hung over the gin shops offering to give customers enough gin to make them “drunk for a penny, dead drunk for twopence, and straw to lie upon.” Hogarth’s horrible delineations of Gin Lane and Beer Street hardly exaggerate the facts. The established Church of England was powerless to deal with such a desperate situation. The most earnest and God- INTRODUCTION 57 fearing of its preachers sadly recognized that it was not be- ginning to hold its own. Archbishop Leighton called it “a fair carcass without a spirit.”” Bishop Burnet said he could not look on without the deepest concern when he saw the imminent ruin hanging over the establishment. He deplored the ignorance and indifference of the clergy. Not only the Church of England but the various independent bodies seemed to have lost their hold on the gospel as a living, vitalizing power to change men’s lives, and the whole situation called loudly for a leader,—a man strong and resourceful, but with a heart full of pity for the hungering multitudes. Such a leader was John Wesley. His parents dedicated him to God in early childhood. After completing his preparatory work, he entered Lincoln College at Oxford University, where he distinguished himself as a student and as an earnest, con- sistent Christian. He associated with himself for prayer and study of the Word a group of young men whose aims in life were the same as his. The system and regularity with which these young men maintained their daily devotions, led to the term ‘“ Methodist ” being applied, first to them, afterward to all who followed their example. But while this band of young men exemplifies one important phase of Methodism, it by no means accounts for the singular power that accompanied that reform movement. The young leader of the Holy Club, as it was also called in sport by the uni- versity students, had yet very much to learn before he could be fitted to fill the responsible place for which God was preparing him. His visit to America, while it resulted in apparent failure, was an important step in the work of preparation. It brought him in touch with the Moravians, who, he was quick to see, had attained a simple trust in God to which he was a stranger. On his return to England, he sought out the Moravians in London, and learned from them the fundamental principles underlying Scriptural sanctification, of which his theological training in the Church of England had left him in complete ignorance. He also paid a visit to Herrnhut to acquaint himself more fully with this remarkable people. Not only did Wesley obtain a knowledge of Bible teaching in reference to this great truth, but he underwent an experience in the course of which he appropriated it to his own life. Now he had indeed a message from God, and he began to give that mes- sage with power. When the churches were closed against him, he took to field preaching, and while his fellow ministers de- nounced him, the common people heard him gladly. His aim 58 ORIGIN AND PROGRESS was very definite,— it was not to raise up a new denomination ; it was not primarily to teach a new theology, nor to teach any theory as such. The aim was practical —it was to inculcate Scriptural holiness throughout the land. To this one aim Wesley dedicated his life, and that with a whole-heartedness almost unequaled. His industry was bound- less. Already in young manhood he had written: “ Leisure and I have taken leave of one another. I propose to be busy as long as I live, if my health is so long indulged me.’”’ He never once WESLEY’S CHAPEL IN LONDON swerved from the path of arduous labor marked out for himself. Fond as he was of books and keenly interested in the questions of the day, he did nearly all his reading in the saddle. He was continually making his rounds, preaching at five in the morning, and again in the afternoon and evening. Thus it went on from week to week, year in and year out. The books and tracts that came from his pen were written in odd moments. His business always was preaching the gospel. The preachers that Wesley trained followed in his footsteps. With few exceptions they were men who had not the advantage of a college course; but their great leader taught them habits of industry, and most of them by careful use of their spare INTRODUCTION ' 59 moments added greatly to their educational acquirements. At times he would meet a company of them together, and read with them some work on theology or philosophy, pointing out its merits and its mistakes. It was Wesley’s example, however, rather than his instruc- tion, that strongly influenced the character of his preachers. Had he, as some one has well said, ‘‘ when his cause was some- what established, retired from his self-sacrificing labors, and acted the dignified, well-endowed prelate in City Road Parson- age, his whole system would soon have fallen through.” But “by traveling more, laboring more, and suffering more than any of his preachers, he kept them all traveling, laboring, suffering.’’ The doctrines of Methodism were not widely different from those of the Church of England. They are contained in Wesley’s “Notes on the New Testament,” avowedly based on Bengel’s “Gnomon ”’ and in the official collection of Wesley’s sermons. If these works are carefully examined, it will be seen that where Methodism departs from Anglicanism, it is in the direction of a closer following of the Scriptures. It was chiefly in its discipline, however, that Methodism oc- cupied advanced ground. Here its masterly organization proved a great help. The individual Baptist churches, for the most part, maintained good discipline, but there being no strong cen- tral organization to hold them together, it naturally followed that each was in many things a law unto itself, and the de- nomination as a whole could not wield the influence it might have wielded had there been stronger bonds of union. The movement headed by Wesley was organized from the start as a unit, and in it we have the first example since apostolic times of a church fully and efficiently manned and supported, and yet Wholly independent of the state. The discipline of the Methodist Church centered in the class meeting. The members of a class were voluntary adherents of a system of belief and a manner of life plainly described in the book of discipline and in the sermons of Wesley, and it was the duty of the class leader to keep careful watch over those in- trusted to his care. The instructions were sufficiently explicit. Theater going, horse racing, dancing, and card playing were for- bidden. The women were expected to refrain from the wear- ing of jewelry and superfluous ornaments of all kinds, and to clothe themselves plainly and in quiet colors. Yet the Methodists were not harsh or censorious, and their efforts in the direction of the utmost simplicity are to be re- garded, not in the light of burdensome restrictions on personal 60 ORIGIN AND PROGRESS liberty, but rather as a natural outgrowth of the desire to make the life bear witness to the supreme importance of spiritual things. That the Methodists were a cheerful people, is evidenced by their love of song. In some classes the meetings, to begin with, consisted wholly of singing. Wesley encouraged sacred song in every way, and the hymns written by his brother Charles had their part in making the Methodist services the brightest and most joyful religious services of that day. Such were the Methodists of those early days, a people whose love and zeal for the Master bore fruit in a reform which had a quickening effect upon Christian people throughout the world, and which probably did more than any other one movement to prepare for the great work in missions and other philanthropic efforts of the nineteenth century. Yet these people and their leader were in their own day despised and set at naught by their fellow Christians. “Wesley died in 1791 [writes R. E. Tefft], generally respected in Great Britain as a sincere Christian, but as the founder of a sect of fanatics, who, ignorant and presumptuous, were supposed to arrogate all earnest Christian- ity to themselves. This was the general judgment of the intelligent classes, with only occasional individual exceptions, till the opening of the present century. In the halls of the English universities, even those of Oxford, where John Wesley had been a noted fellow of his college, and in those of every literary institution of the country, Methodism was always spoken of as a sorry delusion of a well-read and well-meaning man. This was its estab- lished reputation at court, in Parliament, in episcopal palaces, in the manses of charitable clergymen, in every commercial circle, among all the guilds of tradesmen and mechanics, and so down to the common level of the laboring multitude.”—** Methodism Successful,” chap. 5, p. 236. The attitude of the better classes in America was not greatly different. When Jesse Lee, after three months of hard labor and continued rebuff, was able to organize his first company in the New World, he says it consisted of three women who “ ap- peared willing to bear the cross, and have their names cast out as evil, for the Lord’s sake.” Books and pamphlets written in opposition to the Methodists run up into the hundreds. D Bae 1H Recess PE pce 1290... 508 RRL Ay FSW chords soe Mie AS SD Pre geen NS ees te al MOK! mo RT ME Sa CIRC Ries of Rkioo men onssne cx pee? r SOS wet, Se Es Ot Mes @ 3 wile & Poe Peis i Mbrerce. eeieead ities 1299 Ragin Beas3 Red tere pact, be Be Sal?, Coats ont fonrooe wee ee? best ines D722 3B) Lombards oa NS me tae ai feviee Ea pe dey aad s os ere coer fetes) pS hae agen . ae Sie lanes ay a! 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While these meetings were proceeding in New York, the Adventist believers in Boston decided to have a general rally in that city. The Melodeon, a large and centrally located hall, was secured for the purpose, and the meetings were fully attended and very enthusias- tic. At the conference held in connection with this rally two important steps were taken, which were to exert a wide and deep influence upon the future work of the Advent- ists. The first was the adop- tion of the prophetic chart. It was at this meeting that Charles Fitch exhibited a chart which he had made to illustrate the prophecies of Daniel and the Revelation, and showed its use in giving an audience a clear under- standing of the subject. The idea met with instant accept- ance. A resolution was passed, CHARLES FITCH authorizing the printing of three hundred lithographed copies of Elder Fitch’s chart for use in lectures. The charts were soon in general use, and con- tributed much to the clearness and force with which the proph- ecies were presented. The other step taken was the decision to enter upon the hold- ing of camp-meetings as a means of building up the spiritual life of the believers, and of spreading abroad the tidings of a soon-coming Saviour. It was expected that the first such meet- ing would be held in the States, but as circumstances turned out, it was held in Canada. Immediately after the Boston confer- ence, Josiah Litch, who had severed his connection with the Methodist ministry, and had labored successfully in Philadel- phia and other cities, visited Canada East. We find this ac- count in the Advent Shield: 9 130 ORIGIN AND PROGRESS “ Before two weeks were passed, the country for thirty or forty miles around was awake to the subject of the Lord’s coming. Immense concourses assembled, both in Canada and in Derby, Vt., where a course of lectures was given. Such was the interest to hear, and the awakening among the people, that it was determined at once to hold a camp-meeting in Canada. ...A place was selected, the ground prepared, and the meeting held in the town- ship of Hatley, Canada East. Such was the good effect of this first meeting, that the people of Bolton wished one to be held in their town. This was begun the next week after the Hatley meeting closed, and ended on the third of July. During that month’s labor, as near as could be estimated, five of six hundred souls were converted to God.’—‘“ The Advent Shield and Review,” Vol. I, p. 68. On June 29, 1842, the advent believers assembled for their first camp-meeting in the States. Concerning this meeting, which was the precursor of larger and more important gather- ings, the Boston Post had the following to say: “The second advent camp-meeting, which commenced at East Kingston, N. H., on Tuesday, June 29, and continued from day to day until Tuesday noon, July 5, was attended by an immense concourse of people, variously estimated at from seven to ten thousand... . “The meeting was conducted with great regularity and good order from beginning to end. The ladies were seated on one side, and the gentlemen on the other, of the speaker; meals were served uniformly and punctually at the times appointed, and the same punctuality was observed as to the hours appointed for the services. “The preachers were twelve or fifteen. Mr. Miller gave the only regular course of lectures, the others speaking occasionally. Many of the people, with- out doubt, assembled from motives of curiosity merely; but the great body of them, from their solemn looks and close attention to the subject, were evidently actuated by higher and more important motives. Each tent was under the supervision of a tent-master, who was responsible for the good order within the same. ... The meeting broke up with harmony and good feeling.” Among the casual visitors to this camp-meeting was the poet, J. G. Whittier, who a few years later referred to it in the following words: “Three or four years ago, on my way eastward, I spent an hour or two at a camp-ground of the second advent in East Kingston. The spot was well chosen. A tall growth of pine and hemlock threw its melancholy shadow over the multitude, who were arranged on rough seats of boards and logs. Several hundred — perhaps a thousand — people were present, and more were rapidly coming. Drawn about in a circle, forming a back- ground of snowy whiteness to the dark masses of men and foliage, were the white tents, and back of them the provision stalls and cook shops. “When I reached the ground, a hymn, the words of which I could not distinguish, was pealing through the dim aisles of the forest. I know nothing of music, having neither ear nor taste for it; but I could readily see that it had its effect upon the multitude before me, kindling to higher intensity their already excited enthusiasm. The preachers were placed in a rude pulpit of rough boards, carpeted only by the dead forest leaves and flowers, THE GREAT ADVENT AWAKENING 131 and tasseled, not with silk and velvet, but with the green boughs of the somber hemlocks around it. One of them followed the music in an earnest exhortation on the duty of preparing for the great event. Occasionally he was really eloquent, and his description of the last day had all the terrible distinctness of Anelli’s painting of ‘The End of the World.’ “Suspended from the front of the rude pulpit were two broad sheets of canvas, upon one of which was the figure of a man —the head of gold, the breast and arms of silver, the belly of brass, the legs of iron, and feet of clay—the dream of Nebuchadnezzar! On the other were depicted the wonders of the Apocalyptic vision—the beasts, the dragons, the scarlet woman — seen by the seer of Patmos. “To an imaginative mind the scene was full of novel interest. The white circle of tents, the dim wood arches, the upturned, earnest faces, the loud voices of the speakers, burdened with the awful symbolic language of the Bible—the smoke from the fires rising like incense from forest altars, carried one back to the days of primitive worship, when “ an eielt be £ ie D = > 4 2 os ez : a & em ol = ® &, os : 2 % Z CE %: oe be 2 en R & : S st et e & es ee e = g = - & ca : g £ + PS = oe Eo Z ca ag é 5 S # we 2 & 2 = a id ol = % poe he cone upee fro ‘the : Chrlat's te presend Be word's have aot filed; and (the Serp broken,” and it is of ne cee for os have been awake < we bave boca the. that point we have slumbered—some of re have eaid, in our sleep, * Don’t Ax another titee 20 we sept. New the trouble is to woke un vp, fed) sedf,, ‘The Jew: Nite help, far vain in the help of man. Speak shy lon: O, that tha Fe new nk 2 — Ragwa'’ Heme eo ithe Poter, ist Epwtle, chap. i. 11, - thet the Spirit of Christ, 19 the. ets the th sufferings of i i aiker” way tbe vere, dhnt Hat ¢7 4 Jesus Christ,’ Speaking qpramrtonereee anny ncn eon 0 NEARING THE TIME 154 THE SUMMER AND AUTUMN OF 1844 155 word. The wise virgins, who provided oil in their vessels, were those who obtained a genuine experience, through the operation of divine grace, and who clung to this experience, even though puzzled and temporarily silenced by the disappointment. The foolish virgins represented those for whom a deep heart-search- ing work had not been done, who had given assent to the doc- trines preached, but had not made them a part of their lives. The tarrying time was believed to represent the period of dark- ness and discouragement that followed the disappointment at the end of the Jewish year 1843. And the midnight cry, “ Be- hold, the Bridegroom cometh; go ye out to meet Him,” was the definite message that Christ would come on the tenth day of the seventh month, which began to be taught in July, but first became the general belief of the Adventist people as a result of the preaching at the Exeter camp- “meeting and at various gath- erings immediately following. Indeed, the application seemed an obvious one, and it came home with force to the great body of the Adventists. From the Exeter camp-meeting, earnest, zealous men and women went out in all directions, preaching the message of the Lord’s return on the 22d of October, and enjoying in their work a power which was clearly from above. In a few short weeks the Adventists had arisen as one man, and were giving the cry with united voice. The burden of the work was not carried by a few; it rested upon all. Means with which to carry on the publishing work flowed in freely from many quarters, and the spirit of personal labor for souls was marked. We quote again from Mr. Himes: “ At first the definite time was generally opposed; but there seemed to be an irresistible power attending its proclamation, which prostrated all before it. It swept over the land with the velocity of a tornado, and it reached hearts in different and distant places almost simultaneously, and in a manner which can be accounted for only on the supposition that God was in it. It produced everywhere the most deep searching of hearts and humiliation of souls before the God of high heaven. It caused a weaning of affections from the things of the world, a healing of controversies and animosities, a confession of wrongs, a breaking down before God, and penitent, broken-hearted supplications to Him for pardon and acceptance. It caused self-abasement and prostration of soul, such as we never before Witnessed. ... “The lecturers among the Adventists were the last to embrace the views of the time, and the more prominent ones came into it last of all. It seemed not to be the work of men, but to be brought about in spite of men. The several advent papers came into the view only at a late hour; and this paper [the Signs] was the last to raise its voice in the spread of the cry. For a long time we were determined to take no part in the movement, either in opposition or in the advocacy of it. We afterward endeavored to point out 156 ORIGIN AND PROGRESS what we considered to be a few inaccuracies in the arguments used, but which did not materially affect the result. It was not until within about two weeks of the commencement of the seventh month, that we were particu- larly impressed with the progress of the movement, when we had such a view of it that to oppose it, or even to remain silent longer, seemed to us to be opposing the work of the Holy Spirit; and in entering upon the work with all our souls, we could but exclaim, What were we, that we should resist God? It seemed to us to have been so independent of human agency. that we could but regard it as a fulfilment of the ‘midnight cry,’ after the tarrying of the Bridegroom, and the slumbering and sleeping of the virgins, when they were all to arise and trim their lamps. And this last work seems to have been done; for there has never been a time before when the respective advent bands were in so good a state of preparedness for the Lord’s coming.” — Ibid. Quietness of outward demeanor, combined with depth of feeling and great solemnity, characterized the believers. In the words of an eyewitness: “The time for shouting, and display of talent in speaking, singing, and praying, seemed to be past. The brethren and sisters calmly consecrated themselves and their all to the Lord and His cause, and with humble prayers and tears sought His pardon and His favor. All those unhappy divisions and extravagances which had threatened the prosperity of the advent cause, were lost sight of, and the watchmen, and the people also, were beginning to lift up one united voice with strength and heartfelt solemnity, ‘ Behold, the Bridegroom cometh; go ye out to meet Him.’ ”’—‘ Life Incidents,” p. 166. Means flowed in freely with which to print and supply, free of charge, thousands of copies of the Adventist papers and tracts. Some who had been backward in supporting the cause came to the various publishing offices, and pleaded with the editors to accept their money. They were told: “ You are too late! We don’t want your money now! We can’t use it!” When they asked, ‘‘ Cannot it be given to the poor?” the answer was, “‘ We have made provision for the immediate wants of all such that we can reach,” and the belated givers, thus turned away, went home with a keen sense of disappointment in hav- ing lost an opportunity to do good and “ to communicate.” William Miller, at first inclined to view with distrust the preaching of so definite a date, was deeply impressed with the unanimity and zeal of the brethren, and joined heartily in the movement. Writing under date of October 11, he said: “T think I have never seen among our brethren such faith as is manifested in the seventh month. ‘He will come,’ is the common expression. ‘He will not tarry the second time,’ is their general reply. There is a forsaking of the world, an unconcern for the wants of life, a general searching of heart, confession of sin, and a deep feeling in prayer for Christ to come. ...No arguments are used or needed; all seem convinced that they have the truth. | There is no clashing of sentiments; all are of one heart and of one mind. THE SUMMER AND AUTUMN OF 1844 157 Our meetings are all occupied with prayer, and exhortation to love and obedi- ence. The general expression is, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’”—TId., pp. 177, 178. | As the fateful day drew near, all preparations were made. Men dismissed their employees, settled their accounts, and set their houses in order. Those who had the least ground for THAT “LAST” COPY OF THE SIGNS Note that marked paragraph advertising this number “ without money, | = and without price.” thinking any person bore them ill will, went to such, and sought a complete reconciliation. They were looking for their coming King, and it was their ardent desire that they might be at peace with all men. Thus the work of preparation went on, increas- ing in power and influence from day to day, while what was believed to be the time of the great consummation drew on apace. But the expected Saviour did not come. His waiting people were doomed to bitter disappointment. God’s ways are not | | | 158 ORIGIN AND PROGRESS always our ways, nor His thoughts our thoughts. Not even those who enjoy the most loving and intimate fellowship with their Lord can always understand His doings. TO OUR READERS. os : : —f Dear Brethren and Sisters i-—-We find that we have ar- rived ata most solemn and momentous crisis; and from ‘the light we have, we are shut upto the conviction that the 10th day of the seventh mouth, raust usher in the glorious appearing of the great God and our Saviour Jesus Christ. Wetherefore find our work is now finished, nnd that all we have to do, is to x0 ont ta meet the Bridegroom, and to trim | our lamps accordingly. In looking back upou our past labors, | sve can see the workings of God? vidence. At first the message of the coming Savion given, and its evi- dence presented in all kinduess and The eflect was | by the blessing of God efficacions dn the conversion at qmany souls. But when men arose on every hand, to over- throw the trath, it became necessary to fight the battles of the Lord, and to finish the controversies of Zion. We seem- eantended earnestly for the faith ence delivered to the saints. But now we find that onr controversies are all over—that the battle has been fought, and our warfare ended. And now we wish to humble ourselves under the mighty hand of God, that we may be accepted at his coming, _ We desire to be troly grateful to God, for all his assis- tance, without which, our labors would have been in vai; ‘and we would also be thaukfulto all of you, dear readers and Pi behalf; aud for all the kindness, hospitality and assistance, + by which, with God's blessing, we have been greatly contime to the present time, in the work, to which we _ trast God hus called ns. _ We teel senaible of our many imperiections. are contended for what we believe ta be truth, we 4) cri sce iat pride of opinion and self, have arisen. When Hi new truths have been presented, we have been slow to fl receive them; we have heen asleep during the tarrying of the vision, and we have not Iabured with that ardour we $ should have dove, had we so fully realized the nearness Wh) of the Judgment. We have been slow of heart to believe all that Moses and the prophets have spoken, and all our we have been but unprofitable servants. We can there- fore only offer the prayer of the poblicen-—God be merciful to na alnners, : We feel that we are now making aur last, appeal that we | are addressing you through these columns for the last tie. In thiserisis we must stand alone. altar. J. ¥. Himes. The above was written in Boston, with the expecta tion that this would be the last paper. Iheartily join i the prayer and confession expressed by Bro. H. vant. from Gigal to Bethel, and the sons of the prophets at | “Bethel came forth and said to Elisha, “ Knowest thon | ed then to be moved to enter the arena of debate, and ae for the many prayers yon have olfered in our) cheered, encouraged and strengthened. and enabled to | Whilst we | lnbors and toils appear to na as nothing ; and that at best yes, glory to God, on dry ground ;—and now as they Hany are hanging | upon our skirts, we shake them off.—Your blood be upon | yourown heads, We ask forgiveness af God and all men, for every thing which may have been inconsistent with his honor and glory; end we desire to lay ourselves upon his Here we lay our friends and worldly interests, and trust alone in the merits of Christ's atoning blood, through the effieacious and sanctifying influence of God’s Holy Spirit, fer pardon and forgiveness and acceptance at the}Father’s mercy seat, May the blessing of God rest upon allef us; and that we may all meet in God's ev- erlasting Kingdom, is the prayer of your unworthy ser- R. 6.4L * 8 adi every Christian has had opportunity, to observe that | Christians before their death, like their great representa- tive Moses, have been apprised of it by the pre-monitions of the Spirit: accidental death has not even been an ex- i ception from this, as previously written letters and pa- pers have frequently shown. ‘The secret of the Lord is with them that fear him.”, ; So it was with Elias, as representative of those that are alive and remain, (* We shall not all sleep,”) when the Lord would take him up, by a whirlwind, sent him the Lord will take away thy master from thy head to-day 7” What was Elisna’s answer? Yea, TAnow 2. Here the Lord saw fit tu try yet farther the faith and patience of the aged prophet: he could not go up from Bethel, the Lord sent him to Jericho, there the sons of the prophets came forth and asked the same question, and received the same answer, Is it net for our instruction that Elijah know the day he was to be taken up? Elisha Knew ir— the sons of the prophets KNEW IT, in Bethel, and Jeri- cho too! The “ Lord will do nothing but he revealeth his secret to his servants the prophets.” Here again Elijah was tried by being sent yet further, eveo to Jordan. Elijah might, with scemieg propriety, have said: Taman ald man, and am weary with travel- | ing, the Lord bas promised tu take me to-day, and he can i as weil take me from this place as {rom Jordan. I will! not go to Jordan. But did be reason thus? O! no. The Lord said yo to Jordan, and that was enough for him. They journey on, and now they stand beside the stream; the sens of the prophets view afar off ;—but he cannot yet ascend ;—he must go ever Jordan. He takes his mantle, shutes the waters,—they part,—he passes over, 3 still go on and commune together, (Heb. 10: 28,) be- hold, there appeared a chariot of fire, and horses of fre, and they were parted asunder, and Elijah went up by whirlwind into heaven. 1! praise the Lord, glory, glory to God, for vietory over death! The chariot of Israel and the horsemen thereof, and praise—forever, praise the Lord, for the instruction thus given, by our brother who has gone before as, Then, brothers and sisters, although the Lord has led us from one point of prophecy to an- other, and pow we stand before the dark waters of Jor- dan, yet faith says, pass over. Yes, pass over, the siml- | litude of death, even a volantary death, for be that seeks to save his. life shall lose it. Yours, in this glorious | hope of seeing the king on the 10th day, 7th month. 6.2. F New York City, Oct. 11, 1844, agit hae e believe this to be oar LAST peper.. THE LAST NUMBER OF THE MIDNIGHT CRY The reader should not overlook that last significant line, ‘‘ We believe this to be our LAST paper.”’ lividans... THE SUMMER AND AUTUMN OF 1844 159 October 22 came and went, to all appearance just as other days. The world was as busy as ever with its concerns. The tradesman plied his business, the carpenter and mechanic their trades, the crowds came and went the same as usual, and no one heeded, unless to scoff at them, the little companies of ear- nest watchers for their returning Lord. It was indeed a heartbreaking disappointment. These loyal souls had given their all in order to embrace an unpopular doc- trine. They had braved the reproaches of their friends, the taunts and sneers of a pleasure-loving world. They had given up all worldly prospects; and had left farms and places of busi- ness in order to sound the warning message. They had lived for weeks on the very borders of the eternal world, their eyes continually turned upward, their ears attuned to the heavenly harmonies. And now they were rudely thrust out of this world of sweet expectation into the hard, actual world of facts. They faced a severe winter, for which many of them had made no proper provision. They faced what was harder to bear,—a cruel, sneering world. How should they ever be able to look people in the face again? How were they to account for the failure of their fondest hopes? The prospect looked sufficiently dark to discourage the stout- est heart; but once more the Adventists showed their true char- acter. Like David of old, they turned to the Lord in their need, and He did not forsake them. The promises of the Bible were precious in those days, especially that noble passage in Hebrews: “Cast not away therefore your confidence, which hath great recom- pense of reward. For ye have need of patience, that, after ye have done the - will of God, ye might receive the promise. For yet a little while, and He that shall come, will come, and will not tarry. Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him.” Heb. 10:35-38. The application was apt. The Adventists had to the best of their knowledge done the will of God; their motives had been pure; they had taken their stand upon the word of prophecy, not impulsively or presumptuously, but with the calmness born of knowledge; and in this second and greatest crisis they patiently waited on the Lord. They had learned to trust God in the darkness as well as in the light, and they never gave finer proof of the essential nobility of their character and the purity of their faith, than when they quietly and unobtrusively re- turned to their daily tasks, still confidently looking for the longed-for Deliverer, and saying with Job, ‘Though He slay me, yet will I trust in Him.” 160 ORIGIN AND PROGRESS Provision was speedily made by means of a fund for the benefit of those members who might otherwise suffer want dur- ing the on-coming winter, and ministers and people alike con- tinued to cherish the hope that their fond expectations might soon be realized. They were deeply disappointed, but they had the conviction that God was leading out a people who loved His appearing, and they continued to believe that the main facts relating to the prophetic periods could be depended upon. To be sure, this attitude of humble faith in God and stead- fast continuance in the faith that had been taught them, char- acterized only a part of the fifty thousand persons who had made a profession of belief in the advent doctrines. As in other great reform movements, there were in the advent body elements of weakness as well as of strength. Some persons will take up quickly with a doctrine when it seems to be win- ning widespread assent, and then as quickly drop it when the circumstances become unfavorable. Adventists of this type, who in the time of prosperity were upborne and carried by their more conscientious and persevering brethren, naturally fell away at this second disappointment, and some of them became bitter opponents. In the doubt and uncertainty that reigned in the Adventist ranks for a time, even those whose experience had been of the deeper kind were not free from the attacks of the enemy, and some fell away. All told, a great many left the ranks of Adventist believers at this time, some to join the pop- ular churches, and some, no doubt, to assume a position of reli- gious indifference. One reason for the great losses was the lack of a thorough organization to hold the believers together. The people were as sheep without a shepherd. This was a weakness inherent . in the early advent movement. It lacked plan, system, organi- zation. It had good preaching and a fairly efficient publishing bureau; but its various elements had never been fully welded into an organic whole. There were various reasons for this lack. Men with a tal- ent for sustained leadership are always scarce. Some of the believers, moreover, seeing the abuse of ecclesiastical power in other churches, were unwilling that it should exist in any form among themselves, and regarded even church organization as evil. Again, the movement had grown with great rapidity, and many of those connected with it had only recently begun to feel that they were unwelcome in their respective churches. The fact that the advent was believed to be immediately at hand, would also tend to make organization seem unnecessary. Thus THE SUMMER AND AUTUMN OF 1844 161 ) the whole situation made for the looseness of structure which was a large cause of the rapid falling away as a result of the ) disappointment. | But not all fell away; there were many who remained stead- fast. William Miller and Joshua V. Himes, the foremost of the leaders, stood nobly in their place, and were never greater than in the hour of disappointment and apparent defeat. They frankly acknowledged the facts, but they did not lose faith in God, nor rashly give up their main position. They counseled believers to hold fast. Other cheering voices were heard. F. G. Brown wrote a stirring letter to the Adventist believers. It was published in the Advent Herald of Nov. 11, 1844, from which a few representative extracts are given: | “The great God has dealt wonderfully with us. When we were in a state / of alarming blindness in relation to the coming of the great and terrible day of the Lord, He saw fit to awaken us from our deathlike slumbers to a knowledge of these things. How little of our own or man’s agency was em- ployed in this work, you know. Our prejudices, education, tastes, both | intellectual and moral, were all opposed to the doctrine of the Lord’s coming. We know that it was the Almighty’s arm that disposed us to receive this grace. The Holy Ghost wrought it in our inmost souls, yea, incorporated it into our very being, so that it is now a part of us, and no man can take it from us. It is our hope, our joy, our all. The Bible reads it, every page ‘is full of the Lord’s immediate coming, and much from without strengthens us in the belief that the Judge standeth at the door! At present everything tries us. Well, we have heretofore had almost uninterrupted peace and exceeding great joy. ... We know that God has been with us. Perhaps never before this has He for a moment seemed to depart from us. Shall we now begin, like the children of Israel, to doubt, and to fear and repine, after He has so frequently and signally shown us His hand in effecting for us one de- liverance after another? . . . Let us pause, and wait, and read, and pray, before we act rashly, or pronounce a hasty judgment upon the ways and works of God. If we are in darkness, and see not as clearly as heretofore, let us not be impatient. We shall have light just as soon as God sees it will be for our good... . “It was necessary that our faith and patience should be tried before our work could be completed. We closed up our work with the world some time ago. This is my conviction. And now God has given us a little Season of self-preparation, to prove us before the world. Who now will abide ‘the test? "—“ Life Incidents,” pp. 195-197. Joseph Marsh, editor of the Voice of Truth, expressed the feelings of the main body of Adventists at this time in an edito- Yial appearing in the issue of Nov. 7, 1844: “We did believe that He would come at that time; and now, though we Sorrow on account of our disappointment, yet we rejoice that we have acted according to our faith. We have had, and still have, a conscience void of offense in this matter, toward God and man. God has blessed us abundantly, and we have not a doubt but that all will soon be made to work together for the good of His dear people, and His glory. | 11 . } 162 ORIGIN AND PROGRESS “We cheerfully admit that we have been mistaken in the nature of the event we expected would occur on the tenth day of the seventh month; but we cannot yet admit that our great High Priest did not on that very day accom- plish all that the type would justify us to expect. We now believe He did.” eines 9. 198. Sone was but natural that the Adventists, in the first hue view of the situation, should conclude that their work upon earth was finished. They had given the message, and now they waited patiently for God to do His part. The general attitude of the public seemed to bear out this idea. Scoffers were so hardened, and the members of the popular churches seemed so firmly set against the advent preaching, so averse apparently to the mere thought of Christ’s returning to this earth, that the believers in the near advent felt they could do nothing for them. : But the Adventists did not long remain passive. Indeed, the most earnest, aggressive ones had immediately begun to study their Bibles for further light, and in due time it came. As many times previously in the history of the church, the humble seekers after truth were being led step by step. Not all were of this type, however. Some of the members most willing to spread their views lacked balance and good sense. William Miller was deeply pained as he observed in some quarters a pre- vailing tendency to extreme views and fanciful interpretations of Scripture. He said: “The truth is not responsible for such devices of Satan to destroy it. I have never taught a neglect of any of the duties of life which make us good parents, children, neighbors, or citizens. I have ever inculcated a faithful performance of all those duties, enjoining good works with faith and repent- ance. Those who have taught the neglect of these, instead of acting with me, or being my followers, as they are called, have departed from my counsels, and acted in opposition to my uniform teachings.”—‘History of the Second Advent Message and Mission, Doctrine and People,” by Isaac C. Wellcome, page 412. Considerable confusion arose as a result of the numerous advent publications. Mr. Miller tells of receiving in one week! sixteen different publications advocating doctrines and senti- ments more or less in conflict with one another. | It was with a view to arriving at some degree of unity in) faith and practice that a mutual conference of Adventists was assembled at Albany on the 29th of April, 1845. Mr. Miller at- tended, and served as chairman of a committee which drafted a statement of the belief and working plans of the large majority of the faithful. The doctrines set forth are in essentials those which have already been given as Miller’s belief. The church | organization agreed to was congregational: | THE SUMMER AND AUTUMN OF 1844 163 “We regard any congregation of believers, who habitually assemble for the worship of God and the due observance of the gospel ordinances, as a church of Christ. As such, it is an independent body, accountable only to _the great Head of the church. To all such we recommend a careful exam- ination of the Scriptures, and the adoption of such principles of association and order as are in accordance therewith, that they may enjoy the advan- tages of that church relation which Christ has instituted.”—TId., p. 419. The plans suggested were not the most aggressive, but they seemed feasible. Camp-meetings were thought impracticable. “What we now do must be done more by dint of persevering and de- termined effort than by moving the masses of [the] community. “We would, therefore, advise that our mode of operation, in this respect, be varied so as to meet the exigencies of the times, and are of the opinion that our camp-meetings, except in particular cases where the brethren deem ‘it will advance the cause, should be dispensed with for the present, and our energies expended by visiting the towns and villages, and in some convenient place giving courses of lectures and holding series of conferences. By this we think our means could be better husbanded, and fewer laborers could carry on the meetings, and thus a wider field be occupied.’’— Id., p. 420. Sabbath schools and Bible class instruction were to be en- couraged, and the circulation of advent literature was enjoined. The congregations were warned against accepting the views of irresponsible persons. The conference was productive of good in emphasizing the fundamental principles of the movement. In connection with the report of this meeting, William Miller issued an address full of wise counsel, and well adapted to direct the activities of the believers in their relations with one another and with the world. It begins: “The present state of our faith and hope, with the severe trials which many of us experience, call for much brotherly love, forbearance, patience, and prayer. No cause, be it ever so holy, can exist in this present world without its attendant evils. Therefore it becomes necessary for all who are connected with this cause to exercise great charity, for charity covers a multitude of sins.”—TId., p. 424. The address goes on to urge patient waiting on God com- bined with prayerful study of the Word: “How did we receive this doctrine at first? Was it not by searching the Word of God and a careful comparison of scripture with scripture? Yes; our faith did not rest on the word of man. We then required chapter and verse, or we would not believe. Why should we leave our former rule of faith to follow the vain and changing opinions of men? Some are neglecting the lamp, and seeking to walk by sparks of their own Kingling het “When minds are contracted by selfishness and bigotry, they lose sight of the glory of God and His word, and seek only their own glory. On the other hand, they neglect, if they do not actually reject, such parts of the oracles of God as militate against their views, and rush headlong into error. 164 ORIGIN AND PROGRESS If we are thus liable to be deceived by the cunning craftiness of men, we ought to be cautious how we are led by every fanciful interpretation of Scripture. Let us then be more wary, and, like the noble Bereans, search the Scriptures daily, to see whether these things are so. Then, if we err, we shall have the consolation that we have made a careful examination of the subject, and that the error was one of the head, and not of the heart. Christians should receive no evidence but the testimony of God as a ground of faith. ; “We would, therefore, recommend more study of the Scriptures, and less writing, and that we be careful not to submit to public inspection mere speculations until they are closely scrutinized by some judicious friend. Thus we shall avoid many errors. We should always be more jealous of ourselves than of others. Self-love is the strongest, most dangerous and deceitful foe that we meet in our Christian warfare. We have arrived at a period of deep interest and peril. It is interesting because the evidence of the Saviour being at the door is plain, so that no sincere student of proph- ecy can be at a loss to know that that day, for which all other days were made, is near. | oid yi ae “How interesting to live in expectation of the day which patriarchs, prophets, and apostles desired to see, but died without the sight! Persecu- tion and death lose their sting in prospect of the coming Conqueror, who hath all power, and who hath engaged to put all enemies under His feet. We need not murmur, for in this our day, God will bring to pass this act, this (to the worldly man) strange act, for which all the weary saints, for six thousand years, have lived and prayed. “We entreat you to hold fast the confidence which you have had in the word of God until the end. ‘ Yet a little while, and He that shall come will come, and will not tarry.’ ‘Here is the patience and the faith of the saints.” ‘Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.’”—TId., pp. 425-427. Mr. Miller was in feeble health during the rest of his life, and took little part in the advent activities, though his interest never slackened. He passed away quietly at his home, Dec. 20, 1849, in his sixty-eighth year, his faith unshaken in the move- ment in which he had acted so prominent a part, and his hope firmly fixed on the coming Saviour. The inscription on his tomb in Low Hampton cemetery is an appropriate one, beautifully expressive of his resignation and faith: “ But go thy way till the end, for thou shalt rest, and stand in thy lot at the end of the days.” Already, in the autumn of 1844, the Adventists who contin- ued to look for the return of their Lord had begun to form two groups. One of these believed that some mistake had been made in the figures, that the 2300 years perhaps did not close in 1844. The members of this group naturally began to set other dates, and in time split up into several bodies, each of which, however, continued to emphasize the Bible teaching concerning the soon- coming Saviour. THE SUMMER AND AUTUMN OF 1844 165 The others, much the smaller number at the time, held to the belief that the 2300 days closed in 1844, and prayed and studied chiefly to know the true nature of the event which took place at that time; for that some important event did take place then they felt convinced on at least two grounds: First, the period of 2300 prophetic days, according to the best avail- able light from the Bible and from history, ended at that time, and must mark an important era in God’s work; second, the marked manifestations of the Spirit of God in connection with the giving of the midnight cry, and the freedom of that move- ment on the whole from fanatical elements, together with its thoroughly Scriptural character, forbade their allowing them- selves to doubt for one moment that it was of divine origin. It is with this branch of the Adventists that the present his- tory has to do. Small to begin with, the fixed belief of its members that God had led them hitherto, and that the prophetic periods were correct, saved them from disastrous attempts to set other dates, and thus gave them from the beginning a cer- tain unity of faith and spirit that made for steady growth. It was in connection with this branch, too, that the spirit of proph- ecy was manifested, as we shall see in the following chapter, and the spiritual leadership thus provided was a further source of unity and strength. MRS. ELLEN GOULD WHITE THE BIRTHPLACE OF ELLEN G. WHITE, GORHAM, MAINE CHAPTER VI Spiritual Gifts THERE is, perhaps, no phase of the Christian church more peculiar to it, nor one that more triumphantly demonstrates its perfect adaptation to human needs, than its possession of what are known as “ spiritual gifts.” The presence of these gifts in the church of apostolic times is universally conceded. They were not only recognized when they appeared, but they were expected. The leaders both instructed the churches as to the reception of these tokens of the divine presence and guidance, and gave needed advice as to the order and decorum that were to govern their manifestation. _ The exercise of the miraculous gifts was not intended in any way to supplant or even supersede the regular church offi- cers. On the contrary, the gifts were designed to strengthen the hands of such officers, and to quicken the spiritual life of the church as a whole. They were gracious manifestations of the divine care, evidences that the Spirit was doing His office work in the church, and in times of doubt and uncertainty, or of impending crisis, a means for the direct communication of the divine will to the church. | . i. | p 167 168 ORIGIN AND PROGRESS Various gifts are named by Paul, such as healing, teaching, speaking in tongues, working miracles, etc., but special empha- sis is placed upon the prophetic gift as a means for the edifica- tion of the members of the church. In the history also of ancient Israel the gift of prophecy is seen to occupy a large and important place. The prophet was God’s special messenger. He reproved sin in the individual, especially if he occupied a position of respon- sibility; as Nathan carried the divine message to David when the king had so grievously sinned in the matter of Uriah the Hit- tite. The prophet also spoke words of encouragement to kings and people in times of crisis; as Isaiah reassured Hezekiah, and confirmed him in his stand against the threats and revilings of the leader of the Assyrian host. The prophet gave messages of. reproof when the people neglected their duty to God; as Haggai to the returned Israelites who dwelt at ease in their “ ceiled houses,” while the house of the Lord lay in ruins. He not only reproved, but he stirred them to action; and then, when they heeded the reproof, and set about to build the house of God, the prophet was the channel for messages of encouragement and commendation. In the New Testament there are various recorded cases of the exercise of the prophetic gift, from which it is to be inferred that its character had not materially changed. It was a means of imparting instruction and encouragement for the spiritual edification of the faithful. It was especially likely to be mani- fested when there was greatest need of that sense of the divine presence and guidance which it was able to impart. The band of waiting Adventists who had within a few months passed through two severe disappointments, and were patiently praying for light, were in a situation peculiarly try- ing. They had given the message intrusted to them, they had realized the power of the Spirit in so doing, and had continually enjoyed by faith the sweet presence and fellowship of their Redeemer. But He had not come in person as they fondly ex- pected; the set time had passed, and they were sad and per- plexed. It was for a little season their hour of darkness,— almost as if their Lord had hid His face from them. | But God had not forsaken His people. He was permitting them to be tested and tried almost beyond measure, in order t¢ fit them for the special work that lay before them. When the right time came, He sent through a chosen instrument the spe: cial guidance and encouragement needed by His people, both collectively and individually. In doing this, He was but follow’ ‘| SPIRITUAL GIFTS 169 ing the plan adopted in the case of his ancient people Israel. There is a phase of this guidance that belongs especially to the individual, and there is one that pertains peculiarly to a people as a body, called out to perform a work that is a part of the divine purpose. This.guidance, whether of individuals or of a movement, is usually given through divine inspiration. The instrument used among the Adventists was a young woman named Ellen G. Harmon, born at Gorham, Maine, Nov. 26, 1827, the daughter of Robert and Eunice Harmon. When she was yet a child, her parents moved to Portland. In her early years Ellen showed no unusual development of the spirit- ual faculties. She was of a bright, vivacious temperament, fond of books, and forward in her school studies, but also fond of innocent merriment. When she was nine years old, she met with an accident which was to affect her whole after-life. Re- turning from school one day, she was struck on the nose by a stone flung in a sudden fit of anger by an older playmate. The injury proved to be a severe one, and only after a long and painful illness, in the course of which she was reduced to a mere shadow of her former self, did she recover even a reasonable degree of health. The resulting deformity, though not greatly noticeable (the bridge of the nose had been broken), was a severe trial to the young girl. During the first part of her illness, life seemed to have lost all its attractions. Happiness there could be none for her; she was rebellious, and wanted to die. But these feelings did not long continue. She sought and found divine help in her trouble, and became a radiant Christian. The physical consequences of the accident were, however, far-reaching. For two years she could not breathe through her nose. Her nervous system had suffered a general breakdown. Her hand trembled if she tried to write, and when she bent her mind to her studies, the letters on the page ran together, and she became faint and dizzy. She also suffered from a bad cough. After fruitless attempts, she was finally obliged, though very reluctantly, to give up her cherished ambition of getting a good education. It was hard for the active girl to look for- ward to a life of confirmed invalidism, and she felt disposed to murmur at her lot. The joyous confidence in the Saviour’s love which had once been her comfort, departed, and God and heaven seemed very far off. Such was the young girl’s frame of mind when, in the early spring of 1840, William Miller visited Portland, and gave a course of lectures on the second advent. The meetings were AN OLD LANDMARK This old church, now a carriage factory, is the place where Ellen G. Harmon (Mrs. White) accepted the advent doctrine under the preaching of William Miller. 170 SPIRITUAL GIFTS 171 held in the Christian church on Casco Street, and a large num- ber of persons attended from the town and country around, among them Ellen and her parents. The solemn announcement that in three short years the Saviour would come in His glory, took instant effect. “Terror and conviction spread through the entire city. Prayer meet- ings were established, and there was a general awakening among the various denominations.”—‘“ Testimonies for the Church,” Vol. I, p. 14. Ellen Harmon was deeply affected. She writes: “ When sinners were invited forward to the anxious seat, hundreds re- sponded to the call, and I, among the rest, pressed through the crowd and took my place with the seekers. But there was in my heart a feeling that I could never become worthy to be called a child of God. A lack of con- fidence in myself, and a conviction that it would be impossible to make any one understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my reserve, were entirely ignorant of my true state.”—TId., pp. 14, 15. This condition of despondency continued, with short inter- missions, for more than two years. In one of her bright inter- vals Miss Harmon was baptized, and became a member of the Methodist Church. In the summer of 1842 she attended a sec- ond course of lectures given by William Miller, but failed to attain to the longed-for peace. She also attended the advent meetings conducted by Elder Stockman, and sought his advice. She writes: “Upon hearing my story, he placed his hand affectionately upon my head, saying with tears in his eyes, ‘Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work.’ ... “He spoke of my early misfortune, and said it was indeed a grievous affliction, but he bade me believe that the hand of a loving Father had not been withdrawn from me; that in the future life, when the mist that then darkened my mind had vanished, I would discern the wisdom of the provi- dence which had seemed so cruel and mysterious. ... “T returned home and again went before the Lord, promising to do and suffer anything He might require of me, if only the smiles of Jesus might cheer my heart. The same duty was presented to me that had troubled my mind before,— to take up my cross among the assembled people of God. An opportunity was not long wanting; there was a prayer meeting that evening, which I attended. “T bowed trembling during the prayers that were offered. After a few had prayed, I lifted up my voice in prayer before I was aware of it. The promises of God appeared to me like so many precious pearls that were to be received only for the asking. As I prayed, the burden and agony of soul’ that I had so long endured, left me, and the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me. 172 ORIGIN AND PROGRESS “The Spirit of God rested upon me with such power that I was unable to go home that night. When I did return, on the following day, a great. change had taken place in my mind. It seemed to me that I could hardly be the same person that left my father’s house the previous evening. This passage was continually in my thoughts: ‘The Lord is my shepherd; I shall not want.’ My heart was full of happiness as I softly repeated these words. . “The night after receiving so great a blessing, I attended the advent meeting. When the time came for the followers of Christ to speak in His favor, I could not remain silent, but rose and related my experience. Not a thought had entered my mind of what I should: say; but the simple story of Jesus’ love to me fell from my lips with perfect freedom, and my heart was so happy to be liberated from its bondage of dark despair that I lost sight of the people about me and seemed to be alone with God. I found no dificulty in expressing my peace and happiness, except for the tears of gratitude that choked my utterance as I told of the wondrous love that Jesus had shown for me.”—TId., pp. 29-32. Miss Harmon had no sooner obtained peace for herself than she began to work untiringly for others. Young as she was, and physically feeble, she displayed a zeal and a knowledge of spiritual things which attracted wide attention. She arranged meetings with some of her unconverted friends, many of them older than herself, and some of them married. She followed up the meetings with personal labor, exhorting and praying with each person separately till the blessing was obtained. Indeed, the days were not long enough for the ardent young worker. She says: “Night after night in my dreams I seemed to be laboring for the sal- vation of souls. At such times special cases were presented to my mind; these I afterward sought out and prayed with. In every instance but one these persons yielded themselves to the Lord. Some of our more formal brethren feared that I was too zealous for the conversion of souls, but time seemed to me so short that it behooved all who had a hope of a blessed immortality, and looked for the soon coming of Christ, to labor without ceasing for those who were still in their sins and standing on the awful brink of ruin.”—-Id., p. 34. Not long after this, Miss Harmon, with her parents, brother, and sisters, was expelled from the local Methodist church. Like other believers in the advent near, they had been accustomed at class meetings and on other suitable occasions to give expres- sion to their joy in the hope of a soon-coming Saviour; but they felt that this testimony was displeasing to their fellow Chris- tians, and often the leader would advance in opposition his firm confidence in the doctrine of a temporal millennium to precede the second advent. Meanwhile the members generally were manifesting a growing antagonism to the advent teaching, and it was becoming evident that a wide gulf separated the Advent- ists from those who did not share their convictions. SPIRITUAL GIFTS 173 As the time first set for the advent drew near, the meetings of the believers in Portland were marked by an ever-deepening interest, and the crowds increased. High and low, rich and poor, flocked to Beethoven Hall, where night after night the teachings concerning a soon-coming Saviour were clearly set forth. Meetings were also held in private houses in different parts of the city, and the conversions were many. But the expected time passed; the waiting Adventists were sorely disappointed, and the scoffers triumphed. Many, as we have seen in a previous chapter, gave up their faith, but the large majority held fast their confidence in God and in the move- ment, and these were soon able to discover the mistake in the reckoning, and to look for the fulfilment of their hopes in the autumn of 1844. Again the set time passed, and the Saviour did not appear. The grief and disappointment of Ellen Harmon were indeed great. Life in this world had lost all its charms for her, and even her hope in God was no substitute for the expectation of soon-coming translation. Her Christian experience was too deep, however, to allow of long-continued discouragement, and with other faithful ones she patiently waited for the Lord’s will to be made known, earnestly praying for more light. While in this eager, watchful, yet resigned condition, a few weeks after the passing of the time she received a definite token of her call to be a special messenger of encouragement and re- proof to God’s waiting people. While at morning worship in the house of Mrs. Haines, in Portland, Maine, where she was then staying, she was taken off in vision, and given a view of the Adventist people and of the work that lay before them. There were five persons present, all women, and members of the Adventist body. Miss Harmon, following others, was pray- ing in a whisper, being unable to speak aloud, when the power of God came upon her as she had never felt it before, and in a moment she was lost to all about her. “I seemed to be surrounded with light [she writes], and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘ Look again, and look a little higher.’ At this I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people Were traveling toward the city.”—TId., pp. 58, 59. Consideration of space prevents quoting further from this view of the advent experience, which the reader will find in the book “ Early Writings.” Suffice it to say that the vision Was of a character to encourage and strengthen the faithful be- 174 ORIGIN AND PROGRESS lievers, and to give them a sense of the divine presence in the experience through which they were passing. When the believers in Portland next came together, Miss Harmon related to them what she had seen in vision, and the hearts of all were greatly cheered and comforted. The known character of the young woman, and the circumstances under which the vision was given her, as well as the nature of the communication itself, all testified to its genuineness as a work of God. Her -personal attitude, so free from anything that savored of pride or self-exaltation, corroborated this impres- sion. In the words of a contemporary: “ A golemn sense of eternal interests was constantly upon her, and she seemed to be filled with an unspeakable awe, that one so young and feeble as she should be chosen as an instrument through whom the Lord would communicate light to His people.”—* Rise and Progress of Seventh-day Adventists,” p. 92. The Adventist believers, however, did not depend upon their impressions in determining the character of the manifestations of which Miss Harmon was the subject. In this matter, as in all others, they looked to the Scriptures for guidance. As they made themselves familiar with what the Bible has to say, and learned that the manifestations they had witnessed were such as characterized the apostolic church, they felt deeply grateful to God for this manifest token of His presence. About a week after the first vision, Miss Harmon had a sec- ond one, in which she was bidden to tell others what had been revealed to her. This was a responsibility from which she nat- urally shrank. She was but seventeen years of age. Her health was not good; in fact, she was in pain much of the time, and people thought she had not long to live. Moreover, she was timid and retiring to a degree, so that it was painful for her to meet people. She besought the Lord earnestly that this bur- den might be laid on some one else, but in vain. The word came again and again: ‘‘ Make known to others what I have revealed to you.” While thus troubled and perplexed in spirit, Miss Harmon attended a meeting held in her father’s house, where special prayer was offered for her, and she consecrated herself to God, and felt willing to do His bidding. While praying, the darkness scattered, and she was once more taken off in vision. Again the burden was laid upon her, and this time she did not refuse, but pleaded that she might be kept from spiritual exaltation. It had been shown to Miss Harmon that she must go to Poland, Maine, and tell her vision. The day after she received SPIRITUAL GIFTS 175 this instruction, her brother-in-law unexpectedly drove up to the door of her father’s house, and proposed to take her in his sleigh to Poland. Although in a feeble condition of health, she resolved to obey the summons, and rode thirty miles to her sister’s house. Shortly after her arrival, she attended a meeting at Mc- Guire’s Hill, ten miles distant. Of her experience at this meet- ing J. N. Loughborough writes: “At this meeting she had an opportunity to bear her testimony. For three months her throat and lungs had been so diseased that she could talk but little, and then only in a low, husky tone. On this occasion she arose -in meeting and began speaking in a whisper. She continued thus for about | five minutes, when the soreness and obstruction left her throat and lungs. | Her voice became clear and strong, and she spoke with perfect ease and | freedom for nearly two hours. When her message was ended, her voice was gone until she stood before the people again, when the same singular restora- tion was repeated.”—TId., pp. 104, 105. From this time on, Miss Harmon gave herself largely to pub- | lic work. She went from place to place in New England, de- | livering the messages that had been given to her. She had ~ reproof for some and encouraging words for others. Every- where her influence tended to bring together scattered elements, to unify and build up. | Her lot was not an easy one. Some had refrained from labor, and had disfellowshiped those who did not do likewise. These erring ones had their mistake pointed. out to them’; but ‘| some of them rejected the message, and asserted that the mes- Senger herself was worldly. Others accused her of the very practices that she was trying so hard to: put down. The work of a messenger of God has never in the past been. | an easy one, and hers was no exception. It must suffice that her labors were highly appreciated by many, and that her influ- ence grew from year to-year as the people saw with what © untiring industry she devoted herself to the work, as well as | with what holy boldness and courage, combined with womanly | tenderness, she discharged her delicate mission. .: THE SANCTUARY “Christ is not entered into the holy places made with hands, which are the figures 2 or nee but into heaven itself, now to appear in the presence of God for ue? eb, 9: 24, 176 CHRIST THE ANTITYPE “So Christ was once offered to bear the sins of many.’ Heb. 9: 28. CHAPTER VII The Sanctuary and the Sabbath THE little band of Adventists who had taken their stand upon the prophetic periods and the seventh-month movement, continued to study their Bibles in order to understand the na- ture of the event that took place on the 22d of October, 1844. That Christ did not in any sense come to this earth on that date, they frankly acknowledged. The question then became, “What did mark the end of the 2300 days?” The prophecy said the sanctuary was to be cleansed, and William Miller be- lieved that the sanctuary was this earth. On this latter point he was evidently in error. What, then, did the cleansing of the sanctuary signify? The final answer to this question was found by a systematic study of the Old Testament types and of the whole sanctuary service. Meanwhile there was much praying, the believers feeling that the subject was one that the Holy Spirit alone could eluci- date, but confident that light would come in due time. One day, the account goes, a brother was crossing a cornfield, and seeing it was a retired place, knelt behind one of the shocks of corn 12 177 14 Ld VE ) Up Ve, 1 Y// My IYy) 7 WV My | Ea ge Fi OUR ADVOCATE “We have such a High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and v eis ae the true tabernacle, which the Lord pitched, and not man.” Heb. 8 178 THE SANCTUARY AND THE SABBATH 179 and pleaded for light on this perplexing question. While thus engaged, the Spirit came upon him powerfully, and seemed to give him the impression very distinctly: ‘‘ The sanctuary to be cleansed is in heaven.” He made known his experience to an- other brother, O. R. L. Crosier, and they made a thorough study .of the subject in the light of this hypothesis. They found that Moses built the tabernacle according to a pattern shown him in the mount, and that the priests of the Aaronic order served ‘“ unto the example and shadow of heav- A PATTERN OF THINGS IN HEAVEN “The temple of God was opened in heaven, and there was seen in fis temple the ark of His testament.” Rey. 11:19. enly things.” Our Saviour, moreover, is said to be a priest after the order of Melchizedek. John the revelator saw the temple of God opened in heaven, and in the temple the ark of the tes- tament. These passages and other similar ones all seemed to harmonize with the conception of a sanctuary in heaven and a Service connected with it, where Christ ministers as priest in behalf of His people. Now the cleansing of the earthly sanctuary occurred once a year, when the high priest put on his “holy garments,” and entered the most holy place to make reconciliation for the sins of the people. (See Leviticus 16.) But Christ, because He made His offering once for all, enters the most holy place in heaven, not yearly, but once for all at the close of His priestly ministry, just prior to His return to this earth to take the king- 180 ORIGIN AND PROGRESS dom. This, then, would be the beginning of the cleansing of the heavenly sanctuary, the solemn event which really began on Oct. 22, 1844. And as the blotting out of sin presupposes an investigation of the lives and characters of those concerned, THE INVESTIGATIVE JUDGMENT “'The judgment was set, and the books were opened.” Dan. 7: 10. this entrance of Christ upon His duties in the most holy, clearly marks the beginning of the investigative judgment, which is indicated in the words, ‘“‘ Fear God, and give glory to Him; for the hour of His judgment is come.” Rev. 14: 7. Such seemed to be the import of the scriptures examined, and such the general line of thought followed by the two men THE SANCTUARY AND THE SABBATH 181 in their study of the question. At length there appeared in the Day Star of Canandaigua, N. Y., a lengthy article by Mr. Crosier, in which it was set forth that the cleansing of the sanctuary is a work which Christ accomplishes in heaven just before returning to this world to take the kingdom. This view of the subject gradually prevailed among that portion of the believers who held that the prophetic periods were correctly calculated, and the only question was as to the event. About this time these Adventists also saw their mistake in Supposing, as they had done in the period of darkness and un- certainty immediately following the disappointment, that pro- bationary time had ended. With the entrance of light on the subject of the heavenly sanctuary, it was seen that the advent message had a breadth of meaning which had not been divined before, and to receive the new light was but a preparation for giving it to the world. Meanwhile the Bible continued to be studied for any further light it might afford as to the position and work of the Advent- ists. The minds of a number were especially drawn out on the subject of the law of God, which was so intimately bound up with that of the sanctuary. Their prayers for help were an- Swered through an unexpected agency. The Adventists had been teaching the members of other denominations concerning the prophetic periods and the second coming of Christ. They were now themselves to take the place of learners. There was a denomination which had advanced light on the subject of the divine law, especially on the fourth commandment. This de- nomination was accordingly, in the providence of God, called upon to act the part of instructor to the truth-seeking Adventists. For centuries the Seventh Day Baptists had been keeping alive the observance of the Bible Sabbath. There have always been in the Christian church observers of the Sabbath of cre- ation, and not a few laid down their lives for their faith in the days of persecution. The first Sabbath keeper came to America in 1664, just forty-four years after the landing of the Pilgrims. One or two others followed from England, and some embraced their views in this country, so that in 1668 Dr. E. Stennet, a member of the struggling Sabbatarian church in London, which had just seen its pastor dragged from the pulpit and executed, was able to send greetings “to the remnant in Rhode Island who keep the commandments of God and the tes- timonies of Jesus.” The first American Seventh Day Baptist church was organ- ized in 1671, after which thirty-six years elapsed before a sec- 182 ORIGIN AND PROGRESS ond was organized with seventeen members. When the Seventh Day Baptist General Conference was organized in 1802, it in- cluded eight churches, nine ordained ministers, and 1,180 mem- bers. Thus the work developed slowly; but in the early forties there was an awakening among the witnesses to the Bible Sab- bath, and they were led to plead earnestly with God in behalf of the truth especially committed to them, that by His divine grace the message might go with greater power to the world. At their General Conference of 1843 the following action was taken: ‘“ Resolved, That in view of the necessity of the influence of the Holy Spirit to incline men to the love of truth, it is our solemn duty to connect with all our efforts to enlighten them in reference to the Sabbath, earnest prayer to God for His blessing; there- fore, ‘Resolved, That it be recom- mended to the churches of this denom- ination to observe the first day of November next (fourth day of the week), as a day of fasting and praying, MRS. RACHEL PRESTON humbly imploring Almighty God to arise and plead for His holy Sabbath.” Again at the Conference of .1844 the subject came up, and this further action was taken: “ Resolved, That inasmuch as the first day of November, 1843, was ob- served, in accordance with the recommendation of this General Conference, as a day of humiliation before God, and earnest entreaty to Him to arise and plead for His holy Sabbath; since which time a deeper and wider-spread interest upon the subject has sprung up than has ever before been known in our country; therefore, “ Resolved, That the fourth day of the first week in January! next, be observed as a day of fasting, devout acknowledgment for blessings bestowed, and earnest prayer that God would continue to plead for His holy Sabbath, and also prepare us by His Holy Spirit for the labor thus devolved upon us. ““ Resolved, That we invite all who love the Sabbath, and desire its better observance, to unite with us in presenting its interests at the throne of grace.”—‘ History of the Seventh Day Baptist General Conference from Its Origin, September, 1802, to Its Fifty-third Session, September, 1856,” by Rev. James Bailey, pp. 243, 244. 1 The first line of this resolution was taken from a printed copy so old and indistinct — as to be scarcely readable. We cannot vouch for the exact wording. THE SANCTUARY AND THE SABBATH 183 Thus while the Adventists were praying for more light, and had their minds especially directed to the law of God, the Seventh Day Baptists were praying that God would arise and plead for His holy Sabbath. The prayers of both were speedily answered. It was in the spring of 1844 that the truth concerning the seventh-day Sabbath was first brought to the attention of the Adventist church at Washing- ton, N. H. At that time Mrs. Rachel Preston, a Seventh Day Baptist, went to Washington on a visit to her daughter, the wife of Cyrus Farnsworth, of the Adventist church. She was an ardent believer in the claims of the Bible Sabbath, and brought with her a supply of Seventh Day Baptist literature. These Sabbath tracts were duly distributed and read, and they produced results. At the Service on a certain Sunday in the spring a member of the congregation rose to his feet and Said he had been studying the subject, and was convinced that the seventh, and not the first, day of the week was the true Sabbath according to the Bible, and had decided to observe it. He was followed by another, and another, till a considerable “age had signified their determination to walk in the new ight. Mrs. Preston, seeing the seed she had sown thus quickly spring up and bear fruit, sat weeping for joy. Within a few days practically the whole church of forty members had taken their stand for the Sabbath of the Bible. . Thus was brought into being the first Seventh-day Adventist church. The original church building, standing three miles south of Washington Center, is still in good repair. Mrs. Pres- ton herself joined the church, being as willing to accept the good news of a soon-coming Saviour as the Adventist company were to accept the Bible teaching concerning the Sabbath. The first Adventist minister to accept the Sabbath was Frederick WILLIAM FARNSWORTH 184 ORIGIN AND PROGRESS Wheeler, of this Washington church, formerly a Methodist minister, and an associate of William Miller. It was in March, 1844, he says, that he began to keep the Sabbath. Among the first of the Adventist ministers to accept the Sab- bath was T. M. Preble, who issued a pamphlet on the subject early in February, 1845, in which, after setting forth the claims of the Bible Sabbath, and giv- ing proof that the change had been made by the papacy, he added : “Thus we see Daniel 7:25 ful- filled, the little horn changing times and laws. Wherefore it appears to me that all who keep the first day for the Sabbath are the pope’s Sun- day keepers and God’s’ Sabbath breakers.” With Mr. Preble, however, it was apparently a matter merely for academic discus- sion, for he continued his connection with non-Sabbath keeping churches, and present- ly lost interest in the question, even joining with those who- opposed the Bible Sabbath. He FREDERICK WHEELER had sown the seed, however, and in due time the harvest — appeared. From this time on, the Sabbath truth continued to be a definite part of the belief of a small but steadily growing band of Adventists. ; Another, and more consistent, advocate of the Sabbath arose in Capt. Joseph Bates, to whom reference has already been made in a previous chapter. Mr. Bates was in many ways a remarkable man, and one destined to have no small part in giving the mold to the Seventh-day Adventist Church. He was born at Rochester, Plymouth Co., Mass., July 8, 1792, and was brought up in the town of Fair Haven, seven miles dis-— tant. His father, a descendant of an old New England family, fought under Lafayette in the Revolutionary War. The son had an unconquerable longing for the sea, and after winning _ his parents’ reluctant consent, embarked as cabin boy in the © summer of 1807. After some years of adventurous sea life, he was impressed into the English navy shortly before the out- THE SANCTUARY AND THE SABBATH 185 break of the war of 1812, and remained a prisoner during the conflict, confined for most of the time in Dartmouth prison. After his release, he again took to the seas, and rose rapidly to the post of captain, the ships he commanded sailing chiefly between New York and various points in South America. At the age of thirty-five he retired with a reasonable competence. He had learned a number of things while at sea, and being a man of decision, had acted on his knowledge. He saw that FIRST SEVENTH-DAY ADVENTIST CHURCH, WASHINGTON, N. H. spirituous liquors were deleterious, and forthwith gave them up. Later he gave up wine and beer, and finally tobacco. Mr. Bates had formed the habit of keeping an open mind for truth, and when the advent doctrine was preached in New England, he gave it a thorough investigation, and ended by accepting it. His means were used freely for its promulgation, and when the great disappointment came in 1844, he was at the end of his resources. The Sabbath truth received his enthusiastic support. He saw the fourth commandment as a part, and an important part, of God’s moral law. He believed that this venerable institution, handed down from creation, had in it a blessing, not merely for the Jews, but for all mankind. As a result of his active labors, Adventists here and there began to observe the Sabbath. With most of these new believers the light shed upon the Sabbath question by the prephetic word was a large determin- 186 ORIGIN AND PROGRESS ing factor. They came to feel that it was not merely a question | of days, but rather of institutions. The Sabbath of Jehovah stood for loyalty to God; the other sabbath represented a rival power. In this connection they studied anew the three messages of the fourteenth chapter of the Revelation. The first of these messages, it will be remembered, reads: ‘‘ Fear God, and give glory to Him; for the hour of His judgment is come: and wor- ship Him that made heaven, and earth, and the sea, and the fountains of waters.” This message began to be given to the world, as we have seen, in the advent preaching of 1831-44. The second message, “‘ Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication,” was first sounded in the summer and early autumn of 1844, when it finally became clear to the Adventists that they must separate from the popular churches. The message of the third angel, which is a warning against the worship of the beast and his image, closes with, or is fol- lowed by, the significant words: ‘“‘ Here is the patience [R. V., “patient endurance ’”’] of the saints: here are they that keep the commandments of God, and the faith of Jesus.” The passage taken as a whole enjoins on the one hand loyalty to the commandments of God and the faith of Jesus, and on the other utters strong denunciation against the worship of a rival power. The position of this message in close proximity to the two already given, naturally made it of special interest to the Adventist believers. But while all their energies were ab- sorbed in warning the world that the Saviour would appear in judgment within a few months, they had little time or inclina- ~ tion to break new ground in prophetic study. Now, in the open- ing months of 1845, when the Sabbath truth had dawned upon ~ a goodly number of Adventists, and the unchangeable character of God’s great moral law was beginning to be understood, the way was open for a true understanding of the message of the third angel. Further light was shed upon the matter by a view given Miss Ellen G. Harmon, who did not, to begin with, share Cap- tain Bates’ convictions concerning the importance of the Sab- bath commandment. She saw in vision the heavenly sanctuary, with the ark of God and the mercy-seat, over which two angels bent with covering wings. This, she was told by her accom- panying angel, represented the heavenly host looking with rev- erential awe upon the law written with the finger of God. The THE SANCTUARY AND THE SABBATH 187 cover of the ark was then raised, and she saw the tables of stone, the fourth commandment in the center encircled by a soft halo of light. Said the angel: “Tt is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein.’—‘ Life Sketches,” p. 96. “ When the foundations of the earth were laid,” said Miss Harmon, ‘then was also laid the foundation of the Sabbath.” When the waiting Adventists caught the larger vision of a commandment-loving people gathered out from every country of the world, who should stand on Mount Zion, having the Father’s name written in their foreheads; when they perceived the fuller meaning of the significant verse: “‘ Here is the patient endurance of the saints: here are they that keep the command- ments of God, and the faith of Jesus;’’ when they came to look on the Sabbath as the sign of loyalty to God, and saw that the great conflict with the beast and with the image of the beast involved this neglected and misunderstood but very vital part of the great moral law,— when this broader conception had fully dawned upon their consciousness, then there was revealed to them a meaning and a consistency in the advent movement which they had never before seen. In the glory of this light, their hearts cheered by the larger vision, the believing ones dedicated themselves to the great work that lay before them. The message, to be sure, advanced slowly and amid great difficulties in those pioneering days; but the workers trusted God, and found in Him a present help in every time of need. Joseph Bates, who was the first to lead out in giving the Sab- bath reform message, traveled all over New England and New York, and also entered Michigan, Indiana, Ohio, and other of the Middle Western States; yet he had no money except what came to him in freewill offerings from the believers, most of whom were in humble circumstances. He was often in severe straits financially, but he never suffered want, nor was he hin- dered in the accomplishment of what he believed to be his duty. It was a habit with him to say, ‘‘ The Lord will provide.” On one occasion, feeling impressed that he ought to give the Sabbath message in New Hampshire, Captain Bates was about to make the journey on foot when the necessary money came unexpectedly from a young sister in the faith. She had hired herself out at a dollar a week in order to earn some money with which to help the cause; but after working a week she felt strongly impressed that Captain Bates needed money immedi- ately. She accordingly went to her employer and obtained $5 188 ORIGIN AND PROGRESS in advance, which came to hand just in time to enable the con- — templated trip to be made by train ‘instead of on foot, as he had thought of doing. On another occasion Captain Bates was under conviction to go to a certain place, and actually took his seat in the train, having neither money nor ticket. He had been in his seat only a few moments when a man who was a perfect stranger to him came and handed him $5 to assist him in his work. Such prov- idences were common in the life of this devoted pioneer, and he was always so sure of the divine help just when it was needed that he was never known to hold back from any enter- prise that promised to help forward the cause he loved. The story of how he wrote and published his tract on the Sabbath is a good example of his customary habit of going forward step by step as the Lord opened the way, and never for one moment ceasing to advance because he could not see — more than a day ahead. When he sat down to begin the writing of this tract, he had just one York shilling (1214 cents) in his pocket. He had been thus occupied about an hour when Mrs. Bates came into the room and said she had not enough flour to make out the baking. He asked how much she lacked. She replied: ‘“ About — four pounds,” and then mentioned one or two other articles that were needed. He went to a near-by store, purchased the flour and other things, and returned with them. He then re- sumed his writing. His wife came in presently, and seeing the flour and. the other articles, asked, ‘“ Where did you get the ~ flour?” He replied, ‘‘I bought it. Isn’t that the amount you needed to complete the baking?” ‘“ Yes,” was the reply; “ but have you, Captain Bates, a man who has sailed vessels out of — New Bedford to all parts of the world, been out and bought — four pounds of flour? ”’ | q It was necessary now to tell her the real situation, and the captain did not hold back or falter. ‘‘ Wife,” he said, with perfect calmness, “ for those articles on the table I have paid out the last money I have on earth.” It was a severe blow to the faithful companion, who, while well aware that her hus-— band had used his means very freely in forwarding the advent movement, had no idea that he was actually at the end of his financial resources, so that a condition of real want confronted the family. “What are we going to do?” she asked amid sobs. The captain arose, and with all the dignity of a commander — directing his ship at sea, he said: “IJ am going to write a book THE SANCTUARY AND THE SABBATH 189 on the Sabbath question; I’m going to get it printed, and spread the Sabbath truth before the world.” “ But what are we going to live on?” “ The Lord will provide for that,” was the smiling rejoinder. “Yes, that is what you always say,’”’ was the wife’s reply, and she went back to her work with a heavy heart. When the captain had continued his writing for another half hour, a voice seemed to say to him, “ Go to the post office; there is a letter there for you.” He did so, and received the letter; but in those days prepayment of postage was optional, and this letter had not been paid for. Captain Bates was obliged to tell the postmaster that he could not pay the postage, being entirely without money; but he added, “ Will you let me see where it is Brom??? “ Take it along,” said the postmaster, “ and pay some other time.”’ ; “No,” said Bates, ‘I will not take the letter out of the office until the postage is paid.” Holding the letter in his hand, he said, ‘““I am of the opinion that there is money in this letter. Will you please open it? If there is money in it, you can take the postage out; if not, I will not read it.” The postmaster opened the letter and found $10. The writer stated that he was impressed that Captain Bates needed money, and in the haste of dispatching the letter he had evidently for- gotten to pay the postage. On receiving this money, Captain Bates went to a provision store, where he bought a barrel of flour for $4, as well as sup- plies of potatoes, sugar, and other household necessities. In giving the order for the delivery of the goods, he said that his wife would probably say they didn’t belong there, but no atten- tion was to be paid to her protests; the goods were to be un- loaded on the porch. He then went to a printing office and arranged for publishing a thousand copies of his contemplated pamphlet, with the under- Standing that the manuscript was to be set up aS cCOpy was received, and proofs supplied to the writer, who was to pay in money from time to time as he was able, the books to remain in the office till all bills had been paid. After attending to this matter and purchasing paper, quills, etc., Captain Bates returned to his house, going in by a back entrance and seating himself at his desk, saying nothing to Mrs. Bates. Presently his wife came in excitedly, ‘“‘ Joseph, just look out on the front porch! Where did that stuff come from? A dray- OUR FIRST SABBATH TRACT This is a facsimile of the much-worn title page of this interesting publication.” 190 THE SANCTUARY AND THE SABBATH 191 man came here and would unload it. I told him it didn’t belong here, but he would unload it.” “ Well,” said the captain, “I guess it’s all right.” “ But,” persisted his wife, “‘ where did it come from? ” “The Lord sent it,’’ was the reply, and then she was given the letter to read. The work of writing and printing went on, and money was paid in from time to time, coming from friends of the cause in various parts of New England who felt impressed that it was needed. The tract was to be delivered in large sheets, the captain doing his own folding and stitching. When all the proofs had been read, and the day arrived for the delivery of the sheets, there was still a portion of the bill unpaid. Captain Bates went to the printer, and was beginning to apologize for being behind in his payments, when he was told that he might have the sheets at once, as the bill had been settled in full. Said the printer: “A man came in this morning, an entire stranger to me, and paid the remainder of ‘the bill. He did not give me his name, so I cannot tell you who he is. But the bill is paid and the sheets are yours.” With a glad heart Captain Bates took the sheets home, where he and Mrs. Bates were soon hard at work folding and stitching and sending out to various addresses the little messengers of truth. The tract was set solid in small type, and contained forty-eight pages. The full title reads: “‘ The Seventh-day Sab- bath, a Perpetual Sign, from the Beginning to the Entering into the Gates of the Holy City, According to the Command- ment.’ It was published in August, 1846, and proved to be an effective means of spreading a knowledge of the Bible Sabbath. Associated with Joseph Bates in these early years of the movement was a much younger man, James White, whose activities as a lecturer in the 1844 movement have been recorded in part in an earlier chapter. He was a thoroughly consecrated man, and one who manifested great energy and perseverance in seeking out and ministering to the spiritual needs of those members of the advent movement whose minds were open to truth. Indeed, his leadership seems to have been a well-nigh indispensable element in the early history of the Seventh-day Adventist denomination. James White was born in Palmyra, Somerset Co., Maine, Aug. 4, 1821, the son of John White, a direct descendant of one of the Pilgrims who came over in the “ Mayflower.” His mother was a granddaughter of Dr. Samuel Shepard, a Baptist minister well known in New England. 192 ORIGIN AND PROGRESS There were nine children in the family, James being the fifth. Feeble in health and suffering from weak eyes, he was behind boys of his age in school advantages. He made good progress, however, after entering the academy at St. Albans, Maine. At the end of the term of twelve weeks, he received a certificate in the common branches, and the following winter taught school. His health was better now, he had grown rapidly, and was in size and strength in advance of his years. At the close of his first term of teaching, he attended school at St. Albans for five weeks, then shouldered his pack and walked forty miles to the Penobscot River, where he obtained employ- ment as a raw hand in a sawmill. After four months he re- turned to his home. He had been unfortunate in suffering a severe cut in the ankle joint, which had involved loss of time. After settling bills, he found he had but $30 and a scanty supply of worn clothing. He now started for the school at Reedfield, Maine, where, in addition to courses in the common branches, he took up natural philosophy, algebra, and Latin. He says of himself at this time: “My thirst for education increased, and my plans were laid to take a college course, and pay my way, if labor, economy, and study would accom- plish it. ... At Reedfield I wore old clothes, while my classmates wore new, and lived three months on cornmeal pudding prepared by myself, and a few raw apples, while they enjoyed the conveniences and luxuries of the board- ing house.”—“ Life Incidents,’ p. 14. The following winter, 1840-41, he taught school and gave lessons in penmanship in two districts, and returned home with his winter’s earnings, fully resolved to continue his studies. His religious experience had been much like that of other young men of the time. At the age of fifteen he had been bap- tized, and had joined the Christian Church, but five years later found him engrossed with his studies, and quite indifferent to spiritual matters. Adventism in particular he held in aversion as a piece of wild fanaticism, which could in no way concern him. When, however, he returned to his home for the summer vacation, and found his mother and a number of his young friends, formerly indifferent, deeply interested in the advent doctrines, he studied the subject himself, and was convinced. Along with the belief that Christ would soon return to judge the world, there came to the young man a strong conviction that he ought to give up his worldly plans, and devote himself to the work of warning the world of a soon-coming Saviour. Espe- cially did the burden rest upon him to labor for the pupils whom he had taught the previous winter. It was as if a voice THE SANCTUARY AND THE SABBATH 193 said to him: “ Visit your scholars from house to house and pray with them.” He tried to shake off the impression, saying to him- self that he would not go; so he packed his books and clothes, and started for Newport Academy; but he could not study, for he had no peace of mind. Finally he resolved to do what he believed to be his duty, and went from the schoolroom directly to Troy, where he had taught school. He had gone, he tells us, but a few rods on the way, when sweet peace flowed into his heart. The account he gives of the first homes he visited, is inter- esting, as showing the need of such work. When he informed one family that he wished to pray with them, the mother burst into tears, and asked the privilege first of sending word to her neighbors. He says: “In less than half an hour I had before me a congregation of about twenty-five. In conversing with them, I learned that not one of that com- pany professed Christianity. Lectures on the second advent had been given near them, and a general conviction that the doctrine might be true rested upon the people. And as I related my experience of the few weeks in the past, stating my convictions relative to the soon coming of Christ, all were interested. I then bowed to pray, and was astonished to find that these twenty-five sinners all bowed with me. I could but weep. They all wept with me. And after pointing them to Christ as best I could with my limited experience and knowledge of the Scriptures, I shook their hands, said fare- Well, and joyfully pursued my journey.”—“ Life Incidents,” pp. 21, 22. This work occupied only a few days, after which Mr. White returned to his home feeling he had done his duty. He was rather unsettled during the summer. He dared not go back to his books, the Spirit had once already driven him away from school; and yet he feared that he would not be able to make a Success of preaching. He heard Elders J. V. Himes and A. Hale Speak several times in Bangor, Maine, and began to feel more and more impressed with the advent teaching, especially as he Studied publications of the movement in ‘connection with the Bible. He also preached occasionally on these themes, and with acceptance. After attending the Adventist camp-meeting in eastern Maine, and hearing stirring lectures from such men as William Miller, J. V. Himes, and T. M. Preble, he fully decided to give his life to the proclamation of the advent message, and soon afterward entered upon the work. The blessing that attended his labors among the Freewill Baptists during the winter and Spring of 1843 gave further evidence of his call to the sacred work of the ministry. In the following summer he was ordained by the Christian denomination to which he then belonged. He 13 194 ORIGIN AND PROGRESS continued to lecture during the autumn and winter of 1843-44, and entered very heartily into the movement in the late sum- mer and autumn of 1844, known as the “ midnight cry.” The disappointment was a bitter one to him. He says: “When Elder Himes visited Portland, Maine, a few days after the passing of the time, and stated that the brethren should prepare for another cold winter, my feelings were almost uncontrollable. I left the place of meeting and wept like a child.”—‘‘ Rise and Progress of Seventh-day Adventists,” p. 79. On the 26th of August, 1846, James White was married to Ellen G. Harmon, whose early life has been narrated in a pre- vious chapter, and a little later they both began to observe the Sabbath. There were at that time about twenty-five Sabbath- keeping Adventists scattered through the State of Maine, and a somewhat larger number in other parts of New England. Among these persons Elder and Mrs. White began to labor with gratifying results in spiritual quickening and clear apprehen- sion of Scriptural truths, but under circumstances outwardly unfavorable. Financial support there was none, and the devoted couple gladly labored with their hands to supply the bare ne- cessities of life. “We entered upon our work penniless [writes Mrs. White of this time |, with few friends, and broken health. ... We had no houses of worship at that time. And the idea of using a tent had not then occurred to us. Most ef our meetings were held in private houses. Our congregations were small. It was seldom that any came into our meetings excepting Adventists, unless they were attracted by curiosity to hear a woman speak. “ At first I moved out timidly in the work of public speaking. If I had confidence, it was given me by the Holy Spirit. If lI spoke with freedom and power, it was given me of God. Our meetings were usually conducted in such a manner that both of us took part. My husband would give a doctrinal dis- course, then I would follow with an exhortation of considerable length, melting my way into the feelings of the congregation. Thus my husband sowed and I watered the seed of truth, and God did give the increase.”— “Mestimonies for the Church, with a Biographical Sketch of the Author,” by Mrs. E. G. White, Vol. I, p. 75. In the autumn of 1847, their first-born son being then about two months old, they began housekeeping with borrowed fur- niture in a part of the home of Stockbridge Howland at Gor- ham, Maine. “We were poor, and saw close times. We had resolved not to be depend- ent, but to support ourselves, and have something with which to help others. But we were not prospered. My husband worked very hard hauling stone on the railroad, but could not get what was due him for his labor.”—Id., p. 82. Later the young preacher left the railroad, his wife tells us, | and went into the woods to chop cordwood. THE SANCTUARY AND THE SABBATH 195 “With a continual pain in his side, he worked from early morning till dark to earn about fifty cents a day. He was prevented from sleeping nights by severe pain. We endeavored to keep up good courage, and trust in the Lord. I did not murmur. In the morning I felt grateful to God that He had preserved us through another night, and at night I was thankful that He had kept us through another day.”’— Ibid. Calls came from believers in various parts, inviting Mr. and Mrs. White to labor among them ; but there being no money to pay traveling expenses, their child also being at such a tender age, it was necessary to reply that the way was not open. i “We did not wish to be dependent, and were careful to live within our means. We were resolved to suffer rather than get in debt. I allowed myself and child one pint of milk each day. One morning before my husband went to his work, he left me nine cents to buy milk for three mornings. It was a study with me whether to buy the milk for myself and babe or get an apron for him. I gave up the milk, and purchased the cloth for an apron to cover the bare arms of my child.”— LOD S88. About this time it was revealed to Mrs. White that the trials through which she and her husband had been passing were for their good, being intended to prepare them to labor for souls. _God had been stirring up their nest, lest they should settle down at ease. A severer trial came upon them when their darling babe was suddenly taken very sick, and his recovery was pro- nounced doubtful. The stricken parents felt condemned. They had made the child an excuse for not traveling, and they feared he was to be taken from them. “Once more we went before the Lord, praying that He would have com- Passion upon us, and spare the life of the child, and solemnly pledging our- Selves to go forth, trusting in God, wherever He might send us. .. . Our prayers were graciously answered. From that hour the child began to recover.’—Id., p. 84. Just then a letter came from Connecticut, urging Elder and Mrs. White to attend a conference of the believers in that State in April, 1848. Mrs. White writes: “We decided to go, if we could obtain means. My husband settled with his employer, and found that there was $10 due him. With five of this I purchased articles of clothing which we much needed, and then patched my husband’s overcoat, even piecing the patches, making it difficult to tell the original cloth in the sleeves. We had five dollars left to take us to Dorches- ter, Mass. Our trunk contained nearly everything we possessed on earth; but we enjoyed peace of mind and a clear conscience, and this we prized above earthly comforts. “In Dorchester we called at the house of Brother Nichols, and as we left, Sister Nichols handed my husband $5, which paid our fare to Middletown, Conn. We were strangers in that city, and had never seen one of the brethren in the State. We had but 50 cents left. My husband did not dare to use 196 ORIGIN AND PROGRESS that to hire a carriage, so he threw the trunk upon a pile of boards, and we ; walked on in search of some one of like faith. We soon found Brother Chamberlain, who took us to his house.”—Id., pp. 84, 85. The conference was held at Rocky Hill in a large, unfinished room in the house of Stephen Belden. There were about fifty in attendance, only a part of whom had accepted the Sabbath and the advent faith. Captain Bates enjoyed much freedom in presenting the binding claims of God’s law, and personal testi- _ monies were given which cheered and encouraged many longing hearts. Elder and Mrs. White were next invited to labor in Oswego County, New York. Hiram Edson, who sent the invitation, said that the brethren were poor, and he could not promise much toward expenses. Elder White met this need by earning $40 in the hayfield. This money paid their traveling expenses, and provided much-needed clothing. About thirty-five persons were in attendance at this meeting, which was held in the carriage house of one of the brethren. Creat difference of opinion prevailed, and each believer was anxious to advance his own views. For instance, as the emblems of our Saviour were about to be distributed, one brother arose and said that he had no faith in what they were about to do __ that the Lord’s supper should be observed but once a year, being a continuation of the Passover. Mrs. White was under great burden of soul during the meet- ing; her spirit was oppressed, for she felt that God was dis- honored by these wide differences of opinion. Prayer was offered in her behalf, she revived, and was taken off in vision, and shown the errors that were pulling Adventists apart. In the course of the vision she took in her left hand the family Bible, and while holding it aloft, turned from text to text, and placing her finger on the scripture, would repeat it, all the while looking upward. The scriptures thus read had a direct bearing on the things that were bringing divisions into the little company of believers, and they threw such light on the matters at issue that the meeting ended in triumph for the truth. Those who had been drawn aside by matters of little impor- tance, now united with their brethren in adopting as funda- mentals the Sabbath and the second coming of Christ. Meetings were also held in Madison County, at Port Gibson and Port Byron, and in New York City. In these gatherings the labors of Elder White and his wife were in the interests of unity and harmony. To fix on fundamental truths of Holy Scripture and hold to them, was the aim set before the believers. re THE SANCTUARY AND THE SABBATH 197 The year 1848 was one of great commotion and unrest among European nations. France suddenly arose against its king, Louis Philippe, and Russia, Sardinia, Naples, and Rome caught the same spirit of unrest. Revolutions Seemed brewing in many countries, and not a few crowned heads were uneasy. In the midst of this time of confusion, those Adventists who had not embraced the third angel’s message quite naturally be- lieved the nations were rallying for “ the battle of the great day of God Almighty.” To the Seventh-day Adventists, who were - beginning to teach that the Sabbath is the sign, or seal, of the living God, and were laying plans to give the Sealing message of Revelation 10: 1-4 to the world, they were Saying: “ You are too late with your sealing message, for the battle of the great day is just upon us.” But the European situation quieted down again almost as suddenly as it had been stirred up. Horace Greeley, writing of it in the New York Tribune, said: “It was a wonder to us all what started so suddenly that confusion among the nations; but it is a greater wonder still what stopped it.” _ The little struggling company of Seventh-day Adventists felt that it was their opportunity to work, and they took hold with a will. A MAIL CARRIER MAKING HISTORY st edition of Present Truth back, a distance of sixteem Elder James White, editor and publisher, carrying the fir in a carpetbag from Middletown, Conn., to Rocky Hill and miles. 198 At this place the first conference was held to consider the publishing work. CHAPTER VIII Beginning to Publish THE circumstances under which Joseph Bates’ tract on the Sabbath came out, have been related in the previous chapter. In point of time that important publication had been preceded by two others. The first of these was a leaflet containing Mrs. White’s first vision. The printed matter occupied the front page and half of the back page of a sheet of foolscap paper, and appended to the narrative was a note inviting the reader to write out his impressions in the blank Space, and return the sheet to the author, Ellen G. Harmon. The leaflet was addressed “To the Remnant Scattered Abroad,” and the expense of print- ing the edition of two hundred fifty copies was borne by H. S. Gurney and James White. _ Another publication of 1846 was a tract of forty pages, en- titled, “The Opening Heavens.” It was written by Joseph Bates, and is indicative of his enthusiastic interest in matters astronomical. Its chief purpose, however, was to emphasize the fact of the literal, personal coming of Christ as opposed to the view that He had already come spiritually, which some were adopting. 199 TO THE REMNANT SCATTERED ABROAD. As God has shown me in holy vision the travels of the- Advent poo- ple to the Holy City, and the rich reward to be given these who: wait. the return of their Lord from the wedding, it may be my duty ‘to give you a’shor: sketch of what God has revealed.to me. The dear samts have got many trials to pass through. But our light: afflictions, which are but for a moment, worketh for us afar more exceeding and . eter- nal weight of glory—rwhile we look not at the things which are seen, for the things which are scen are temporal, but the things which are not seen are eternal. I have tried to bring back a good report, and @ few grapes from the heavenly Canaan, for which many would stone me, as the congregation bade stone Caleb and Joshua for their report, Num. 14: 10.) But [declare to you, my brethren and-sisters in the’ ord, it is @ goodly land, and we are well able to go up and possess it. While praying at the family altar the Holy Ghost fell on me, and I seemed to be rising higher and, higher, fat. above the dark world. I turned to look for the Advent people in the world, but could not find them-—avhen a voice said to me, “Look again, and look a little higher? At this I raised my eyes and saw a straight and narrow path, (a)- cast up high above the world. On this path the Advent people were travel- ling to the City, which was at the farther end of the path. They had @ bright light set up behind them at the first-and of the path, whith. 2a angel told me was the Midnight Cry: {b} ‘This. light shone allglepg the path, and gave light for their feet so they might not stumble, “An if they kept their eyes fixed on Jesus, who-wasjost befQre them, lead ing them to the City, they were'safe. But sop Some’ grew. weary, and: they said the City wasa great way off, and they expested to have ‘en- tered it before. Then Jesus would encontaye them by raising his* . rious right arm, and from his arm.came a glorious light which wave - over the Advent ‘band, and they shouted. Hallelujah! Others rashly denied the light behind them, and said that it was not: Ged thal had.led them out so far. ‘ The light behind them went ‘out leaving their feet im perfect darkness, and they stumbled and got their eyes off the mark and lost sizht of Jesus, and fell‘off the path down in the dark ‘and wicked world Lelow. It was just as impossible for them to get on. the path again and go to the City, as’ ali the wicked ‘world which God had ‘re- jected. They fell all the way along the path one after another, antil we heard the vuice of Gol like many waters, (ec) which gave us the duy and hour of Jesus’ coming. (¢d) The living.saints, 144,000 in number, knew and understood the voice, while the wickéd thought it was ‘thun- der-an¢ an earthquake. (¢) ‘When God spake the time, he -poured on us thé Holy Ghost, and our faves began to light up and shine with the glory of Ged as Moses’ did when he came down ftom Mount Sinai. ( f) By this time the 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalein, and a glorious Star: containing Jesus’ new name. (g) At our happy, holy state the*wicked a Mat. 7: 14.. 6 Mat. 25:6. ¢ Eze. 48: 2. Joel, 3:16. Rey, 6:17, dEve. 12:26. Murk.13:82. eJolm, 12 29. filsa. 10-2. 2% g Rev. 3 ° 12. y So far as known, there is no copy preserved of that first leaflet, ‘‘ To the Remnant paar Bbroad io en eae the sa peraarey. of this chapter. The above is a acsimile 0 e first page o e reprint of that vision in “A Word to the Little Flock,” published by James White in 1847. te ee ae 200 BEGINNING TO PUBLISH 201 In the spring of 1847 James White put out a small pamphlet entitled, ‘“ A Word to the Little Flock,” which contained Mrs. White’s first vision, already published, as well as further writ- ings by her and by others relating to the advent work. In a letter to Mrs. Hastings, written a few weeks after the printing of this pamphlet, Mr. White wrote: “God has abundantly blessed me with health to labor with my hands. My lameness has troubled me but little this summer. I have been able to earn about $25 the past six weeks, and my health is very much improved. When we have no special work to do in visiting the scattered saints, I feel it my duty to labor with my hands, so as not to be chargeable to others. This is a privilege to me.” The next publication put out by the Adventists was a pam- phlet of eighty pages, by Captain Bates. It was addressed “to _ the little flock,” and came out in 1848, bearing the title, “Second Advent Waymarks and High Heaps, or a Connected View of the Fulfilment of Prophecy of God’s Peculiar People from the Year 1840 to 1844.” Its design, as indicated by the title, was to show the guiding hand of Providence all through the advent movement, and to make it clear that God was leading out a people to do a work of reform in the world. The publication of this little book was made possible by the self-sacrificing act of a young widow, who sold her cottage, and was thus able to place in the hands of Captain Bates a sum of money sufficient to defray the cost of publishing. She said she could easily do without the house and lot, and go out to service. This generous giver was spared for many years of usefulness, and her descendants today rejoice in the message that she helped to publish. In the following January, 1849, Captain Bates put out his fourth work, a seventy-two-page pamphlet entitled, “ A Seal of the Living God,” in which was set forth what Mrs. White had been shown in reference to the sealing work. The money to publish this work was supplied by a woman whose heart the Lord had touched. | The Adventists were now shortly to enter upon a publishing enterprise of greater moment than any yet undertaken, namely, the getting out of a regular periodical devoted to the advocacy of the truths they believed. Already in the autumn of 1848 the believers had begun to pray for light in reference to this mat- ter. There were then possibly a hundred scattered members. A conference was called to meet at the home of S. Howland, in Topsham, Maine, beginning the 20th of October, 1848. At this meeting the question of a paper was considered, but the way not 202 ORIGIN AND PROGRESS being entirely clear, it was resolved to give it further thought and prayer at a conference to be held at the home of Otis Nich- ols, in Dorchester, Mass. It was at this conference that Mrs. White was given the view of the sealing work referred to in the previous chapter. When Mrs. White had come out of that vision, she said to her husband: “T have a message for you. You must begin to print a little paper, and send it out to the people. Let it be small at first; but as the people read, they will send you means with which to print, and it will be a success from the first. From this small beginning it was shown to me to be like streams of light that went clear round the world.”—‘ Life Sketches,” p. 120. THE BELDEN HOME, ROCKY HILL, CONN. The prediction could not have arisen from anything partic- ularly encouraging in the situation that then obtained among the scattered believers. Humanly speaking, it seemed absurd. What could be done by three penniless preachers, and less than one hundred Adventists supplied with a few little tracts and pamphlets? Surely a humbler beginning of a reform move- ment could hardly be conceived. But the little band of believers continued to pray and to work. The first number of the much-desired journal came out in the month of July, 1849. The printing was done at Middletown, - Conn., eight miles from Rocky Hill where Elder White was then living. Mrs. White wrote: “When he brought the first number from the printing office, we all bowed around it, asking the Lord, with humble hearts and many tears, to let His blessing rest upon the feeble efforts of His servant. He then directed the papers to all he thought would read them, and carried them to the post BEGINNING TO PUBLISH 203 office in a carpetbag. Every number was taken from Middletown to Rocky Hill, and always, before preparing them for the post office, we spread them before the Lord, and with earnest prayers mingled with tears, entreated that His blessing might attend the silent messengers. Very soon letters came bringing means to publish the paper, and the good news of many souls embracing the truth.’—* Testimonies for the Church,” by Mrs. E. G. White, POLAT p88. “ THE MIDDLETOWN PRINTING OFFICE The paper was called Present Truth, and the editorial on the front page opened with the quotation: ‘‘ Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the PRESENT TRUTH.” 2 Peter 1:12. The theme of the editorial is in the opening sentence: “It is through the truth that souls are sanc- tified, and made ready to enter the everlasting kingdom,’— THE PRESENT TRUTH. PUBLISHED SEMI-MONTHLY—BY JAMES WHITE. Vol.l. MIDDLETOWN, CONN, JULY, 1849. No. 1. “ The secret of the Lord is with them that fear him; and he will shew thern lis covenant.”—Ps. xxv. 14. “ Wuererore, I will not be negligent to put you always in remembrance of these things, though ye know them, and be es- tablished in the PRESENT TRUTH.” DePetnia bes It is through the truth that souls are sanctified, and made ready to enter the ev- erlasting kingdom. Obedience to the truth will kill us to this world, that we may be made alive, by faith in Jesus. “ Sanctify them through thy truth; thy word is truth;” John xvii: 17. This was the prayer of Jesus. “I have no greater joy than to hear that my children walk in truth,” 3 John iv. Error, darkens and fetters the mind, but the truth brings with it freedom, and gives light and life. True charity, or LOVE, “rejoiceth in the truth;” Cor. xiii: 6. “ Thy law is the truth.” Ps. exix: 142. David describing the day of slaughter, when the pestilence shall walk in darkness, and destruction waste at noon-day, so that, “a thousand shall fall at thy side and ten thousand at thy right hand,” says— “ He shall cover thee with his feathers, and under his wings shalt thou trust; his » TRUTH shall be thy SHIELD and BUCKLER.” Ps. xci: 4. The storm is coming. War, famine and pestilence are already in the field of slaugh- ter. Now is the time, the only time to seek a shelter in the truth of the livingsGod. In Peter’s time there was present truth, or truth applicable to that present time. The Church have ever had a present truth. The present truth now, is that which shows present duty, and the right position for us who are about to witness the time of trouble, such as never was. Present truth must be oft repeated, even to those who are estab- lished in it. This was needful in the apos- tles day, and it certainly is no less important for us, who are living just before the close of time. For months I have felt burdened with the duty of writing, and publishing the present truth for the scattered flock; but the way has not been opened for me to com- mence the work until now. I tremble at the word of the Lord, and the importanze of this time. Whatds done to spread the truth must be done quickly. The four Angels are holding the angry nations in check but a few days, until the saints are sealed; then the nations will rush, like the rushing of many waters. Then it will be too late to spread before precious souls, the present saving, living truths of the Holy Bible. My spirit is drawn out after the scattered remnant. May God help them to receive the truth, and he established in it. May they haste to take shelter beneath the “covering of the Almighty God,” is my prayer. The Weekly Sabbath Instituted at Creation, and not at Sinai. “ And on the seventh day Gop ended his work which he had made; and he rest- ed on the seventh day from all his work which he had made. And Gop bléssed the seventh day, and sanctified it: because that in it he had rested from all his work which Gop created and made.” Gen ii: 2, 3, Here Gop instituted the weekly rest or Sabbath. It was the seventh day. He BLESSED and SANCTIFIED that day of the week, and no. other; therefore the seventh day, and no other day of the week is holy, sanctified time. . Gop has given the reason why he bless- ed and sanctified the seventh day. “ Be- cause thatin it he had rested from all his work which Gop had created and made.” He rested, and set the example for man. He blessed and set apart the seventh day for man to rest from his labor, and follow the example of his Creator. The Lord of the Sabbath said, Mark ii: 27, “The Sab- bath was made for man.” Not for the Jew only, but for MAN, in its broadest sense; meaning all-mankind. The word man in this text, means the same as it does in the following texts. “Man that is born of woman is of few days and full of trouble.” Jobxiv: 1. ‘ Man lieth down and riseth not, till the heavens be no more.” Job xiv: 12. No one-will say that man here means A FACSIMILE OF THE FIRST PAGE OF PRESENT TRUTH, NO. 1 204 BEGINNING TO PUBLISH 205 words that may almost be said to give the key to the faith of Seventh-day Adventists. . It was not a narrow, one-sided view of the Christian life that animated this first number of the Adventists’ paper. “The keeping of the fourth commandment is all-important present truth [wrote the editor]; but this alone will not save us. We must keep all ten of the commandments, and strictly follow all the directions of the New Tes- tament, and have living, active faith in Jesus.” In his address to the “ dear brethren and sisters,” the editor said: “TI hope this little sheet will afford you comfort and strength. Love and duty have compelled me to send it out to you. I know you must be rooted and built up in the present truth, or you will not be able to stand in the battle in the day of the Lord. Eze. 13: 5.” Eleven numbers of the paper were printed, the first four being issued from Middletown, Conn., in the months of July, August, and September, 1849. Numbers five and six were printed at Oswego, N. Y., and are both dated the following December. Numbers 7 to 10 inclusive were issued in March, April, and May, 1850, being printed at the same place. Number 11, the last of the series, came out in November, at Paris, Maine. The paper was an eight-page sheet, the reading matter on each page measuring eight by four and five-eighths inches. One thousand copies of each number were printed. In the issue of December, 1849, the editor says: “When I commenced the Present Truth, I did not expect to issue more than two or three numbers; but as the way opened before me, and as the cause of truth seemed to demand something of the kind, I have continued thus far. While publishing the first four numbers in Connecticut, the breth- ren sent in more means than was necessary to sustain the paper.” The policy and plan of Present Truth grew with the work which it represented. In the fourth issue appeared the first letter from the field. The letter is from J. C. Bowles, of Jack- son, Mich., and reads as follows: “Your first and second numbers of the Present Truth are received, and we are thankful to our heavenly Father for the light of the truth. I would Say for your encouragement, that the little band here have received the truth on the Sabbath, without exception. And we thank the Lord for ever inclining Brother Bates’ mind to come to Jackson. We herein send you $10 for the spread of the truth. If you need it all, use it; if not, let Brother ae have a part of it to travel with.’— Tne Present Truth, Vol. I, No. » Dp. 82. In the following number appears a letter from Hiram Edson, of Port Byron, N. Y.: 206 ORIGIN AND PROGRESS “God is reviving His people, and building up His cause in western New York. ... During the scattering time we have passed through many heart- rending trials, while we have seen the precious flock seattered, torn, and driven; but, thank God, the time has come for the flock to be gathered into the ‘unity of the faith.’ Divisions are being thoroughly healed, and strong union and fervent Christian love increase among us. The ‘commandments of God, and the testimony of Christ’ are to us the present truth — the meat in due season. The little flock here in this region are established on the Sabbath, and our past advent experience. Our number is con- stantly increasing. Honest souls are seeking for the truth, and are taking their stand with us.... Our general meetings have been rising in interest and power for some time past; but very recently they have been exceedingly interesting and powerful.”’— Id., p. 34. The writer goes on to tell of a successful effort put forth by himself and another brother to seek out S. W. Rhodes, of New York State, one of the lecturers in the 1844 move- ment, and encourage him once more to return to the ministry. About the same time G. W. Holt began to labor. An editorial note in the seventh number of Present Truth has this to say of them: “ Brethren Holt and Rhodes returned to this city last week, in good health, and strong in faith. Their labors for a few weeks past have been effectual in bringing out the precious jewels, and establishing them in the present truth. About forty have embraced the Sabbath within a few weeks where they have labored. They feel that they cannot rest; but must go as fast as possible, and hunt up the scattered ‘sheep’ who are perishing for want of spiritual food. Brethren, let them have your prayers; also, be careful to see that their temporal wants are supplied.”’—TJd., p. 56. HIRAM EDSON ~ Very deep in human interest is the little sheet, reflecting as it does the varied activities of James White, its editor: “We now expect to leave this State in a few days, to spend some weeks visiting the dear brethren in the East; therefore the brethren may not expect: to receive Present Truth for a short time, at least.”—- Ibid. The last number closes with a report from Joseph Bates, in which he gives an account of his labors in Vermont and New Hampshire, ending with these words addressed to Brother White: BEGINNING TO PUBLISH 207 “So you see, dear brother, that in places where all was dark and dreary a few weeks since, light is now springing up. Then let all the swift mes- sengers that God has called, and still is calling, into the field, to give the loud cry of the third angel, move forward.’’— Ibid. D THE FIRST HYMN BOOK _ In the same year, 1849, in which Present Truth began to be published, the first Seventh-day Adventist hymn book was issued. It was a diminutive volume, measuring about three and one-half by five inches, and contained forty-eight pages filled ‘ 208 ORIGIN AND PROGRESS with stirring advent hymns. The tunes were omitted, the be- lievers being familiar with them. The title page reads, ‘‘ Hymns for God’s Peculiar People That Keep the Commandments of Cod and the Faith of Jesus.” James White appears as the compiler. Meanwhile Mr. and Mrs. White were doing considerable evangelistic work in addition to getting out the paper. When it was decided to issue Present Truth from Oswego, N. Y., they ° DAVID ARNOLD, GEO. W. HOLT SAMUEL W. RHODES, wal § = JAMES WHITE, = =F | Trenms— Gratis, except the reader desires to give something toward its publication. 30S All communications, orders and remittances for the “Review? should be directed to James White, Port Byron, N. Y., (vos pain.) . to be consistent, acknowlelge the means THE FIRST NUMBER PUBLISHED IN NEW YORK removed thither from Rocky Hill, rented a house, and began housekeeping with borrowed furniture. There also was con- vened, on Nov. 3, 1849, a conference of the believers which fur- ther helped to establish them in a knowledge of the message. In the summer of 1850 Elder White published six numbers— of a series entitled, The Advent Review, which was made up of selections from the advent writers connected with the 1844 movement. These articles, largely from the Advent Shield, gave a review of the prophetic periods, and seemed well cal- culated to cheer and encourage the hearts of the little com- panies of Sabbath keepers. There were also published in tract form some of the articles that had appeared in Present Truth. BEGINNING TO PUBLISH 209 One of the first tracts thus put out was entitled, ‘‘ The Sev- enth-day Sabbath Not Abolished.” It was written by James White, and was a review of an article by Joseph Marsh in the Advent Harbinger, entitled, ‘‘ Seventh-day Sabbath Abolished.” The Third Angel’s Message was another publication that ap- peared about the same time. Among the tracts issued in the following year was one entitled, “ Thoughts on the Sabbath and the Perpetuity of the Law of God,” by J. N. Andrews, then —— KCOND -Al S XND SABBA SEAS RER ERE SAN RO emotes ba ener os ss 2 ise “PARIS, MEL NOVEMBER, isan, eo ole poss, that there wea "out fomébe rabi, fore he giveth vou, on the sixth day, the bread of hwo dost. Fo “O'The reliikeghaw long refuse ye to keep my commandments and ese remeron sc mamacrnense mene wee tletnammenns gay Lawes ? ae the previous appointracat of the evar oh Gare BEC tan so Gulhath® inci} 4 the positive Wsscrtion, the Lord hath given you the Sabbath, : N hen was the Sabbath’ lastituted ? Se Ss Hough to suite the qucenan ao any mind disposed to understand Feontended that the Sabbath was not instituted Ute ihe sacked Wistariun. Z a given to Moses a® Moaurit sMnni. But there ore?! : Bee & _ : es in the way of this belief. Inthe second ehap- What dav of the week do the Scriptures designate as the esis; after having givgy an account of the eration, : 2 "Sabbath ? : istomian says: On the seventh dey God cnded | : NADAL : s meh he had made : and he rested on ths seventh days: To this eesten, Homight be gnppnsed thet erery person who is work whieh he had made. Amd God blessed the has: any ucyaaintanee with the subject would rendily reply-— ~ yin sanctified it; bemause that in it dee hil rested The seventh, We arn aware, however, that efforts are made to ait his work which God created and mande.’ Now, if any rendgr this a diffiegh point to determine. We shall, therefore, f this narrative ts to let constricad Internally, the: w Lotte: of WH oaake a Pes remarks upon it. 3 3 os ee yand if we may not sentir to seuyor exolain away Et is plilsiy recorded that the €icator, after laboring the first gunk which Moses has given of abe comiow, then we six days, in which he completed the work of eration, rested the® Snot deny or explain away this auryuivoral satenent rea. Following deg, which was the seventh 4n the order of eration. i & the original instiivion of the Sabbath in Parulises, ghee: This parhiesar day Gail therefore sanctified and blessed. * And fig aml sanctfying of the seventh @ay is mentioned incon. Gul bless the seventhglay 2 : When the law ys given at Section with the first seventh day in the order of thing) and it is) Moan? iuitts, thes observance af thé seventh day was commands . § sd frontioned as most fiavaily to busrees the rember thf the ed: and th: aeimuer in whieh the fourth command ment is OX- Sabbath was then instivited, God's resto an the dav i Peton pressed, shows heyond it doubt, that one particular and definite” % THE FIRST NUMBER PUBLISHED IN MAINE This was the beginning of the church paper, The Review and Herald, the successor of The Present Truth. The Advent Review, published in Auburn, N. Y., was only a spe- cial series of six numbers. twenty-one years of age. So tar as is known, this was his first tract. ___ In the autumn of 1850 the interests of the advent cause in Maine seemed to require the labors of Mr. and Mrs. White. They accordingly moved to Paris, in the near vicinity of Port- land, and there printed the eleventh and last number of the Present Truth. It was shortly to be followed by a successor bearing the title, The Second Advent Review and Sabbath Her- ald. This new paper was of somewhat larger size, the printed ‘Page of two columns measuring seven and one-eighth by ten ‘and one-fourth inches. It was issued semimonthly, the first 14 210 ORIGIN AND PROGRESS number being dated November, 1850; the thirteenth and last of the volume, June, 1851. The responsibility of publishing this periodical rested upon a committee consisting of Joseph Bates, S, W. Rhodes, J. N. Andrews, and James White. It had for its motto the text: “ Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” During the eight months in which the first volume of the Review was issued, further additions were made to the list of men who gave themselves more or less to the ministry of the word in connection with the movement. Among these were Hiram Edson, of Port Byron, N. Y.; F. Wheeler, of Washington, N. H.; E. P. Butler, of Waterbury, Vt.; and J. N. Andrews, of Paris, Maine. The last soon came to occupy a position of prominence as a writer for the paper. In the number for May, 1851, he had an article occupying five pages, in which he gave what is believed to be the first detailed exposition of the thir- teenth chapter of Revelation, interpreting the two-horned beast as a symbol of the United States. In the spring of 1851 Mr. and Mrs. White moved to Sara- toga Springs, N. Y., a believing farmer in that place having invited them to make their home with him. From this place was issued the second volume of the Review, consisting of four- teen numbers, the last being dated March 23, 1852. The name of the paper, as issued from Saratoga Springs, was changed to The Advent Review and Sabbath Herald, and this name it has continued to bear to the present time. In the first number of this second volume, Joseph Bates re- fers to the rapid growth of the work: ‘Within two years the true Sabbath keepers have increased fourfold in Vermont and New Hampshire. Within one year we believe they have more than doubled their number, and they are daily increasing as the papers and the messengers go forth.” During the publication of this second volume, eight more ministers began to labor in behalf of the Adventist views, among these being R. F. Cottrell, W. S. Ingraham, and Joseph Baker. The last-named took the place of S. W. Rhodes on the publishing committee, which otherwise remained the same. This volume of the Review contains numerous reports of labor and letters from interested persons in various parts of the field. Toward the close of the second volume of the Review the movement had developed sufficient strength to cause the believ- ers to plan for a printing equipment of their own. The decision to take this step was made at a conference of the believers held. | : BEGINNING TO PUBLISH 211 March 12-15, 1852, at the house of J. Thompson, in Ballston, N. Y. Among the workers present at this conference were Joseph Bates, J. N. Andrews, who had just returned from his tour in Michigan, W. S. Ingraham, Joseph Baker, Hiram Edson, Washington Morse, F. Wheeler, and S. W. Rhodes. Great una- nimity prevailed, and the proposition to have a printing press of their own met with a favorable response. The report in the Review runs thus: “It was decided by a unanimous vote (1) that a press, type, ete., should be purchased immediately; (2) that the paper should be published at Roch- ester, N. Y.; (3) that Brethren E. A. Pool, Lebbeus Drew, and Hiram Edson compose a committee to receive donations from the friends of the causels. =. It was thought that $600 would be sufficient to establish the press at Roch- ester.”— Review and Herald, March 23, 1852; Vol. LEON OG. 14,90 0108; The decision of the conference was reported in the Review, and as the brethren learned of the need, their gifts began to come in. One woman sold her only cow, and sent the money to help pay for the press. Others made similar sacrifices, and the enterprise was an assured success when Hiram Edson sold his farm in order to have some ready money to use for the work. The cost of the equipment was $652.93. The donations received amounted to $655.84. It was decided to locate the office in Rochester, N. Y. One of the first needs was the securing of a good foreman, none of the Adventists having a practical knowledge of printing. The problem was solved when Luman Masten, a young man who had worked on the paper at Saratoga, volunteered his services. He was not a Christian, but he had a praying mother, was not addicted to tobacco using, and desired to work for the Advent- ists. He was willing to accept a comparatively small wage, and to refrain from labor on the Sabbath. The other workers in the office at Rochester were Stephen Belden, an apprentice in ty pe- Setting ; Warren Bacheller, roller boy ; Oswald Stowell, of Maine, who was to work the hand press; and Annie R. Smith, literary assistant. A home for the family of workers, over whom Mr. and Mrs. White presided, was found in a house at 124 Mount Hope Ave., Which was also to serve as printing office and meeting hall. Here for the first time Elder and Mrs. White set up house- keeping with articles of furniture purchased instead of bor- rowed. Thus the first number of the third volume of the Review came out, the type having been set up and the paper printed on a Washington hand press owned by Seventh-day Adventists. 212 ORIGIN AND PROGRESS James White wrote an editorial for this number, in which he briefly reviewed the history of the publishing enterprise, com- paring the earlier situation with that which prevailed in 1852: “In the summer of 1849 we issued the first number of the little sheet entitled, The Present Truth. We commenced the work under circumstances the most unfavorable, being destitute of means, and the very few friends of the Sabbath being generally very poor... . Gee ee THE ORIGINAL WASHINGTON HAND PRESS “ Since that time the cause has advanced far beyond the expectations of its warmest friends. Where there was but about a score of advent brethren in the State of New York that observed the Sabbath three years since, there are now probably near one thousand, and several hundred in the Western States, where there were none, to our knowledge. The increase in some portions of New England has been greater than in this State; and in the Canadas, where there were none in 1849, there are a goodly number that ‘delight’ in the whole ‘law OLreGod?s ec x “Tt is true that there are but few laborers in the wide harvest. Three years since there was not one that labored constantly in the field. Now there are a few, and the Lord is constantly raising up and sending out others. f They must go in the name of the Lord, and bear reproach and learn how sweet it is to suffer for Jesus in this cause. And as they go they must carry with them publications containing the reasons of our faith and hope to. t | BEGINNING TO PUBLISH 213 hand to those who are perishing for spiritual food.’— Review and Herald, May 6, 1852; Vol. III, No. 1, p. 5. Meanwhile, with doors opening on every side, the enemy was at work. Masten, the faithful though unbelieving printer, was smitten with cholera, and the doctor gave no hope; but prayer was offered for him, and he was raised up to health, and expe- rienced conversion. Oswald Stowell, prostrated with a severe attack of pleurisy, was likewise healed by prayer. The little son of James and Ellen White was attacked by the cholera just as they were about to enter upon a series of important appoint- ments. The disease was prevalent in the city, and all night long the carriages bearing the dead were heard rumbling through the streets to Mount Hope Cemetery. The child’s case was taken to God in prayer, and the disease was stayed, but he continued very weak, not taking food for three days. Appoint- ments were out for two months, reaching from Rochester, N. Y., to Bangor, Maine, and the journey was to be made with horse and carriage. Mrs. White writes: “We hardly dared to leave the child in so critical a state, but decided to go unless there was a change for the worse. In two days we must commence our journey in order to reach our first appointment. We presented the case before the Lord, taking it as an evidence that if the child had appetite to eat, we would venture. The first day there was no change for the better. He could not take the least food. The next day about noon he called for broth, and it nourished him. “We began our journey that afternoon. About four o’clock I took my sick child upon a pillow, and we rode twenty miles. He seemed very nerv- ous that night. He could not sleep, and I held him in my arms nearly the whole night. The next morning we consulted together as to whether to return to Rochester or go on. The family who had entertained us said that if we went on, we would bury the child on the road; and to all appearance it would be so. But I dared not go back to Rochester. We believed the affliction of the child was the work of Satan, to hinder us from traveling: and we dared not yield to him. I said to my husband, ‘If we go back, I Shall expect the child to die. He can but die if we go forward. Let us proceed on our journey, trusting in the Lord.’ “We had before us a journey of about one hundred miles, to perform in two days, yet we believed that the Lord would work for us in this time of extremity. I was much exhausted, and feared I should fall asleep and let the child fall from my arms; so I laid him upon my lap, and tied him to my Waist, and we both Slept that day over much of the distance. The child _ Tevived, and continued to gain strength the whole journey, and we brought | | : him home quite rugged.”—_“ Life Sketches,” pp. 144, 145. In the summer of 1852 another forward step was taken in the publishing work, in the founding of a paper for the chil- dren and youth. The Youth’s Instructor was the name of this new monthly, and the first number came out in August, 1852. ow feel like taking hold of this work in | nest. And we expect that God ee add their sou plated et bee your ce We do not their ow n speak of incans to publish the [veraceron, for we ‘ move un In know that if we labor faithfaily, in the fear of God, for the salvation of children intrusted to your care, ofl iracill be in veur heart to sustain us. Bat you — il must take hold of this work in love and faith in te Lyour own fumiles, and in your closets hefore Ged © ian | in pray er. ‘The good seed of truth may he geo vA : ee ne you he placed fod pane: in the hands : And it isa fact th ‘pany on profess to be | of your children, have taught them their duty, with > ww for Christ and the judgment, have greatly |a heart filled with love—after you have done allin } their duty to their children. Some have | your power—then | you can consistently ge to Ged | that becaiise Christ was so soon coming, | with their case in BN: and believe withont: * : Ps HSPs Se BEGINNING TO PUBLISH 215 It contained, among other interesting features, the first of a series of Sabbath school lessons prepared by James White, which represented the first attempt of that kind among the Adventists. In the autumn of 1852, about half way through the third volume of the Review, the work had grown to such dimensions that it became necessary to rent an office near the business cen- ter of the city. No. 21, Stone’s Block, South St. Paul Street, was the location selected. The editions of the Review in this volume were not less than two thousand, and considerable quan- tities of tracts were also put out. At the close of the third volume, in the spring of 1853, a very important addition was made to the office force in the person of Uriah Smith, of West Wilton, N. H. He first heard the message presented at a conference held in Washington, N. H., Sept. 10-12, 1852. On returning to his home, he made a careful study of the Adventist views, with the result that he kept his first Sabbath in the following December. He began his work in the Rochester office May 3, 1853, at the same time rejecting an attractive position as teacher in an academy. For his work at the Review office he received for some time little more than board and room. His sister Annie had embraced the Adventist faith and begun her work about a year earlier. Her experience in doing SO was a remarkable one. She was at the time attending a boarding school, and had ambitions in quite another direction. But her mother embraced the views taught by the Adventists, and she continually kept her son and her daughter before the Lord in prayer. The daughter, on attending for the first time one of the meet- ings conducted by Captain Bates, recognized him and the whole gathering as exactly coinciding with a dream she had had the night before. Moreover, Captain Bates had also seen the gath- ering in a dream, and when Miss Smith entered, a little late, just as it occurred in the dream, he recognized her at once, though he had never before seen her. The young woman saw - the hand of God in this coincidence, and embraced the Advent- ist views. Learning that help was needed in the editorial office at Saratoga Springs, she offered her services, and was accepted. | She labored faithfully and efficiently for three years, read- ing proof and doing other literary work, and receiving in return only her room and board. She died of quick consumption on the 26th of July, 1855. Her term of service was brief, but full | of the beauty and power of a surrendered life. It pleased God 216 ORIGIN AND PROGRESS to take her away in the freshness and bloom of young woman- hood, but not till by her deeply spiritual writings and her con- secrated life she had endeared herself to all the believers. She wrote a number of short poems and hymns, but one especially endeared her to the Adventists of those early days. It embodies as does no other hymn the spirit and attitude of the early leaders in the movement. These are the words: “T saw one weary, sad, and torn, With eager steps press on the way, Who long the hallowed cross had borne, Still looking for the promised day; While many a line of grief and care, Upon his brow was furrowed there: I asked what buoyed his spirits up, ‘O this!’ said he —‘ the blessed hope.’ ‘“ And one I saw, with sword and shield, Who boldly braved the world’s cold frown, And fought, unyielding, on the field To win an everlasting crown. Though worn with toil, oppressed by foes, No murmur from his heart arose: I asked what buoyed his spirits up, ‘O this!’ said he —‘ the blessed hope.’ “ And there was one who left behind The cherished friends of early years, And honor, pleasure, wealth resigned, To tread the path bedewed with tears. Through trials deep and conflicts sore, Yet still a smile of joy he wore: I asked what buoyed his spirits up, ‘O this!’ said he —‘the blessed hope.’ “While pilgrims here we journey on In this dark vale of sin and gloom, Through tribulation, hate, and scorn, Or through the portals of the tomb, Till our returning King shall come To take His exile captives home. O! what can buoy the spirits up? 'Tis this alone —‘ the blessed hope.’ ” . e e e . * . . : Miss Smith’s quiet, retiring, self-effacing character 1s illus- trated by the fact that when an effort was made to secure a picture of her to appear in connection with this biographical | notice, it was impossible to find one, and inquiry among old | mee adds to the interest in this poem, which reflects the spirit of many a pioneer of the time, to know that in those early days it was well understood that the writer had in | Be ea White in the first stanza, J. N. Andrews in the second, and Uriah Smith in» ird, ; i BEGINNING TO PUBLISH 217 friends and relatives elicited the information that she was not known to have had a picture taken. Among the important tracts published at Rochester were: “ The Twenty-three Hundred Days and the Sanctuary; ” one on the Sabbath by James Clark, a Seventh Day Baptist, known later as “ Elihu on the Sabbath; ” and a pamphlet of 124 pages, by James White, entitled, “The Signs of the Times.” These and most other publications of the time appeared first in the columns of the Review. Hitherto tracts had been furnished free, donations being made to cover the cost of publishing. There were some dis- advantages in carrying forward the rapidly growing work on this plan. It was accordingly decided at a conference held in Rochester in July, 1853, to recommend that all tracts and pamphlets be put on a price basis. The conference also recommended that the Review be isSued weekly, and the recommendation was forthwith carried out, the paper appearing once a week beginning with the first issue in August. Later, owing to lack of means, it dropped back for a time to a semimonthly issue. At the conference held a year later it was decided to place a price on the Review. The announcement was made in the issue of July 4, 1854: “By advice of the friends of the cause in Wisconsin and Michigan, and agreeable to the action of the Conference recently assembled in this city, we state the terms of the Review weekly, at One Dollar a year in advance, to - commence with Volume VI.” The publishing work was now established on a firm basis. _ It had its own printing equipment, and its products, The Advent Review, The Youth’s Instructor, and tracts and pamphlets, had created for themselves a sufficient demand to enable a regular price to be put on them. The next advanced step was the erec- tion of a suitable building to accommodate the growing work. To understand the circumstances leading up to this important development, we shall need to turn our attention for a while to the evangelistic work, which was fully keeping pace with the growth of the publishing interests. Elder and Mrs. White, while active in writing and publish- _ ing, were traveling much of the time, and were doing their _ best to stir up the gift in others. In the course of a visit to _ Various points in Vermont and New Hampshire, Frederick | Wheeler, who had been active in the 1844 movement, was en- couraged to enter the field once more, and some months later we | See him fully engaged in the work. “ My future course,” he | | | 218 ORIGIN AND PROGRESS writes to the Review, “ I leave with God to direct. I have started out to labor when and where He shall open the way.” About the same time J. N. Andrews, who, while still a mere youth, had had a deep spiritual experience, wrote a report of labor in Oswego, Cleveland, Cincinnati, and other places in Ohio, being then on the point of starting for Indiana. “ In the midst of tribulation and affliction,” he writes, ‘““my soul is joyful in God. I was never more deeply impressed with the importance of the work in which we are engaged, than at the present time. My heart is bound up in it, and in a work so sacred I would cheerfully spend and be spent.” Joseph Bates was almost continually in the field, laboring in New England and Canada East and West, as well as in New York, Michigan, and farther west. He usually stayed but a short time in each place. He writes: “June 11 and 12 [1853], Sabbath and first day, we enjoyed interesting seasons with our dear brethren in Boston. The Lord is strengthening and encouraging them, and they are showing their faith by their works. Their new place of meeting in West Castle Street, No. 25, is commodious and pleas- ant. Four were buried in baptism on first day, and were strengthened in the Lord.’— Review and Herald, July 7, 1853; Vol. (iV; NO. 3p. ol: In the previous year he reported a Western tour. After mentioning various places visited in New York, he continues: “ Brother Edson met me at Auburn, N. Y. We erossed the St. Lawrence for Canada West the last week in November, and have been working our way to the west along the shore of Lake Ontario. and wherever we have learned that there were scattered sheep in the back settlements north of us, we have waded through the deep snow from two to forty miles to find them, and give the present truth; so that in five weeks we have traveled hundreds of miles, and gained on the direct road westward one hundred eighty miles.— Id:, Jan. 18, 1852; Vol. III, No. 10, p. 80. . S. W. Rhodes returned from a tour of six or seven hundred miles through the south and west of New York, and then started for Jackson, Mich. He says: “T had liberty in explaining to the church much of the prophecies of the book of Revelation, while the blessing of the Lord rested upon us, and greatly refreshed, strengthened, and united in love the saints of God.’”— Id., Dec. 23; SST ASV OVATION Osnas Dr Ose Speaking of his own spiritual experience, he says: “The Lord has of late ravished my soul, while I have been traveling, and reading and committing to memory the prophecies in Revelation, from the tenth chapter to the end of the book, and in comparing one portion of the ff book with the other. I now see a light, a beauty, a glory, and a harmony in® this book, that I never could have seen had I not committed it to memory. I feel, as I once expressed myself in 1848, that my faith is eternally fixed, © BEGINNING TO PUBLISH 219 and that nothing shall be able to separate me from the love of God, His truth, and His people.”— Jbid. Not only the ministers, but the rank and file of the believers were having deep experiences in putting away sin and laying hold of a personal Saviour. Joseph Jackson wrote from Co- runna, Mich.: “We are striving to be ready to meet our blessed Lord when He ghall come from heaven in like manner as He ascended. O what a glorious scene that will be for those that are ready! We are striving to have our hearts in order, that we may share largely of the refreshing when it shall come from the presence of the Lord.”— Td. £e0s 17,1853" Voi: ITI, No. 20, p. 159. Ii. L. Barr wrote from Johnson, Vt.: “Our conference of two days at this place has been one of thrilling in- terest to the saints who came together from a large number of towns in this vicinity. Our heavenly Father presided over it, from its commencement to its close. The Spirit of the Lord filled the hearts of His waiting people, causing them to rejoice with joy unspeakable and full of glory. God’s power to preserve soul, body, and spirit blameless unto the coming of the Lord Jesus, was made known. The power of the enemy is mighty; but the power of our God is almighty. Many never saw it on this wise before. It was truly a time of the Lord’s power. A number for the first time confessed the truth, with a determination to be purified by obeying it, and to go with the remnant that keep the commandments of God.’— Tbid. During the issuance of the third volume of the Review, run- ning from May 6, 1852, to May 12, 1853, great advancement was made in the evangelistic work, and the list of ministers who devoted a considerable share of their time to preaching the word was increased by some fifteen names, among whom were A. S. Hutchins, of New England; M. E. Cornell, of Michigan; J. H. Waggoner, J. M. Stephenson, and D. P. Hall, of Wisconsin; and J. N. Loughborough, of Rochester, N. Y. The last-named minister was for some years very intimately associated in the work with Elder and Mrs. White. He heard the Adventist views presented for the first time when J. N. Andrews held a series of meetings in Rochester in the autumn of 1852. Aside from the convincing logic of Elder Andrews’ presentation, Elder Loughborough, who was at the time a preacher among the First-day Adventists, was deeply impressed by the cases of healing by prayer that occurred among the employees of the publishing house in Rochester. He had had his mind drawn out on the subject of divine healing as one of the gifts of the church, and the instances that came under his observation among the Sabbath-keeping Adventists were so man- ifestly the work of God that they had no little influence in leading him to cast in his lot with this people, 220 ORIGIN AND PROGRESS Along with the conviction that he should keep the Sabbath of the Bible, came the call to give himself to the proclamation of the message. For a time he held back, feeling his lack of fitness. At the general meeting held in Rochester that Decem- ber he resolved to move out as Providence should direct. The brethren united with him in prayer that God would open the way. Their prayers were answered. G. W. AMADON, L. 0. STOWELL, WARREN BACHELLER, URIAH SMITH The “First Press’ as it stood in the Review office, Battle Creek, Mich., with the same men who, when young, worked in the office at Rochester, Nee Hiram Edson, living about forty miles from Rochester, had not expected to attend the general meeting, but on Sabbath morning, while conducting family worship, the impression came to him very distinctly that he must go to Rochester. He accord- ingly took the train at the close of the Sabbath, told Elder White that same evening the exercises of his mind, and asked what was wanted of him. The reply was: ‘“ We want you to take J. N. Loughborough, and with my horse and carriage take him over your field in southwestern New York and Pennsyl- vania.” Ina day or two the men were off for a six weeks’ trip. In May, 1853, Elder Loughborough visited Michigan, hold- ing meetings at Tyrone, Jackson, Battle Creek, and Hastings. Later in the month Elder and Mrs. White also went to Michi- gan, Mrs. White bearing her testimony before some of the little companies in that State, as a result of which discord was elim- inated, and unity and harmony were established. At a meeting — BEGINNING TO PUBLISH eA held in Jackson to plan for the prosecution of evangelistic work, it was decided that J. N. Loughborough and M. FE. Cornell should travel together through the States of Illinois, Wisconsin, and Indiana, holding meetings with the scattered companies of be- lievers, the members of the company at Jackson bearing the expense of the trip. | In the spring of 1855, Elder and Mrs. White being again in Michigan, a conference was held in Battle Creek on the 29th of April, in the course of which the members in Michigan extended an invitation to Elder White to move the printing office from Rochester to Battle Creek. J. P. Kellogg, of Tyrone; Henry Lyon, who lived near Plymouth; and Cyrenius Smith, of Jack- son, had all sold their farms in order to have money to spend for the cause they loved. These three, with Dan R. Palmer, of Jackson, now agreed to furnish $300 each, without interest, with which to purchase a lot and erect a publishing office. A lot was secured on the southeast corner of West Main and Wash- ington Streets, and a two-story wooden building, 20 x 30 feet, was erected. About the same time the members of the company of believers in Battle Creek built a little meeting house, 18 x 20 feet, boarded up and down, and battened to keep out the wind and rain. | The first number of the Review published in a home of its own was dated Dec. 4, 1855, being the tenth number of Volume VII. The personnel was as follows: Publishing Committee: Henry Lyon, Cyrenius Smith, D. R. Palmer. Resident Editor: Uriah Smith. 7 Corresponding Editors: J. N. Andrews, James White, J. H. Waggoner, R. F. Cottrell, and Stephen Pierce. JOSEPH BATES A TENT-MEETING OF PIONEER DAYS CHAPTER IX Pioneer Work in the Middle West WE will go back a little in this chapter in order to trace the beginnings of the growing interest in the Middle West, which resulted in the removal of the Seventh-day Adventist publishing work to Battle Creek, Mich. It was in the summer of 1849 that Joseph Bates first went to ~ Michigan. He was devoting himself in those days chiefly to seeking out isolated believers in the advent movement of 1844, and acquainting them with the additional light which had sprung from the study of the Bible. It had been reported to him that in the village of Jackson, in southern Michigan, there was a company of about twenty such persons who held regular weekly meetings. To Jackson he accordingly went, and by mak- ing inquiries, found his way to the shop of one of the members, D. R. Palmer, who was a blacksmith. Standing in the door of the shop, he talked Bible truth as well as he could between the blows of the hammer, and that day and the next visited among: the other members of the company. When he was able to get them together on Sunday, they all sat down with open Bibles and studied the views of Seventh-day Adventists, 223 224 ORIGIN AND PROGRESS Captain Bates left the following day at noon; but before he — did so, Mr. Palmer took him with his horse and buggy three miles out into the country to the home of Cyrenius Smith, who had not attended the meeting on Sunday. The ground was gone over with him, and then the messenger went on his way to seek out other members of the scattered flock. Probably he little realized how much he had accomplished in the few days spent at Jackson. The members of the advent band there all accepted the Sabbath truth within the next three weeks, and some of them rendered valuable aid in the financial support of the cause while in its infancy. D.R. Palmer, the man who had had the Sabbath presented to him while working at his forge, was the first to take his stand. During his stay in Jackson, Elder Bates heard of a family at Kingsbury, Ind., and one at Salem, Steuben Co., Ind., whom he determined to visit; but on praying over the matter, he felt strongly impressed that before leaving Michigan, he ought also to call at Battle Creek. This he accordingly did, and not know- ing any one in the town, he went to the post office and asked to be directed to the home of the most honest man in Battle Creek. The postmaster directed him to David Hewitt, a Pres- byterian, living on Van Buren Street in the West End. Captain Bates walked at once to the home of Mr. Hewitt, to whom he said with characteristic directness: “I have been di- rected to you as the most honest man in Battle Creek; if this is so, I have some important truth to present to you.” The reply was, ‘Come in; I will hear it.” Brother Bates entered the house, hung up his chart, and gave a brief but comprehensive survey of the principles of Seventh-day Advent- ism, dwelling especially on the Sabbath and the prophecies. Mr. Hewitt kept the next Sabbath. : In the spring of the following year, Elder and Mrs. White | and J. N. Loughborough held a meeting at the house of Mr. Hewitt, attended by several Sabbath keepers from Bedford and the neighboring districts, as well as the few who had accepted the Adventist views in Battle Creek, numbering, with one un- believer, fifteen. Elder. White expressed himself as pleased with the little gathering, and added: ‘“ Brethren, if you are faithful to the work, God will yet raise up quite a company to observe the truth in Battle Creek.’ Little did any one then realize that within a few years Seventh-day Adventists to the number of twenty-five hundred would be living in the city, run- ning the largest publishing house in the State, a well-equipped sanitarium, and a college. a PIONEER WORK IN THE MIDDLE WEST 225 Among those who listened to J oseph Bates’ exposition of the prophecies and the Sabbath given on that memorable Sunday in Jackson, was M. E. Cornell, who was then visiting in the place. As soon as he had received the message himself, he started with his wife for Tyrone, where Henry Lyon, his father- in-law, lived. Arriving in the neighborhood, he saw John P. Kellogg out in his field raking hay, and immediately alighted from his buggy, and went up to him and told him of the truth he had accepted. Others were approached in a similar way, _and were favorably impressed, so that on the following Sabbath quite a company of believers gathered for divine worship. During the next few years the seed planted by Joseph Bates continued to grow. Some of the most cheering letters in Pres- ent Truth and the early volumes of the Review and Herald are from Michigan. Among the early workers, aside from M. E. Cornell, were H. S. Case and C. P. Russell. It was a great boon to the work in Michigan when Elder and Mrs. White visited the State in the summer of 1853, and labored in behalf of the believers. The meeting held at Jackson resulted, as we have seen in a previous chapter, in that church’s sending J. N. Loughborough and M. E. Cornell on a mission to Illinois, Wisconsin, and Indiana. These first laborers to be sent out at the expense of a Seventh-day Adventist church, drove in a private conveyance along the Grand River to Grand Haven, intending to take the steamer to Milwaukee. The vessel they boarded, however, took them to Chicago; they accordingly de- cided first to visit the believers in Illinois. From Chicago they drove across the prairie to Alden, Mc- Henry Co., IIl., holding meetings there for several days. Thence they traveled to Beloit, Janesville, Madison, and Koshkonong, Wis., finding a company of believers in the latter place. From there they went on to Packwaukee, Marquette County, the home mJ. H. Waggoner, a pioneer in the Seventh-day Adventist work in Wisconsin. He was just then in another part of the State, 1owever, and T. M. Steward, who had recently begun to labor, indertook to find him. Later other points farther south in Wisconsin were visited, Elders Loughborough and Cornell re- urning to Michigan the last of September, after an absence of hree months. _ It does not appear that they visited Indiana on this trip. “lider Loughborough soon afterward returned to Rochester, Y. Y., leaving that city some weeks later for Ohio, where he abored in Huron and Seneca Counties till the month of May, 854. He closed his labors in Ohio with a general meeting of ie 226 ORIGIN AND PROGRESS the believers held at Milan on the 5th and 6th of May, 1854, Elder and Mrs. White being present. The meeting was at- tended by between thirty and forty representative believers. From Milan, Elder and Mrs. White and Elder Loughborough journeyed to Michigan, “‘ riding over log ways and through mud sloughs,” in order to visit the scattered companies of believers, who gave them a warm reception. At Sylvan they found M. E. Cornell with others holding a three days’ meeting. Here light was given Mrs. White in regard to the work in the West, and the duty was laid upon her and her husband to visit Wisconsin. After spending two days at Jackson, Mich., the whole party journeyed by wagon to Locke, Ingham County, where meetings were held in a schoolhouse May 20 and 21. The crowd that gathered was too great to be accommodated in the schoolhouse. The speaker accordingly stood by an open window, the larger part of the audience being on the outside. It was this meeting that suggested to Elder White the advisability of resorting to tents. He broached the matter to M. E. Cornell, saying that perhaps in another year the use of a tent might be ventured. Elder Cornell asked, ‘“‘ Why not have one at once?” “The more the subject was considered,” writes Elder Lough- borough, “ the more our minds were impressed with the impor- tance of immediate action in the matter.” The decision was delayed, however, until they could learn the mind of the brethren at Sylvan and Jackson, Mich. On arriv- ing at C. S. Glover’s on the 22d of May, Elder White told him what they were thinking of doing. He asked what the tent would cost, and was told that $200 would probably deliver it in Jackson, ready for use. Taking out $35, and handing it to Elder White, Mr. Glover said, ‘“‘ There is what I think of it.@ Elder Loughborough says: | | “Before night we were at Jackson, and saw Brethren Smith, Palmer, and J. P. Kellogg. Each of these expressed his opinion respecting the tent in the same manner as had Brother Glover, with the exception of Brother Kellogg, who proposed to lend us all that was lacking to purchase it, and wait until the brethren in the State were disposed to make it up. 4 “Having met with such favorable responses from our brethren, we wanted a double assurance that the enterprise was right, and this we had. Near sunset of that day, Elders White, Cornell, and myself retired to a grove near Cyrenius Smith’s, in West Jackson, and there laid the matter before the Lord in earnest prayer. When we arose from our knees, we all felt fully satisfied that purchasing a tent would be a move in the right direction. At noon of May 23, 1854, Elder Cornell started for Rochester, N. Y., to purchase of E. C. Williams the first meeting tent ever used by Seventh-day Adventists.’—‘ Rise and Progress of Seventh-day Adventists,” by J. N. Loughborough, p. 200. é ale PIONEER WORK IN THE MIDDLE WEST 227 M. EK. Cornell returned to Battle Creek from Rochester June 8, bringing with him a 60-foot circular tent, which was soon erected on a piece of ground lying on the southeast corner of Van Buren and Tompkins Streets. There, on June 10, J. N. Loughborough opened the first Seventh-day Adventist tent- meeting, with a discourse on the second chapter of Daniel. The meetings in Battle Creek lasted only two days, after which the tent was moved to Grand Rapids, Mich., where meetings were held June 16-18, James White re- turning from Wisconsin in time to take part in the preaching. The Adventists in Vermont were the first to follow Michigan in purchasing a tent, which was pitched in White- field, July 11, 1854. In cite ENE twas the spring of the following year, the believers in New York held their first tent-meeting in Mill Grove, June 2 and 3. Wis- _consin had a tent in the field the same summer. From this = a — oy eee See as - time on, tents were used very extensively in the proclamation of the advent message, and being something of a novelty for the first few years, they usually attracted good audiences. Tent-meetings in the early days were held mostly in vil- lages or small towns, often right out in the country, where the attendants were nearly all of the farming class. During the day, the preacher would usually visit around, and very likely go out in the field and help the farmer gather in his hay or other crops. While they were thus working together, the minister would lead the conversation along Bible lines, and would judi- ciously amplify and make clear the sermon of the night before. Many of the early preachers thought nothing of spending the Whole day in hard work under a burning harvest sun, then at evening going to the tent and preaching a vigorous sermon on some phase of the message. The tent used was of a circular form, about sixty feet in diameter. When it had been brought to the place arranged for, which might very likely be a pasture adjoining a public road, the first thing to do was to select a suitable tree for the center pole. Often this would be a pine or an oak. After it had been cut down and trimmed, the neighbors’ help would be 228 ORIGIN AND PROGRESS obtained in bringing it to the perpendicular position, after which the canvas was duly raised, the side poles put in place, and the platform, pulpit, and seats added. The seats consisted of boards laid across other boards set edgewise, and fastened by stakes. To begin with, there were no backs; but later it was customary, at least in the case of seats near the front, to furnish backs formed of boards nailed to upright stakes. The plat- form was about two feet high, and built up at the front about four feet high and eight or ten feet long, to serve as a desk. This was often covered with cloth. Behind this the speaker stood. Along the entire front of the platform ran a table con- sisting usually of one long wide board, properly supported, on which was displayed a variety of books, tracts, and pamphlets. These were always well advertised at the close of the meeting, and as soon as the benediction had been pronounced, the people would come forward, curious to examine the publications. In some of the more important efforts, it was quite custom- ary for the work to be carried on by two preachers, speaking on alternate nights; but laborers were scarce, and a great many excellent tent-meetings were carried on by only one preacher with the aid of a tent-master. Evangelistic work by means of tents in the summer and schoolhouses in the winter went on briskly during the years 1854 and 1855, and the number of believers steadily increased. One great drawback was the lack of a definite organization. This was keenly felt when H. S. Case and C. P. Russell, already referred to in connection with the work in Michigan, drew off . from the main body, and began to publish a rival sheet called — The Messenger of Truth. The first number came out early in © 1854, and it, as well as succeeding numbers, contained so much ~ that was false and misleading that the Adventists might well — have been tempted to devote their efforts, in Michigan at least, — to answering the charges and clearing away the misrepresen- | tations. But Mrs. White, who was one of the chief objects of — attack, advised the believers to go on with their work of warn- — ing the world of a coming Saviour, and leave the rest with — Cod. This course was taken in general, and with the happiest — results. . The lack of systematic support brought a measure of tem-— porary discouragement to some of the faithful ministers. Elder ~ and Mrs. White felt the situation keenly, and about the middle © of the year 1856 began to sound an alarm. They felt that there was great danger of lukewarmness, even among the Adventists, © and emphasized the warning given to the Laodicean church. In : | PIONEER WORK IN THE MIDDLE WEST 229 the early winter of 1856, while laboring at Round Grove, IIl., Mrs. White’s mind was especially drawn out in behalf of cer- tain brethren in Iowa who seemed to have lost their interest in the message. She felt that she and her husband must somehow get to them before it was too late. They accordingly started out to travel the two hundred miles by sleigh. Arriving at Greenvale, Ill., they were detained there nearly a week by a severe snowstorm, meanwhile holding meet- ings with the believers. Mrs. White writes: “At length we ventured to pursue our journey, and weary, cold, and hungry, we stopped at a hotel a few miles from the Mississippi River. The next morning about four o’clock, it commenced raining. We felt urged to 0 on, and rode through the rain, while the horses broke through the crusted snow at almost every step. We made many inquiries about crossing the river, but no one gave us encouragement that we could cross it. The ice was mostly composed of snow, and there lay upon the top of it about a foot of water. ... We ventured upon the ice, praying as we went, and were carried Safely across. As we ascended the bank on the Iowa side of the river, we united in praising the Lord.”—*« Life Sketches of James White and Ellen G. White,” vp. 330, 331. The party drove on six miles beyond Dubuque that after- noon, and put up at a hotel to rest over the Sabbath, resuming the journey Sunday, in bitterly cold weather. Wednesday night they reached Waukon, Iowa. The situation was discouraging enough to begin with; but the Spirit of God came into the meet- ings, and there was a general renewal of courage and a laying hold of the divine promises. J. N. Loughborough, who had for a time been working as a carpenter, resolved to give himself once _ more unreservedly to the preaching of the word. J. N. Andrews received a great blessing, and returned with new courage to his work. The other believers were all helped to a clearer vi- Sion, and dedicated themselves anew to the unfinished work. Altogether, this meeting at Waukon was one of the decisive points in the development of the work in the Middle West. It marked the beginning of a higher tide of spirituality which was to sweep over the country, giving new life and vitality to the preaching of the message. | The spirit of the Waukon gathering was carried to the Con- ference held at Battle Creek in the autumn of 1857. The meet- ing was held in the new meeting house which had just been completed, the first one, built only two years before, having already become too small to accommodate the believers there. About 250 Sabbath keepers were in attendance. : Special attention was given at this meeting to the gifts in the church, a number of the brethren expressing their warm 230 ORIGIN AND PROGRESS appreciation of the light received through the spirit of proph- ecy. In the course of the meeting, Mrs. White read a testimony given her for the church, and the congregation requested by rising vote that it be issued in printed form. The publishing work received due consideration. Elder White’s action in purchasing an engine and a power press was ratified. It was further decided henceforth to conduct the paper and the book publishing interests as one business instead of keeping the two separate, as had been done. In order to relieve the financial embarrassments of the ministers, a committee of seven men was appointed to look after the financial interests of the cause in Michigan. Dr. H. S. Lay, of Allegan, was elected chairman of this committee, which proposed to raise the sum of $2,000 for the advancement of the work in the State during the coming year. Another action of the Conference was to appoint an editorial committee, consisting of J. H. Waggoner, James White, and J. B. Frisbie, through whose hands should pass all matter intended for publication in book form. Meantime the cause had been advancing steadily in other parts of the Middle West. Wisconsin was very little behind Michigan in furnishing pioneer believers in the third angel’s message. H. S. Case, who has been mentioned in connection with the work in Michigan, was the first to preach the advent doctrines. Reaching Wisconsin in the spring of 1851, he labored extensively, chiefly in the southern and western portions of the State. Among his first converts was Waterman Phelps, of southern Wisconsin, who began to travel and lecture in the © winter following. The friends of the movement were then few | and far between. He traveled on foot till so worn with walking | and preaching that he could do it no longer. Then through the kind assistance of friends he obtained a horse and carriage, with which he continued his work till obliged to give it up — because of hemorrhage of the lungs. In the same year in which Waterman Phelps began to preach, — J. H. Waggoner, of Baraboo County, accepted the advent doc- | trines, and soon he also entered the field. Brother Waggoner — had first heard the message presented in December, 1851. He@ was then living in Sauk County, a member of the Baptist — church, and joint publisher and editor of a political paper. Ag friend invited him to hear two strangers who were to talk on | the prophecies. These men reviewed the prophetic periods, — called attention to the message of the third angel of Revelation — 14, and to the work of the two-horned beast, and presented — arguments in favor of the Bible Sabbath. They covered all this | PIONEER WORK IN THE MIDDLE WEST 251 ground in about an hour, and very cursorily; but the interest of the young editor was awakened. He applied himself ear- nestly to the study of his Bible, using every available hour, night and day. The Bible settled the question for him, as for many others. He knew that he would have to go out of business, would lose his standing in the Baptist church, and probably be considered to have lost his mind. But on the other side were the claims of conscience. ‘The decision was soon made to walk in the path of obedience. The immediate results, he tells us, were a peace, a fulness of the divine presence, which he had never reached during his previous nine years’ experience as a Christian. At the time Mr. Waggoner embraced the Sabbath truth, he took reform ground in another matter. He had used tobacco for eleven years, though sometimes under conviction that the habit was inconsistent with Christian living; but on the day he resolved to keep the Sabbath, he put his tobacco in the stove, “resolved,” he said, “that the Lord at His coming should not find me a slave to such a filthy habit.’”’ When, a little later, he learned that Seventh-day Adventists as a body were of the same “mind, it rejoiced him greatly. He soon began to preach the message, and among his earliest converts were J. M. Stephen- son and D. P. Hall, who also began to preach. The first of the old pioneers to visit Wisconsin was Joseph Bates, who met the believers at a conference held in Albion in ‘the year 1852. At a later conference held at Rosendale and Metomen, at the end of March, 1852, and attended by M. E. Cornell of Michigan, J. H. Waggoner, Waterman Phelps, D. P. Hall, and J. M. Stephenson were ordained to the work of the gospel ministry. Stephenson and Hall, however, never fully identified them- Selves with the Adventist view of the millennium, and they be- gan to teach, first in private and then publicly, divergent views of prophecy, thus bringing serious confusion into the ranks of the believers in Wisconsin, and threatening for a time to make havoc of the work which had had SO promising a beginning. In the course of his Western tour of 1854, James White at- tended two conferences in Wisconsin, one at Koshkonong in May and one at Rosendale in June. About this time Brethren Ste- phenson and Hall agreed to drop their advocacy of erroneous views, and to devote their energies to preaching the fundamen- tal doctrines of the Seventh-day Adventists. The promise was not kept. Not lone after the departure of Elder White, the i men began once more publicly to teach their theories, to 232 ORIGIN AND PROGRESS the grief and confusion of many of the believers in Wisconsin © and the serious retarding of the work. J. H. Waggoner continued to teach the true doctrines, and he was presently joined by Isaac Sanborn. The latter embraced the Adventist views in 1852, and shortly afterward began to preach, beginning in Green County. He said of his call to the work: “The Lord told me to go and teach the people what He had taught me.” For five years he traveled about the country with his own horse and carriage, preaching the message in new places, exhorting and building up the companies of believers, and holding up a high standard of Christian living. He labored likewise in adjacent States, especially in Illinois, and spent three years in New England. Good work was done in Wisconsin also by W. S. Ingraham, from the East, who traveled and labored with Brother Sanborn for a time. Thus the work continued to grow steadily till the autumn of 1862, when the Illinois and Wisconsin Conference was organ- ized at a meeting held at Avon, Wis., W. S. Ingraham being chosen president and J. G. Wood secretary. There were at that time six churches in Illinois and eight in Wisconsin. The first annual session of the newly formed conference was held at Avon in the following year, beginning October 3. At this meeting Isaac Sanborn was elected president, T. M. Steward secretary, and H. W. Decker was made a member of the executive com- mittee. The membership reported at this meeting was 390. lowa | A knowledge of the Adventist views was brought to Iowa by members who moved into the State from the East at the invi-— tation of James White. Among the first of these was J. N. Andrews, who left Maine with his father and family, and set-— tled at Waukon, in the northeast corner of the State, late in 1855. Among others who followed and helped to make up the membership of this, the first Adventist church in the State, © were E. P. Butler and his son, George I. Butler, J. N. Lough- borough, Asa Hazelton, and Calvin Washburn. : The first lecturing tour in the interests of the message was made by Jesse Dorcas in the summer of 1856. In the south- ern part of the State he lodged with a David Christopher and another man by the name of Westbrook, these being — among the very few Sabbath keepers in the State at that time. ‘Toward the end of the year 1857, Moses Hull made the first sustained effort to preach the Adventist views in Iowa, his labors resulting in the bringing out of about twenty Sab- i PIONEER WORK IN THE MIDDLE WEST 233 bath keepers. In the following summer a tent was secured, and J. H. Waggoner, of Wisconsin, lent a helping hand, with the result that little companies of believers were raised up in several towns in the southeast portion of the State. These were gathered together at a general meeting in Iowa City in the autumn. The interests of the work demanding it, a tent was secured for the exclusive use of Iowa, and thenceforward the number of successful tent and hall efforts steadily increased. Somewhat later, M. E. Cornell joined the work, and had good success in arousing the public to a sense of Spiritual realities. The season of 1859 was an especially favorable one, a consider- able number of new converts being made in that summer. In the autumn of 1859 a company of 100 was organized at Knoxville, Iowa, this company starting a Sabbath school of seventy members. About a year later the members put up a church building, the first Seventh-day Adventist meeting house in Iowa. There was rapid growth again in the summer of 1860, when the number of believers is said to have increased nearly four- fold. The members of the churches organized in the early days banded themselves together on the basis of a covenant, in which they referred to themselves as the Church of Jesus Christ. The company at Richmond, Iowa, was the first to be organized as a Seventh-day Adventist church. It had a membership of thirty- one when its organization was effected. In the spring of 1862 Elder and Mrs. White visited Iowa, and their labors were especially helpful in building up and uni- fying the work. There was also an eagerness to hear on the part of the public. When they spoke in the courthouse at Knox- ville, the building was crowded. At this meeting B. F. Snook, a former Methodist minister, and William H. Brinkerhoff, a lawyer, were set apart to the ministry, and soon became prom- inent among the leaders of the work in Iowa. The question of organizing the denomination on a legal basis was discussed in Iowa more or less in the early sixties, but there were some who opposed the idea. There was also some _ opposition to the work of Elder and Mrs. White, partly due to lack of knowledge of the Adventist faith and of the Bible teach- ing on the subject of the gifts in the church, and partly to the desire of some persons least fitted for it to make leaders of themselves. In January, 1863, a meeting was held at Fairview, Iowa, which was attended by delegates from nine companies and churches favoring organization. These formed themselves into the Iowa State Conference of Seventh-day Adventists, J. F. iS M. E. CORNELL . | | | PIONEER WORK IN THE MIDDLE WEST 2355 Mitchell being elected chairman of a committee of four to super- vise the work. To this nucleus other churches were added as they were organized. The work in Iowa sustained a severe blow in the year 1865, owing to the unfortunate course taken by Snook and Brinker- hoff. They returned from the General Conference held in Bat- tle Creek, Mich., in the spring of that year, with feelings of deep distrust toward Elder and Mrs. White and the other lead- ers In the work, and they began at once to spread disaffection among the Iowa churches. At the State conference held in Pilot Grove in the following autumn, the opposition came to a head, but after Elder and Mrs. White had laid the situation fully before the brethren, the objections raised were seen to have no weight, and Snook and Brinkerhoff, as well as their sympathizers, repudiated their former course of action, and wrote letters of confession to the members of the Battle Creek church whom they had wronged. The leaven of discontent was still at work, however, and six months later the two men reaffirmed their objections, and did their utmost to draw after them all the Seventh-day Adventist churches and companies in the State. The nature of their ob- jections is not very clear. They found fault with the teachings of the denomination in reference to certain passages in Revela- tion; but they seemed to have no definite views of these scrip- tures themselves, on which they could agree. Their objections to the work and writings of Mrs. White had no sound scriptural ground. They criticized certain passages in “ Karly Writings,” which were easily susceptible of explanation. They troubled themselves over the fact that during the Civil War the light which had come through Mrs. White had been chiefly on such matters as healthful food and dress reform, whereas they had desired help on the subject of war, the draft, etc. They had a good deal to say, too, about the independence of the individual churches. But these were really minor matters. The chief difficulty the two men labored under seems to have been an un- willingness to join heartily in a work the complete direction of which was not committed to them. Their names were finally dropped from the roll of Iowa Seventh-day Adventist members in 1866. The headquarters of their movement was at Marion, More than half of the members of the Seventh-day Adventist church in that place identifying themselves with them. The influence of the controversy was distracting, but it led Many to seek divine help as never before, and to win definite personal victories. At the time of the crisis, in May, 1866, a R. J. LAWRENCE T. M. STEWARD 236 PIONEER WORK IN THE MIDDLE WEST 237 general period of fasting and prayer was appointed for the believers throughout the country, the time being May 9-13. The work in Iowa, further strengthened at this time by the faithful labors of D. T. and A. C. Bourdeau, J. H. Waggoner, and W. S. Ingraham, was soon in a flourishing condition, and on a sounder footing than before. The labors of George I. Butler, who suc- ceeded Snook as president of the Iowa Conference in 1865, were of great value in building up the work throughout the State on a good foundation, and in carrying the message into new fields. Missouri Sabbath keepers began to be raised up in Missouri before 1860. L. Morrison, of Daviess County, formerly a minister of the Disciple Church, wrote in the Review of July 3, 1860, that he had accepted the Adventist views two years before that time, as a result of hearing sermons preached by Moses Hull. He called himself the first Sabbath keeper in the State, and asked that a tent-meeting be held in his neighborhood. In the Review of Oct. 30, 1860, Elder White wrote: “ Brother Hull has gone to Missouri with Brother Boltin, who came more than one hun- dred miles for him.” From later references we learn that Moses Hull baptized fourteen persons on this trip. In the Review of Oct. 17, 1865, there was a note from J. H. Rogers, writing from Altavista, Mo., in which he spoke of himself and others as interested in the cause of present truth, and expressed the desire that a “messenger ”’ might visit them. D. T. Bourdeau wrote in the Review of Nov. 13, 1866: “ At Sandyville we found Brother J. H. Rogers prepared to take us to Altavista, Mo., a distance of 130 miles.’”’ He held six meetings in Civil Bend, Mo., and organized a church of nine members. It seems from other information that these nine members were only a part of the company of believers at Civil Bend. James White, visiting the place in the fall of 1870, held meetings for more than a week, and had the pleasure of seeing all the believers united in one Seventh-day Adventist church. The combined Missouri and Kansas Conference was organized at a meeting held at Pleas- anton, Kans., Oct. 16, 1870. Three churches in Missouri and two in Kansas were at that time voted into the conference. For some time laborers from various outlying conferences made preaching tours into these States where the work was yet in its initial stages. In the summer of 1870 the Michigan Con- ference sent R. J. Lawrence into Missouri. He traveled by train to Kingsville, near Kansas City, and from there walked six ‘Miles, carrying a heavy bag, to the home of a member of the 238 ORIGIN AND PROGRESS Disciple Church, to whom he announced that he would speak that evening in the schoolhouse. The word was passed around, and the house was filled with Disciples. Elder Lawrence hung up his chart, and gave such an interesting lecture on the proph- ecies that the same people came every night for six weeks. On Sunday morning the Presbyterian minister preached a sermon against the views of Elder Lawrence. The latter was present, and at the close of the service asked the privilege of reviewing it at once. The majority of the people remained, and these, with few exceptions, accepted the Adventist views, and formed one of the first Seventh-day Adventist churches in Missouri. Elder Lawrence preached every night, but he spent his days visiting from farm to farm, where he made himself very agree- able to the farmers, young and old. The roughs of the neigh- borhood took kindly to the Adventist preacher, and if those of other communities threatened to give him any trouble, they were warned to desist, which they did. One Sunday evening, after Elder Lawrence had gone away, one of the ministers who had not attempted to refute the Ad- ventist views while he was on the ground, was orating quite vigorously against him and the doctrines he taught. Outside the church on the grass lay about twenty cowboys, some of Brother Lawrence’s friends, who always went to church with two or three revolvers tucked in their belts. As they lay there on the grass, they heard the preacher say some rather severe things against Elder Lawrence, whom they had affectionately dubbed the “ Old Horn.’ Presently one of them, a great burly — fellow, arose and went to the open window, the weather being warm, and called out to the minister: ‘ Parson, you wouldn’t dare talk like that if the Old Horn were present, and inasmuch as some of his friends are here, the less you say against him, the better it will be for you.” The preacher made an apology, ‘and immediately changed the tone of his sermon. | Among those who embraced the Adventist views in the- course of, or very soon after, this preaching tour of R. J. Law-- rence, were Dan T. Jones and Andrew Flowers, both of whom became prominent workers. One of the men who followed up Elder Lawrence’s work in Missouri was Smith Sharp. He, too, preached in the schoolhouse at night, and made a regular hand in the fields of different farmers during the day. | Ohio The message was first preached in Ohio in the early fifties, H. S. Case being the pioneer worker. From that time on that r PIONEER WORK IN THE MIDDLE WEST 239 State had labor bestowed upon it occasionally, the most sus- tained effort being the series of meetings held by J. N. Lough- borough in Huron and Seneca Counties in the winter and spring of 1854, In February, 1858, G. W. Holt gave a course of lectures on the Adventist views in a schoolhouse about two miles north of Bowling Green, Wood County. The meetings lasted only about a fortnight, but no less than thirty people began to keep the Sabbath. Early in June of the same year J. N. Loughborough and T. J. Butler held a tent-meeting in the neighborhood, dur- ing which the believers were more fully instructed. Two years later they were further established in the faith by a series of meetings held in a tent by Elder and Mrs. White. On Feb. 8, 1862, this company was organized into the first Seventh-day Adventist church in Ohio, being known as the Lovett’s Grove church. A church building, the first one in the State, was erected in 1864 at that place, about two miles north of Bowling Green, and stood there till the spring of 1911, when it was moved into the city of Bowling Green. Oliver Mears, the organizer of the Lovett’s Grove church, was for a number of years at the head of the work in Ohio. He traveled all over the State in his lumber wagon, preaching, organizing, reproving backsliding members, and raising money for the prosecution of the work. He kept his modest little farm, and did some work on it; but he spent most of his time in soul- winning efforts. When a tent was needed for Ohio, he started the subscription with $100. The period of the Civil War was a trying one for the strug- gling companies of Adventists. People’s minds were so en- grossed in the terrible struggle that they did not seem able to give proper consideration to the truths of the Bible. Not a great amount of aggressive evangelistic work could be done dur- ing the most critical period of the great conflict; but the time was profitably spent in effecting a more efficient organization, and in instructing the believers in the principles of hygienic reform. In the troublous times preceding the war, when many were making light of the danger, Adventists were given an impres- Sive warning. It was on the 12th of January, 1861, just three months before the first shot was fired at Fort Sumter, when dedi- catory services were being celebrated at the Seventh-day Ad- ventist ‘meeting house in Parkville, Mich. At the close of the dedicatory address, delivered by James White, Mrs. White arose and gave a stirring exhortation, thereupon resuming her seat. 240 ORIGIN AND PROGRESS While in this position, and in the presence of a crowded house, ~ she was taken off in vision, on coming out of which she arose, and looking over the audience said: “There is not a person in this house who has even dreamed of the trouble that is coming upon this land. People are making sport of the secession ordinance of South Carolina, but I have just been shown that a large number of States are going to join that State, and there will be a most terrible war. In this vision I have seen large armies of both sides gathered on the field of battle. I heard the booming of the cannon, and saw the dead and dying on every hand. Then I saw them rushing up engaged in hand-to-hand fighting. Then I saw the field after the battle, all covered with the dead and dying. Then I was carried to prisons, and saw the sufferings of those in want, who were wasting away. Then I was taken to the homes of those who had lost husbands, sons, or brothers in the war. I saw there distress and anguish.”—‘ Rise and Progress of Seventh-day Adventists,” pp. 236, 237. After saying these words, she paused a moment, then added : “There are those in this house who will lose sons in that war.” One year later, J. N. Loughborough was preaching in the same house of worship, and sitting before him in the audience were two men who were present at the dedication and had expressed to him their disbelief in what Mrs, White had said. In the course of his address, he referred to what had been said in the house just one year before, and as he did so, those two men buried their faces in their hands, and one began to sob aloud. Six weeks before, his only son had been brought home dead from the front; the man beside him had lost one son in the war, and had another in a Southern prison. The Adventists as a body were naturally Northern in senti- ment, the pioneers of the movement being mostly from New England. But while their sympathies were with the North, the Adventists did not feel that to take up arms was in keeping with their profession as Christians. However, some who were drafted entered the army. It shortly became possible for a per- son who was conscripted to commute by paying $300, and most of the Adventists who were drafted availed themselves of this privilege. This they did, not from lack of sympathy with the Union cause or from cowardice, but because of unwillingness to shed blood even in support of a righteous cause. Meanwhile, in every Adventist home earnest prayers were being offered on the nation’s behalf, that right principles might prevail. As the conflict dragged on, and the situation of the country became more and more critical, days were set apart by the Adventists for fasting and prayer, to the end that right might prevail, and the great conflict might speedily be brought to a successful close. Feb. 11, 1865, and the first four days of PIONEER WORK IN THE MIDDLE WEST 241 March were appointed by the General Conference to be thus observed. James White said of the season in Battle Creek: “Never have we realized such intensity of feeling, such drawing of the spirit to the very throne of heaven, such confidence in the answer of fervent prayers, as during these days of humiliation and prayer.’— Review and Herald, April 25, 1865. In a very few weeks after the March appointment came the welcome news that the war was over and bloodshed at an end. Throughout their history, Seventh-day Adventists have had conscientious scruples against engaging in war. They have felt that their mission was not to destroy men, but to save them; not to take life, but to preserve it. Whether in America or in other lands, under other flags, their attitude has ever been one of loyalty to existing governments, not as partisans, but as law- abiding sojourners, wherever their lot was cast. The war over, the work began once more to make rapid advancement. Evangelistic efforts were multiplied, a number of new men were called to the ministry, and the improvements in denominational organization enabled them to receive some measure of support. Especially encouraging was the steady growth and development in the Middle West. The wisdom of the steps taken in moving the publishing work to Battle Creek became more and more apparent. It placed the headquarters of the cause, then in its infancy, in a section of the country pop- ulated largely by intelligent, progressive farmers and trades- men, men who had a hold on the realities of life, and who were not spoiled by over-refinement and the spirit of religious indif- ference that is so liable to prevail in older and more wealthy communities. It gave the best of scope to the Adventist preach- ers, who were of much the same mold as the circuit riders of early Methodist days,— men of large build physically, of great endurance, of limited education in the schools, but well versed in the Scriptures and in human nature, and above all else, men with a message,— a definite, clear-cut evangel that came home to men’s hearts, moving many to obedience. With poor traveling facilities and extensive journeys to make, it was often necessary for the preachers to be absent from their families months at a time. Captain Bates wrote in the Spring of 1858: “On the 14th inst., I came to my family in safety after an absence of Nearly six months. I thank and praise the Lord for preserving them and unworthy me, and permitting us to meet again. I thank the dear brethren Where I have passed on from Michigan to Massachusetts for assisting me With means to defray my necessary expenses.’’— Review and Herald, May 6, gees; Vol. XI, No. 25, p. 198. 16 242 ORIGIN AND PROGRESS Long absences were especially trying in the case of the younger men, whose slender means made it impossible for them to make proper provision for the comfort of their loved ones. One young licentiate returned home in the midst of a northern winter to find his wife and child living in a summer kitchen built of a single layer of rough boards, with open floor, and with no provisions on hand except a little cornmeal and some frosted potatoes. The situation was unavoidable, for there was no money with which to pay rent, and this shed could be had rent free. And yet that faithful wife had not a word of blame to offer, but only continued to offer up importunate prayers that her husband might be successful in saving souls. There were noble women in those days as well as noble men, and they wrought as earnestly and faithfully as their husbands. Some of them have long since passed away, but their faithful- ness and self-sacrifice still linger in the memory of all who knew them. Their children, well along in years themselves, rise up and call them blessed. Not all the credit for the work done in the early days is due to the ministers and their wives. The lay members were re-_ markably active, often going out alone and single-handed, and — by their simple testimony, backed up by earnest Christian living, — winning converts to the faith. At a social meeting held in La ~ Porte, Ind., in the late fifties, different members told of how they were brought to a knowledge of the truth. Said one member : “When Brother [George] Smith came here, some little while ago, — and wanted some one to go with him, he found me and showed me the truth, and then he found‘another, and still others.” ; A sister then told her experience: “Sister Place came after me again and again. She would come and read the books and the papers and the Bible to me, and I was unwilling to. believe. But now I bless God she ever came to give me the light.”— Review and Herald, Jan. 21, 1858. Not only were the churches often raised up with very little ministerial help, but they learned to sustain themselves spirit-- ually by frequently uniting with neighboring companies in grove meetings and monthly gatherings and convocations of various kinds. The following is a typical report of one of these gath- erings: “The monthly meeting for Tuscola County, Mich., was held at Vassar according to appointment. A goodly number of friends came from Watrous ville and Tuscola, and we were glad to meet with them. We hoped to have the presence of a messenger to teach us, but as Providence had otherwise ordered, we did the very best we could by ourselves. Our elder read for PIONEER WORK IN THE MIDDLE WEST 243 our benefit several texts out of the Word, and gave his mind on the same, after which we had a social meeting, nearly every one taking part. We believe that all were satisfied, and felt that it was good to wait before the Lord. ... We feel more than ever to thank God for the light of present truth, and it is our determination by His assisting grace to be more faith- ful in the future, and live nearer to Him.”—T/d., Feb. 19, 1867. Many of the churches carried on vigorous evangelistic work of various kinds, resulting in a steady growth in membership. In the village of Avon, Wis., the message was first preached in the late fifties by Isaac Sanborn. A little company embraced the Sabbath; and during the next few years, with scarcely any ministerial help, but by means of systematic work with papers, tracts, and pamphlets, the company grew to a substantial church of nearly a hundred believers. In due time a meeting house was erected, the first one of the kind west of Battle Creek, and the third church building erected by the denomination. Preachers seldom visited the church, but when they came, there were al- Ways new converts awaiting baptism. The older churches would adopt resolutions from time to time, with a view to giving definite shape to their ideals and aspirations toward higher living. The church at Allegan, Mich., passed the following at a special meeting held early in 1867: “WHEREAS, We hold the advancement of the cause of present truth to be paramount in importance to everything else; and, “ WHEREAS, This is rapid or slow, according as those who are engaged in presenting it to the people are consistent or inconsistent in their_lives; therefore, “ Resolved, First, That we will make an earnest, persistent, and prayer- ful effort to the end that our daily walk shall at all times and under all cir- cumstances be characterized by that meekness in deportment, that patience and forbearance under difficulties and annoyances, that integrity in matters of deal, that sobriety, sincerity, and chastity in conversation, which are always essential qualities of the Christian character, but which are peculiarly so at the present time. “ Fifth, That in our opinion, prayer and conference meetings, both on the Sabbath and on week-day evenings, are essential helps to growth in grace. And that it is a duty which we owe to the Lord, to ourselves, and to the cause, to see to it that we are not prevented from attending them by obstacles which we have it in our. power to remove. “Sixth, That as the perils of the last days thicken around us, and the attacks of the enemy upon the remnant become more fierce, frequent, and protracted than ever before, we can find security only in a corresponding increase of efforts on our part for higher attainments in godliness. And that, as a means for the accomplishment of this end, we, the church in Allegan, deem it advisable to hold two evening prayer meetings a week instead of one as heretofore.’— Ibid. It was such ministers and such churches that laid firm and deep the foundations of the work in the Middle West. JOHN BYINGTON First President of the General Conference, May 21, 18638, to May 17. 1865 244 “Let all things be done decently and in order.”” 1 Cor. 14: 40. CHAPTER X The Organization of Churches and Conferences IN taking up the subject assigned to this chapter, we shall need to retrace our steps a little in order to obtain a clear un- derstanding of the development from the beginning, in the Ad- ventist denomination, of the principle of gospel order. It is necessary first to remember the conditions under which the Adventists under Mr. Miller’s preaching were separated from the churches of which they had been members. They were in many cases expelled in a very summary manner. No oppor- tunity was given them for defense, nor was any account taken of the teachings of the Bible. This arbitrary action on the part of the churches created in many Adventists a strong feeling against church organization as such, which they were inclined to regard as a form of eccle- siastical despotism. George Storrs wrote: “Take care that you do not seek to organize another church. No church can be organized by man’s invention but what it becomes Babylon the moment it is organized. The Lord organized His own church by the strong bond of love. Stronger than that cannot be made; and when such bonds will not hold together the professed followers of Christ, they cease to be His followers, and drop off from the body as a matter of course.” 245 246 ORIGIN AND PROGRESS This attitude was the prevailing one with the Adventists for some years following the separation. During this time there were no regular church records of any kind, not so much as a bare list of members. If a person sincerely believed and was baptized, his name was entered in the Lamb’s book of life. What need of other record? There was no regular election of church officers, and with one or two exceptions, no ordaining of preachers. Those who felt disposed to do so, gave what they could spare directly to the ministers, there being no system of denomina- tional finance. On this plan, naturally, some ministers were fairly well paid; others received practically nothing. This loose condition of things existing among the Adventists as a class, it was only natural that Seventh-day Adventists should be affected by it, and share the prejudices against gospel order entertained by their brethren. But the inconvenience of such anarchy became obvious, and the leaders in the work early set about seeking a remedy. A beginning was made with the ministry. It seemed no more than proper for the church to look carefully into the lives of the men engaged more or less in public labor, consider their qualifications, and then designate in some way those who gave manifest evidence of having received a divine call. It was de- cided to issue to such, a card stating that they had been ap- proved in the work of the gospel ministry, and recommending them to the fellowship of the Adventist believers everywhere. The cards were dated, and were signed by two of the leading ministers, usually James White and Joseph Bates. This plan began to be carried out in January, 1853. Natu- rally, cards were not issued to some who were opposed to the principles of gospel order, and wished to go and come as they pleased, regardless of the wishes of their brethren. These with- drew, and for a time formed an opposition party. But the effect, on the whole, was good. James White, writing retrospectively at the close of the year 1854, said: “There never has been such a strong union as seems to exist with the remnant at the present time, and there seems to be a general waking up to: @ the work of the Lord.” The next move was in the direction of proper support for the gospel messengers who had been duly approved. With the © renewed confidence springing from unity of effort, the number — of ministers was increasing. In the summer of 1854 tents be- gan to be used for holding meetings, and being somewhat new, they attracted large crowds of people. The situation demanded CHURCHES AND CONFERENCES 247 a considerable number of ministers who could give practically all their time to the work. Obviously, they could not do this to the best advantage without regular support for their families. This lack of definite support was seriously interfering with aggressive evangelistic work. In a note appearing in the Re- view about this time, Elder White suggested that no more tents be put in the field than could be well manned and sustained. Then he added the significant words: “Ts it not too late to talk about working on the farm part of the time, and going as a preacher with a tent the rest of the time? Should not every tent company be free from worldly care and embarrassment? Brethren, think of these things, and may the Lord direct His people.” The brethren did think it over, and the conviction became general that some feasible plan for financing evangelistic effort would be necessary in order to put the cause on vantage ground. The liberality of the people must somehow take a more syste- matic and definite form, but what that form should be was a difficult question. Recourse was had, as in other times of perplexity, to a prayerful study of the Bible. In the month of April, 1858, a little company of interested ones formed themselves into a Bible class under the direction of J. N. Andrews, for the purpose of ascertaining the teaching of the Scriptures concerning the sup- port of the gospel ministry. The outcome of that Bible class was the recommendation of what was called “systematic be- nevolence on the tithing principle.’ | The plan was adopted by vote by the Battle Creek church _ Jan. 26, 1859, and was published in full, with reasons for its adoption, in the Review of February 6. An address on the Same subject was presented at a general gathering of Sabbath keepers in Battle Creek, June 3-6, 1859, and the plan adopted. A majority of believers began to carry out the plan at once. Some _ held back, but it was not long till the principle was thoroughly established. The liberally inclined felt that a tithe was too _ little, the penurious, that it was too much; but the plan pre- _ vailed in the end. | The next forward step to be taken in the matter of conduct- ing the affairs of the denomination in a safe and orderly man- ner, was the creation of a legal organization for holding church | property. Here opposition appeared. Those who led out in this much-needed reform, were charged with desiring to make _@ name so as to be like the churches around them. They were also said to be going back to Babylon. These and other objec- tions were duly published in the Review, and were followed by | | | | : ee ee Ss ae LEAT OF GEST) DOdE OT Ore Ole ee ene ee Ree nn ee ee Le ee eee NOLLVIOOSSV DNIHSIIdNd GIVuaH GNV MUIAGH ‘ Se “: R gs F o _ id ie 2. | 2. asf. \ 6881391340 09V9I ae £76 881.'321530 o1NoUa eee CHURCHES AND CONFERENCES 249 a common-sense reply by James White, in the course of which he pointed out that the Lord’s goods could be managed in the present state of things only according to the laws of the coun- try; and further, that it is vain to talk of church property if the church is not in a position to hold it legally. By the autumn of 1860 it seemed that the time had come to act. Ata general meeting held September 26 to October 1, THE REVIEW AND HERALD AT THE TIME OF ITS INCORPORATION IN 1861 This was the first legal organization of the Seventh-day Adventist body. the question of organization was thoroughly discussed in all its various phases. The outcome was a unanimous vote to organ- ize legally a publishing association, and a committee of five was appointed to create such a corporation as soon as practicable. Organizing the publishing house, which was at the time the chief denominational institution, virtually meant finding a name for the denomination. Various suggestions were made, among others the “ Church of God,” which was rejected as not at all distinctive. It seemed desirable that a name should be found which would embody the outstanding features of the denomi- national belief. The name “ Seventh-day Adventist ” accord- ingly won increasing favor, and when the matter was put to a vote, only one person voted in opposition, and that one after- ward changed his mind. 250 ORIGIN AND PROGRESS The Seventh-day Adventist Publishing Association was ac- cordingly organized May 3, 1861, and it formed the first of the corporations identified with the work of the denomination. The one institution of the denomination thus provided for, it was next in order to organize the evangelistic affairs of the denomination. The writings of Mrs. White had been urging the value of mature plans, and of counseling frequently together. In 1855 came the word: “There is too much of an independence of spirit indulged in among the messengers. This must be laid aside, and there must be a drawing together of the servants of the Lord. .. . ‘Press together, press together.’ ”—‘ Testi- monies for the Church,” Vol. I, pp. 113, 114. Again: “God is leading out a people, not a few separate individuals, here and there, one believing this thing, another that.”—TId., p. 207. And again: “The people of God should move understandingly, and should be united in their efforts. They should be of the same mind, of the same judgment; then their efforts will not be scattered, but will tell forcibly in the upbuilding of the cause of present truth. Order must be observed, and there must be union in maintaining order, or Satan will take the advantage.’—Id., p. 210. The situation called loudly for something to be done. Muin- isters had no specified fields of labor, and though they tried to keep in touch with one another, their efforts were not always successful. There might be three ministers at one church at one time; while other churches equally needing labor might not be visited for many months. Moreover, the labor was all of a scattered character, there being no way of following it up systematically. Under a sense of the pressing need of some orderly way of securing unity of action and an effective organization, James White suggested, in an article in the Review of July 21, 1859, that it might be well for the believers in each State to hold a yearly meeting, at which plans could be laid for the evangelistic work in that State during the ensuing year. The suggestion met with favor, and beginning with the year 1860, such meet- ings were held in the States where there were sufficient believers. These somewhat informal gatherings for counsel grew into regularly elected bodies of delegates. Before they could become such, however, it was necessary that the churches should be properly organized. Elder White accordingly addressed the Conference assembled in Battle Creek in the spring of 1861, calling for a more complete and effective organization of the churches. Recommendations were passed favoring such a course CHURCHES AND CONFERENCES 251 of action, and a committee of nine ministers was selected to study the Bible on the subject of church order and officers. About the same time the suggestion was made that churches appoint delegates to the State conferences, and also that State conferences elect delegates to a General Conference. Both ideas met with general favor. At a Conference of the leading workers held in the spring of 1861, as already recorded, the Publishing Association had been incorporated. During the summer the discussion of ef- fective conference organization went on, and in the autumn seven of the leading ministers met again in Battle Creek, Oc- tober 6, the first business presented being the organization of churches. The Conference recommended the following church covenant: “ We, the undersigned, hereby associate ourselves together as a church, taking the name of Seventh-day Adventists, covenanting to keep the com- mandments of God and the faith of Jesus Christ.” A committee was appointed to prepare an address setting forth in detail plans for organizing churches, and this address was published in the Review of Oct. 15, 1861. At the general meeting just mentioned, it was decided to issue certificates of ordination to ministers, and annual creden- tials. A resolution was also passed, recommending that the churches in the State of Michigan unite in one conference, bear- ing the name of the Michigan Conference of Seventh-day Ad- ventists. A chairman, secretary, and advisory committee of three were appointed, and it was decided that the first session of the conference should be held in Monterey in the autumn of the following year. The Michigan Conference convened in September, 1862. It - adopted the plan of receiving churches into the conference by vote, just as members are taken into churches. Seventeen churches had been organized in the State, and these were taken into the conference, all members present being accepted by vote as delegates. At this conference it was decided to pay ministers a stated sum weekly for services rendered, the rate to be fixed by an auditing committee selected at the annual meeting; and to require ministers to report their time and expenses to the _ conference. From the State conference to the General Conference there was but a step, and that an inevitable one. At the Monterey meeting of the Michigan Conference this resolution was passed: “That we invite the several State conferences to meet with us, by delegate, in General Conference, at our next annual Conference.” 252 ORIGIN AND PROGRESS It was intended at first to hold this Conference in the autumn of 1863; but the spring proved to be a more favorable time. A call was accordingly made by James White, J. N. Loughbor- ough, and John Byington, for a meeting to be held in Battle Creek, May 20-23. This meeting, the first general gathering of delegates representing the work as a whole throughout the country, was attended by the following elected delegates: New York: J. N. Andrews, N. Fuller, C. O. Taylor, J. M. Aldrich. Ohio: I. N. Van Gorder, H. F. Baker. Michigan: James White, Joseph Bates, J. H. Waggoner, John Byington, J. N. Loughborough, Moses Hull, M. E. Cornell, R. J. Lawrence, James Harvey, W. S. Higley, Jr. Wisconsin: Isaac Sanborn. Iowa: B. F. Snook, W. H. Brinkerhoff. Minnesota: Washington Morse. Committees were appointed as follows: On General Conference Constitution: J. N. Andrews, N. Ful- ler, I. Sanborn, W. Morse, H. F. Baker, B. I’. Snook, J. H. Wag- goner, J. N. Loughborough. On State Conference Constitution: J. N. Loughborough, I. Sanborn, W. H. Brinkerhoff, J. M. Aldrich, and W. Morse. A constitution was adopted for the General Conference, con- sisting of nine articles. The duty of the executive committee is thus defined: “They shall take the special supervision of all missionary labor, and as a missionary board shall have the power to decide where such labor is needed, and who shall go as missionaries to perform the same.” The basis of representation was made as follows: ‘“ Bach State conference shall be entitled to one delegate in the General Conference, and one additional delegate for every twenty delegates in the State conference.”— Quoted in the Year Book for 1913, p. 245. A constitution was also adopted for State conferences, with delegate representation providing that each church to the num- ber of twenty members or under shall be entitled to one dele- gate, and one additional delegate for each additional fifteen members. The committee on nominations reported the following offi- cers: President, James White; Secretary, Uriah Smith; Treas- urer, BE. S. Walker; Executive Committee, James White, John : Byington, J. N. Loughborough. The report was unanimously adopted, but Elder White de- clined to serve as president, feeling that in view of his promi-— CHURCHES AND CONFERENCES 253 nent advocacy of a definite organization, it would be better for the place of chief responsibility to be filled, for the first year at least, by another man. John Byington was accordingly elected in his stead. Thus was adopted a representative form of organization which, in principle, has continued ever since, the organization being extended from time to time to meet the needs of a rapidly growing work. At every step there was free discussion through the columns of the Review, in which many took part. The form finally agreed upon commended itself as allowing the fullest degree of individual liberty consistent with effective action on the part of the body as a whole. It has proved such in practice. Looking back on the agitation leading up to the adoption of this organization, Elder White, in an article in the Review of Jan. 4, 1881, only a few months before his death, effectively reviewed the situation: “Organization was designed to secure unity of action, and as a pro- tection from imposture. It was never intended as a scourge to compel obedience, but rather for the protection of the people of God. Christ does not drive His people; He calls them. “Christ never designed that human minds should be molded for heaven by the influence merely of other human minds. ‘ The head of every man is Christ.’ His part is to lead, and to mold, and to stamp His own image upon the heirs of eternal glory. However important organization may be for the protection of the church, and to secure harmony of action, it must not come in to take the disciple from the hands of the Master. “Those who drafted the form of organization adopted by Seventh-day Adventists, labored to incorporate into it, as far as possible, the simplicity of expression and form found in the New Testament. The more of the spirit of the gospel manifested, and the more simple, the more efficient the system. “The General Conference takes the general supervision of the work in all its branches, inc.uding the State conferences. The State conference takes the supervision of all branches of the work in the State, including the churches in that State. And the church is a body of Christians associated together with the simple covenant to keep the commandments of God and the faith of Jesus. “The officers of a local church are servants of that church, and not lords, to rule over it with church force. ‘He that is greatest among you Shall be your servant.’ Matt. 23:11. These officers should set examples of patience, watchfulness, prayer, kindness, and liberality, to the members of the church, and should manifest a good degree of that love to those they Serve, exhibited in the life and teachings of our Lord.” BURYING HIS IDOL 254 THE WESTERN HEALTH REFORM INSTITUTE CHAPTER XI Health and Temperance THE beginnings of health reform among Adventists date back to early times. It was but natural that a people who loved the Bible, and endeavored earnestly to weave its precepts into their daily lives, should ultimately adopt physical practices some- what at variance with those of the world. The advent belief itself seems to call for a full dedication to God, as in the prayer of the apostle Paul in behalf of the church at Thessalonica: “The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.’’ This is illustrated in the story told by one of the old pioneers of how the movement against the use of tobacco began among: the Adventists of New England. One of the believers was plowing in his field, and the day being somewhat warm, he stopped at the end of the furrow to rest his horses. Meanwhile he took out pipe and tobacco for his own refreshment. As he _ sat there smoking, his mind reverted to the subject which lay nearest his heart,— the return of the blessed Saviour. Stretched out before him lay the quiet landscape, and above a sky of the 255 256 ORIGIN AND PROGRESS purest azure, broken only by the presence of one large snowy- white cloud. Quite involuntarily he began to question himself: “What if my Lord and Master were to come to earth this day? What if I should behold Him now on this white cloud? Should I be ready to meet Him?” Then after a pause, “Should | wish Him to find me just as I am this moment — with my pipe in my mouth?” 7 Such questionings were not uncommon among the believers, and the idea of the Lord’s imminent appearing brought no dis- may to sincere and earnest souls who were longing for the great event. But in the present instance the thought was a little dis- quieting, considered from the viewpoint of his immediate occu- pation. The question, “ Should I like to have my Saviour come and find me smoking?” presented some ground for doubt. The more the man thought about it, the less he felt that he could honestly answer in the affirmative. There was a contrast be- tween that filthy clay pipe and the pure white cloud,— his eye told him that; moreover, his heart told him that there was a deeper spiritual contrast between the expected Saviour and any habit intended primarily to satisfy the cravings of a perverted appetite. The man was not much given to dreamy reverie. His mind was soon made up. He rose from his meditations, laid his pipe and his tobacco pouch in the furrow by his side, put in the plowshare, turned over the sod, and buried his idol. That eve- ning there was a prayer meeting in the neighborhood, and this brother, when his turn came for testifying, told of his morning’s meditation in the field, and of its result. He did not argue, he only told his experience,— what he had thought and what he had done. The other brethren saw the matter in the same light that he did, and they, too, buried their pipes. It was a small thing in itself, but it was a beginning on right lines, and it opened the way for other reforms, which were to come at the proper time. The principle that had actuated these farmers in giving up their well-loved pipes was a fruitful one. There was no better way for them to decide whether or not a given habit should be continued, than to ask, “Is it in harmony with the profession of one who is looking for the re- turn of his Lord? Is it a help toward the higher life? Does it make for purity and holiness? or is it a mere means of grati- fying the senses? ”’ The same principle continued to lead in the further reforms that were identified with the advent movement, although in time, with the more general spread of a knowledge of hygienic prin- HEALTH AND TEMPERANCE 257 ciples, scientific reasons came in for their full share of attention. As lovers of truth, the Adventists did not turn a deaf ear to the teachings of science concerning the proper care of the body. The foregoing experience in the giving up of tobacco oc- curred among Adventist believers in the spring before the dis- appointment, in the autumn of 1844. And while abstinence from tobacco early became somewhat general among the Ad- ventists who kept the seventh day, it was not till the early fifties that articles against its use began to appear in the columns of the Review. In a selected article in the issue of Dec. 18, 1853, we find the following: “The person that uses tobacco cannot be as good a Christian as he could be without it. Religion, for its full development, demands all our mental powers. ... This drug impairs them. It accordingly must follow that, in proportion to their derangement will be the defect of their action; so that in this sense it may be said with truth, that the person that uses tobacco cannot be as good a Christian as he could be without it.” In the same year, Mrs. White, in the supplement to her book, “ Experience and Views,” referred to tobacco using as a habit that must be given up. She further suggested that if all should ‘“ study to be more economical in their articles of dress, depriv- ing themselves of some things which are not actually necessary, and should lay aside such useless and injurious things as tea and coffee, giving to the cause what these cost,” they would be blessed in so doing. About two years later there appeared in the Review (Dec. 4, 1855, page 79) the following record of an action taken at a Vermont conference: “At a general church meeting held at Morristown, Vt., Oct. 15, 1855, at which there were delegates from most of the churches in the State, the subject of the use of tobacco by members of the church was introduced. “After hearing remarks from several portions of Scripture, such as 2 Corinthians 7:1; James 1:21; 1 Corinthians 10:31, and some of the sayings of Christ on the subject of self-denial, to enforce the above; and some other portions of inspiration; it was, without a dissenting voice, “ Voted, That the use of tobacco by any member is a serious and bitter grief, and greatly lamented by the church; and after such members have been labored with, and properly admonished, as long as duty seems to require, if they do not reform, the church will then deem it their duty to with- draw from them the hand of fellowship. “ By order of the church. (Signed ) “ STEPHEN PIERCE.” J. H. Waggoner, who had himself experienced great bene‘it from giving up tobacco, was an enthusiastic advocate of the reform. For over ten years the columns of the Review were used to educate the Adventist people to a view of their calling 17 ‘Sa tay 258 ORIGIN AND PROGRESS and work which would exclude tobacco, and the effort was successful. Tobacco fully out of the way, attention began to be devoted to other physical reforms; but it took time and patience to achieve results. The first Seventh-day Adventist to practise health principles comprehensively and to advocate them in a wise and tactful way, was Joseph Bates. Something has al- ready been said of his faithful labors in behalf of the 1844 move- ment, and later in advocating the claims of the Bible Sabbath. It remains to study the man somewhat in the character of a health reformer. Thrown at an early age among sailors, he was disgusted with their intemperate habits, and kept himself from excess; but it was not till he had become master of a vessel that he finally gave up the use of spirituous liquors. In the course of a long voyage to South America, he noticed that he had a greater de- sire for the one glass of ardent spirits that he was allowing himself daily than for his dinner, and he became alarmed. After reflection he decided that he would take no more of it. A year later he also gave up wine, and still later all other intoxicants, including cider and beer. It is a little apart from the subject of this chapter, but it may not be out of place to mention that the next reform in the captain’s life was to give up the use of profane language; then he threw away his tobacco, and after winning moral victories on all these points, he was brought fully under the gracious in- fluence of the Holy Spirit, and became a converted man. His life thus illustrates what may be said to be a cherished belief of Seventh-day Adventists, as it has come to be of many thought- ful men and women,— that when a man accepts the health prin- ciples, he puts himself in an attitude of mind more favorable to the reception of spiritual truths. Upon returning from the voyage during which he had given his heart to God, Captain Bates remained at home for more than a year, devoting his energies to various religious and phil- anthropic enterprises. On the day of his baptism, which oc- curred in the spring of 1827, he solicited the aid of the minister who performed the ceremony in the formation of a temperance society. Failing to interest him, he started out alone. The Con- eregational minister put down his name, likewise the two dea- cons, and others to the number of twelve. Then a meeting was called, and the Fairhaven Temperance Society was the result. The members were largely sea captains who had had abundant opportunity to observe the evil results of liquor drinking. At HEALTH AND TEMPERANCE 259 first the pledge obligated the signer to “ abstain from the use of ardent spirits as a beverage.” Later it was found necessary to exclude the use of all intoxicating drinks except for medicinal purposes. This caused the members to be known as “ tee- totalers.”’ The society thus formed in Fairhaven was one of the ear- liest organizations of the kind in this country, and rapidly grew in numbers and in favor with the public. Many of the citizens of New Bedford attended the meetings, and from the interest thus aroused, a society was formed in that town, and others in other places. Then came the Bristol County Temperance So- ciety, and this was soon followed by the Massachusetts State Temperance Society, whereupon, temperance papers, tracts, and lecturers began to multiply throughout the land. Captain Bates made one more voyage, sailing out from New Bedford in the late summer of 1827. Not long after his return, _ he organized, with the aid of associates, the Fairhaven Seaman s Friend Society, and interested himself in various religious and philanthropic enterprises, at the same time proceeding to im- prove a small farm which his father had bequeathed to h.m. His next step in hygienic reform was to give up tea and coffee, finding that they had a slightly stimulating effect upon his system. It was somewhat later that he discontinued the use of flesh meats and of all richly seasoned viands, and adopted a diet of plain, wholesome food. He was of a modest and retiring nature, and never mentioned his dietetic habits unless ques- tioned. When asked why he did not eat meats, rich pastries, and condiments, he usually replied: ‘“‘I have eaten my share of them.” But though he practised his principles very unobtru- sively, he never swerved from them, often when traveling mak- ing his principal meal a very meager one in preference to partaking of things he believed to be injurious. Of the effects of this wholesome régime, maintained often- times under difficulties, James White, who met the retired sea captain for the first time in 1846, has the following to say: “ When I first became acquainted with Elder Bates, he was fifty-four years of age. His countenance was fair, his eye was clear and mild, his figure was erect and of fine proportions, and he was the last man to be picked out of the crowd as one who had endured the hardships and exposure of sea life, and who had come in contact with the demoralizing influences of such a life for more than a score of years. It had been eighteen years since he left the seas, and during that time his life of rigid temperance in eating as well as in drinking, and his labors in the pure sphere of moral reform, had regenerated the entire man, body, soul, and spirit, until he seemed almost re-created for the special work to which God had called him.” —‘ Christian Temperance and Bible Hygiene,” pp. 252, 253. 260 | ORIGIN AND PROGRESS While Captain Bates was the first of the Adventist leaders to throw emphasis upon the health principles as part of the message intrusted to that people, his efforts would have been less fruitful in permanent results had they not been heartily seconded by Elder and Mrs. White, who first brought the whole subject of healthful living as an issue before all the Adventists. With them, as with Captain Bates, it was largely a matter of personal experience. Like other persons devoted to great re- forms, they studied the subject of hygiene with a view to adopt- ing those habits of eating and drinking and working which would enable them to accomplish most in the service of the Master. They accordingly sought heavenly guidance, studied the Bible for basic principles, read the best accessible works on hygiene, and finally, in the early autumn of 1864, paid a three weeks’ visit to the Dansville health institute in New York, then under the supervision of Dr. J. C. Jackson. Their attention had been especially directed to the matter by Elder White’s breakdown under the heavy strain of anxiety and labor incident to the war. He was stricken with partial paraly- sis on Aug. 16, 1865, and while in answer to prayer the use of his right arm was restored, he did not rally from the shock, and physicians gave little hope, declaring they had not known a case of recovery from so severe an attack. Under these conditions, after five weeks of careful nursing at home, Mrs. White decided to take her husband to Dansville. Here, though continuing to suffer much from pain and sleeplessness, he gradually improved. After leaving Dansville he continued to practise the principles of hygienic reform, and with his wife’s encouragement, began to engage in light outdoor labor. The visit to Doctor Jackson’s institution was of great value to Elder and Mrs. White. The daily lectures in the drawing- room afforded useful information on a wide variety of health | topics, and it was also very helpful for them to undergo the hydropathic treatments, and experience their benefits upon their own bodies, as well as to observe the effects upon others. Another Adventist preacher who came in touch with the Dansville institution about this time was J. N. Andrews, already known to the reader as one of the early leaders in the advent movement. In his youth he did not have a strong constitution, and when he entered the gospel ministry at the age of twenty- one, it was the opinion of his friends that he had not long to live. Severe labor in forwarding the interests of an unpopular truth further depleted his strength, and gave rise to a combi- nation of disorders that made life a burden to him. When a_- HEALTH AND TEMPERANCE 26] knowledge of healthful living first came to him, he was suffer- ing from dyspepsia, sleeplessness, nervous prostration, and chronic catarrh in an aggravated form. He had been obliged to give up brain work entirely, and to labor in the open air; but by adopting the health principles,— which included the dis- use of flesh meats and irritating condiments and of all highly seasoned foods, and the use of a simple, natural diet,— he was very soon able to resume his career as a minister of the gospel, and to perform much additional labor of a literary character. J. N. Loughborough and R. F. Cottrell likewise passed through personal experiences that made them zealous advocates of health reform. But they did not rest satisfied with simply relating their own experiences. They taught the health princi- ples from the desk and in the homes of the people. Elder and Mrs. White were especially forceful in the presentation of man’s obligation to obey physical laws. They argued the matter on the higher ground of duty toward God and toward one’s fellow men. Health reform was a great movement that was going for- ward under heavenly direction, and a reform people like the Seventh-day Adventists could not ignore it. Elder White ar- gued thus: “Every real reform-—every movement that tends to improve man’s present condition or to affect his future happiness —is under the direct providence of God. This is true of the great cause of hygienic reform. “It is with great pleasure that we consider this matter from a Bible point of view. The Bible is to us the voice of Infinite Wisdom, the highest and safest authority; and it contains a vast amount of testimony touching the subject of health. Christian temperance is taught on almost every page of the New Testament. We thank God for science; and we also thank Him that, on the subject of hygiene, science and the Word of God are in har- mony.”—‘ Christian Temperance and Bible Hygiene,’ by Mrs. E. G. and James White, pp. 211, 212. He connected hygienic reform with the doctrine of Christ’s soon coming: “ Admitting that we are living in that brief period divinely allotted to the work of preparing for the second advent of the Son of God, and the change to immortality, how timely is the introduction of the subject of hygienic reform among us,—a reform which changes false habits for those of Christian temperance, and purity of soul, body, and spirit! ’—Jd., p. 212. “Would we be the adopted sons and daughters of the Almighty? Then we must shun the excesses of this degenerate age, and perfect that holiness which consists in physical as well as moral cleanliness. Our God is the _ embodiment of purity. Into heaven ‘there shall in no wise enter... any- _ thing that defileth. The throne of God, the tree of life, and the river of _ life, clear as crystal, will be charming in their purity. We believe it to be but a little while to the ushering in of the day of immortal blessedness; _ and should we not feel unutterable longings for that purity ... which is ‘ 262 ORIGIN AND PROGRESS necessary in order to be meet for the inheritance of the saints in light? 77 Id. p. 213. With such stirring words he roused the people to a sense of the importance of healthful living. In the light of his luminous treatment of the subject it appeared perfectly clear that Sev- enth-day Adventists could not but be health reformers. Their whole training fitted them to take the lead in physical as well as spiritual reform. In his own words: “ Seventh-day Adventists took up the subject of hygiene from religious principle, and they adhere to it in the love and fear of the God of the Bible. They have a living, growing interest in the reform as taught among them, because of its harmony with science, with their own invaluable ex- perience, and with the Word of God. Their ministers teach it to the people publicly and at the fireside, and they practise it, so far as possible, wherever duty calls them. This people also carry out the reform in their social rela- tions with kindred and friends, at home and abroad. This straightforward course makes them practical as well as theoretical teachers of hygienic reform. And this is no more than might be expected. A people who have moral courage to leave the deep rut of human custom, and observe the seventh day of the week as the Sabbath of the Lord, purely from principle, should be found firm and true in all reforms. To be out of joint with the rest of the world for two days in each week, is neither convenient nor profit- able. The observance of the Bible Sabbath is frequently attended with pecuniary loss. It is also decidedly unpopular; and nature shrinks from taking a step that carries one so far from the world. And the high sense of truth and duty that leads this people to a conscientious observance of the Sabbath of the Bible, also leads them to adopt and carry out the principles of hygienic reform. “ Seventh-day Adventists have taken their position upon unpopular points of theology from hearing sermons and reading works which appeal to their moral and intellectual faculties. The grand themes upon which they dwell with delight and profit are the comparison of prophecy with history; the origin, nature, and perpetuity of the divine law; and that purity ... which is requisite to heirship to the future inheritance. “ While thousands are induced to take a position in matters of religion simply because their feelings are wrought upon, and while tens of thou- sands adopt a religion simply because it is popular, Seventh-day Adventists are moved by appeals to the noblest powers of the human mind. Such a people should be ready to follow truth wherever it may lead them, and properly to estimate reforms wherever they may exist. And having, from reason and conscience, taken their position on the subject of hygienic reform, they are prepared to defend it, and to reap the benefits of it.’— Id., pp. 214, 215. The work of reform was not sudden, nor by fits and starts, but went steadily forward step by step. Writing in the Health Reformer in 1870, Elder White says: “The attention of our people was first called to the harmful effects of tea, coffee, and tobacco about twenty years ago. For thirteen years the voice of truth, pleading in the name of Christian temperance, was heard among us, warning us against these slow poisons, before our attention was HEALTH AND TEMPERANCE 263 called to any further advance in habits of life. This was all that could be borne till victory should turn in favor of purity and health, and against these popular evils. The good work went steadily on, until our tables were cleared of tea and coffee, and our homes and persons were free from the stench of tobacco. “But the good work of reform did not end here. About seven years ago the attention of our people was especially turned to the importance of thorough ventilation, and to the relation of proper food and clothing to health. The question of flesh eating came up, and was fully and candidly discussed. It was decided that flesh was less nutritious than bread,—an opinion sustained not only by the best medical authorities in our country and Europe, but by the experience of thousands who have tested the matter for themselves. While we admit that flesh is a food, we deny that it is the best food for man. It stimulates the system, but does not nourish and build it up, as do grains, fruits, and vegetables. Besides this, animals are liable to be more or less diseased; and by partaking of their flesh, man receives their diseases into his own system. “It is stated upon good authority that while wheat, corn, barley, rye, and oats contain Seventy-five parts nutrition and twenty-five parts waste, pork, beef, and mutton contain only twenty-five parts nutrition and seventy- five parts waste. On this hypothesis, one pound of meal contains as much nutriment as three pounds of meat. The poor man may figure thus: The rich pay fifty cents for three pounds of meat, which contain no more value in nutrition than one pound of good, unbolted wheat meal, costing only four cents.”—Id., pp. 224-226, Not only did the reform proceed gradually and in a certain order with the denomination as a whole, but individuals were advised to use moderation, and make changes in their habits one at a time. James White writes: “Ts a man a tobacco user, a tea and coffee drinker, a meat eater, taking his three meals? Let him begin with tobacco, and put that away. Then let him leave off the use of tea and coffee, eat less meat, and make his third meal very light. He will find this a heavy tax upon his system. He may all the time feel worse; but what of that? There is a glorious victory ahead. Soon he can dispense with flesh meats altogether. His appetite will become natural, and he can take simple, healthful food with a keen relish.”— d., Dp, 224. It will readily appear from the foregoing that the advocacy of health principles on the part of these early pioneers was not only enthusiastic, but was marked by moderation and good Sense. They spoke from definite personal experience; but they also based their teaching on broad scientific principles, and they appealed to the noblest human feelings. Still, if one remem- bers how exceedingly difficult it is to bring about reforms of a somewhat sweeping character when they have reference to daily physical habits so ingrained as to seem to be part of the very life, one cannot but feel that something more is requisite besides the teaching and example of these men. And there was Something more, without which it is hardly likely that the move- VENT DAY A BATTLE CRE THE FIRST IMPORTANT HEALTH PUBLICATION 264 HEALTH AND TEMPERANCE 265 ment would have been successful; without which, indeed, the worthy pioneers from whom we have quoted, would have lacked in large part the clear, strong conviction from which they spoke. In the year 1863, while attending a tent-meeting in Otsego, Mich., Mrs. E. G. White received special light relating to health reform. Again at Rochester, N. Y., in 1865, the subject was opened up before her in vision, and more fully as to its essential nature and its relation to other truths of the Bible. In her own words: “The health reform, I was shown, is a part of the third angel’s message, and is just as closely connected with it as are the arm and hand with the human body. I saw that we as a people must make an advance move in this great work. Ministers and people must act in concert.’—‘‘ Testimonies for the Church,” Vol. I, p. 486. “There are*but few as yet who are aroused sufficiently to understand how much their habits of diet have to do with their health, their characters, their usefulness in this world, and their eternal destiny. I saw that it is the duty of those who have received the light from heaven, and have realized the benefit of walking in it, to manifest a greater interest for those who are still suffering for want of knowledge. Sabbath keepers who are looking for the soon appearing of their Saviour should be the last to mani- fest a lack of interest in this great work of reform. Men and women must be instructed, and ministers and people should feel that the burden of the work rests upon them to agitate the subject, and urge it home upon others.”—Id., pp. 488, 489. About this time there came out a book entitled, ““ How to Live.” It was published at first on the instalment plan, appear- ing in the form of small pamphlets which contained, with other matter, a series of articles by Mrs. White on the subject, “ Dis- ease and Its Causes.” In these articles the responsibility prop- erly to care for the body was clearly stated, and much valuable information was given in reference to diet, food, dress, venti- lation, and the care of children. - This series of articles may be said to contain the seed principles from which the whole health teaching of the denomination, including much of what we have quoted in the previous pages, was an outgrowth. The writer took different ground from contemporary hy- gienists in laying stress upon the moral influence of health re- form, always enforcing obedience to physical laws as one of the Christian duties. “Many have expected [runs one of the paragraphs] that God would keep them from sickness merely because they have asked Him to do so. But God did not regard their prayers, because their faith was not made perfect by works. God will not work a miracle to keep those from sickness who have no care for themselves, but are continually violating the laws of health, and make no efforts to prevent disease. When we do all we can 266 ORIGIN AND PROGRESS on our part to have health, then may we expect that the blessed results will follow, and we can ask God in faith to bless our efforts for the preservation of health. He will then answer our prayer, if His name can be glorified thereby. But let all understand that they have a work to do. God will not work in a miraculous manner to preserve the health of persons who are taking a sure course to make themselves sick by their careless inattention to the laws of health.”—‘‘ How to Live,” No. 4, p. 64. The second article in the series was devoted chiefly to the care of children, and touches on the principles of Christian edu- cation. Parents are advised not to allow their little ones to have their brains crammed with book knowledge at the expense of normal physical development: “During the first six or seven years of a child’s life special attention should be given to its physical training, rather than the intellect. After this period, if the physical constitution is good, the education of both should receive attention. Infancy extends to the age of six or sevén years. Up to this period, children should be left like little lambs, to roam around the house and in the yard, in the buoyancy of their spirits, skipping and jump- ing, free from care and trouble. “Parents, especially mothers, should be the only teachers of such infant minds. They should not educate from books. The children generally will be inquisitive to learn the things of nature. They will ask questions in regard to the things they see and hear, and parents should improve the opportunity to instruct, and patiently answer these little inquiries. They can in this manner get the advantage of the enemy, and fortify the minds of their children, by sowing good seed in their hearts, leaving no room for the bad to take root. The mother’s loving instruction at a tender age is what is needed by children in the formation of character.”—Id., No. 2, p. 44. Dress reform is another subject that received timely atten- tion in the series. Women were urged to discard constricting, injurious corsets, in order that the lungs and other organs of the body might have full play, to clothe the limbs warmly, and to wear dresses that would clear the filth of the street. | The progress of health principles was not to depend wholly upon teaching the principles from the desk and by means of publications. An institution was to be founded for the treat- ment of the sick on rational principles. Mrs. White wrote: “I was shown that we should provide a home for the afflicted, and those who wish to learn how to take care of their bodies that they may prevent sickness. We should not remain indifferent, and compel those who are sick and desirous of living out the truth, to go to popular water-cure insti- tutions for the recovery of health, where there is no sympathy for our faith.” —“ Testimonies for the Church,” Vol. I, p. 489. Such an institution, it was pointed out, would, if rightly con- ducted, be a means of helping the patients who might resort to it, spiritually as well as physically. While their bodies were being benefited by the treatments given, their minds might be HEALTH AND TEMPERANCE 267 opened to spiritual truths, and their lives brought into a closer relation with the will of the heavenly Father. Such an insti- tution, moreover, was to be placed in a position to assist the worthy poor, and for this a plan was proposed: “Those to whom God has intrusted means should provide a fund to be used for the benefit of the worthy poor who are sick and not able to defray the expenses of receiving treatment at the institution: . . . Unless those who have an abundance give for this object, without calling for returns, the poor will be unable to avail themselves of the benefits derived from the treatment of disease at such an institution, where so much means is required for labor bestowed. Such an institution should not in its infancy, while struggling to live, become embarrassed by a constant expenditure of means without realizing any returns.’— JId., pp. AGA 495, The instruction calling for a health institution was first given at the General Conference which convened in May, 1866. And although it looked like a large undertaking to a people few in numbers and of small resources, yet there was no delay in car- rying it out. The residence of Judge Graves, with eight acres of land, on the outskirts of Battle Creek, Mich., was purchased, and a two-story addition was built and fitted up as treatment- rooms. A call was made through the Review of June 19, 1866, for persons to take stock. The members of the church in Battle Creek had already subscribed liberally. The institution was held in trust for a time until the Michigan State Legislature could pass legislation authorizing such a corporation. It was legally incorporated April 9, 1867, under the name of the Western Health Reform Institute. Meanwhile it was opened for patients at the appointed time, Sept. 5, 1866, about $11,000 of stock hav- ing then been subscribed. A note in the Review of September 11 called attention to the rapidity with which the enterprise was conceived and car- ried out: “We have only to look back to our Conference in May last, less than four short months ago, for the time when this matter first began to take practical shape among our people. Now we behold an elegant site secured, buildings ready for operation, a competent corps of assistants on the £round,.- «2 sum bordering on $11,000 already subscribed for stock in the enterprise, and the institute opened and operations actually commenced. In no enterprise ever undertaken by this people, has the hand of the Lord been more evidently manifested than in this thing.’”— Review and Herald, Sept. 11, 1866; Vol. m VIII, No. 15, p. 116. The institution thus brought into being was pleasantly sit- uated on high ground in what was known as the “ West End ” of Battle Creek, then a flourishing manufacturing town, with a population of about 5,000. A grove of trees separated the THE GREAT PHYSICIAN HEALTH AND TEMPERANCE WO PAs) main building from the street in front, and in the rear was a diversified landscape of hill and valley and stream. It was a suitable location for an institution which was to exemplify the principles of right living as a means of recovering and preserv- ing the health, and though the equipment was rather meager, it was adequate to the immediate needs. ~ Pibenasseanmemsen’ inacs tiseneanen sna tomemnnronopoaman geen en OUR PHYSICIAN, NATURE:. OBEY AND LIVE, REISE De EE SSNS en NSS NG SNS NG Ne Qe es ast Ret as Ricans Ag roeneinign gnc wa, SON ORO AL I NNN NEN bo ASN NG Nata ena RGN ANG Hts VOL. 1. BATTLE CREEK, MICH. AUGUST, 1868, — ROL 2 THE HEALTH REFORMER, while some of higher order have four; ae ee : while man, the head of the animal creation, The Gdlestern Mealth- Reform Sustitute, has but two, There is, however, a great _ BATTLE CREEK, MICH, similarity between the animal digestive | at. S.LAY, M.D., EDITOR. system and that of man. In the human. SO eomererecenne, At > . 5 *: sees pe > Terma: Gne Dollar per Year, invariably in Advances. rere, although the digestive apparatus - Address Dr, H. 8, LAY, Battle Creak, Michigan. is simpler than in animals, still itis quite || complicated. The alimentary canal is ining] a ti Ips divided into different cavities which eom-- VIN a ay hl. ia. _{|municate with cach other by narrow verteeteersersetteatver | OPENID LS, Or PEON OTR oP net ete thn ots ge, Side tae PERT ee Pee ee DIGESTION, _ At its commencement, we find the eav- ee ity of the mouth guarded at its posterior BY J. H. GINLEY, M.D. | extremity, by a muscular valve of the oe — . , \isthmus of the’ fauces. Through the ws- Digestion is that process by which ophagus it Ccommumeates with the stom- food is reduced to a form in which it can jach, which is guarded, at either extremity be absorbed and taken up into the blood. | by circular folds of muscular fibres, called This is the way that food builds up the | E weevierset tured ey tha eardiaa ana wuelarda reel THE FIRST HEALTH JOURNAL The opening of the Health Institute marked an era in the history of the development of our work. It not only gave tan- gible outward expression to the health principles as a definite phase of denominational belief, but it supplied am effective in- strumentality for the propagation of those principles. It rep- resented, on the side of the Adventists, a new and enlarged vision of the world’s need, and of the duty ‘resting upon the Christian church to supply that need. The healing ministry of Christ was seen to be a manifestation of divine love which should be continued in the world through the instrumentality 270 ORIGIN AND PROGRESS of the church. The practice of health principles and the use of simple hydropathic means of treating disease were regarded as a means of co-operating with the divine power, which alone can truly heal. Disease was seen to be the result of transgres- sion of natural law; and the duty and privilege of Christians to obey all these laws, and teach others to obey them, appeared to be a part of the everlasting gospel. | It was with a view of giving publicity to the health princi- ples that a monthly magazine was started in the month of August, 1866, a short time before the opening of the institute. It bore the name of Health Reformer, which was later chang 2d Heo Lay vice: Phebe Lamson, M. D. Kate Lindsay, M. D. to Good Health. A modest success from the start, it soon at- tained a very representative circulation, and was widely recog- nized as an effective advocate of hygienic reforms. Elder and Mrs. James White put into the development of this magazine and of the Health Institute the same enthusiastic labor that they — had given to the publishing and evangelistic work, and Mrs. White especially carried a heavy burden for the maintenance among the helpers of the institute of a high degree of spirit- | uality and consecration. | Meanwhile no effort was spared to increase the efficiency of — the institute as an agency for the scientific treatment of disease. : Dr. H. S. Lay, the first head physician, had not only enjoyed a wide medical practice covering seventeen years, but had been connected with the medical faculty of a hydropathic institution, and thus had a first-hand knowledge of the water treatments. HEALTH AND TEMPERANCE 271 Dr. Phebe Lamson, the first lady physician employed by the institution, was a woman of talent and ability, and thoroughly devoted to the work. Among other physicians who bore re- sponsibilities in the early years of the institution were Doctors J. H. Ginley, John F. Byington, William Russell, and M. G. Kel- logge, the last named being the first Seventh-day Adventist phy- sician to write a popular work on hygiene. Doctors J. H. Kel- logg and Kate Lindsay became connected with the institution somewhat later, and did much to make it a success. In the hands of these faithful men and women, and sup- ported by the prayers and active co-operation of the whole denomination, the institute, although by no means free from em- barrassments, both financial and otherwise, and often failing fully to realize the high ideals for which it stood, nevertheless made steady advancement, and enjoyed such a growth of pat- ronage that it was obliged to enlarge its facilities from time to time, first renting cottages, and finally, in the spring of Gow hie putting up a brick-veneered building four stories in height and 136 feet in length, which, with equipment, cost $100,000. The rooms of this building were taken as rapidly as they could be completed. Seven years later, in 1884, it became necessary to add a five-story extension on the south, including a dining-room with accommodations for 400. There followed next a five-story hospital to provide accommodations for the rapidly growing surgical work; and then a large extension on the north of the main building, and a nurses’ dormitory, a separate building east of the main building. Meanwhile the work of popularizing the health principles had been powerfully aided by the organization, early in 1879, of a society known as The American Health and Temperance Association, which in a few years obtained a following of 15,000 pledged members. It was largely by means of this organization that considerable quantities of health and temperance literature, including a Health Almanac, were circulated, and lectures given in many different parts of the country, resulting in the rais- ing up of a considerable body of constituents. The further development of this work will be considered in later chapters. ELDER AND MRS. JAMES WHITE CHAPTER XII The Camp-Meeting Era THE year 1868, which marked the sending out of the first missionaries to the Pacific Coast, also witnessed the holding of the first Seventh-day Adventist camp-meeting. It was convened in Wright, Mich., in the month of September, and was a gath- ering of great significance in the growth and development of the denomination. Elder and Mrs. White, and others closely associated with them, felt the need of a deepening of the spiritual life, and it was their conviction that the need would be most effectively met by a gathering out in the open air in some quiet place, where the people could give themselves uninterruptedly to seeking God. There were some fears, however, that good order and disci- _pline might be difficult to maintain in such a gathering. There- fore James White regarded this first meeting in the open as something of an experiment; and he was governed by this feel- ing in the instructions he gave for making the necessary prepa- rations. It was not thought best to invest money in family tents, as they might not be needed for future meetings. The families that came were advised to procure each eighteen yards of heavy factory cotton, and it was Suggested that after the 18 273 274 ORIGIN AND PROGRESS cloth had been used for temporary tents, it could be employed for other purposes. The camp was pitched in a grove of sugar maples on the farm of E. H. Root, near the town of Wright, Ottawa Co., west Michigan. In an editorial Elder Uriah Smith wrote: “There were nineteen tents from churches in Michigan, one from Olcott, N. Y., and one each from Oakland and Johnstown, Wis., making in all twenty-two tents on the ground, besides the Ohio and Michigan large meet- ing tents, each sixty feet in diameter. These, arranged in a circle around the preachers’ stand and the seats for the people, in the edge of the beautiful grove, made it a most pleasant and inviting spot.”— Review and Herald, Sept. 15, 1868; Vol. XXXII, NOL. al ie, The tents, which were of various sizes according to the num- ber of persons to be accommodated, were mostly constructed | with side walls of rough boards, the roof and ends being of factory cotton. The two large tents near the center were used for services only in case of rain, the speaker’s stand and the great majority of the seats being under the trees outside. The seats were of rough boards laid on logs arranged longitudinally end to end. Logs alone were also used for seats. The rostrum, which stood out in the open, measured about ten by twelve feet, and was provided with a canopy. The camp was lighted at night by means of a number of wood fires which were kept burning on elevated boxes filled with earth. For the comfort of the campers in wet or chilly weather, a log fire was kept burning in the outskirts. There was no grocery stand. Food was prepared in the farm houses near by, and brought warm to the camp. Bread wagons drove in from Berlin, the nearest village. The bookstand consisted of three planks supported on posts so as to form a triangular inclosure, within which the attendant stood. Six hundred dollars’ worth of books were sold at the meeting. Tracts and periodicals also received attention. One of the survivors remembers Elder White’s saying, as he scat- tered a handful of tracts over the congregation, “ The time is coming when these tracts will be scattered like the leaves of autumn.” The meeting was opened on Tuesday, September 1, with a season of prayer at the speaker’s stand. No further service was held till five o’clock, the campers being busily engaged erecting tents and making other preparations. At that hour Mrs. White gave an address, taking up the spiritual needs of the churches, and setting forth fully the special objects for which the meet- ing had been called. THE CAMP-MEETING ERA 275 The ministers present included Elder and Mrs. James White, J. N. Andrews, Joseph Bates, J. H. Waggoner, I. D. Van Horn, R. J. Lawrence, R. F. Andrews, C. O. Taylor, N. Fuller, and John Matteson. Among the prominent truths presented were the facts concerning the investigative judgment, and the need of a special preparation in order to Stand before the throne of God. Elder White enjoyed great freedom as he in his discourses enlarged on the special work in- trusted to Seventh-day Advent- ists, and urged higher ideals of personal holiness and greater activity in the promulgation of the truth. Mrs. White and J. N. Andrews also enjoyed great freedom of spirit, their mes- sages being pointed, but tender and sympathetic. The preaching met with a prompt response on the part of the congregation, as was seen in the social meetings, of which two or three were held each day. There was a willingness to repent of backsliding, and an earnest longing to come up on higher ground Spiritually. Some had encroached upon the Sab- bath, others had neglected fam- ily worship, and all had to some extent partaken of the spirit of the world. Parents made confession to their children, chil- dren to parents, and the spirit of grace and of supplication was poured out upon all. When the invitation was given on Friday for those who had no hope to make a start, more than sixty responded; and when the call was made for backsliders who wished to start anew, about three hundred pressed forward. There were other Similar occasions. Fathers brought their chil- dren, friend labored with friend, brothers who had been alien- ated for years came forward hand in hand, mingling their tears of forgiveness and brotherly love. Not only were the general meetings seasons of great solem- nity and power, but a Spirit of consecration and of praise per- vaded the grounds. Little meetings were held between times in the various dwelling tents. At all hours the sound of praise and Song and testimony could be heard over the camp, while out in I. D. VAN HORN 276 ORIGIN AND PROGRESS the woods were groups of two and three engaged in prayer and intercession. A severe rainstorm on Sunday lessened the attendance from the surrounding neighborhood; but as it was, there were fully 2,000 people present. Meetings were held in both large tents. J. N. Andrews spoke on prophecy in the Michigan tent in the morning; in the afternoon Mrs. White preached on the elevating tendency of Christianity. Tracts were freely distributed to the crowd. The weather becoming more favorable in the evening, James White spoke from the outdoor stand, his subject being the law and the gospel. Monday, the closing day, was given to social meetings and labor for inquirers. The members eagerly pressed forward with their testimonies, every heart seeming to overflow with praise and thanksgiving. Early Tuesday morning the campers left the spot made sacred by the evident presence of God, and re- turned to their homes with a new sense of the responsibilities resting upon them as a people intrusted with a great spiritual message. The meeting thus brought to a close, was, up to that time, in the words of the Review editor, ‘‘ the largest, the most important, and by far the best meeting ever held by Seventh- day Adventists.” The camp-meeting in Wright was followed by one in Clyde, Ill., September 23-28, and by a meeting in Pilot Grove, Iowa, October 2-7. These gatherings were also seasons of great spir- itual uplift. The next year, 1869, Elder White announced in the Review camp-meetings for Ohio, Michigan, New Hampshire, New York, Wisconsin, Minnesota, and lowa, the first one begin- ning August 10 and the last closing October 19. Giving advice as to the location of these meetings, he mentions the following essentials: “4. A central and accessible point, near a railroad. “9. Dry grounds, large trees, as far apart as possible, and yet furnishing a complete shade. “8 Good water, and ample grounds for retirement. “4 There should be a good chance to pitch one or more large tents in which to hold meetings in case of storm.” The arrangements in these early meetings were much the same as those at Wright. The tents were mostly rather large — ones, and were used for sleeping purposes. They were divided — lengthwise into two compartments, with a passageway between — the curtains, one side being assigned to the men from a certain church, and the other to the women. There were no bedsteads, but plenty of clean, fresh straw was provided. Z ; 1 : THE CAMP-MEETING ERA 277 The cooking at the earliest meetings was done Indian fash- ion in the open air. A little later it became customary to hire a number of cookstoves, which would be placed at convenient places under the trees for the free use of the campers. A large iron kettle for cooking warm gruel was hung over an open fire. Every morning the gruel was furnished free to all persons in the camp. Sabbath was sometimes set apart as a fast day; but if it turned out cold and damp, there was sure to be a supply of hot gruel for the campers. The arrangement of the tents was always with a view to orderly effect. The plan, to begin with, was circular. Later the circle gave way to the street arrangement, which proved more suitable for a large number of tents. The crude, home- made tents were gradually replaced with the best products of the various factories, and the camp came to take on a pleasing appearance. The meetings were presently held in large assem- bly tents, and it was only on occasions of overflow that the seats outside the walls would be used. The seats, too, were duly sup- ported on boards set on edge, and provided with backs for the comfort of those who used them. A well-stocked grocery stand and a large dining pavilion were other features of the later camps. In spite of the large crowds that attended these meetings, excellent order prevailed on the grounds. Lights in the tents were required to be put out at a certain hour, and all talking had to cease at the appointed time. The camp lights were kept burning throughout the night, and watchmen were appointed to patrol the grounds. The camp-meetings were a marked feature of the denomi- national work in the late sixties and early seventies, and they undoubtedly accomplished great things in the direction of deep- ening the spirituality of the believers, and bringing into the body a larger sense of unity of aim and effort. While they have continued to the present day to wield a strong influence for good, there can be no doubt that in those early formative years their influence was proportionately far greater. Probably the years 1870-85 would cover the period during which the camp- meeting underwent the most rapid development and achieved the most decided results in the building up of the denomination. In such Western States as Iowa, Wisconsin, and Minnesota, where the believers were very largely of the farming class, the camp-meetings developed certain characteristics of their own. Adventists in attendance came in their covered wagons, and oftentimes were several days on the road coming and going. 278 ORIGIN AND PROGRESS Those living at the greater distances would start early, and the train of wagons would gradually grow in length as it passed through the nearer towns, till it became a very long one. A typical camp-meeting of this general character was held at Marion, Iowa, in the early summer of 1870. Let us join one of the smaller trains of wagons as it nears the meeting place. On a bright morning in June we leave the hospitable home of a believer, in company with about thirty persons, including Elder and Mrs. James White, who have come by rail from Mich- igan. There are five wagons loaded with people and baggage; the roads are good, and the air invigorating. At six o’clock in the evening the party encamp for the night, pitching three large family tents on the grounds of a good-natured farmer, who fur- nishes plenty of clean straw. Preparations having been made for the night’s rest, a brief religious service is held, attended by the farmer host and his neighbors. At four-thirty the next morning all are up, the tents and baggage have been packed, and the company is on the road, most of its members walking to keep warm. At seven o'clock a halt for breakfast is made on the banks of a clear stream. The horses are watered, fires are made of dry bark, a hot drink is provided, and after “looking to God in thanksgiving and peti- tion for His blessings,’ breakfast is served. About one o’clock the camp is reached. It is the day before the meeting is to begin; but a large number of people are already on the ground, and new companies are arriving hourly. The camp occupies a sandy knoll liberally sprinkled with trees. The large meeting tent stands in an open place in the center, and the smaller tents are pitched under the trees around it in an orderly fashion. The large tent is fully seated, but the seats continue beyond and around it, so that during services fully half the large audience is sitting under the trees. The speaker’s stand is several rods from the large tent, the walls of the latter being raised so that all can hear. The next morning, Sabbath, the rising bell is rung at four- thirty, and at five o’clock the campers are seen going to the stand for the morning prayer and social service. Short prayers and testimonies fill the hour. Breakfast comes next, and after that, morning worship in the various tents. In twenty-five dif- ferent tents the people are singing twenty-five different tunes, and a person standing in the middle of the circle hears only what one of the campers calls a “ sort of sacred, sublime confusion.” But each tent company is following its own tune, and great benefit is derived from these small district meetings. THE CAMP-MEETING ERA 279 At nine-thirty there is a general social meeting. At a quar- ter before eleven, W. H. Littlejohn enters the stand, and preaches a sermon from Revelation 14:12. At2p.M. Mrs. E. G. White addresses the congregation with great freedom. By a rising vote some hundreds covenant to live a more devoted life. Then sinners are called forward for prayers, and about thirty re- spond. At six o’clock services are held in about half the tents, all the campers gathering into them as far as room permits, and hearts are touched and tears flow freely as testimonies are given to the praise and glory of God. But it is becoming very close in the crowded tents, so after an hour has been spent in this way, James White calls all into the large tent, and addresses them for an hour on the general interests of the cause. Later in the evening a sermon on some phase of the message is attended by a large crowd from the surrounding neighborhood. Sunday morning the social seasons at the saa and in the family tents are held as on the day previous. At ten-thirty James White preaches from 1 Peter 3:15, giving some of the leading reasons for our faith to a large and attentive audience. At two o’clock the congregation is still larger, and Mrs. White speaks with freedom and power. Strong men who entered the grounds an hour ago entirely indifferent to religion, are weeping like children, and the whole audience is deeply moved. When the service is closed, the people seem loath to leave. As the crowd slowly move out on the road, more than 700 teams are counted, and the number of people is estimated at fully 3,000. In the evening the audience is comparatively small because of a storm. The next day the good meetings continue, a number coming forward for special prayer in the forenoon service. The baptismal candidates number twenty-eight, one of them being a Methodist class leader. The time has come to break camp, and a farewell meeting is held immediately after dinner, closing with an earnest prayer, after which tents are quickly taken down and packed up, and the teams begin to move off, after the last hearty hand-shaking. Elder and Mrs. White left this meeting to go to similar gath- erings in Illinois and Minnesota, after which they went to New England, attending, during that summer and autumn, fifteen camp-meetings in as many different States. Meanwhile the message was making headway also in the East. In this part of the field, where the work had its begin- ning, there had been a steady though not so rapid growth as in the Middle and Far West, 280 ORIGIN AND PROGRESS Vermont, the first of the Eastern States to put a tent in the field, was also the first to be formed into a conference, the organization taking place at a meeting held on June 15, 1862. A. S. Hutchins, a former Freewill Baptist preacher, who had accepted the truth in 1852, labored long and faithfully in Ver- mont, and came to be regarded as a father by all the Sabbath keepers in the State. . Oct. 25, 1862, witnessed the organization of the New York Conference, which included in its membership the Adventist churches in Pennsylvania. The organization was effected at a representative meeting held at Roosevelt, N. Y., October 25, David Arnold being elected the first president. Hiram Edson, SW. Rhodes, C. O. Taylor, and R. F. Cottrell were among the active laborers in this portion of the field. John Byington, founder of the company of believers in Buck’s Bridge, N. Y., helped to build the first Seventh-day Ad- ventist meeting house in the East. He was born at Hines- berg, Vt., in 1798. At the age of thirty he moved with his family to Potsdam, St. Lawrence Co., N. Y., where he settled on a farm. He was a member of the Methodist Episcopal church; but when a number of his as- | sociates in that church decided in favor of slavery, he lent his influence to organize a Wesleyan Methodist church, consisting only of persons who were opposed to traffic in human beings. In those days his home was always open to the Indian and the African, and many of the latter did he help in their efforts to get over the line to freedom. When the claims of the Bible Sabbath were brought to his attention, Brother Byington made a careful study of the sub-- ject, and became convinced that it was the truth; but he had a- family of six children, most of whom were just merging into > manhood and womanhood, and he dreaded the result if he should make a change in his church affiliations. He prayed that, if it : was the Lord’s will that he should keep the seventh-day Sab- AX S.-HUTCHINS THE CAMP-MEETING ERA 281 bath, he might receive some unmistakable evidence. In one short week his youngest daughter sickened and died. As he sat by her bedside and watched the young life ebbing away, he felt that God was speaking to him in that terrible affliction, and re- solved that no matter what it cost, he would step out and obey the commandments. His wife joined him. The following year Elder and Mrs. White visited his home. In time there grew up in the neighborhood a company of Sev- enth-day Adventists. For three years the Sabbath meetings were held at Brother Byington’s house at Buck’s Bridge. Then a church building was erected. — In 1857, at the request of James White, Brother Byington moved with his family to Michigan, settling in the southern part of the State. For the next fifteen or more years, he spent his time largely in driving about in his carriage, visiting the little companies of Seventh-day Adventists, giving them further instruction, and establishing them in the truth. He was closely associated with Elders White and Andrews and other leaders in aggressive plans for the work of the denomination; and when it was decided, at the General Conference of 1863, to elect Gen- eral Conference officers, he became the first man to hold the office of president. He was re-elected the following year, and was succeeded in 1865 by James White. Among the most active workers in New England in the late sixties and early seventies was S. N. Haskell, of South Lancas- ter, Mass. He was born the 22d of April, 1833, in the little town of Oakham, Mass., his parents being members of the Con- gregational Church. He was married when just under eighteen, and a year later, in 1852, heard his first advent sermon, which deeply interested him. He talked of that sermon to every one he met, and was presently asked by a neighbor why he himself did not preach, and replied that he would if his friends would get an audience together. The man did so, and young Haskell, not willing to “ back down,” as he said, repeated the sermon he had heard, although under great embarrassment. In the following year Mr. Haskell resolved to give himself to preaching if he received evidence of his call in some one’s being converted under his labors and wishing to be baptized. In the course of that summer he was sent on an evangelistic tour to Canada, and held meetings for ten days at a point known as Carrying Place, five miles from Trent. The school- house was crowded, and many stood at the open windows. He says of his experience at this time, that he was so busy each day planning his sermon for the evening that he had no time to 282 ORIGIN AND PROGRESS talk with the people personally and inquire into their religious experience. But while he was walking to meet his next appoint- ment, which had been given out for an adjoining neighbor- hood, he was overtaken by a man driving a farm wagon, who invited him to ride. The man told him that he and his wife had attended the meetings, felt that they had experienced con- version, and wished to be baptized. Some days later he returned to the neighborhood where he had held the ten days’ meetings, and found about twenty-five persons who gave evidence of con- version. He took this experience as an evidence that he should give his life to preaching. In the course of a second trip to Canada, in the same year, he met William Saxby, of Springfield, Mass., who gave him a copy of “ Elihu on the Sabbath.” He took the little tract into the woods with him at Trent, on his way to his destination at Carrying Place, and after studying the subject for the entire © day, decided to keep the seventh-day Sabbath until he received further light. About the same time he learned that there were people who, on Biblical grounds, refrained from eating swine’s flesh, and he decided to give up the use of that kind of food. The Sabbath seemed so clear to him that he attended the First-day Adventist) Conference in Worcester, Mass., in the summer of 1854, fully persuaded that he could convince every member that it was his duty to keep the seventh day. It was a great disappointment to him when his friends would not even listen to him. However, Thomas Hale, of Huberston, Mass., in- vited the young Sabbath keeper home with him, and in a short time he and his family, another family of four members, and certain others began the observance of the Sabbath. In the following winter Joseph Bates visited S. N. Haskeil at his home. He preached to him and his wife from breakfast ~ till dinner, and then till evening, and the same night he ad- dressed the members in the little church. Thus it went on for ten days, at the end of which time Mr. Haskell felt that he fully understood the doctrines of Seventh-day Adventists. S. N. Haskell visited Battle Creek, Mich., for the first time ~ in the year 1868, and was deeply impressed with the zeal of the brethren who were carrying responsibilities at the center of the work. As he listened to the earnest appeals of Elder and Mrs. White, calling for every believer to take an active part in the work, he resolved to do all in his power to forward the cause of present truth. Shortly after his return to New England he organized the first tract and missionary society in his own house in South Lancaster, Mass. : THE CAMP-MEETING ERA 283 At this time among the Adventists in six New England States there was but one tent. Brother Haskell felt the need of a tent in his work, and as the brethren did not see their way clear to purchase one, he and P. C. Rodman, of Rhode Island, a First- day Adventist preacher who had begun the observance of the Sabbath, purchased a fifty-foot tent, and had it pitched on the ground of the first New England camp-meeting, held between South Lancaster and Clinton, in the summer of 1870. At the camp-meeting the four States, New Hampshire, Massachusetts, A MODERN ASSEMBLY TENT Rhode Island, and Connecticut, were organized into one con- ference. S. N. Haskell was ordained and elected president. Tent-meetings were soon being held in different parts of New England and New York. The Eastern camp-meetings also grew in influence and power, and while the Adventists in at- tendance were not so numerous as in a few of the Western gathérings, the attendance on the part of the general public was in some cases even greater than in the West. Especially cheer- ing was the large outside attendance, also the interest mani- fested, at the camp-meeting at Groveland, Mass., held in the summer of 1876. The camp was pleasantly situated in a grove of oaks and pines, along one edge of which ran the Boston and Maine Railroad. A few rods beyond the railway was the Mer- rimac River, where steam yachts landed passengers every hour ‘on Sunday and twice daily on other days. There were fifty-five 284 ORIGIN AND PROGRESS family tents on the ground, and the meetings were from the first marked by great spirit and life. Elder Haskell had taken care to have the meeting widely announced in the leading papers of New England, and the in- terest on the part of the public was keen from the start. More- over, Miss M. L. Clough was at hand from the first to report the meetings, and as her full and spirited reports began to ap- eee : GROUP OF FAMILY TENTS pear in the prominent papers, the attention of the people was widely attracted. . 3 The following description given by a reporter for the Hav- erhill Publisher, appearing in the issue of that paper for August 29, will give a fair idea of the attendance on Sunday : “ Sunday was the great day at the meeting in the woods at Bradford, by Seventh-day Adventists, bringing together the largest assembly of people ever convened in this region for a similar purpose... . The railroads were taxed beyond the utmost capacity of all their preparations for the occasion, and large numbers were prevented from attendance by not finding means of conveyance at the time the trains started, or by not finding the trains moving when their effervescent, inclinations were just active enough to stimulate them to visit the scene. We understand there were thousands at the station in Lawrence who could not be accommodated with conveyance, all the cars at command being literally packed to overflowing. It was the same at this station, and in the afternoon we noticed a train of sixteen heavy-laden cars slowly pulling out for the camp. In addition, two steam yachts were very busy, and omnibuses and barges were constantly running, THE CAMP-MEETING ERA 285 While private carriages without number thronged in the way thereto. Had the cars run every half hour. they would have been full, and a much larger number of people would have passed over the road. As it was, it is thought fully twenty thousand visited the grounds during the day. But this was only an experimental occasion; another year an improvement can be made in the facilities for travel. “The speaking through the day was almost continuous, it being in part an exposition of the doctrines of the sect, and was, therefore, ‘ seed sowing; ’ in addition there were two addresses on temperance by Mrs. White, of California.’— Review and Herald, Sept. 7, 1876, Dp. 84. Mr. and Mrs. White each spoke twice, the former on the leading doctrinal features of the Adventists’ belief, the latter on her favorite theme, Christian temperance. Her addresses were received with great favor, and she was urged to speak the following day at the Haverhill City Hall under the auspices of the Reform Club. She did so, and the hall, with a seating capac- ity of 1,100, was filled. Mrs. White spoke with her usual power. In the words of one who was present: “She struck intemperance at the very root, showing that on the home table largely exists the foundation from which flow the first tiny rivulets of perverted appetite, which soon deepen into an uncontrollable current of indulgence, and Sweep the victim to a drunkard’s grave. She arraigned the sin of mothers in giving so much time to the follies of dress, instead of giving it to the moral and mental elevation of their households; and the shall occupy their proper positions, and the children come up with well- balanced and well-disciplined powers, to act a self-reliant and manly part in the world, and thus Shut off recruits from the great army of tobacco and liquor devotees. Her remarks raised the audience to a high pitch of en- thusiasm, which was manifested by several outbursts of applause while she was speaking, and by hearty hand-shakings and words of approval at the close.”’— Ibid. ; Not only was an excellent impression made upon the thou- Sands in attendance at this meeting, but a goodly number made the decision to keep the Bible Sabbath. On Monday morning, after an appropriate discourse, Dores A. Robinson, later a plo- neer worker in Africa and India, was ordained to the gospel ministry. In the afternoon thirty-three candidates were bap- tized in the waters of the Merrimac. J. N. LOUGHBOROUGH FIRST PACIFIC PRESS BUILDING, OAKLAND, CALIF. CHAPTER XIII Expansion West and South Mission to the Far West AN important step was taken by the denomination in the spring of 1868, when it decided to open a mission in California. The work had begun in the East, as we have seen, then it had moved west as far as Rochester, N. Y., where for the first time the denominational organ, the Review and Herald, was printed on a press of its own. In 1855 the headquarters were moved to Battle Creek, Mich., from which, as a center, evangelistic work, by the use of schoolhouses, tents, and halls, had been carried on chiefly in Michigan, Wisconsin, Illinois, Iowa, Indi- ana, and Ohio. The time had now come to carry the message to the Far West, and a train of providences opened the way for this to be done. D. T. Bourdeau attended the General Conference which con- vened in Battle Creek, May 28, 1868, with all arrangements made to enter a new field of labor, feeling strongly impressed that he would receive such a call at the meeting. When M. G. Kellogg, then resident in California, made a plea for laborers to be sent to that State, Elder Bourdeau immediately volun- 287 288 ORIGIN AND PROGRESS teered to go, believing that to be the field of labor for which he had been constrained to make himself ready. J. N. Lough- borough was impressed in the same way, and he also gave pub- lic expression to his convictions of duty. The brethren assem- bled made the matter a subject of daily prayer until May 31, when it was decided that the proposed mission should be under- taken, and that Elders Loughborough and Bourdeau should have it in charge. | James White thereupon appealed through the Review and Herald for $1,000 with which to purchase a tent and send these laborers to the Pacific Coast. The transcontinental railway lacking some hundreds of miles of completion, the party jour- neyed by way of the Isthmus of Darien, arriving July 18, 1868, in San Francisco, where they were entertained at the home of a believer. It was naturally the desire of the one or two fam- ilies of Adventists in San Francisco to have the tent pitched first in that city, but the brethren found on inquiry that a suit- able lot could be obtained only on payment of a very high rental. As the situation was presented before the Lord in a season of prayer, the minds of the brethren were led out in the direction of the country to the northwest of San Francisco. On the following day a man who was a stranger to the Ad- ventists called at the house where they were staying, and in- vited them to pitch their tent in Petaluma. He belonged to a little church in that town, whose members called themselves ‘“Independents.”’ They had seen a notice in an Eastern paper to the effect that two evangelists had sailed for California with a tent, intending to conduct a series of religious services, and they had prayed that if these men were servants of God, they might have a prosperous voyage. Elder Loughborough wrote: “The night following that prayer meeting, one of their prominent mem- bers dreamed that he saw two men kindling a fire to light up the sur- rounding country, which seemed to be enveloped in darkness. As the two men had a fire kindled and shining brightly, he saw the ministers of Petaluma trying to extinguish the fire by throwing on brush, turf, etc.; but all such efforts only increased the flame. As he was watching this, he saw that the men lighted a second fire in another quarter, and that some of the same ministers ran to quench that fire, but with no better success than in the first instance. In his dream he saw that this work was continued until the two men had five fires brightly burning, and the light was shining most beautifully. Then he saw these ministers, together with others, in council, and heard them say, ‘It is no use. Let them alone. The more we try to put out the fires, the better they burn.’ ’’—‘‘ Rise and Progress of Seventh- day Adventists,” by J. N. Loughborough, p. 277. The man was further given to understand in the dream that the two men he had seen kindling the fires were the evangelists EXPANSION WEST AND SOUTH 289 coming to California with a tent. He told the dream to his brethren, saying that he should recognize the two men on see- ing them. This further roused the interest and curiosity of the little company of ‘“ Independents” in the expected tent evan- gelists, and it was one of their number who called at the house where Elders Loughborough and Bourdeau were staying, and invited them to Petaluma. The man had learned, on inquiry at the dock, that a tent had arrived from the East, and had been delivered to such a street and number. Calling at the place thus indicated, he found the men he was looking for. The result was that the tent was pitched in Petaluma on Aug. 13, 1868, and the meetings then begun were continued until October 16. The man who had had the dream recognized Elders Loughborough and Bourdeau as soon as he saw them, and both he and all the members of the “ Independent ” church co-oper-. ated heartily in giving the meetings a good start. Six of them ultimately accepted the Adventist views; the others joined in the opposition, which was vigorous. The five ministers of Peta- luma all united in opposing the Adventist evangelists. One of them, in introducing the subject of the tent-meetings in the pulpit, said if the men had confined themselves to preaching, he would have said nothing, but their books were in every house. He was not far wrong, for already by that time the evangelists had sold about $300 worth of books in the place, and the instruction in Bible truth thus imparted was undoubtedly influencing the minds of the people. In the course of the winter, meetings were held in Windsor, and in the Piner District, lying to the west of Santa Rosa. Early in April, 1869, the tent was pitched at Piner for a gen- eral assembly of the Adventists in California, to last over two days, at which time there came together seventy believers. At this meeting a temporary organization was effected, known as a “State Meeting,” which took upon itself the responsibility of sustaining by tithes and offerings the evangelistic work west of the Rocky Mountains. From the middle of April to the sixth of June a tent-meeting was held in Santa Rosa, followed by one in Healdsburg. While the latter meeting was in progress, one of the preachers would go over to Santa Rosa to meet with the believers there on the Sabbath. A trustee of the schoolhouse three miles west of Santa Rosa, had invited Elder Loughborough to make use of the building on June 12 for such a gathering, but when the hour for the meeting came, the building was closed against the Ad- ventists. They accordingly held their meeting under the boughs 19 290 ORIGIN AND PROGRESS of a wide-spreading oak. Scores of teams passing along the adjoining highway soon carried the word throughout that sec- tion of the country, and awakened everywhere sympathy and support for the work. The people determined that the Advent- ‘sts should have a meeting place of their own in Santa Rosa. One man gave two building lots and $500 to start the enterprise. Others pledged from $50 to $100, and soon a sufficient sum of money was in hand to erect a neat house of worship 60 x 40 feet, which was ready for use Nov. 1, 1869. By the spring of 1871 there had been raised up in Sonoma County five churches of Seventh-day Adventists, the ministers of other denominations in each place strongly opposing the work. At a Methodist camp-meeting held that summer, the ministers met in council are said to have decided to “ let the Adventists alone,” because the more they opposed the doctrine, the more it spread. The city of San Francisco was next to hear the advent mes- sage, the tent being erected on the south side of Market Street, between Fifth and Sixth Streets, June 16, 1871. Elder Bour- deau having been recalled East, D. M. Canright had been sent to take his place. The interest to hear was good, and the meet- ings were continued in halls, with the result that by the first of December there was a company of believers numbering more than fifty, the whole number of Sabbath keepers in the State then being 208. The tithe for the year was more than $2,000. In the course of the summer of 1872 a tent-meeting was held in Woodland, Yolo County, which resulted in a church being raised up also in that place. In the following October the first Adventist camp-meeting in the State was held at Windsor, last- ing one week. The camp consisted of thirty-three tents in addi- tion to the sixty-foot circular tent in which the meetings were held. Elder and Mrs. White attended, and their message was heartily received by the believers. They remained in the State till the end of February, 1873, holding meetings with the va- rious churches and companies, and giving much appreciated instruction in various phases of the truth. On February 15 and 16 the California Conference was organized at a meeting held in Bloomfield, Sonoma County, the Sabbath keepers then num- bering 238. The message next entered what was then the quiet little city of Oakland. In the middle of the year 1878 there was a solitary sister here who kept the Sabbath, and she had been alone in her faith for a long time. First a brother from San Francisco joined her in prayer meetings held in a little back parlor. The EXPANSION WEST AND SOUTH 291 neighbors were invited, and occasionally one would drop in, on which occasions the brother would explain the prophetic charts the best he could. In October J. N. Loughborough held a few meetings in Oakland, after which six signed the covenant, and a Sabbath school and tract society were organized. Among those who embraced the Adventist views at this time was John I. Tay, who was afterward used to bring the advent message to the inhabitants of Pitcairn Island. At the end of the following April the tent was pitched on the grounds of the city hall in Oakland, and in the latter part of May another sixty-foot tent was erected in East Oakland, services being held in both for some weeks. The question of local option being just then to the fore, a good deal of attention was given to the denominational views on temperance. Elder and Mrs. White, who had returned to California toward the end of 1878, took a prominent part in these meetings, Mrs. White’s temperance addresses drawing large crowds and making a deep impression. When the tent efforts were brought to a close, there was a church of fifty members meeting regularly in a hall on the corner of Broadway and Twelfth Streets. On June 4, 1874, Elder White began to issue an eight-page semimonthly paper, The Signs of the Times, as a further means of spreading the Adventist principles on the Pacific Coast. After issuing six numbers, he arranged with the California Conference to take charge of the paper, and returned East to obtain means to put the enterprise on a strong footing. At the General Conference held in August of that year it was proposed to raise $6,000 east of the Rocky Mountains for this purpose, provided the brethren on the Coast would raise $4,000, secure a Suitable site, and erect a building. Elder George I. Butler brought this proposition to the California brethren assembled at the Yountville camp-meeting in October, and they responded by raising $19,414 in coin. The Sabbath keepers in California then numbered 550, and the yearly tithe amounted to more than $4,000. | At the close of this very successful camp-meeting, a 60 x 120- foot tent was erected at a central point in San Francisco, and a series of meetings was held, which further strengthened the work in that city. Elder Butler took a prominent part in these meetings, besides laboring among the churches. In February, 1875, Elder and Mrs. White returned to Oak- land, accompanied by J. H. Waggoner and other workers, and on February 12 a special session of the California Confer- ence was called to consider the location of the printing office. 292 ORIGIN AND PROGRESS The decision was finally reached to purchase two lots on the west side of Castro Street, between Eleventh and Twelfth Streets. James White and John Morrison took the deeds of the lots in their own names, the understanding being that when a publishing association should be formed, they would deed over quickly, ‘and my rewsrd is with me, to give every mon secord ing as bis work whall be.” Ruy. x24 sii es ce inte ncaa ts Re RA tie renee tee T TS _ Behold, ( come VOLUME 1. to Senne caeinwess ih So Serene Bs es eae rns OAKLAND, CAL. FIFTH-DAY, JUNE 4, S74 ¥ A i Rajaw’s jorthed of demanding souls Inn Inset | theta mmeh that hae the app t h t & ; q nS of th ¢ ¢ im Pat : sligaeest: dae penacialed that the eS ae f eoustort, the line oe a ‘ Unscchurehes ure aa help and as sabia as] eating phos Lo guard Bgenieast Seen Sete ‘they well cans fe ¢ chet tha work! is astisding | met, te chalked ont.» cours: fox hin follow. | that he will go the Jeagth of ninking & QARLAND, > PAEIPORSTA. | TeRES day Grovgh the Jatin ce eelisiens | ers, and fax his ehareh 5 aad, bet tae: tell you, 1¢ | three parts Plristim te ep Hie ingaives fie ae Pesample, and that we sity whuptly expout: 1 tus ney one that can be eafedy followed nel | piaen, that he may thas not only wake Bis Elder JAMES WHITE. Rditor ned ® a triumph of the gospel, th: faldlinent ot duyt what s thia mami) Pe beentse a pilyrins | daniiation rare sens, bat abso bring deeper ; sie es bole oe Suprietits | conse that the whole earth shill be filed | ant ogpmcied ins strane lal, and wemld | mposach apo Christ and hin eae. Ix the with the glory of the Los Now, witliat tot have mineh af this workl ws even a} wither of the Spirit « thing inquired after! “gar SFEMS TWO DOLLAR © scar Ks tara wh) soso fist hb east er pric, wash Yow th elk tens | stepping to dryes what Difluencs: wich state | place white to hex lin head: jus took fe ee 8, Lark at will tw pa IR ee Macotinnss of by Wesel) arts as Chime, oF stil plans jrawerver | theticht for the marrow, he tbe ne sock | terfeit, Is peace, is fox, ik & praying oP i poditivl, of ds diarch amd of the worbl ore: itisgieifion wa theese > What shatt T drink, or he sites, eget git wusited ? “They sk Sbiess MIGNS OF TUE TIMER, takiond, Ch erecta tenner tt ‘Lhe night is coming sas, 1 them, ‘Think wot of rex: Vex, tuteh all thy work, than txt ‘Tul them reat never ¢ The teat prepared for ther by God Ta pase forever. Finish thy work, then wipe thy brow, Lngied thee frome thy tuiks Saks urenth, ated tress. os weary lied, Shake aif the soc” Biuish thy wark, thes rest fe poacs, Life's battle tiunght end: woas Aud an to then, thy Master's wadce, Shall say well dome ¢ Finish thy werk, then tay thy harp, Give praiae to teed shove 5 Sing a new sang of endivsa joy And heaventy lore, likely ts preshice quo either, let aa see bisw j | they scusd with Bergtuse and with tien, 1h) Li pasindy stated by ose Teme, that wntd theta snecm heart, shy, wie me thix day ty Fendof the present disjsdomtion, there shatikt i daiby tonal. be the coniccintenee of Chitatiantty cand anit Christianity ¢ that the tes showid grow to gether with the wheat mntil Ue: ep xd the gee OE the wend of the sesetd, as He ie vei deced in oy translation ; and, # this be srne, when shall wvery lore tenes and scary tangnes eeaifors that: destts Uhirit ie the Lard | Wiser shall raghteonsness carer the earth, and vwlyen shall the varth be filed with the glory of the Lard § Most eertainly, if Chiiat’s dee Jaration Ie ta he takes, not during the present digpensstive, i : Ths Apeatle Pail tatortis wt that nipeaty, which at the legiming of the dupensation, aly worked by sny of mysteries, ti th My jattir days woul! nsieumh the charsetor A as actual inanifertation, Ta tie second: epistle to Tinathy, hy aleo declares that ni the last dhoys, perilots Higes aul cones oF wets slsall | W shall 1 Jes ehithedd > and tn pray: Father. he could honoxtly, and with Me listo, whatever apostate churches tar ay te the castrary, every Chidstian & teanel by six Sasionr's example, deel, what i pore, theel's jealties eramroatsd & porn hime ts walk Ja these very steps sagek ta observe He Very Same mle. heist, Kad sa a trae pilgrim, « goanine SOPTERE, A BUS. that is traty 3 atranger in this exit world ¢ fled mae the tain whose cote uot tells the world he is living for eternity. Pirid wie the church who fay at down an 8 inte, that for the sake of thoughtless, worll- brelny, dantortdoving, aad Ritere, their ministers nd wecakere chill tth ! may hearers, find ame 3 fallswer of | their lives nad joy theit eondact, Men are proliationnn for eberatty, The srartd ie mania wort muemy ; the: world feos darasresd waitlion’s of sols med 38 demamg mil sinner stall sab remenidart they ate blemdngs and tea foxpuentty of Batan’s sisting Hollnes of heart wat Chris example, ave the only ubbaye that Sotan Gar; and all partial piety, awd Jolt hearted Chrtatianlty are Matai glory, and the T have gives yon a short sketeb ‘ watbed the Uheistion churches of the day whe are going ty convert the work! toy: their preaching and thelr example To £ ve ile them t Nay, but acconding to the Dght which God ber iaparted to me, 7 fred culled tipo, frartem ot all commequenes, to bear ehnrch’s slams «My leavers, Uhirist aud bis cater, paw warning tis the de- S aayd if i my Sonstast A wn ag’ that they any theit tent enudlition, aad humble thennsclvns beederw , from whore af Almighty went ive natiaputable evidences: that the moumer of the intgalty of the Gene a tis ehareh is fall, of what are. s lt tentinasmy again them, for the honor of — : ; avers, and for te benefit of the deluded 5 — pleownre loving | i gwaken to a seme od He | anifaraly: peoach the follwing trsths, bs | ac have awfully apretatiogd, ere the Vials ‘Gone anone at Uhin very meen He My hmaheen, were Pte atemipt ty dow Hers, proved, blaxphonwnis, slisubertient sper Fyronmee the world, cums out from: the wurbt | lee chaneter of the chiirches of the day a > fonty, withenkfat wally, x tthoat natural | deware of the world, cvarene the warlk 1) felt, who, sounding te theds ww weceutit > affection, trammhrakers, faba acensrs. ites Hesttate sort’ bo way ooh i tints, Sach & éhaieh i wow ts he the hanared iotrumentality of Gire thonks bs Him who held thes ap In alt thy peth telow, Whu made thee tathful be the ead, And crowna thy braw.<- Set. be lovers of theirown selves, covetows bosat- ee rarer is : bates : “ 43 Phe . et “ 52h anid SB ther a PRE. tineat, iene, deplore of thone that are good, jie nut ter be found; fhe. traly eighhtewstis nes evangelizing the hretbaras, an Ue wh lees eer : traitors, heady, highubsled, lovers of — diminished from the earth aiel ne a ‘ey. teks ong Rie mee 3 fia be ak the rs geen 5 tartiiane description. of . thas: hive af hid, Raving « form | oth tt yo last, The prison xf religion of sth sieht ge : (Tae EEOTE ote Wir give tadow a neaetait : ne cause aes thes preeeti€ ily, Jer every whurch, are lower fdeadds part of their corenptionw and abuses of the elurehes and of the workd, | of gonttinces, Heit denying: the power there t- | ever iearabeas, mel never able to came. to the it the faiths, cia oF eoeeapt date cmerobag tle truth ¢ ail tye state extracted Tram a diseonne by Raster Trawlear, gare thea Usiety | kisow leebze j sited, Pere isl te lemght before vow int detail. Byen janee fatarnl men and avowed infidels haves” That to dinet dud eve: towards thers, wid Ses a ot Ha workl monformers to the waht, faves | of watiirenemtort, and aspleers after Pe: ines povaebnol speetubility, “They axe callest te sufi with, to it as much land as should be considered necessary for the use of the corporation. The Pacific Press Publishing Company was formed in Oak- land April 1, 1875, with a capital stock of $28,000. The central portion of the lots on Castro Street was duly turned over to the corporation, and a building was soon in course of erection, of the same shape and size as the three buildings of the Review and Herald in Battle Creek, the material, however, being wood instead of brick. The Signs was moved into its new quarters on Friday, Aug. 27, 1875. Meanwhile the message was advancing in the rapidly grow- ing city of San Francisco, where the company of believers found it difficult to carry on their work satisfactorily in rented halls. EXPANSION WEST AND SOUTH 293 There was urgent need of a church building; but lots were ex- pensive, and the company of believers, with their very limited resources, did not feel able to undertake the responsibility of securing a suitable house of worship of their own. It had been revealed to Mrs. White, however, that San Francisco would be an important evangelizing center, and if a suitable place of worship could be provided, it would greatly facilitate the work. The brethren were accordingly called to- gether about the middle of April, 1875, and the facts placed before them. The response was immediate. Search was made for a lot, and one on Laguna Street, which ordinarily would sell at $6,000, was obtained for two thirds of that sum. The necessary means came in answer to prayer, and as a result of self-sacrificing lib- erality on the part of the members. There were many special providences. A sister promised to give $1,000 if she could sell her place. The property was placed in the hands of a real estate agent, who said she had valued it too low, and sold it for her within a fortnight for a thousand dollars more than she had expected to get. Another member who had taken hold heartily to do his best, though he had very little, shortly received, to his astonishment, a legacy amounting to $20,000. Elder White sold his house in Battle Creek in order to put the money into this enterprise. In due time a commodious church building was put up, meas- uring 35x 80 feet, the total cost being $14,000. The building was dedicated April 2, 1876. By the end of that year there had also been provided a suitable house of worship for the believers in Oakland. From California the message began to spread into adjoining States in the Far West. In the spring of 1878 some California Adventists who had moved to Nevada, sent in a request for a minister to open work in that State. Elder Loughborough, responding to the call, found at St. Clair, Churchill County, ten Sabbath keepers. After meetings had been held for one month, the number was doubled. This little company paid the expenses of Elder Loughborough’s visit, and pledged $200 for a fifty-foot tent to be used in the State. The tent was erected at Reno, and meetings were held till August 18, at which time twenty-one signed the covenant. The number of Sabbath keepers in the State was then forty-five, with tithe amounting to $500 a year. In Oregon, likewise, the pioneer work was done by a few faithful families who visited their neighbors and handed out tracts and papers. An interest having been created in this 294 ORIGIN AND PROGRESS way, I. D. Van Horn entered the State, and was instrumental in raising up four churches and building three meeting houses, one at Milton, and one each at Walla Walla and Dayton in Wash- ington State. In the same way the truth entered the other States border- ing on California, and went beyond. In the early eighties be- lievers were reported in Arizona and New Mexico. The message was also being carried over the line into British Columbia, where the nucleus was formed of what some years later became a very strong union conference. Eastern Canada had already been entered at an earlier period, and there also the interest gradually grew. Beginnings in the South. It was about the year 1860 that Isaac Zirkle left the valley of Virginia and settled in Indiana, where he soon afterward was made acquainted with the Adventist doctrines through the la- bors of the Brothers E. B. and S. H. Lane. Letters sent by him to his relatives in Virginia roused their interest and curiosity, and Henry 4 Rife, of Timberville, began to correspond with S. H. Lane, with the result that E. B. Lane and J. O. Corliss accepted an invitation to go to Virginia. They arrived in New Market on Friday, Jan. 28, 1876, and were entertained at the home of John and Elizabeth Zirkle. An appointment was given out for a meeting at the Oakshade schoolhouse on Sunday, January 30, at which time Elder Lane delivered a sermon on John 5: 39 to an attentive audience. The next meeting was held on the evening of January 31 in Poly- technic Hall in the village of New Market, Elder Corliss speak- ing from 1 Timothy 4:1. The further use of the hall was refused by the owners, but Mr. Brock, a grocer of the town, secured the Methodist Episcopal church for the Adventist services. Meanwhile Elders Corliss and Lane, not knowing that the way was open for further services in New Market, began serv- ices the next night in a small chapel in a neighborhood known as Soliloquy, three miles northwest of New Market. Meetings were conducted in both places until February 26, when some of the members of the Methodist church showing a deep interest in the doctrines taught, the further use of that church was de- nied. The services were continued for some months at Solilo- quy, where a number of people man ested a deep interest in the truths taught. EXPANSION WEST AND SOUTH 295 With the opening of spring a fifty-foot tent was purchased in Philadelphia, being paid for by personal friends and sup- porters of the two young ministers. It was pitched at New Market, and the opening meeting was held Sunday, May 7, 1876. By this time the country was pretty well stirred over the Adventist doctrines, and the Disciples challenged the ministers to a public debate on the Sabbath question. Elder Lane accepted the challenge, and the ensuing discussion, held in the Disciple church at Edinburg, May 9, greatly extended the interest and brought from many quarters new invitations to preach. The meetings in New Market closing on the 22d of May, the tent was next erected at Mount Jackson, on land belonging to Mr. Moore, where meetings were opened May 26 and continued till July 9. The tent was then taken to N ewport, Page County, Where it remained for about six weeks, being removed thence to Leaksville. In the course of the meetings held at this place, considerable opposition was stirred up among the Disciples of Luray, the adjoining county seat, as a result of which a dis- cussion of four days’ duration was held in the courthouse be- tween J. O. Corliss and C. S. Lucas, a Disciple minister brought there for the purpose. At the close of the meetings in Leaksville the tent was taken down and stored for the winter. Meanwhile services had been held from time to time at So- liloquy, and toward the close of the year a church was organ- ized in that place, which worshiped first at Soliloquy, then at Liberty, and finally at New Market, which name it bears today. The first baptism was administered at Smith’s Creek, near New Market, Mrs. Elizabeth Zirkle and Miss Sallie A. Keyser being the candidates. Others followed shortly, and before the close of the first year’s labor, more than fifty had been baptized. The General Conference took note of these efforts in Virginia and other similar work in the Southern States, and passed the ‘following resolution at its session held in September, 1876: “ Resolved, That we feel a deep interest in the spread of present truth of late in the Southern States, and that we will aid this work as fast and as far as our means and men will allow.” In the summer of 1877 the Virginia tent was erected at Mid- dletown, Frederick County, and at Front Royal, Warren County. Some persons received the message in both places, but no church was organized. Soon after these efforts Elders Corliss and Lane returned to Michigan, and for some time there was no Adventist minister in Virginia. More or less labor was put forth in the course of the next few years, especially in the Middle Road schoolhouse in Frederick County, and to the west of that place, 296 ORIGIN AND PROGRESS in the hills around Mount Williams; but no sustained effort was made. The Virginia Conference was organized by J. O. Corliss at Liberty, near Quicksburg, March 4, 1883, A. C. Neff being elected the first president, followed later by R. D. Hottel. At the same time a State tract society and a Sabbath School Asso- ciation were organized, the conference membership numbering at the time less than one hundred. In June, 1883, J. O. Corliss ReDSsHORLET A. C. NEFF opened tent-meetings at Fairfax Court House, Fairfax County, not far from the home of Reuben Wright, and continued them till the end of July. He was assisted by M. G. Huffman and B. F. Purdham. . Several accepted the Adventist teaching, and were baptized. The first camp-meeting was held at Valley View Springs, near New Market, beginning Aug. 8, 1883, the tent erected at Fairfax Court House being taken down to be used in connection with the gathering. The General Conference laborers present were George I. Butler, president of the General Conference, and I. D. Van Horn. After this the work gradually advanced in Virginia, Sabbath-keeping companies being raised up and churches organized in various parts of the State, for both white and colored members, En a EXPANSION WEST AND SOUTH 297 Texas The work was pioneered in Texas by laymen who had gone from other parts of the country and settled in that State. One of these, John Ethan Rust, was a native of Vermont who had accepted the Adventist views in 1865, while convalescing from a wound received in the Civil War. He lived for some years in Battle Creek, Mich., where he was well known to Joseph Bates, James White, and other pioneers in the work. He moved to Texas in the spring of 1875. A letter from him appeared in the Review of April 29, 1875, in which he told of his arrival in Rice, Navarro County, March 19. He wrote that he knew of but two other families in the State who were keeping the Sab- bath, and urged the sending of workers. Sometime during 1875 M. E. Cornell went to Texas from Oakland, Calif., and delivered a course of lectures in the First Baptist church of Dallas, by arrangement with the members of the Young Men’s Christian Association of that city. Five per- sons accepted the message. Elder Cornell then left to labor in other places. Soon the new converts were pleading for help, and D. M. Canright was sent to answer the call. He arrived in Dallas May 5, 1876, and found eleven ready for baptism. The brethren had been holding their services in a rented hall not far from the Union Station; but they had erected a large temporary tabernacle of boards decorated with evergreens for Elder Can- right’s use. Instruction having been given on baptism and organization, Elder Canright, on the ‘first Sabbath after his arrival, organ- ized a church of eighteen members. The following day eleven persons were baptized in a lake about two miles distant. Serv- ices continued to be held nightly, and on the next Sabbath, after the sermon and a social meeting, six additional persons were baptized, and ten new members added to the church, making a total of twenty-eight. E.G. Rust was ordained deacon, and the ordinances of the Lord’s house were celebrated. On Sunday a tract and missionary society was organized, with thirty-two members. A few months later Elder R. M. Kilgore went to Texas, and remained for some time, holding meetings and raising up com- panies of Sabbath keepers in various parts of the State. In the summer of 1877 he drove fifty miles from Dallas to Cleburne in Brother Crawford’s carriage, accompanied by wagons con- taining the tents and lumber for the seats. On arriving in Cle- burne they put up their assembly tent and a small dwelling tent. 298 ORIGIN AND PROGRESS Handbills were circulated, and the people came out readily. Twelve or fourteen took their stand for the Sabbath at this place. The tent was next pitched in Peoria. In the summer of 1878 a series of meetings was held at Rockwall, beginning August 8. On November 12-19 the first Texas camp-meeting was held at Dallas, Elder and Mrs. James White, George I. Butler, and S. N. Haskell being present. It was at this camp-meeting that the Texas Conference was or- ganized. ‘Tennessee One of the earliest Adventists in Tennessee was W. D. Dortch, of Springville. In the year 1876 he received from his brother, who was living in Texas, some tracts setting forth the belief of Seventh-day Adventists. He was then twenty years old, and had never before heard of such a people; but when he saw that the seventh day was the Sab- bath, he immediately decided to observe it, supposing that he was the only Sabbath keeper in R. M. KILGORE the State. His mother, a zealous Methodist, was greatly grieved at the time, but within a year both his parents and all his brothers and sisters were keeping the Sabbath. When the Adventists first began to do aggressive work in Tennessee, there was a good deal of opposition. In one of the earliest tent efforts, the tent was burned to the ground. But the work advanced in spite of the opposition, and in the place where the tent was burned, the first Seventh-day Adventist meeting house in Tennessee was erected. A number of the brethren, chiefly in Henry County, were imprisoned for working on Sun- day. But the prejudice died down in time, and some of those who had been leaders in the opposition became extremely friendly. Arkansas In the late seventies an Adventist minister entered Arkan- sas from Missouri, held a few meetings, and baptized several OE a aT EXPANSION WEST AND SOUTH 299 persons, but the work was not at that time followed up. A new beginning was made in March, 1883, when E. W. Craw- ford, of Dallas, Texas, went to Fayetteville and began to canvass for the first subscription edition of “ Thoughts on Daniel and the Revelation.” In three months he took about $100 worth of orders. He found the people interested in the prophecies, and he urged that the General Conference send a minister to that field. In response to this request, Elder and Mrs. D. A. Wellman, of Michigan, were sent to Arkansas. Elder Wellman began his labors in the central part of the State, holding meetings at Ar- genta and Little Rock, and then went to Springdale, in the neighborhood where Brother Crawford had been canvassing. Here the attendance was so large that the tent could not hold the audience. Elder and Mrs. J. W. Scoles arrived in time to assist in this effort. After they had labored together for several months, Elder Wellman died of pneumonia, the funeral service being held in the tent. The meetings were continued by Elder Scoles, and a church was organized with the aid of fk. Van Deusen, who arrived there at the time of Elder Wellman’s illness. The twenty-one members in this church gave sufficient money to erect a neat little church building, the first one to be owned by the Adventists in Arkansas. J. G. Wood was sent to Arkansas in the winter of 1884-85, and continued to labor in the State till the spring of 1888, when George I. Butler, then president of the General Conference, called a meeting at Springdale to organize a conference. At that time there were 226 members in the different churches, and seventy or more isolated members. J. P. Henderson was elected the first president of the conference. J. N. ANDREWS President of the General Conference, from May, 1867, to May, 1868; and first mis- sionary to a foreign land, in 1874, 300 CENTRAL EUROPEAN PUBLISHING HOUSE, BASEL, SWITZERLAND CHAPTER XIV The Central European Mission IN the previous chapter we have Seen the Adventists grad- ually awakening to a sense of the extent and greatness of the work committed to them, and sending out laborers to different parts of the United States, even as far as to the Pacific Coast. They were now, in the providence of God, to enter Europe. In the year 1864 there returned to the old country a Polish convert to Protestantism from the Roman Catholic Church, by the name of M. B. Czechowski. He had heard the Seventh-day Adventist views at a tent-meeting held at Findlay, Ohio, and had at least nominally accepted the doctrines, though not con- necting definitely with the movement. Desiring to go to Kurope as a missionary, he sought and obtained the support of the First-day Adventists. Entering Europe under their direction, he began to labor in the Piedmont Valleys, where, in spite of hardships and opposition, he remained about fourteen months. He thereupon entered Switzerland, established a paper called The Everlasting Gospel, which was published regularly for two years, and continued to preach not only on the second advent, but also on the Sabbath and the other truths peculiar to Seventh- day Adventists. 301 302 ORIGIN AND PROGRESS On New Year’s Eve, at the beginning of 1867, a little com- pany of believers at Tramelan pledged themselves to keep the Seventh-day Sabbath, and in the following July eight candi- dates were immersed at nightfall. About two months later there was another baptism, at which four candidates, also from Tramelan, observed the rite. A series of meetings held at Chaux-de-Fonds resulted in raising up converts also in that place, and the number of believers steadily grew. Mr. Czechowski left Switzer- land in the winter of 1868-69, to enter upon active propaganda of the same truths in Rumania, where his unfamiliarity with the language made progress slow, though here also some converts were made to the truths taught. The later life of this first mes- senger of Adventism to enter European territory was unfor- tunate. He died at a hospital in Vienna early in 1876. Though working in an independent and rather irresponsible way, this man had planted good seed; some of it had fallen into good ground, and was to spring up and yield an abundant harvest. Later, after Mr. Czechowski had left them, some of his fol- lowers in Switzerland learned providentially, through a stray copy of the Review and Herald, of the Adventist publishing house in Battle Creek, Mich., and opened up correspondence with the brethren there. They appealed for help, and were in- vited to send a representative to the General Conference to be held in Battle Creek in May, 1869, The invitation was accepted, and James Erzenberger, a young German Swiss, was sent on this mission, but arrived in June, too late for the conference. Nevertheless, he remained for a time, to become more familiar with the truth and to acquire some knowledge of the English language. He was soon able to speak in English at various camp-meetings. He returned to Switzerland in September, 1870, feeling well repaid for his visit. In June, 1870, Ademar Vuilleu- mier came to America to spend some years in preparing himself for the work of preaching the message in his native Jand. JAMES ERZENBERGER : | | THE CENTRAL EUROPEAN MISSION 303 These visits from abroad, combined with the earnest calls for help that continued to come from time to time, led to the establishment of the Central European Mission. It was at the General Conference in August, 1874, than J. N. Andrews was selected to open up work in Kurope. He sailed from Boston September 15, accompanied by his son Charles M. and his daugh- ter Mary F. and by Ademar Vuilleumier. The party arrived at the city of Neuchatel, Switzerland, about a month later. On November 1 there was held at Neuchatel the first gen- eral meeting of European Sey- enth-day Adventists, represent- atives being present from the companies in Tramelan, Locle, Chaux-de-Fonds, Fleurier, Bi- enne, and Buckten. No very definite conclusions having been arrived at, a second meeting was appointed to be held at Locle two weeks later. At this meet- ing it was decided to raise the sum of 2,000 francs for the pur- pose of spreading the truth by means of publications, and the brethren present showed their earnestness and willingness to help, by giving 1,800 francs on the spot. A committee of three, ALBERT VUILLEUMIER consisting of J. N. Andrews, Albert Vuilleumier, and Louis Schild, was appointed to take the oversight of the work during the ensuing year. A still more general meeting of believers was convened in January, 1875, at Chaux-de-Fonds, “ for the transaction of busi- ness, for the celebration of the ordinances, and for the worship of God.” It was decided at this gathering that Elders Andrews and Erzenberger should visit certain German Sabbath keepers in Elberfeld, Prussia, from whom communications had been received, the sum of 300 francs being raised to defray the ex- penses of the trip. The day after the meeting the brethren accordingly started for Elberfeld, lying 300 miles to the north. On their arrival they found a company of forty-six Sabbath keepers scattered over a considerable territory. These persons formed the congregation of J. H. Linderman, a former preacher of the Reformed Church. In 1850 Mr. Linderman had been led 304 ORIGIN AND. PROGRESS by his own study of the Scriptures to embrace the Bible doctrine of baptism by immersion, in which he was followed by part of his congregation. On further study of the Bible, he found that it afforded no basis for Sunday observance. He accordingly stepped out once more, and began to observe the seventh day as the Sabbath. This further change of views was naturally a cause of separation between himself and the congregation which had followed him on the doctrine of baptism. For three years he kept the Sabbath alone; but in course of time his ex- ample and teaching began to produce an effect, and others joined him. The Seventh-day Adventist brethren learned of these Sab- bath-keeping Germans through a wanderer who was given a night’s lodging at the house of one of the sisters living near Basel. When told of the Adventist belief, he in turn informed his hostess that there were people of the same faith near Elber- feld, and gave her the address of Pastor Linderman. This opened the way for correspondence with J. N. Andrews, and led to the ensuing visit. When these brethren, who, for aught they knew, were alone in keeping the seventh day, learned of the Sabbath reform message that was being: preached in America, and had now begun to be given also in Europe, their hearts were greatly cheered, and they wept tears of joy. Upon closer acquaintance it was discovered that this little company of.Sabbath keepers had also been led, by their unaided study of the Scriptures, to look for the soon coming of the Saviour, and like their brethren in America, they had given up tobacco, almost universally used in that part of the country, and observed great simplicity in dress. They were employed, for the most part, in weaving, the looms being set up in their own homes, an arrangement especially favorable to Sabbath keeping. After spending about a month holding meetings with this company and others who could attend, Elder Andrews re- turned to Switzerland, leaving Brother Erzenberger to follow up the interest. Letters were now coming from various parts of Switzerland, Germany, and Holland, from persons who had seen the adver- tisements the brethren had inserted in the leading newspapers, and who wished to know more about the Adventist doctrines. It was necessary, therefore, to provide tracts and other litera- ture in the leading European languages, in order that honest inquirers might receive the light they sought. Elder Andrews again applied himself diligently to the study of the French lan- guage, and began to print a series of tracts, the first of which — THE CENTRAL EUROPEAN MISSION 305 were issued at Neuchatel. Later a Basel publisher was em- ployed. At the second annual meeting, held at Bienne, Dec. LASTS TD. and attended by a good representation from the various small companies, it was reported that there had been published in French during the year 10,000 copies of the tract, ‘“ Which Day Do You Keep, and Why?” and 3,000 copies each of “The Mil- lennium,” “The Second Advent,” “The Two Thrones,” “ The Judgment,” and “ The Sanctuary.” The chief business of this conference was the organization of a tract and missionary so- ciety, modeled on the lines of those already in operation in America, in order that the literature now available might re- ceive the widest possible circulation by the united efforts of all the believers. Instruction was also given on the Subject of sys- tematic benevolence, and pledges were taken to the amount of $460. i 1] by Meanwhile the message was being preached in various places. In the previous June, Albert Vuilleumier had baptized a com- pany of twelve at La Coudre, and in August the rite was ad- ministered to eight persons at a charming spot near the north end of Lake Neuchatel. The truth was also making some head- way in Germany, under the labors of James Erzenberger, who found an especially good interest in the city of Solingen, near Elberfeld, where he held a course of meetings, resulting in the raising up of a company of sixteen, eight of whom were bap- About this time a new impetus was given to the work by the arrival of D. T. Bourdeau and his family, who were sent from America to labor among the French people in Switzerland and France. They settled at Locle, Switzerland, whither Elder An- drews also removed, and Elder Bourdeau, who knew the French language, having been educated in Canada, began a course of lectures in March. The meetings were wel] attended, and among those-who accepted the truth was Louis Aufranc, the leading teacher in a school of that city. The time had now come when the brethren felt able to begin the publication of a monthly journal to give further publicity _to the message. The new journal was called Les. Signes des Temps (The Signs of the Times), and Basel, lying on the boundary line between Switzerland and Germany and not far from France, was wisely chosen as a publishing center, and as the headquarters of the European Mission. To this place Elder Andrews accordingly moved with his family in the spring of 1876. The first number of the new journal appeared in July, 20 306 ORIGIN AND PROGRESS and monthly issues, of eight pages each, followed with a good degree of regularity. In the autumn of 1876, Elder Bourdeau entered upon a year’s campaign in Southern France, which resulted in the baptism of seventeen persons in Valence, as well as the raising up of isolated believers in other localities. Following this he spent a year in southern Switzerland. | The publishing work being now well under way in Basel, with the Signes entering upon its second volume, Elder An- drews resolved upon making a tour into southern Italy, where a few were keeping the Sabbath. These persons had accepted the Adventist views under the labors of) Dr. He PeeRibtonyea. graduate of Dublin University, residing in Naples, whose atten- tion had first been drawn to the Sabbath truth by means of publications sent to a friend of his by Seventh Day Baptists in England, and who had later read Adventist literature from Basel. The conditions being very unfavorable to public effort, it seemed wise for Elder Andrews to devote his time mostly to visiting the people in their homes. Before leaving, he had the pleasure of baptizing Dr. Ribton, together with his wife and daughter, at a beautiful retired spot in the harbor of Puteoli, probably near the point where the apostle Paul landed on his journey to Rome. Later Dr. Ribton removed to Alexandria, Egypt, where he and three Italian brethren were slain in the massacre of Europeans that took place June LASS 2s On returning from Naples, Elder Andrews visited the his- toric Piedmont Valleys, and gave further instruction to the believers there who had first embraced the Adventist views under the labors of Mr. Czechowskt. These descendants of the Bible-loving Waldenses manifested the same love of truth that characterized their brave forefathers. Accustomed to privation and hardships such as one seldom meets with elsewhere, they had developed something of the strength of their own moun- tain fastnesses. They had also escaped in large measure the corrupting influences which had been at work elsewhere in Italy. The annual meeting of the Swiss brethren for the year 1877 was held at Bienne, September 30 and October 1, at which time it was reported that the paper Les Signes had nearly four hun- dred subscribers, and that seventeen French tracts had been printed in editions of 5,000 each, and two in editions of 10,000. In December, 1877, the force of workers was strengthened by the arrival of Mr. and Mrs. William Ings and Miss Maud Sisley. These workers came to assist in the publishing work, THE CENTRAL EUROPEAN MISSION 307 and were met in England by J. N. Andrews, who used the op- portunity to look for type and other printing materials, so that in future our own brethren could do the whole work of com- posing. Early in 1878 the publication of tracts in German and Italian was accordingly begun. A portion of a building at 68 Millerweg was occupied as a typeroom, and the office facilities were further increased. The work in Europe had now reached such a state of de- velopment that further counsel with the leaders in America was deemed advisable. J. N. Andrews accordingly attended, by request, the General Conference held in Battle Creek, Mich., Oct. 4, 1878. He was accompanied’by Elder and Mrs. D. T. Bourdeau, and by his daughter Mary, a girl of seventeen, who had been in failing health for some months. The journey and the treatment at the Battle Creek Sanitarium failed to restore her, and she passed away on November 27. Elder Andrews him- self was in feeble health at this time, and remained in America till spring, taking part in the special session of the General Conference held in April, 1879. He sailed in May, accompanied by his niece, Miss Edith Andrews, and by Miss Anna Oyer; but owing to extreme feebleness, he made a short stay in England, not arriving at Basel till near the end of August. Meanwhile the publishing and evangelistic work had been going steadily forward, James Erzenberger, who had returned from Germany, having labored with success in various parts of Switzerland, and conducted baptisms at Morges and Tra- melan. About this time public opinion was greatly agitated over the subject of temperance, and the strong stand taken by Les Signes against alcoholic stimulants made for it friends in influential quarters. Elder Andrews was elected an honorary member of the leading temperance society in France, and his periodical was given honorable mention in the reports of the society, as a jour- nal exerting a widespread influence on the side of total absti- nence. As a result of the temperance agitation and of sending sample copies of the paper through the post, the circulation materially increased, so that at the Tramelan conference, held in 1881, the monthly edition was reported at 3,900 copies. In the spring of 1882, S. N. Haskell, at the request of the General Conference, visited the mission. His visit was of im- portance in giving a new impetus to the tract and missionary work carried on by the churches. At the close of the conference at Tramelan, a general gathering of laborers working in differ- ent parts of Europe, was convened at Basel, the object being to 308 ORIGIN AND PROGRESS give them an opportunity to compare notes, and together lay some general plans for the further prosecution of the work. The meeting, which proved to be the first session of what came to be known as the European Council, lasted three days, dele- gates being present from Norway and England, in addition to those from different parts of Switzerland. J. N. Andrews was chosen chairman, and A. A. John, then laboring in England, secretary, and C. M. Andrews, treasurer. About the same time the printing office was moved to a new building on the corner of Weiherweg and Belchenstrasse, which also served as a home for the mission family. The increasing feebleness of Elder Andrews making it nec- essary to provide further help, it was voted at the General Con- ference in America, held in Rome, N. Y., Dec. 7, 1882, that B. L. Whitney and his family join the mission. They arrived in Basel the following July, and a little later D. T. Bourdeau returned with his family from America, and resumed his labors, after an absence of five years. The meeting which convened at Basel October 19 was more widely representative than any hitherto held, there being pres- ent, in addition to the Swiss brethren, representatives from Ger- many, Italy, and Rumania. The financial report indicated that the contributions during the year had been double those of any preceding year, a result owing largely to the zeal and interest in church missionary work which S. N. Haskell’s visit had encouraged. At this meeting, requests were made on behalf of the breth- ren in Italy and Rumania, that papers be published in the lan- guages of those countries, as a means of spreading the truth. The conference not having the means to enter upon these new enterprises, resolutions were passed requesting the General Con- ference in America to take the matter under advisement, and pledging the help of the European members in carrying out whatever action might be taken. While this conference was in session, J. N. Andrews, the revered leader in the work, who had been rapidly failing for some weeks, passed away peacefully October 21, one of the last acts ef his life being, with trembling hand, to assign to the mission $500, which was pretty much all that remained of his earthly possessions. He had laid the foundation of a work whose greatness and extent he and his associates little realized, and he had toiled faithfully at writing and translating until within a few days of his death. His going was an irreparable loss,— one which THE CENTRAL EUROPEAN MISSION 309 brought great sadness to the hearts of the brethren gathered out of various parts of Switzerland and other countries, who looked to him as to a father. Yet it was no time to repine. They must close up the ranks and continue the battle, taking to themselves new courage from the loyalty and earnestness of their fallen leader, and resolving to conse- crate themselves unreservedly to the unfin- ished work. J. N. Andrews was born at Poland, Maine, in 1829, and had labored in the mes- sage for about thirty-five years, the last nine of which had been spent in laying the foundations of the work in Kurope. His character was marked by rare personal hu- mility combined with fervent zeal and ag- gressiveness in forwarding the interests of the cause. He was fond of books and hard study, and without enjoying the advantage of a college education, had, by his own ef- forts, gained a good working knowledge of Latin, Greek, and Hebrew, as well as a thor- ough acquaintance with church history. Entering upon his labors in Kurope, Elder Andrews applied himself vigorously to the study of the French language, and was soon using it with a good degree of fluency both in writing and in speaking. In Amer- ica he had been editorially connected with the Review and Herald almost from the be- ginning, and he had been the gole editor of the French paper, Les Signes des Temps, which had proved such an effective means of spreading the Adventist views in Europe. He had also written a number of tracts and Monument at Grave x ; : of J. N. Andrews, pamphlets, throwing light upon such sub: Baxelirswitzerland: jects as the sanctuary, the United States in prophecy, and the messages of Revelation 14; but he left as his best literary legacy to the denomination, ‘ The History of the Sabbath and the First Day of the Week,” a book which came out first in the early sixties, and now, after sixty years, still holds its place in the front rank of the standard denominational works. Elder Andrews was married in the autumn of 1856 to Miss Angeline S. Stevens, who died in 1872. There were four chil- 310 ORIGIN AND PROGRESS dren, of whom one, the eldest and only son, still survives, and has occupied for years a trusted position in the leading denom- inational publishing house. J. N. Andrews was not an old man, but his constitution was weak to begin with, and the anxiety and hardships incident to the undertaking of work in a new field, under trying conditions, put it to a severe strain. Had it not been for the health prin- ciples, which gave him, as he fully believed, a new lease of life, he could not have accomplished a tithe of what he did. Had he been more careful to avoid intemperance in labor, and to provide himself with needed comforts, he would undoubtedly have lived longer; but this was too much to expect of one who took thought. ever for others rather than for himself. It was much that such a man was permitted to begin the work in Europe, and there, as in his native country, his name will ever be fragrant with memories of noble, self-denying labor in behalf of the cause he loved better than his life. He had a worthy successor in B. L. Whitney, who already for some months had shared the responsibilities of the mission. The conference being in session in Basel at the time of Elder Andrews’ death, appropriate action was taken, expressing on the part of the brethren their deep sense of the loss sustained, and their determination to give themselves. to the work which remained. The tract society was reorganized for aggressive work on the model of those recently put in operation in America, and plans were laid for a general missionary meeting to be held at Chaux-de-Fonds shortly after the close of the conference, for giving instruction in home missionary work with papers and books. At this meeting, liberal orders were given by the breth- ren for clubs of Les Signes, the monthly edition of which had risen to 6,000 copies. | About this time there was likewise formed a Sabbath School Association, followed by the organization of Sabbath schools in the various churches and companies. The General Conference in America having taken favorable action respecting the matter, the year 1884 witnessed the first issue of three new periodicals, the Herold der Wahrheit, an eight-page German monthly of the same size and form as Les Signes des Temps; L’Ultimo Messagio (The Last Message), a sixteen-page quarterly in Italian; and Adevarulu Present (The Present Truth), a Rumanian quarterly. The German paper be- gan with an edition of 5,000, and enjoyed the loyal support not only of the German-speaking Swiss and the few Sabbath keep- ers in Germany, but also of brethren who spoke only French THE CENTRAL EUROPEAN MISSION S11 themselves, but were glad to have a share in making the truth known to the Germans. The other two papers came out in edi- tions of 2,000 each. The visit of George I. Butler early in the year 1884, was a source of great encouragement to the laborers in Central Europe. After holding a workers’ meeting in Basel and visiting various parts of Switzerland, Elder Butler made a tour into the Wal- B. L. WHITNEY J. H. WAGGONER densian Valleys, and traveled southward as far as Naples, also visiting the Sabbath keepers in Rumania. Churches having now been regularly organized, it was de- cided to effect conference organization according to the plan fol- lowed in America. A meeting was therefore appointed to be held at Bienne, May 24-27, 1884, to which all the churches sent delegates. At this, the largest general meeting held thus far, there were present about 123 persons. Under the direction of Elder Butler, a conference was organized, including the five churches in Switzerland. To this conference were then added by request the German churches at Vohwinkel and Solingen, raised up by James Erzenberger; the church at Naples repre- sented by A. Biglia; and the company at Pitesti, Rumania, rep- resented by Thomas Aslon. The usual conference officers were elected, B. L. Whitney being made president. 312 ORIGIN AND PROGRESS Immediately following the Bienne conference, the second session of the European Council was called at Basel, and was attended by representatives from nine different nations. At this meeting a thorough organization was effected, which pro- vided for each mission field represented an executive board of three, the board for the Central European Mission consisting of B. L. Whitney, D. T. Bourdeau, and A. C. Bourdeau. A. C. BOURDEAU DT BOURDEAD Considerable attention was given at this council to the pub- lishing interests of the Central European Mission, and it was decided to purchase a lot, looking toward the erection later of a suitable building to be used as a printing office and as a home for the family of workers. Definite plans for the building were held in abeyance till Elder Butler could return to the States and counsel with the other members of the General Conference Committee. The brethren in Europe had not long to wait. In the latter part of July word came to proceed immediately with the erec- tion of the proposed publishing house, which, after some vexa- tious delays, owing to building regulations, was duly completed. Built of brick and stone, it was a substantial structure, with a THE CENTRAL EUROPEAN MISSION 313 ground plan 64 x 76 feet, and a height of four stories, including the mansard roof. It contained, in addition to spacious accom- modations for the publishing work, a neat chapel seating 200, and apartments for the family of workers. It was favorably located, overlooking on the south a large government park used as a parade ground. The combined cost of the building and lot, including machinery for the printing establishment, was about $60,000. With the publishing interests thus well provided for, addi- tional attention began to be given to the field evangelistic work. D. T. Bourdeau, who had gone to Branges, France, at the call of a brother who had embraced the Sabbath from reading Les Signes, found a community, largely Catholic, which gave intel- ligent heed to the word preached. It being a farming com- munity, and the busy time of the year, meetings could not be held till nine o’clock in the evening. Nevertheless, the attend- ance was good, and a sufficient number accepted the truth to allow of the organization of a church. Elder Bourdeau next labored at Bastia, on the island of Cor- sica, where a young Baptist evangelist had begun to observe the Sabbath as a result of reading Les Signes. In this place a company of twelve believers was raised up. Elder Bourdeau went thence to Naples and other parts of southern Italy, where he established the believers and awakened an interest on the part of others. During the winter of 1884-85 he delivered a course of lectures in Torre Pellice, Italy, at the close of which additions were made to the company of believers and a church was organized. Meanwhile A. C. Bourdeau was meeting such Henided opposi- tion in Pitesti, Rumania, that he found it necessary to conduct his meetings in private houses. He baptized several new mem- bers, and organized a church of fourteen. He afterward labored in western France, where a number accepted the truth. James Erzenberger resumed labor in Gladbach, Prussia, and also gave a course of lectures in a near-lying city. Albert Vuil- leumier had good success laboring as a colporteur in various parts of Switzerland. At the European Council held in the summer of 1884, a res- olution was passed, extending to Mrs. E. G. White “a hearty and urgent invitation to visit the different fields in Europe as soon as possible,” and also requesting that W. C. White accom- pany her and give the brethren at Basel the benefit of his expe- rience in the publishing work. The General Conference in America, at its next session, having seconded this call, the visit 314 ORIGIN AND PROGRESS was made, Mrs. E. G. White and W. C. White with his family arriving at Basel Sept. 3, 1885. One week later the Swiss Con- ference convened, and continued till September 14. There were present in all nearly 200 brethren and sisters, including dele- gates from Germany, France, Italy, and Rumania. The conference had at this time one ordained minister, seven licentiates, and ten churches, with a membership of 224. The tithe for the year amounted to something over 8,000 francs. The report of the tract and missionary society showed that since its organization, late in 1883, it had distributed 137,039 pages of tracts and books and 39,920 journals; 9,066 missionary visits had been made; and offerings taken up in addition to the tithe amounted to about 10,000 francs. The Sabbath School Asso- ciation reported eleven schools, with a total membership of 251. An essential feature of this conference was the practical discourses on Christian living given by Sister White, which ex- erted a strong influence upon those in attendance. Fourteen candidates were baptized, and Albert Vuilleumier was set apart to the gospel ministry. Immediately at the close of the conference, the HKuropean Council met for its third session, which lasted ten days. The attendance was large, the various European fields being well represented. Reports were rendered by the ministers, showing widespread interest to hear the truth. The report of the publishing work showed encouraging prog- ress. The office at Basel had sent out during the year 131,000 copies of the periodicals in the French, German, Italian, and Rumanian languages. It was also publishing thirty-one differ- ent tracts and pamphlets in French, fourteen in German, and seven in Italian. | Plans of labor were fully talked over. The question was raised whether it would be well to make use of tents in working the cities. The counsel given by Mrs. White was in favor of this method of work, and the scarcity of halls in many cities pointed in the same direction. It was accordingly decided that the Swiss Conference purchase two tents, one each for the French and German work. The General Conference was re- quested to furnish a tent for use in Italy. Tents were also voted for England and Sweden. At this meeting, too, the foundations were laid for the col- porteur work in Europe. The idea had largely prevailed that it was impossible to sell our books on the commission basis, and that canvassers could not maintain themselves in the field with- out the aid of a salary. Mrs. White took the position that the THE CENTRAL EUROPEAN MISSION O15 commission plan was workable in Europe as well as in America, and cheered by her encouraging words, the brethren deter- mined to give the system a thorough trial. The outcome was a complete success. Officers were elected for the coming year, B. L. Whitney continuing as chairman of the executive committee. The morning talks by Mrs. White, covering a wide range of practical subjects, were a marked feature of the meeting, and did much to unite the hearts of all the laborers on the work that lay before them. The winter following the council witnessed aggressive work In various centers. D. T. and A. C. Bourdeau gave a course of lectures in the city of Geneva, while James Erzenberger and Albert Vuilleumier labored in Chaux-de-Fonds. Presently L. R. Conradi, who had come over from America, joined Elders D. T. Bourdeau and J. Erzenberger in a public effort at Lausanne, con- ducted simultaneously in the French and German languages, at the close of which twenty-one persons were baptized and or- ganized into a church. In the summer of 1886 A. C. Bourdeau and his assistants conducted a tent effort at St. Germain, Italy; while D. T. Bourdeau, J. Erzenberger, and A. Vuilleumier pitched their tent in Nimes, France, and L. R. Conradi started on a tour through Russia. THE FIRST SABBATH SCHOOL LESSONS Written by Elder James White by the roadside at the dinner hour, using his lunch basket as a writing table. These four lessons appeared in the first number of the Youth’s Instructor, in 1852. 316 THE PENNY COLLECTION A Sabbath school of pioneer days, held in a farm house. On the stroke of the bell, the members filed past the collection box with their penny offerings. CHAPTER XV The Organization and Work of the Sabbath School IN the early days of the advent movement little was done in a denominational way for the spiritual instruction and upbuild- ing of the children and youth. They attended meetings of va- rious kinds with their parents, and the preaching, while not directed especially to them, was marked by directness and sim- plicity, and not ill adapted to the needs of the young. The temptations from without were many. It was not an easy thing to endure the scoffs and jeers or the silent contempt of schoolmates and acquaintances; for to be an Adventist in those days meant, if not persecution in some form, then at least a reputation for singularity and aloofness, from which the young people often suffered more than their parents. But if the children had little done for them in an organized way, many of them had the inestimable privilege of being under the care of prayerful fathers and mothers. They knew that their parents loved the truth more than life, and were making 317 318 ORIGIN AND PROGRESS daily sacrifices in order to forward its interests. They knew, too, that they themselves had been dedicated to God from the cradle, and that fact had a saving influence upon them. These children were early taught habits of devotion. Bible religion had a large place in the homes of the pioneers; it was not crowded out by pressure of worldly cares. In most families worship was held regularly two or three times.a day, and it was not a brief, formal service. The portion of Scripture was gen- erous, the prayers offered by father and mother were instinct with the hope of a soon-coming Saviour, and the children them- selves took part both in prayer and in the reading of the Scrip- tures. If the home was provided with a musical instrument, evening worship was usually accompanied by the singing of advent melodies. Meetings conducted by adults especially for the children and youth do not seem to have been held in early times, but we find occasional references to gatherings for prayer and Bible study under the direction of groups of earnest young people. Ellen G. White as a girl was active in organizing and carrying on such meetings at the time of the advent movement of 1843-44. James White, himself a young man in those days, had a keen interest in the children, and wherever he went, his preaching appealed to young as well as old. In the course of his tour among the Freewill Baptist churches of Maine in the winter and early spring of 1842-48, he had seen many children and young people awakened by the advent message. A little group of awakened youth at West Gardiner kept together after he left, and held meetings by themselves. About a year later, when he was in the neighborhood, a messenger came twenty miles to get him to go to Gardiner and baptize these youth. Their parents had opposed the idea, telling the children that the pastor of the church would baptize them; but they had insisted that the young minister whose preaching had touched their hearts, should per- form the ceremony, and they had their way. There were people in the church who had serious doubts about the propriety of baptizing children, and some had even tried to intimidate these lambs of the flock. ‘‘ What kind of experience does Mr. White suppose these babies can tell? ”’ asked a rigid Baptist minister. The large schoolhouse was crowded at the appointed time, and these unfriendly ministers were there to watch the proceedings. Elder White had a few seats vacated in front, and in response to his call twelve boys and girls of ages running from seven to fifteen years came forward. He took for his text the words, ‘‘ Fear not, little flock; for it is your THE WORK OF THE SABBATH SCHOOL 519 Father’s good pleasure to give you the kingdom.” The children were cheered and comforted by the discourse, and at its close they rose one by one, and by the aid of judicious questions each of them gave evidence of a clear, intelligent experience. When the call was made for any who were opposed to the baptism to rise, no one rose. The children were accordingly led down into the watery grave, and duly presented to their parents with smiles of joy on their young faces, In the early days of the Seventh-day Adventist denomina- tion, the children at various times had some special labor put forth in their behalf, but the work was more or less irregular and spasmodic. While Elder and Mrs. White were residing at Oswego, N. Y., soon after their marriage, they enjoyed marked Success in laboring for the children and youth in the company of believers in that city, and a considerable number dedicated themselves to the service of the Master. Some years later, when the work was yet in its infancy in Ohio, J. H. Waggoner went to the church at Lovett’s Grove, and seeing a good many children, told the leader, Oliver Mears, that something ought to be done for them. Brother Mears thought the matter over, and the next Sabbath told the members what the minister had said. He proposed that every Sabbath, after the regular meeting, prayer should be offered to God, that He would save the children. “ Bear the children in your arms to the Saviour,” said the good elder, “and may the Lord come in and convert them.” After four such meetings for prayer had been held, a little girl stood up and said, “I want to be a child of God.” There was not one of those little ones that did not follow. The floodgates were open, and parents and children rejoiced together that the Lord had graciously answered prayer in imparting also to the younger members of the flock a desire to serve Him. ’ The early camp-meetings afforded excellent opportunities, which some were not slow to improve, of laboring in the inter- ests of the young people. At the beginning the facilities were of the most meager kind. At the camp-meeting held in Lansing, Mich., in 1876, one of the sisters gathered some children to- gether and held a meeting with them while they sat on a large log in the woods. Similar efforts were put forth by others, and valuable personal work was done between the meetings, result- ing in the conversion and baptism of a goodly number of young people at all the important camp-meetings. I. D. Van Horn, in his camp-meeting tours in the early eighties, was often asked to conduct meetings for the children, and his tender, heart-to- 320 ORIGIN AND PROGRESS heart talks on such practical subjects as conversion, repentance, and obedience to God’s law are gratefully remembered by not a few men and women of today, whose young feet he directed into the paths of peace. Perhaps the earliest systematic and thoroughgoing effort in behalf of the children and youth was made at the camp-meeting held in Mankato, Minn., in the summer of 1883. O. A. Olsen, then president of the Minnesota Conference, had especially re- quested Elder George I. Butler, the president of the General Conference, to bring with him a man who would give special attention to the young people. The man thus brought was R. A. Underwood. Associated with him in the effort was Lewis John- son, one of the Minnesota laborers. A fifty-foot tent was set apart for the work, and in it these men held meetings daily at 8 A. M. and 5 P. M., devoting the intervening hours largely to personal work for the young people, either individually or in groups of two and three, in retired places in the grove. For a time they also held meetings with the children, but they found so much to do for the youth and young people, that the children ~ were later turned over to some of the sisters, who held suitable services with them. At the close of the camp-meeting 125 persons were baptized in the Minnesota River, the large majority of the candidates being young people who were making their first start to live the Christian life. From this time onward, meetings for young people and also for the children became a regular feature at all Seventh-day Adventist camp-meetings, and ministers in visiting the various churches took an increasing interest in the welfare of the younger members of the flock. It was a great boon to the children of the early days when in the summer of 1852 the Youth’s Instructor began to make its monthly visits to the homes of Seventh-day Adventists. James White had always felt a deep interest in the children; but that summer, while traveling with Mrs. White from Rochester, N. Y., to Bangor, Maine, his mind was especially burdened on the sub- ject, and he determined to provide some form of systematic religious instruction for the children and youth. One day when he and Mrs. White had eaten their luncheon under the trees, he sat down by the roadside and began to write out some Scripture lessons for the children, which duly appeared in the first num- ber of the Instructor. ‘‘ We give four Sabbath school lessons in this number,”’ wrote the author, ‘‘ one for each week, and hope the parents will establish Sabbath schools even where there are but two or three children in a place. And we expect the chil- THE WORK OF THE SABBATH SCHOOL 321 dren will read the lesson over many times, so as to be able to answer all the questions.”’ Thus was the Sabbath school work begun in the denomina- tion, and little did any one then realize what dimensions it would take on in later years. In those days each school developed along the lines of its own special needs, and there was not much uni- formity. During the long periods when no printed lessons were furnished, the various schools selected certain books of the Bible, and went through them slowly, taking a few verses a week. Among the schools that earliest developed efficiency during this period when each school had to look out for itself, special mention is due those at Rochester and Buck’s Bridge in New York State. John Byington was the leader in the latter school, and he did much to put it on vantage ground. In the year 1855 the Battle Creek Sabbath school began its career. M. G. Kel- logg was the leader who did most for it in those beginning days. It was often an uphill struggle. He says: “For months the life of this poor weakling of a Sabbath school hung by such a brittle thread that it was a question whether the succeeding Sab- bath would find it alive; but by patient perseverance and much strong crying unto God for help, it not only lived, but gradually became a stronger factor for good than I had expected.”—‘ Early History of the Seventh-day Adventist Sabbath School Work,” by L. Flora Plummer, p. 7. When M. G. Kellogg left Battle Creek, G. W. Amadon suc- ceeded him as superintendent. The adult portion of the Sabbath school membership was often called the “ Bible Class.” Unprovided with lessons or helps of any kind beyond reference Bibles, the members often displayed a zeal and earnestness commensurate with the real importance of the study. William Covert, one of the pioneers in this work, has the following to say of the spirit and methods of the early Sabbath schools: “It is my mind now that I spent five years in Sabbath school work before regular periodical lessons were provided. In my class we went twice through the books of Daniel and the Revelation, verse by verse, and thought by thought. We had Brother Smith’s books on Daniel and the Revelation for reference. We would go as far as we could in one lesson, and next Sabbath begin where we closed the Sabbath before, and thus proceed through an entire book. The average lesson comprised five or six verses. We also studied the book of Romans and the book of Hebrews, and others of the epistles, in the same way. . “TIT enjoyed our Sabbath school study then as much as ever in my life. We had reference Bibles, and brought in kindred matter that we found in other parts of the Scriptures to help us understand that particular part that we were using for the lesson. In fact, it was a regular Bible study week by week, month by month, and year by year, with us then. I became so engaged in my Sabbath school study that I often remained up nights till 21 322 ORIGIN AND PROGRESS ten or eleven, and possibly sometimes till midnight, to be sure that I should have a good lesson. Much of the time I was a teacher, and I felt that I must make the lessons a real blessing to the class. The five years that I spent in this way laid the basis for my Bible education, and then I was asked to enter upon the work of the ministry. The request was largely due to the study that I had given to the Bible in our Sabbath school. “In those times we made no Sabbath offerings. Parents and friends provided themselves and their children with such helps as we used, without mentioning the matter of expense to the school. We did but little reviewing, but spent more time in our lesson recitation and study than we do now. Our opening exercises were one song and a prayer, and the report of what the lesson had:been the previous Sabbath; this probably occupied fifteen minutes, and then we would spend about forty-five minutes with the lesson. If we visited churches, we had to find out what that church was studying and where the Sabbath school lesson was to be found for that church. We had no uniformity in the matter, each school did what it thought was for its best interest.”—Id., pp. 8, 9. It was hardest for the children in those days, for the teaching was so often beyond them. In many Sabbath schools the chil- dren’s tasks consisted chiefly of learning and reciting portions of Scripture, and into this exercise they entered heartily. Often the brighter ones would recite in a clear voice and without making a single mistake from twenty-five to fifty verses. They seemed to enjoy the exercise, and there was some good-natured rivalry in attempting to learn the largest number of texts. The early efforts to provide instruction for the children were not very successful. In one school, lessons were arranged to begin with Genesis, taking several chapters each Sabbath; in another school the book of Revelation was selected for old and young, and it was reported that the children ‘‘ were pleasantly enter- tained with this wonderful book.” But better days were coming for the children. Lesson books were to be supplied in time, that would be not only highly instructive, but also attractive, because adapted to the needs of the child mind. The history of lesson making may be given briefly. Thirty-six lessons appeared in the first volume of the Instructor, nineteen being original and seventeen selected. Then there was a series of eight lessons on the sanctuary, after which none were supplied for a period of eight months. Then there appeared a series of fifty-two lessons prepared by R. F. Cottrell, covering the most essential features of the denominational belief. These lessons, appearing first in the Instructor, were afterward issued in book form, under the name, ‘‘ The Bible Class.”’ Two thousand copies were published in 1855. Then for several years no fresh lessons were issued. In 1863 a series of thirty-two lessons adapted for use in advanced classes was published in the Review and Herald. The THE WORK OF THE SABBATH SCHOOL 323 questions in these lessons were based upon the books, “‘ Thoughts on Daniel,” by Uriah Smith, and “ History of the Sabbath,” by J. N. Andrews. In 1869 Prof. G. H. Bell prepared two series of lessons, which appeared in the Instructor, lessons from the Old Testament be- ginning with creation week, for the children, and studies on the book of Daniel, for the youth. Out of these Professor Bell de- veloped the series of “ Progressive Bible Lessons.” These were the first steps toward classification. These lessons were the beginning of the extended series in the form of books of fifty-two lessons each, which briefly cov- ered the whole Bible history from Genesis to Revelation. The series of eight books, all by Professor Bell, were in general use throughout the denomination for many years. They did much to interest the children in the Bible, and made them familiar with the foundation truths of revelation. In 1868 and 1869 there also came into most of the Sabbath schools of the denomination a more effective organization. Su- perintendents, secretaries, and other officers began to be ap- pointed for definite terms, teachers were made to feel a larger sense of responsibility, and pupils were more carefully classified. A regular program was provided. Beginning with the year 1870, the Instructor was issued semimonthly, and its more fre- quent visits helped to build up the Sabbath schools. Under Professor Bell’s inspiring leadership the Sabbath school in Battle Creek, Mich., attained a rare degree of efficiency as an agency for training the mental as well as the moral and spiritual faculties. The method of recitation had all the system and formality of a day school. Not only was a strict record kept of the attendance, but the scholarship also was noted. The test of perfection, in the words of one of the students, was the giv- ing of a clear, connected Synopsis of the entire lesson from be- ginning to end. This Synopsis must be given without any prompting from the instructor, and in good English. Another exercise consisted in letting one pupil begin the synopsis, another carry it a little farther, and a third or fourth carry it to the end, the instructor indicating just how far each Should go, and then calling on another member to continue. Unless the pupil could take part without hesitation in such a recitation, his schol- arship was not perfect. But while the Sabbath school flourished in places like Battle Creek, where gifted and consecrated leaders had charge of the work, in most places it was not on a firm foundation, and its importance was but dimly recognized. When a minister came 324 ORIGIN AND PROGRESS around, it was considered quite proper to omit the Sabbath school exercises entirely, and the work done was sometimes so weak that not a great deal was lost. It must be said to the honor of James White that he strongly opposed the practice of allowing the Sabbath school to give way to the preacher. He said: “We here enter a solemn protest against the course of some of our preachers and some of our churches in suffering the Sabbath school to be set aside on those Sabbaths when the church is favored with the labors of a minister. This should never be. This is the very time to strike a blow in favor of the school. And not only should the Sabbath school be held at the usual time in the morning, but the minister should be there on time to a minute, to set an example for the entire school. ... He should lift just where superintendent and teachers should be lifting. And if they are not lifting at the right points, he should be prepared to instruct them properly.” —TId., pp. 11, 12. Plans were adopted in the summer of 1877 that very mate- rially advanced the interests of the Sabbath school work. It all came about very quietly. One evening Professor Bell, then su- perintendent of the Battle Creek school, asked the teachers who were assembled at the home of W. C. White, whether they thought it feasible to develop an organization which would bring all the Sabbath schools of a State together for mutual helpfulness and support. The outcome of the suggestion was the appoint- ment of a committee which drafted plans for a State Sabbath School Association. These plans having been communicated to them, the members on the Pacific Coast gave their approval, and forthwith organized, in the month of August, 1877, the Cal- ifornia State Sabbath School Association. A few weeks later a similar organization was formed in Michigan, and immediately entered upon its work. | When the General Conference convened in Battle Creek in March, 1878, there was held in connection with it a meeting of Sabbath school representatives, at which a constitution was adopted for a General Sabbath School Association. At the next session of the association, held the following October, it was re- ported that twelve State associations had been formed. The question of taking offerings at the weekly meetings of the schools received some consideration at the association meet- ing in October, 1878. A few doubted the propriety of receiving money on the Sabbath day, but the majority decided in favor of the offerings, and a resolution was passed, asking teachers and pupils to contribute a penny or more weekly. At the close of the year 1878 the first combined statistical report of the Sabbath schools was issued. It reads as follows: a - THE WORK OF THE SABBATH SCHOOL 325 No. of Schools Membership Attendance WU COIR AU twee res ys. kee 43 1,753 Lipa MIRBOUDURE A Se mae ks S.C 14 412 230 BUT esO ta Bremner, 12 673 344 DUE OLB ae ate iin iS. 3, '< o-oo ay tame ee 16 482 314 SSE ALDITS ELT hoo ils fol oA Re tb ed 16 396 281 SEER AE) ol rae ACRE RSS il ame RMe gE 1 7 201 145 CWA Gecremnrte earn yh SL) Se ee 16 679 410 TE UE 2 Sateen ce eT oh 124 4,626 2,951 —“Early History of the Seventh-day Adventist Sabbath School Work,” by L. Flora Plummer, p. 15. At the second annual meeting of the General Association, held in the latter part of 1879, it was reported as a further evi- dence of progress that a Sabbath school had been conducted at every camp-meeting held that summer and autumn. The an- nouncements of these camp-meeting schools are quite prominent in the Review. Here is a typical one: “There will be a grand Sabbath school exercise in the big tent on the Ohio camp-ground at 9 A. M. Sabbath morning, Every person on the camp- ground will be invited to take part in these exercises; hence let all come prepared to do so. The lessons for the day will be the regular lessons in the Instructor. The infants’ division will recite Lesson VI, ‘Beasts, Creep- ing Things, and Man,’ in ‘ Bible Lessons for Little Ones.’ Let the children give this lesson in story form, commencing at the first, and telling all about it without being questioned. “We shall expect the members of each division to give a synopsis of their lessons for a general exercise. For a concert exercise, the school will repeat the books of the Bible in their order.” — bid. ~The year 1885 is a memorable one in the annals of the Sab- bath school as witnessing two important advanced steps: First, the Sabbath School Worker was established as a quarterly. Sec- ond, the Upper Columbia Conference took action at a session held at Milton, Oreg., in favor of using all the Sabbath school offerings for missions. The small sum of money for missions Supplied in this way was increased by a gift of $700 from the California schools, the money being devoted to the Australian field, where work had just been started. In 1886 the name of 326 ORIGIN AND PROGRESS Sabbath Schoo! Association held in November, 1889, it was voted to request the Pacific Press Publishing Company to issue a child’s paper which should contain Sabbath school lessons for the little children, and also helpful reading matter of a general kind suited to their needs. The first number of the paper thus called for, named Our Little Friend, appeared on the Ath of SABBATH-SCHOOL WORKER, ow BIBLE BTUDY. ‘ FUBLISHED GUARTERLY Nore. The following is an addreas by Bid. 4 Ho Wazeuies te : liveredl befare the General Sabbath-erhool Aseneisticn tore iy tree Fen THR | yened al Battle Creek, Mich. “ACMEDAL © OR QANRATH - SPN PEATION | : GENERAL §. 0, A. SABBATH - SCHOOL ASSOCIATION. ‘There is a great difference between reading apd : Ce canes “studying, This is true of the Bible: it is a truth which every Sabhath-school scholar needs to understaml Fitts | years ago the principal labor of the Sunday -school scholar” PRICE PER YEAR, - #5 CENTS. we to recite verses. The thild who learned the nist verses te repent, reeelved the largest number af credit. Askiness, SABBATH -SCHOOL WORKER, — curds. It is well to have the mind well stored with the Harrie Creek, Mietioas. words of the Scriptures, but itis quite possible to be dble to repeat many verses, and yet be ignorant of their mean: W. C, Warr, GH. Bes, J.B. Wire. RN A A nO el eet atm PEACE ON EARTH, ing. Indeed, it is not favorable to the thorough under: Frost the Hips of angels spoken standing of a subject to tax the memory too heavily, Feil the sone with fallin dows: A welllatanced mind“ is that where ne one power is Was thure exer allence broken exalted at the sacrifice af another. By sich javous. welcana: news! I have scun rules for reading the Bible through so many limes ina year; so many chapters exch day, and so many additional on the Salbath; and this without regard! to the length or saliject of the chapters. Twas never success: —fulip reading the Bible in this manner. ‘It is not dificult - 34 es » * ates et $: s . sat enasnont penne Fa et rene x age Fa Sas FIRST NUMBER OF THE WORKER Paneer on earth, and jay in heaven, Floatiuy over plain and bill, Units earth a Kini ix given, Pease in earth. tein wewal will, July, 1890, the editorial committee being W. N. Glenn, Jessie F. Waggoner, and Fannie Bolton. It had only four pages to begin with; but it met with instant favor, and has ever since continued to furnish lessons for the primary pupils. | The smaller children thus being provided with weekly lessons, there began to be expressed on the part of some a desire to have lessons for the older children in periodical form instead of in book form, as had been the custom. After due deliberation the executive committee made the recommendation that senior and intermediate divisions study the same subject, but that the les- sons for the intermediate division be prepared by a different writer and adapted to the special needs of the youth. Beginning with January, 1891, the schools very generally recognized three divisions,— senior, intermediate, and primary,— and studied THE WORK OF THE SABBATH SCHOOL 327 lessons respectively in the Lesson Quarterly, Youth's Instructor, and Our Little Friend. In course of time there came to be two grades of lessons in Our Little Friend, known as the first and second primary. At the same time it was suggested that where it was possible to provide for it, another division be formed for children five years of age and under, to be known as the kindergarten. The beginning of this division really dates back considerably farther. BER OF OUR LITTLE F RIEND Already in the late seventies some provision began to be made for this class of members. The problem was most successfully solved in the school at Battle Creek. About 1878 the attendance in that church of very small children became so large that it was necessary to make special arrangements for their instruc- tion. They were, accordingly, brought together first in the northeast entrance of the gallery of the Tabernacle, and later in the south vestry on the first floor. No printed lessons being provided for these children, teach- ers were selected who could prepare oral lessons from the sim- plest stories of the Bible, the lessons being illustrated with bright crayon drawings on large sheets of paper. After a time Lillian Affolter, a trained kindergarten teacher, was elected su- perintendent of the division, and began to develop lessons for the children, which she would go over with the teachers each week, thus bringing uniformity into the work. Under her care the division was organized in 1886 into a regular department 328 ORIGIN AND PROGRESS of the school. The lessons that she prepared, together with the songs used, were published as a kindergarten book entitled, ‘Bible Object Lessons and Songs for Little Ones,” coming out in the year 1892. The program followed by the earliest Sabbath schools pro- vided for no reviews. Little by little the custom came in of con- ducting a general review of the day’s lesson before the whole school, after the individual classes had gone through it. This custom was followed for a long time. About 1890 some leading ’ Sabbath school workers tried the plan of conducting first a re- view of the previous Sabbath’s lesson, so as to get an advanta- geous approach to the lesson of the day. This latter plan in time prevailed. Sabbath school officers were at first elected once in three months. At the meeting of the International Society held in 1893, it was definitely recommended that the term of office be extended to six months. The schools were not slow in adopting the plan, and it prevailed generally till the year 1915. Since that time Sabbath school officers, by recommendation of the General Department, hold office in most of the schools for one year. The first envelopes prepared especially for Sabbath school contributions were used in 1893. They were of heavy manila paper, and contained an announcement that the contributions for that year would be given to India. For several years, en- velopes of this kind were issued from time to time, each for the benefit of a certain mission field. é Quite a succession of song books represent the growing needs of the schools. The first specially prepared book, the ‘“ Song Anchor,” was published in 1878. It contained 150 pages of songs, new and selected, and was a great boon to the Sabbath schools, which, previous to its appearance, had been obliged to use the denominational hymn book or introduce some Sunday school book. For some eight years it was universally used in the Sabbath schools of the denomination. ‘“ Joyful Greetings,” compiled by J. E. White, appeared in 1886. The ‘“‘ Gospel Song Sheaf,” by F. E. Belden, was published in 1895. ‘Christman Song ”’ first appeared in 1900. It was a larger and more varied collection than any of the others, and has continued in general use ever since. The Sabbath School Worker, probably the largest single fac- tor in the building up of the work, has had to fight for its exist- ence. Sometimes it has for the time being fought a losing bat- tle, but in the long run it has come off victorious. Beginning as THE WORK OF THE SABBATH SCHOOL 329 a quarterly in 1885, at 25 cents a year, it had a list of 1,800 sub- scribers at the end of the first volume. Nevertheless the asso- ciation decided at its meeting in the autumn of 1886, ‘‘ that the matter now contained in the Worker be published in the In- structor, in the form of a monthly or quarterly supplement, as the editors may find necessary.’”’ The new plan was not satis- factory, however; so the Worker was resuscitated. It came out in January, 1889, as a sixteen-page quarterly, being published at Oakland, Calif. In the following year the increasing interest in the Sabbath school work called for a monthly, and the Worker was raised to that status, its price being changed to 50 cents. It has continued in this form, with a steadily increasing influ- ence, up to the present time, barring a period of two years fol- lowing shortly after the General Conference of 1901, during which time it was merged with the educational magazine. An account of the Sabbath schools of the early days would not be complete without some reference to the home schools, of which there were a goodly number, and some of which especially had very fruitful careers. In the late sixties a fairly well-to-do brother failed in business, and lost all. He went west with his wife and four children, and began over again. There was one other believer in the neighborhood, an elderly sister. These seven persons organized and carried on for years a home Sab- bath school. A minister calling on them thought to propose studying the lesson with them on Sabbath morning; but their studying had all been done during the week. When nine o’clock came, every one was in his place, and the school proceeded with the same order and deliberation as if there had been a member- ship of five hundred. Needless to say, all four children grew up in the love of the Bible, and one of them became a success- ful minister. In another neighborhood where there was no church, two or three families met together in the capacity of a Sabbath school. As the neighbors became interested, they joined, and the school increased in interest and enthusiasm. Out of this Sabbath school have come three ordained ministers, several effi- cient canvassers, and five foreign missionaries. Following the reorganizing of various denominational activi- ties at the General Conference of 1901, the Sabbath school en- tered upon a new and very fruitful phase of its history, in the course of which it came to exert a still more powerful influence on the denomination, especially as regards the successful finan- ceering of extensive mission enterprises. Some account of these developments will be given in a later chapter. GEORGE I. BUTLER President of the General Conference, 1871 to 1874, and 1880 to 1888. 330 G. H. BELL SIDNEY BROWNSBERGER CHAP PERV G1 Christian Education THE subject of Christian education early engaged the at- tention of the believers in the advent message. At the time of the disappointment in 1844 and after, the children of Advent- ists were subjected to not a little petty persecution on the part of their schoolmates, who would call them “ Millerites,” ask them when they were “ going up,” and otherwise taunt them. Later the keeping of the Sabbath made a wall of separation between the children of Adventists and those of their neighbors, and caused the former to be regarded with unfriendly eyes. But apart from these annoyances, the parents felt in their hearts that the spirit of the education given in the public schools did not harmonize with the spirit of the movement with which they were connected. That education was to prepare for the world; they wished their children prepared for heaven. Never- theless, education of some kind was essential. Most Adventists sent their children to the public schools, but tried in various ways to counteract the evil influences to which they were sub- jected. Some feeble attempts were made to provide denominational schools. In Battle Creek, which in those early days had one of 331 332 ORIGIN AND PROGRESS the strongest churches, a private school was started by Louise M. Morton, a woman of some education, who also wrote for the magazines. She conducted the school in the second church building, which had been erected in 1857, and charged a tuition fee of 25 cents a week for each pupil. The school was a fair success as long as it was carried on; but the teacher went away, and the school was closed. Somewhat later elementary instruc- tion was given in a kitchen in the same neighborhood, with about a dozen pupils. Still later J. F. Byington conducted a school of some size in the church. But nothing enduring in the way of a denominational educational institution was pro- vided until the matter was taken in hand by Prof. G. H. Bell. The arrival of this remarkable man in Battle Creek may be said to have marked the beginning of our educational work. Professor Bell, like other leaders in the denominational work, was of New England ancestry, both his father and his mother being descended from Revolutionary stock. His people moved west, and settled near Watertown in northern New York, and there he was born in April, 1832, the eldest of a family of twelve children. Later the family moved to Oberlin, Ohio, where the son took some studies at the well-known college of that name. His work was reluctantly broken off when other re- movals took the family to Hillsdale and finally to Grand Rapids, Mich. In spite of poor school advantages, the young man by earnest, persistent application made good progress in his stud- ies, and continued to cherish the hope of one day going to col- lege; but the death of his father, leaving him to shoulder the chief burden in caring for the large family of brothers and sisters, made such a thing impossible. He continued to improve his time, however, and at the age of nineteen took charge of > his first country school. The young man’s ability as a teacher won early recognition, and it was not long before he was filling good positions in some of the best schools of the State. He first went to Battle Creek in 1866, in the company of a friend who sought relief for some physical ailment at the re- cently founded Western Health Institute. The next year he went on a similar errand himself, his health having suffered from prolonged overwork and a lack of knowledge of physical laws. While staying in Battle Creek, he not unnaturally became interested in the doctrinal beliefs of Seventh-day Adventists. His earliest denominational affiliations had been with the Bap- tists. Later he had joined the Disciples, believing them to be possessed of advanced truth. For similar reasons, after thor- oughly investigating every point of doctrine and comparing it CHRISTIAN EDUCATION 333 with the plain teaching of the Bible, he finally entered the Sev- enth-day Adventist communion, of which he continued a consist- ent member to the time of his death. His school had a modest beginning. While engaged for the sake of his health in light outdoor labor on the sanitarium grounds, he was very companionable with the boys of the neigh- borhood, who occasionally consulted him about their lessons, and invariably found his suggestions extremely helpful. Pres- ently the sons of Elder James White, Edson and Willie, told their ANOTHER LANDMARK The old building where Professor Bell conducted his first school in Battle Creek, Mich. parents that Mr. Bell’s explanations of difficult problems in arithmetic or puzzling constructions in grammar were a great deal more convincing than those given by their teachers, and asked why they could not take lessons of him instead of going to the public school. Other people heard of Professor Bell’s genius as a teacher, and he was encouraged to start a school, and did so, conducting it at first in a cottage on Washington Avenue near the sanitarium. As the attendance increased, the school was moved to a frame building that had served as the first printing office, the teacher using the lower story as a home for himself and his family, while he conducted his classes on the upper floor. The school was a pronounced success from the start. The instruction was at once sympathetic and thorough- going ; the children made rapid progress, and enjoyed their work. 334 ORIGIN AND PROGRESS Meanwhile the denomination, urged on by the representa- tions of Elder and Mrs. White and other leaders, was gradually coming to realize the need of an educational institution of larger scope for the preparation of workers. An editorial note appeared on the last page of the Review, dated April 16, 1872, which plainly set forth the reasons why such an institution was neces- sary, and called for an expression of opinion on the part of the constituency. It also invited prospective students to write in, giving information concerning the extent of their acquirements, and indicating what subjects they wished to pursue. In the Review of May 7 a further article appeared, explaining more fully the nature of the proposed institution, and in the issue of June 4 G. I. Butler, then president of the General Confer- ence, strongly commended the new enterprise to the consider- ation of all the members. He fully believed it to be in the order of God that a school should be started in Battle Creek in con- nection with the other institutions growing up there, and he expected to see “‘ this comparatively small beginning [the school carried on by G. H. Bell, which had opened under General Con- ference auspices June 3] amount to something very important before the message shall close.” He continued: “We want a school to be controlled by our people, where influences of a moral character may be thrown around the pupils which will tend to preserve them from those influences which are so common and injurious in the majority of the schools of the present day; and in this school we want a department in which those who would labor in the ministry, or in other public positions of usefulness, may receive that instruction which will qualify them for the duties of those positions.”— Review and Herald, June 4, 1872, DD e196. Lod: The subject was discussed at the camp-meetings that sum- mer, as well as in the current numbers of the Review, and at the General Conference convening at Battle Creek, March 11, 1873, the following resolution was passed: “ Resolved, That while it becomes our duty to pray to the Lord of the harvest to send forth laborers, we also regard it as our duty to establish a school, guarded by sound moral and religious influence, where those who give themsélves to the work of the Lord may discipline their minds to study, and at least qualify themselves to read, speak, and write the English language correctly; where our people can send their sons and daughters with com- parative safety; and where men and women may study those languages especially now spoken by the people of those nations from whom we hope to gather a harvest of souls to the Lord.’— Review and Herald, March 11, 1878, p. 108. It was further — “ Resolved, That the establishment of the school be placed in the hands of the General Conference Committee.”— Ibid. — CHRISTIAN EDUCATION 335 During the summer and autumn the work of raising means for the necessary buildings went forward vigorously, able arti- cles appearing in the Review from time to time, in order to keep the subject continually before the constituency. At the next session of the General Conference, held Nov. 16, 1873, the committee that had the matter in charge was able to report pledges already in hand to the amount of $54,000. The conference thereupon appointed a committee of seven to organ- ize an educational society and secure a site for the main build- ing. The committee consisted of the following persons: George I. Butler, James White, S. N. Haskell, Harmon Lindsay, Ira Abbey, J. N. Andrews, and Uriah Smith. A plot of twelve acres of land, the home of a wealthy Quaker, on Washington Avenue in the “ West End” of Battle Creek, was purchased Dec. 31, 1873, as a site for the proposed institution. Seven acres were retained for the college campus, the remaining five being cut off in two strips on the south and west sides, to be used largely for the homes of members of the faculty. Legal organization was effected in March, 1874, the committee of seven incorporating as ‘“ The Educational Society of the Seventh-day Adventists,” and in the course of the sum- mer and fall a three-story brick building, in the form of a Greek cross, was erected on the spot from which the former residence had been removed. In the meantime, while these preparations were under way to provide suitable accommodations for the new institution, the school itself was conducted in temporary quarters, with a stead- ily increasing interest and attendance. On June 8, 1872, G. H. Bell, who had been engaged in pri- vate teaching for several years, opened a school under the au- Spices of the General Conference Committee. It met in the’ frame building already mentioned, which had been the first home of the publishing association. There were twelve pupils present on the opening day, and the number soon increased to twenty-five. Somewhat later an evening grammar class of fifty pupils was organized. When the fall term began, September 12, the attendance was so large that the school had to be moved to the church building, which it occupied for more than a year. With the opening of the fall term of 1873, the management of the school passed into the hands of Sidney Brownsberger, a graduate of the University of Michigan, and a successful teacher of ten years’ experience. At the opening of the winter term, Dec. 15, 1873, the school, having an enrolment of 110, was removed to the new third build- 336 ORIGIN AND PROGRESS ing of the Review and Herald office, which had just been com- pleted. Steam-heated and provided with desks, it was a decided improvement over the church, which was very inadequately warmed by two stoves. With the opening of the third term G. H. Bell resumed his connection with the school as head of the English department. BATTLE CREEK COLLEGE First building, erected in 1874. In December, 1874, the school was transferred to the new building, with rooms for the science department in the base- ment, study and recitation rooms on the first and second floors, and a large chapel and assembly room on the third floor. The new building was dedicated Jan. 3, 1875. School had been in session only two or three weeks when a severe frost burst the boiler, making it necessary for teachers and students to return to their previous quarters in the Review CHRISTIAN EDUCATION O37 office till the advent of warm weather, when repairs to the boiler could be safely made. Various suggestions were made as to a name for the new institution. Some urged that it be named James White College, in honor of the man who had done so much to bring it into existence. The name finally adopted was Battle Creek College. In the early years of the institution there were no dormito- ries, and students made their own arrangements for board and room. Quite a number found homes with members of the Battle Creek church, the usual charge being $2.50 a week for board, room, and plain washing. Students Whose means were very limited usually boarded themselves, their food costing them from fifty cents to a dollar a week. In the course of time some of these students began to club together so as to enjoy some social privileges. The club rate for room and board was usually $1.50 a week when there were two in aroom. The membership of some of the clubs grew very large, employees of the Review office often joining them in order to cut expenses. Meanwhile the members of the board and the faculty, while grateful for what had been accomplished, regretted that the students were so largely subject to outside influences except while attending lectures and recitations. They desired also to carry out more fully the instruction given through Mrs. White, to the effect that useful labor with the hands should be combined with book study in such a way as to give a symmetrical, all- round training. Influenced partly by these considerations and partly on ac- count of poor health, Professor Brownsberger resigned his po- sition in the spring of 1881, having given eight years of efficient Service. He was succeeded by Prof. Alexander McLearn. The new president had but a limited knowledge of the Adventist belief, including education, and was therefore unable to de- velop the school on the essential] principles to which the de- nomination had dedicated it. Prof. G. H. Bell, the real founder of the school, did all he could to uphold the high ideals of earlier years. By the spring of 1882 the lack of harmony between these two strong-minded men brought about a situation in the faculty and student body that was working disaster to the interests of the college. George I. Butler, president of the General Conference, with S. N. Haskell and J. H. Kellogg, who were also on the board, stanchly upheld the views of Professor Bell, who was contend- ing for the foundation principles for which the college had been brought into being, and gave him their hearty support; but in 22 338 ORIGIN AND PROGRESS view of the very unfortunate situation that had been created, Professor Bell thought it best to resign. When the institution opened its doors again, in the autumn of 1883, although it was once more established on a right basis, with W. H. Littlejohn as president, the former head of the English department, to the great loss of the school and the regret of all its well-wishers, did not rejoin the faculty, his talents being brought into requi- sition for laying the foundations of another educational insti- tution. HEALDSBURG COLLEGE It is an interesting fact that the school year of 1882-83, during which the doors of Battle Creek College remained closed, witnessed the founding by the denomination of two new schools, __ South Lancaster Academy in the East, and Healdsburg Col- lege in the Far West. The latter, situated in Healdsburg, Calif., was the earlier by a few days. It opened its doors, April 11, 1882, and had an enrolment during its first year of 152 students. Work was begun in a ten-room house. In the course of the first school year the institution was started as a college. An additional five-acre lot was bought, and a commodious dormi- tory erected. About $27,000 was raised for the purpose, mostly in California. Sidney Brownsberger, who had been recuper- ating his health in northern Michigan, was called to the presi- dency of this school, and served in that capacity for five years. CHRISTIAN EDUCATION | 339 In taking charge of this second educational institution of the denomination, Professor Brownsberger was able to draw on his previous experience at Battle Creek. Especially did he de- sire to carry out more fully the instruction that had been given concerning the combining of physical with mental labor. In the early period of Healdsburg College, gardening, horti- culture, carpentry, printing, and tent-making were among the industries carried on, and while this part of the school work at times lacked the supervision of highly skilled instructors, it was taken up with enthusiasm by the pupils, and entered into their building of a symmetrical character. The general interest taken by the leaders of the denomina- tion in the industrial phase of education, may be gathered from the action taken at the session of the Educational Association held in connection with the General Conference which was con- vened at Oakland, Calif., in the autumn of 1887. The committee on resolutions at that time brought in rec- ommendations, which were unanimously adopted, approving the increased facilities that had been provided during the previous year for work in industrial lines, and urging that further efforts be made in the same direction, and such advanced steps taken as experience might indicate necessary. It was further recom- mended that a pamphlet be prepared for general circulation, setting forth the advantages of manual training in the educa- tion of our youth, and removing misconceptions in regard to it. At this same meeting Mrs. E. G. White gave a short ad- dress, in which she bore positive testimony to the value of the manual training department, saying that, in comparing the profit and loss of the work, it should be estimated, not upon a mere money basis, but in the light of the judgment. She en- larged upon the importance of a symmetrical education. The physical powers should be taxed as well as the mental. Parents should not be permitted to have their children excused from physical labor; for to neglect education in the practical duties of life is wholly to unfit the individual for the responsibilities of home making. South Lancaster Academy was opened to students on the 19th of April, 1882, under the principalship of G. H. Bell. There were only eight pupils present on the opening day, but by the end of the first week there were eighteen, and this number in- creased to twenty-four before the close of the term. At this school, also, industrial training was undertaken, and the princi- ples of Christian education were carried out with conscientious care. Manual labor at the beginning had to be carried on by 340 ORIGIN AND PROGRESS means of ax and saw. A huge supply of cordwood was piled , up in an adjoining lot, and morning after morning, by lantern light in winter, the boys were busy cutting it into stove lengths. The woodpile helped not a few of those early students to pay their way through school. Later on, harness-making, printing, cobbling, and broom-making were all taught, and every young SOUTH LANCASTER ACADEMY man was required to make himself reasonably proficient in one or another of these handicrafts. The general character of the work carried on at South Lan- caster is briefly sketched in a report of a meeting held in the interests of the school in the autumn following its opening, at which Professor Bell explained the principles followed: “The speaker proceeded to show that the popular method of filling the student’s mind with that which is not practical, and hurrying him through a certain course in order that he may obtain a diploma, is not true education. True education begins on the inside, at the core, with that which is practical. It builds up and strengthens a symmetry of character that, by and by, in after-life, will show itself in some grand, good, and noble work for the world. The school at South Lancaster seeks to attain to this ideal. The teachers at this school have experienced that study and physical labor must be intermingled in order to make a good school. Hence the time of the CHRISTIAN EDUCATION 541 students there is divided into labor, study, and recitation hours; and the best of results are seen, both as to physital health, mental discipline, and progress in study.” The school at South Lancaster was first held in what had once been a carriage house, but was later used, first as a church, then as a tract society office. It measured only 20x 25 feet, so it became necessary to furnish additional room even during the first term. The school was also conducted for a time in the STUDENTS’ HOME, SOUTH LANCASTER, MASS, South Lancaster church building. Meanwhile S. N. Haskell had been raising money in the field, and by the autumn of 1884 a new academy building, 60 x 65 feet, and a students’ dormitory, 36 x 88 feet, were ready for dedication. Professor Bell continued in charge of the academy for about two years, being succeeded as principal by D. A. Robinson, who in turn was succeeded by C. C. Ramsay. In 1888 G. W. Cavi- ness came from Iowa to take the principalship. During his term of service, covering six years, the school made a substan- tial growth in efficiency, while a very general interest in the principles of Christian education was awakened throughout the constituency. J. H. Haughey, Frederick Griggs, B. F. Machlan, and C. 8. Longacre occupied the position of principal in succes- sion following Professor Caviness, and under their guidance the institution continued to prosper. Sara J. Hall, who succeeded 342 ORIGIN AND PROGRESS Professor Bell as head of the English department, occupied that position with distinction until her death, twenty-six years later. Meanwhile the central college at Battle Creek had been train- ing a goodly number of promising students. It, too, had de- veloped industrial departments of the same general character as those at Healdsburg and South Lancaster, but it had given more attention to the college studies. SOUTH LANCASTER FACULTY, 1884 In the autumn of 1885 W. H. Littlejohn was succeeded as president by W. W. Prescott, of North Berwick, Maine, a grad- uate of Dartmouth College. After completing his college course, Professor Prescott had taught for some years in the public schools, and at the time of his call to Battle Creek he was con- ducting a publishing business in Montpelier, Vt. He brought to his work not only a liberal education and good administrative ability, but high ideals of Christian service. During his ten years’ term of office, Battle Creek College made rapid advance- ment both in numbers and in efficiency. Before that time there had been good individual teaching, but under his fostering care the work of the institution was unified and strengthened, and the whole brought up to a high level of efficiency. CHRISTIAN EDUCATION 343 As a result of the steadily increasing attendance it had been necessary to provide additional buildings. The first dormitory, known as South Hall, was erected in 1884. Two years later, in the summer of 1886, a large addition was made to the main building on the south, and in 1887 a handsome brick dormitory, known as West Hall, was put up for the use of lady students, South Hall thereafter being used exclusively to provide accom- BATTLE CREEK COLLEGE At the time of its greatest growth and prosperity modations for the young men. In the early winter a further large addition was made to the main building on the north. In the year 1887 Professor Prescott was made secretary of the Educational Department of the General Conference, and began to devote his energies to building up the denomination’s educational interests throughout the country. In this work he was very successful. The reports that he made from time to time to the General Conference, and the addresses delivered at camp-meetings and other large gatherings, created a widespread interest in Christian education, and really marked the begin- ning of a denominational program for the young people. The new schools which arose in course of time, and the further working out of the educational ideals of the denomination, will be taken up in a later chapter. JOHN G. MATTESON ») FIRST HEADQUARTERS BUILDING IN SCANDINAVIA Purchased by Elder Matteson at Christiania, Norway, in 1878. CHAD TERS XOV1T The Scandinavian Mission IT fell to the lot of a little company of Norwegians in south- ern Wisconsin to form.the first church of foreigners organized by Seventh-day Adventists. The story takes us back to the middle of the nineteenth century. In the spring of 1850 An- drew Olsen and Ole Hegland Serns, small farmers living near Christiansand, in southern Norway, emigrated with their fam- ilies to America. They came, not as many others, to better their financial condition, but in the vague hope that in this new land of promise would be found the spiritual light that their souls longed for. For years they had felt oppressed by what they deemed an increasing coldness and formality in the Lutheran Church, and had longed for something better. More recently they had also come to feel, partly through some words acci- dentally dropped by evangelists of the Society of Friends who had held meetings in their neighborhood, that the doctrines taught by the state church were not in harmony with the Scrip- tures. Especially did they question the validity of Sunday ob- servance in view of the plain statement of the Bible that the seventh day is the Sabbath, 346 ORIGIN AND PROGRESS Troubled by these and other doubts, and eagerly hoping for light and truth, they set their faces westward, and after a long voyage in one of the sailing vessels of those days, supplemented by travel by river steamer, canal boat, and lake steamer, and finally by ox team, they found themselves in a wooded section of country in the township of Oakland, Jefferson County, Wis- consin, some seventy miles west of Milwaukee, then the nearest railway town. Here they found partial relief from their spiritual troubles by joining the Methodist Church. The Methodism of those early times ‘was an advance on Lutheranism as they had known it in the Old Country; it was more charged with vital godliness, more devout, more brotherly. Nevertheless, the new immigrants were not entirely satisfied with Methodism. They felt that there was wanting that perfect loyalty to the teachings of Holy Writ which they had hoped to find in the church that would be after the apostolic order. Especially were they troubled over the Sabbath question. When the minister, praying in church on Sunday morning, would call that day the holy Sabbath, it seemed to them that he was striking a false note. The solemn words of Scripture rang in their ears, “‘ The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.” Feelings and convictions of a similar character were cher- ished also by the heads of two other families, Tarel Johnson and Soren Loe, who had come from the same district in Nor- way in the year 1849, settling first in Illinois, but later join- ing their friends in Oakland, Wis. They had also become members of the Methodist Church, and were troubled with the same doubts. These last-named families, moreover, had made the acquaintance of Gustav Melberg, a Swede, who was observ- ing the Sabbath. All four families finally decided to settle the matter in ques- tion by a prayerful study of the Word, determined, if they found that the Bible taught the sacredness of the seventh day, to step out and obey the commandment even though it should involve the severing of their church connections. This decision was arrived at toward the end of the year 1854, and the proposed period of prayer and searching of the Scriptures was contin- ued during the whole of the winter. With the arrival of spring they reached their decision, and held their first Sabbath meeting about Easter time in the house of Andrew Olsen, there being present, besides his own family, Séren Loe and his wife, thus making four adults. Tarel Johnson and Andrew Serns had already begun to observe the day, but were not at this meeting. THE SCANDINAVIAN MISSION 347 These four families stepped out to keep the Bible Sabbath, and thus formed the first group of Sabbath-keeping Scandina- vians in America. The Methodist Church disfellowshiped them on the ground of heresy, and they experienced much opposition from their former brethren; which, however, only confirmed them in the position they had taken. Within two and one-half years, the original number had doubled, and eight families in that quiet rural community were joyfully keeping the day set apart by Jehovah. But now more truth was to come to the little band of be- lievers. On a Sunday early in 1858 some of the younger mem- bers, who could understand English, heard a sermon on immer- sion, given in the neighborhood, and reported it to the others. There followed another period of earnest Bible study, after which the company, with ranks somewhat depleted, took its stand definitely in favor of adult baptism by immersion. This new step, while it occasioned the loss of some of the original members, brought in a few new ones, and all pressed forward a united band, determined to follow the Bible in all matters of doctrine. About this time the little company of Norwegian Sabbath keepers came to the notice of the Adventist believers in Kosh- konong, a settlement near by, as a result of which Waterman Phelps, one of their preachers then living near Hebron, came over in April, 1858, and began meetings in the neighborhood. Progress was a little slow at the first; for the preacher knew not a word of Norwegian, while most of the adults understood little or no English, and there was no interpreter. But those who did know a little whispered what they could understand to those who sat near them. The result was apparent confu- sion; but the minister was patient and the people eager to learn. Thus the main points of his discourses were eventually under- stood, with the result that almost the entire company accepted the message. The month of May witnessed the first baptism, Andrew Olsen and his wife going forward with others in the ordinance. Further baptisms followed at fairly frequent inter- vals, and in the last week of that year a number of the young people, among them Ole Andres, the eldest son of Andrew Olsen, followed the example of their parents, and were formally num- bered with the company of believers. Much patient labor was put forth by Waterman Phelps, and the company was fully established on the foundation of Bible truth. It was organized as a Seventh-day Adventist church in December, 1861, by Isaac Sanborn and W. S. Ingraham, and 348 ORIGIN AND PROGRESS came to be known as the Oakland church. Elder Phelps was present, but would not himself become a member, being op- posed to organization. Not long after that he ceased to labor in the ministry. In 1864 it was decided to build a church on a plot of ground centrally located, donated by Andrew Olsen. The building is still in use, though by far the greater portion of the charter members rest under the sod of the churchyard. Three of the families, namely, the Olsens, Johnsons, and Sernses, have con- tributed eight sons to the Adventist ministry, while the youngest of the Olsen daughters sleeps in a missionary’s grave in South Africa. As soon as they had themselves embraced the truth, the company of believers at Oakland began to pray most earnestly for a minister who could carry the message to their country- men. God answered their prayers. In the early autumn of 1863, the message reached a young Baptist preacher, John G. Matteson, of Poysippi, Wis., who had come to this country from Denmark. He was first interested in the subject of Christ’s second coming by reading First-day Adventist literature. Then he read some numbers of the Review and Herald lent him by P. H. Cady, of the Poysippi Seventh-day Adventist church. The thoughtful perusal of these papers made him a Seventh-day Adventist. Late in the autumn he walked forty miles to attend the quarterly meeting of the Mackford church. On returning to Poysippi, he devoted some months to preaching the truth to the members of his congregation in that town, where from thirty to forty began to observe the Sabbath, this being the next oldest Sabbath-keeping Scandinavian church in America. Some- what later, in the summer of 1864, he visited the believers at Oakland, and great was the joy of the Scandinavians there to hear for the first time the third angel’s message preached in their own tongue. The next four years Elder Matteson spent in traveling and preaching, mostly among the Scandinavians of Wisconsin and Minnesota, where as a result of his labors a goodly number of churches were raised up, as well as many scattered Sabbath keepers. Later he labored also in Iowa and Illinois. In 1870 he received a letter from a Scandinavian in Chicago, inviting him to come to that city and preach on the second coming of Christ. He accepted the invitation, and found a company of interested persons, who hired a hall for him in the neighbor- hood of Milwaukee and Alston Avenues, and had the meetings advertised in the Scandinavian papers. The attendance was THE SCANDINAVIAN MISSION 349 small, but those who came seemed deeply impressed with the truths taught, and in due time a small company of believers was raised up. In the fall of 1871, about the time of the great Chicago fire, these persons bought a lot at 1244 West Erie St., and put up a house of worship, which was the first Seventh- day Adventist church to be erected in a large city. This soon became the center of a growing interest among the Scandi- navians of Chicago. For the most part, however, the labors of Elder Matteson and his associates were put forth in the country districts and under conditions that may be called primitive. In those days the preacher’s physical endurance was quite as often put to the test aS was his knowledge of the Bible, and he learned the valuable art of sleeping soundly on a hard bed. It was not because there was any lack of hospitality on the part of the people for whom he worked. They gave the best they had. But they themselves often lived in humble log cabins, many miles from the nearest railway station, and they were so busy clearing land for their crops that they had little time to think of household conveniences. On a certain occasion Elder Matteson went to visit a Nor- wegian brother who had not seen a Sabbath keeper for several years. His cabin was sixteen miles from the nearest railway station, and this walk the preacher took through mud and snow often knee-deep. He reached his destination about an hour after sunset. The one-room log cabin would have been small enough had it been used exclusively for living purposes; but in it were gathered the farm implements and the winter’s supply of potatoes, pumpkins, corn, and other crops, so that it was difficult to move about. However, if house room was small, not so the hearts of the host and hostess. The preacher received a hearty welcome, and spent many pleasant hours with that fam- ily, unfolding the promises of God; and when, some days later, he left to visit others, the honest farmer brought him on his way rejoicing. Later in the winter Elder Matteson came to a little log cabin about nine o’clock one cold night, seeking shelter. The man and his wife and three children were already occupying the only bed the place afforded, but the preacher was made welcome, and was asked to help himself to the straw in the adjoining stack to make up a bed. He took an armful of the straw, and spreading it out on a small open space in the center of the crowded cabin, covered it with his rubber coat, and then wrap- ping himself in his shawl, lay down to enjoy a night’s rest. “Bere tt oe Pilias Gat nohinh ie tte he sont io Guve Betting gg Asa ie RRS an RN Ny RRS REN NN ISN NE CNS SN EN Qoet Vind. neal (vest Gitentle trykkes maanedlig af det | Spoende-Dags Advent Trokheri Sista | Battle Creek. Mi chizan. i i John Matteson, : Redacteur. — Bejtenmetien. af bette Bad. ct, at “opmuntre: til practift | crifietta Heliqion, at for flare Propheticrne, fanit forfyare | Suva Refalinger og Jeu ire. Retlngeleer: se Be tt es G2 Aer et, attic for- { skusdsvile. Frit tilde rartige. ; Adresseer: Adeccut Tedende, Battle Creck, Mich. | Babel, Paa Pilegrima Baurring al Verben onfring, i Mit Cie belfucr manafelrige Lina, Smart onte, (mart qoce, tract qainie [mart 19, : Pao Haget, paa Yandet, i Stad og | Bo. : Gn Tag paa min Banbdrorg jeg fatte min Fob Suit liae ved Brerren af Cupbhrates Fon, Paa Sinears Sletie, hvor Babyien laae. Sit Ojerte betenfte, miu Wee bejaae. 1 Mof. 10510. San retfomt ct Sfue fre alorta har fret, Retferdige Commer! hyad er rer tog ffect! Len frugthare Siette, den sntiqe Mares Gr bleven en Brashob, ct jtintend’ WMorads. $ 4 } } Seq ofte bar frudjet ver Sobomas Gray. i Ler er, fom vi vite, bet ftogaciic Hay. | Men Babel! bet Wudrer, beert vu nedfant, Mu flpder og ryger, fom Varme vg Tran, i 4 Mof. 19:21; Ber, St + 42. 39 faae en “Blet Rovbyr, ter gave et Skryd, om vari mit Lre den ferlefte tyr. Der Cirudeunger, Trager og Sfovtrolee fprang. nae: hitje, B djavelife Sang! i Gf, 13:21, 22. | j i | © Babel! hvorleres har Blacet fig vende! Het deilighe Rigc, fom Nogen bar ffendt, Gr blevet fuldfaftet, ferdorrst og fert.— © Wimrod, o Nimrod! bead haver du giort 7 Qf. 142195 1 Mol. 10:8. 3 Oprer, { Goomod, | Trobs mod bin Gud — Med Holtet du brager til Sinear ud, «En fattet Sefuming ( Hfertef dig fads Belan! lad og bygge ct Taarn og en Sta. 41 Wof. 11:2, 4. tis a i RSPR aN Ri Ng she a Battle Creek, ‘anich, aauuat, 1873, » Mette atesietpterneneaat comreneooinnnenee Sub 14:12, Sinaia anaes ona eee AR Sia te ing ne Bi dia deat tater ‘Nummer - tan obeaenner in i te copan pe sas an te Og Planen, du laade, ben udfert ou bar; Thi Babel dit Riges Begyndetfe var. Oyu Staden opvor've, og Taarnet bles fert.— Men Nimrod, men Rimrov! head haver du gjort ? A Mof. 10: 10. Du veldige Seger og Herffer, ex flerk; Dog Herren formance at forftyrre vit Voerk: Han Spyroget forvirrer, og blanver vet faa Ten Ene fan iffe ben Under forjtaae. 1 Mof. 10:9; 11:7, Lg Aolfet abfpredtes—og Tiden fvandt hex, £q jaa faae man Babel paa Bene igien; Cpbyaget, faa man mace forferdre derved; ; Thi Servet bles ber for Ugubelighed. Lan. 4:30, Lit baalifte Tempel, ten Gudernes Vo, Te heengende Haver og Cuphrates Bro— Wit vijer bin Bellof, bin Yurus og Pragt, Xa Ghuben, med bvem ba bar flutter en Pagt. Tu Folfene ude Whladelie flog, Mev Bold og med Grumbed du Shrek tem indfog. Ber Plager, fer Kjep oa | for Hits man big fires, Zhi over al Sorben bu Slnabammer Mey. Gf. 144-6; Ser. 50: 23, 51, 20. © Babel! du bleo til Forfiengelighrd. Lin Hoibed er faftet t Helvede nev. Ger sar bu, for var ba. . . men nu er det gaat Liq, fom ven Prophet Efaiad har fpaact. Gi. 44:14; 13:19, 22. Men hvad ber iferr har din Unbergang veldt, Sr iffe, at du var vellyftig og flolt; Men, at du udratte bin verldige Haand, Hg plaged’ Guts Folf i vit Sangenffabs Baand, Qu har bem bhefpottet, og volbt bem Horteed, La ved bine Fluder be fadde og are’. Du haardhfertet var imod al deres Ned, tu Marfag har verret til mangen Gens Dob. . YY. 13%. Ser. Sl: ae Sorannift, hovmodig wg freek i bit Sind, Du yilde big trovfe t Dimamneten ind. 3 Hjertet ou fagve: dev feetter jeq mig, Min I prone ffal veere den Hoisites liig. Gj. 14: 13, iG oe baard i bit Hjerte, fom Marmor og Staal, — Tu fylote omfider bit Syndetals Maal, Og faa foer bu Mige til Helvedes Port— WE Rebueatacjgas ! bad haver du gfort! 7 44:5; Ser, Sf aa THE FIRST SCANDINAVIAN PERIODICAL This is No. 350 1 of the second volume of the Advent Tidende (Advent Herald). ene Sere THE SCANDINAVIAN MISSION 351 The work of Seventh-day Adventists in the Middle West was in those days in its early stages. Funds were scarce, and min- isters’ salaries were very precarious. Moreover, work among the foreigners was not quite so likely to attract notice as that among Americans. So while Elder Matteson traveled and la- bored incessantly, and was instrumental in raising up a consid- erable number of strong churches and companies of believers, he received from the conference for his first four years’ work only $20, while the small donations that came in from time to time from the brethren among whom he labored hardly sufficed to meet necessary expenses. His wife and family, from whom he was separated often for months at a time, had to work hard and exercise the closest economy in order that he might remain in the field. The first minister to join Brother Matteson in preaching the message was J. F. Hanson, a Baptist preacher living in Free- born County, Minnesota. The two sat down together, Bible in hand, to study the points upon which Baptists and Adventists disagreed, the subjects chiefly considered being the Sabbath and the nature of man. When the study was at an end, Elder Hanson was convinced, and with his family embraced the truth. In the autumn of 1869 O. A. Olsen, a son of Andrew Olsen, one of the pioneer Sabbath keepers, began to preach among the Scandinavians of Wisconsin, and a little later Lewis Johnson, O. A. Johnson, and others entered the ministerial field. Reading matter in the mother tongue being eagerly called for, Elder Matteson wrote a tract on the Sabbath question, and went to Battle Creek to get it printed, but met with a somewhat discouraging reception. The few publications issued in German and Dutch had had a poor sale, and the association did not see its way clear to issue more foreign publications just then, not having the necessary compositors. Brother Matteson there- upon obtained permission to learn the art of typesetting, after which he set up his own tracts, which were in due time printed, and followed by others. Later the growth of interest among the Scandinavians, com- paratively few of whom could read English, brought about a demand for a periodical in their mother tongue. To supply this demand the Advent Tidende (Advent Herald), a 24-page monthly, edited by Elder Matteson, began to be published at the office of the Review and Herald in 1872. This journal, which was enlarged at the beginning of the second volume to thirty- two pages, was the first foreign periodical issued by the Ad- ventists. In addition to its American circulation, it came to 352 ORIGIN AND PROGRESS have a considerable number of readers in Denmark and Nor- way, as a result of which calls kept coming from these coun- tries for the living preacher, and Elder Matteson began to lay plans to carry the message to his home country. Before following him thither, however, let us briefly trace the beginning of the work among the Swedes in America. Some of them attended services held by Brother Matteson, and became members of the companies and churches of Danish-Norwegians that he raised up. Others joined American churches. The first Swede to give special attention to the work among his own countrymen was Dr. Charles Lee. He was a practising phy- siclan who had embraced the Adventist views at Wasioja, Minn. He labored in Iowa and Minnesota, trying to the best of his ability to carry the message to his countrymen. Being without funds, he traveled on foot, and often suffered for lack of the necessaries of life. Nevertheless he was able to come up to the Minnesota Conference of 1873 with a report of more than fifty Swedish converts to the Adventist belief. In later years Dr. Lee became discouraged, and left the denomination, but the work that he had done remained. Another Swede, who had a somewhat remarkable experience in accepting the Adventist faith, was C. Carlstedt. A short time before he heard of the Adventists, his mind was turned to the book of Revelation, and to the blessing promised those who should hear the words of that prophecy, and keep the things written therein. He accordingly applied himself earnestly to the study of the book, meanwhile praying for light on the proph- ecies therein contained. He had continued thus for a few weeks, when his attention was providentially called to the Seventh- day Adventists, and in the book published by them entitled, “Thoughts on the Revelation,’”’ he found the light he had been seeking. Mr. Carlstedt went to Battle Creek about the begin- ning of the year 1874 to take charge of the Swedish paper published by the Adventists. A number of the Swedes who first became identified with the Adventist denomination were interested by means of read- ing matter. It was in this way that the message first came to the Swedes in Iowa. About the year 1870 a Norwegian sister who had embraced the Adventist views under the labors of Elder Matteson, was impressed to send some Danish tracts to a Swed- ish friend in Wisconsin. These tracts were the means of con- verting the friend, who thereupon sent some of the tracts to her brother, a man by the name of A. G. Swedberg, living a few miles northwest of Waukon, Iowa. She followed up the tracts THE SCANDINAVIAN MISSION 353 by a personal visit, as the result of which the brother began to keep the Sabbath. Being a local preacher, his conversion to the Adventist faith gave rise to some uneasiness in the neighbor- hood; and Pastor Hamren, a Swedish Baptist preacher, was requested to deal with the heresy. Mr. Hamren had been educated and brought up as a Lutheran in Sweden, but had joined the Baptists. He had thus learned the lesson that truth is not always on the popular side, and he investigated the Adventist views, with the result that he also became a Sab- bath keeper. Another Swedish Baptist minister was sent for, but he, too, became so far convinced of the truth of the Ad- ventist teaching that he did little to oppose it. At length a minister was found who had the heart to exclude the Sabbath keepers from the Swedish Baptist church. Not long afterward, J. N. Andrews visited Waukon, and made the acquaintance of Hamren, Swedberg, and others of the same nationality who had accepted the faith. | Among the American brethren who took a special interest in the development of the Swedish work in these early days, was James Sawyer. He had but an imperfect knowledge of the Swedish language, but was very diligent in the circulation of the Swedish paper, Sanningens Hiéirold, and of Swedish tracts. He was able to arrange with an agent to distribute Swedish reading matter in Portland, Maine, and many persons of that nationality passing through this important shipping center were thus brought to a knowledge of the Adventist views. A. G. Swedberg embraced the truth about the year 1871. For a number of years his son, August Swedberg, edited the Swedish paper, Sanningens Hiirold, which was started in 1874; he also translated a number of the leading tracts and books into the Swedish tongue. The Swedish paper, like its sister journal in the Danish-Norwegian language, began to be sent to the old country, and the calls kept coming from all three Scandinavian countries for an Adventist preacher. In the spring of 1877 Elder Matteson decided that the time had come to respond to these calls, and after advising with the leaders in Battle Creek, he sailed with his wife for Denmark. They arrived at Vejle, a beautiful town in southern Jutland, June 6, and began to visit among the interested ones. About fourteen miles from Vejle were three families who were keep- ing the Sabbath, and on Sunday Elder Matteson held a meeting attended by thirty. On another Sunday he spoke in the Meth- odist chapel at Vejle on the second coming of Christ; but this door was soon closed to the Adventist doctrine. 23 354 ORIGIN AND PROGRESS Elder Matteson next went to Alstrup, a small country town in northern Jutland, where he spent the autumn and winter, at first living by turns at the homes of interested persons, and later occupying a rented house, which he also used as a hall for meetings. At Alstrup there was an excellent interest to hear. The houses were too small to accommodate the crowds, so re- course was had to the barns. Meetings were also held at a point six miles from Alstrup, on the farther side of a large swamp. Here the preacher’s life was threatened. At both places some began to observe the Sabbath. Results also followed in Fano, a small island off the west coast, and at Ringsted, on the island of Sjeelland, a small church being organized in the latter town. In the autumn of 1878 Elder Matteson went to Christiania, Norway, being invited thither by a man of influence who had become interested through reading Adventist literature. Trond- hjem, Bergen, and Stavanger were also visited, and in October, 1878, the brothers Andrew and Knud Brorsen having in the meantime come over from America to assist in the work, Elder Matteson left the Danish interest in their hands, and took up his headquarters at Christiania. He began meetings in two large rooms in his house. He announced his subject — the sec- ond coming of Christ —in the papers, and the people began to come an hour before the time. They filled all the rooms and the stairs, and many had to go away. Thus the crowd continued night after night. On Jan. 1, 1879, a gymnasium was hired for use every Sun- day evening for three months. It was intended to accommodate six hundred; but the people crowded in, filling every available nook and corner, till there were often more than a thousand present. The donations fully met expenses, and soon several persons began the observance of the Sabbath. When the doc- trine of the soul’s immortality was attacked, the opposition be- came intense; but those whose hearts God had touched came out and obeyed the truth, and on June 7, 1879, a church of thirty-eight members was organized. Elder Matteson, who had first to appear before the authorities and present under oath a declaration of his faith, was elected elder. In the course of the winter Andrew Brorsen had come from Denmark to assist in the work, and in the spring J. P. Jasperson and his wife came over from America, bringing with them Elder Matteson’s chil- dren. Before the organization of the church the opposition had taken the form of bringing pressure to bear upon the owners of public halls so that none could be had for meetings. The be- THE SCANDINAVIAN MISSION 355 lievers accordingly stepped out in faith, and purchased on easy terms a property containing an old building of considerable size, which could be used in part for a meeting hall, in part for a printing office, and in part as a home for workers. The cost was $14,580, the payments to be made in semiannual instal- ments, extending over a period of years. The meeting hall, which with adjoining rooms could accommodate 400 persons, was dedicated in June, 1879, there being then eighty members in the church. Meanwhile the publishing work was receiving its full share of attention. In January, 1879, Tidernes Tegn (Signs of the Times) began to come out as a weekly sheet in editions of 1,500 copies, some of which were sold, the others given away. In April of the same year it was made a regular subscription paper of eight pages, issued semimonthly, at 54 cents a year. In June a hand press was purchased, after which both the paper and tracts were printed at Elder Matteson’s home, his children largely doing the work. ‘To circulate this reading matter, the church members were organized into a tract society, which in the first six weeks of its existence put out more than 67,000 pages of tracts and 600 papers. In the meantime the work had been going forward in Den- mark under the fostering care of Knud Brorsen, so that Elder Matteson was able to organize in that field a small conference in the summer of 1880. A little later he returned to America to obtain help for the further enlargement of the work in Scan- dinavia. After attending the General Conference, he spent the following winter among the Scandinavian brethren in the West. Returning to Norway in the spring, he bought a cylinder press, and began issuing a monthly health journal, Sunhedsbladet, which soon had a list of several thousand subscribers. Two years later, in 1883, a Swedish health journal was started, and then a Swedish religious journal, Sanningens Hérold (Herald of Truth). The publishing work after a few years became self- sustaining, and proved an effective means of spreading a knowl- edge of the message, 115,000 papers being printed in the year 1884, besides thousands of tracts and small books. From Norway the work naturally extended into the neigh- boring country of Sweden, which, as we have already seen, was Supplied with literature from the Christiania publishing house. Tracts and papers had also been sent thither by believers in America, and an interest had sprung up to hear the Adventist views fully presented. In response to calls, J. P. Rosqvist, who had been assisting in the work in Christiania, was sent to 356 ORIGIN AND PROGRESS Sweden, and began labor in April, 1880, at Amot. Thence he went to Grythyttehed, where he remained four months, after which a church of forty-seven was organized, there being an excellent interest and practically no opposition. When Elder Rosqvist returned, a year later, however, he met with decided opposition, being called before a church coun- cil and formally forbidden to preach any more in Grythyttehed. He continued, was fined, and refused to pay the fine, saying that if he had sinned against God, money could not atone for it, and he could not have sinned against man by preaching God’s word. In the following January he was arrested and sent to prison at Orebro, his arrest and imprisonment being made possible by an old law, seldom enforced, which provided for the punishment of any who teach doctrines leading to division in the state church. On leaving prison, after nine days, he was invited to the house of a merchant of Orebro, where he breakfasted and spent some pleasant hours with the family. He then left Orebro and resumed his labors at Grythyttehed, where his audiences were larger than before. In March another warrant was sworn out for his arrest, but it was technically incorrect, and the case was deferred till the fall session of the court, when he was again fined. After this he was liable to sudden arrest in any part of Sweden; nevertheless, through the good providence of God, he was able to keep on with his work. In the year 1882 Elder Matteson visited Sweden, and a con- ference was organized. Brother Rosqvist continued his labors till 1888, when he went to America to labor among the Swedes in that country, O. Johnson taking his place in Sweden. — The workers in Scandinavia were greatly encouraged by the visits of S. N. Haskell in 1882 and George I. Butler and B. L. Whitney in 1884. In the latter year the working force was increased by the arrival of A. B. Oyen and E. G. Olsen, the former taking the management of the publishing house in Christiania, and thus setting Elder Matteson free to devote himself largely to evangelistic work. Stockholm, the capital of Sweden, already had a few Sab- bath keepers who had accepted the faith under the labors of Elders Rosqvist and Johnson. In the fall of 1884 Elder Matte- son began preaching in a large hall, assisted by O. Johnson. Two courses of lectures were given, and fifty converts were added to the church, making a membership of sixty-six. In the following spring a similar effort was begun in Copen-- hagen, the capital of Denmark. Work had already been started THE SCANDINAVIAN MISSION 557 there in a quiet way by Knud Brorsen, who had hired a small hall and advertised his meetings in the papers. A young woman came, and was overjoyed to find that the prophecies of Daniel and the Revelation were to be the subject of study. She opened her home for Bible studies, and was the first person to take her stand for the truth. A little later a young student at the university began to keep the Sabbath, and others became interested. When Elder Matteson began meetings in a large hall, the little handful of believers worked earnestly to secure a good attendance, but the people were so given to pleasure seeking that it was difficult to direct their attention to the truths of the Bible. A few additions were made to the company of. believ- ers; and when the church was organized, there were seven ready to join it, in addition to the laborers, Elders Matteson and Brorsen. It was a small number indeed that came together and signed the covenant in that great city; yet out of these seven, one be- came an ordained minister whom God has used in raising up a number of Adventist churches in different parts of Denmark; another became the founder and superintendent of what is now one of the largest and most influential Adventist sanitariums in the world; and a third, the young woman who first took her stand for the truth, has been engaged for many years in self- supporting medical missionary work, during which time she has been able to educate several promising young people for work in the denomination. Moreover, while the number at the begin- ning was small, the Copenhagen church had an encouraging growth, so that within about a year of its organization it was able to report a membership of upwards of forty. While the evangelistic work was thus progressing in the three Scandinavian countries, the publishing house in Chris- tiania was keeping pace with it. It accordingly became neces- sary to consider the erection of a larger building. The matter received favorable consideration at the General Conference of 1885, and the Scandinavian brethren proceeded without further delay to carry out their plans for a combined mission hall and printing office. The building, which was dedicated March 14, 1886, contains a hall seating 700 persons. It measures 46 x 69 feet, has two stories and a basement, and is favorably situated on one of Christiania’s leading thoroughfares. In the spring of 1886 the staff of laborers in Scandinavia was further re-enforced by the arrival of O. A. Olsen with his family, N. Clausen and his wife, and John Lorntz. Pthem te hin, but de sare 40 very fow whol the wark fur the time. Tho night soa com- : have the spirit af sacrifice, Some will hand} eth, in whieh ni man can work. Satan is ear: : % Tne sun gives ever; so the earth— s ae se : te F og What it ean give, eo much, ’tis worth: out readily of their weans, and feel that when | nest, zealous, and persevering in his work, Tf The ocean gives in many ways — ‘they have done this, there is ne more required : he fails te acemnplich his purpose the tiret time, Gives paths, gives fishes, rivers, bays: i f the "I k 1 cas Ho, tou, the nir, it gives us breath — Sh WO, hey make no special sacrifice In| he trie again, He will try other plans, and beget giving. — in death. thin doing. Maney ia gool as Ber as it woe%, | work with great perseverauce to bring in vari- ays givi ‘ s Who gives not is bot ieee but, wales accompanied by personal effort, WHE) ons temptations to euxnare souls, He sever Be more you give hist . or syay to ee — souls to} bevomes so discouraged as to let soul entirely & more you live. ‘ ‘i ss ru - : | the noes : . late ae - ce es a alone, If the zed and perseverance of Christ's Go's love bath Unt us wealth upbeaped ; HUNGRY, pect ren: fmt he els for you. Me) followers In their efforte ta save souls were Quiy by giving itis reaped, — you have given of yous moans, vou have xelf: erpial to Satan's eflarts tu deceive them to their eternal loss, we shimld see hundreds embracing I the truth where we now nce one, ‘The body withers, and the mind, i ithhe 2 (ane ist We Tf peat a by a weld vind, ishly withheld yourselves, One wunest work- Give strengils, give though’, give deeds, give pelt. | ¢ in the vineyvanl ix worth mune than a mill Give love, give tears, nul give thyself ion of meni: without men to do the work, & uit pee bate i This giving of yourselves will he a sacrifice if Crd culls for men and women to qualify . The more we give” you have @ norrect estinmie of the wark, and themselves, by couseerution to bis will and The more we live. twalios its claims, Christ our paitern was an | earnest study of the Seriptures, to do his » Beak Meriwte | rneut worker. Ho not only left the royal |eist work for these lust days, He calla for — courts of Heaven, and for owe sakes heme | mien now who cor work, As they engage bi PBentaonaeseet ee ere = THE SPIRIT OF SACRIFICE: poor, that we aight huve infinite riches, int | the werk in sincerity und humility te do all. An Appeal for Men and Means to Send} tok human nate, and by personal labors het they ean, tiny will be obtaining a more Yhor- : the Truth to Other Nations. cane clase ta ma, that he might mach dia ough expurkance, They will have. a eS i where he w ue 18S, : 4 ae ise wus, i Where he wie, in his errar aud blinducss, He | knowledge of the truth and better know | widdheld net himelh te eave all. Hu xatl | ta reach spale ant help — ye where =e Dean Baerawen axa Rrecvus: T deeply teal | ered deprivation, aul myreach, nod hated af ured to be helped. the necessity of our making more (haroagh and | those whom be came to bless aud eave, saul just now, te labor for God. earnest dforts to. ning the tenth befor the | finally sacrifis ty ere the works ANd a i Gi haeeask and ook daha world, Ta the last Vision ivan mc, PE was) now, saya Christ, b have done nll (his for you. |. shown that We were uot doin one twenticth | whit are you willing ty da forme! 4 have yourt of the work we should for the salvation | given you an exanle, of scals. We iabor for then indiflerantly, us) Who, we ask, will follow the example of though it was not a question of very great im-j his Lost i self sacrifion nud disuitermsted be portance whether they received or rejected the | nevolence, ta save his flluwsncn) There truth. General efforts are made, but we fail te | are young men ant women said these of mid | work to the point by personal effort. We do }dle age whe have had experience in the trith, not approach men sad women in a manner; but do net advance in the divine Hie and ine that impresses them that we have a peronal crease in the kuowledwe of aur Lord and Sav interest for them, aud that we feel deeply iu | iaur Jesus Chet, and they do not know the earnest for their salvation, and do not mmm tol cause. One cuune of their lack of spiritual “1 have been shown that, as a people, ive them up. We hold too mineh at u dis | strength, and of thelr not being full grown men | have bean ee ag to our duty ia - tance these who de not belleve the trath, We | aid women in Cloist iy, they ure not workers |: : all them aul wait for them to come to us to | with ist. Hf they would work for Jesus, ae inquire: for. the truth Many will not be in-| their sympathies wanld te hroaght in close ‘dined to do His for they are in darkness and bunion with Christ. and they would grow tnd Ave few. “Ther are ee ee us who could & wark Jf they were awake to the wants of the Se cutee, and were willing to beur bordens, calis for men and women, who are follos Christ, to volunteer to work under bia dictat to resene souls from ru All who engage in the work of presenting the truth to others must - have trae cotrtesy, ond Christian politouces, and sincere love for souls, so as to omke, aot” weneral effarts merely, but personal efforte. - articles taken from the Review. It was intended as a pioneer missionary paper for use east of the Rocky Mountains, but it soon gave way to The Signs of the Times, published on the Pacific Coast. The sense of personal responsibility rested heavily on the hearts of the members of the society, and urged them on to ever-increasing labors. ‘‘ Many times,” writes one of the iso- lated Sabbath keepers, “my companion and myself would sit 416 ORIGIN AND PROGRESS down by the fire at home and study; but feeling that to be a wrong to others, get up, put on our wraps, take some tracts or periodicals, and visit our neighbors one or two miles distant perhaps, and try ‘once more’ to say a few words, oftentimes ill-chosen and untimely perhaps, but the best we could do with our limited gifts.” The methods used were various. Personal work was usually confined to the neighborhood, but it might go much farther. Here and there a brother would undertake a somewhat extended trip with horse and buggy. James Harvey wrote from North Liberty, Ind.: “T have now spent twenty days in going from house to house, offering our publications to the people, and explaining these things, and praying with some of the families. I have visited 220 families, and sold 52,986 pages, for which I have realized $40.59. I furnished the Young Men’s Christian Association of Logansport, Ind., with four of our bound books, and gave away some tracts.” He went on to say that he was kindly received everywhere, he and his horse being entertained mostly free of charge, and the people thankfully receiving the tracts and papers he was distributing. He reported one family of four who had decided to keep the Sabbath, while others were carefully investigating the subject. A good measure of personal sacrifice went to the upbuilding of the work in the early days. One member, a sister in very limited circumstances who greatly needed new spectacles, had earned a little money by nursing, and hoped, when she had collected what was due her, to have enough to buy the spectacles. But on her way to make the purchase, she stopped to put some papers in the rack at the post office. While doing so, she noticed how old and rough-looking the rack was, and then and there decided to provide a new one with the spectacle money. She went immediately to the cabinetmaker, and ordered the new rack; then returned home to endure the pain in her weak eyes for an indefinite period, till more money could be laboriously earned for the purpose. It is pleasant to be able to add that the good woman’s sacrifice was rewarded, so that within a short time she had both the rack for the public and the glasses for herself. The work often produced results far exceeding what might have been expected from the feeble efforts put forth. A believ- ing sister, accompanied by her son, visited one of the Southern States, to remain for the winter. Of her experience Miss Hunt- ley wrote: HOME MISSIONARY ACTIVITIES A417 “Conscious of her weakness and unworthiness, she made it a subject of prayer that God would give her one soul as an evidence of His love and care. She took with her the Review and some tracts, and with earnest, broken pleadings that God would encourage her with this token, she en- deavored to let her light shine, and waited for an answer to her prayers. Impressed with the simple, confiding devotion of a Swede who was living in the family where she boarded, she lent him some Reviews. Soon he con- fessed himself convinced that the Adventists had the truth, and that he ought to keep the Sabbath. The next to become interested was a son of the gentleman in whose home she boarded, fifteen years of age. Then the mother began to read and ask questions. An older son coming home about this time, his attention was called to the subject.’’— Review and Herald, Dec. 16, 1880, p. 394. When this sister returned to her home in the North, none of these persons had definitely taken their stand; but she fol- lowed up the interest with papers and tracts, and in a short time all four had embraced the Adventist faith. One of the young men went to Battle Creek College to prepare for a place in the Lord’s work. In the early days in California, there was a believer who formed the habit of placing a tract in the hands of a friend whenever opportunity offered. When J. N. Loughborough vis- ited that section of the country, five persons thus supplied with tracts had begun to keep the Sabbath and were ready for bap- tism. Moreover, one of the five himself began to circulate tracts, with the result that he also brought out a small company of believers, and wrote in to seek advice about organizing them into a Bible class. Papers and tracts were also sent to foreign lands, and cor- respondence was opened up that led in not a few cases to the raising up of Sabbath keepers. This work outside of America gradually came to be left largely in the hands of the General Conference Tract Society. It was in line with this larger mis- sion that came to be mapped out for the general society, that its name was changed at the General Conference held in Rome, N. Y., the early winter of 1882, to the International Tract So- ciety. Under its new name the organization continued to flour- ish greatly, and probably did more than any other one agency to spread the advent principles during the next ten years in all parts of the world. The business of the International Tract Society was to send out literature, which consisted chiefly of papers and tracts, mostly in the English language. This literature was supplied by the society free of charge, and was always carried free. The carrying was done mostly by ship captains, themselves often- times indifferent to the contents of the papers, but willing to 27 JAMES WHITE President of the General Conference, 1865 to 1867; 1868 to 1871; 1874 to 1880. : 418 HOME MISSIONARY ACTIVITIES A19 be accommodating to a society devoted to the business of dis- tributing religious literature. The society came to have corresponding agents in a great many parts of the world, who acted as distributors of literature. These agents were persons who had become interested in the denominational belief, and nearly always they ultimately became Sabbath keepers, and formed the nuclei of churches afterward organized in those places. Closing Days of James White It was in the palmy days of this new and very efficient organization that James White began to lay off the burdens he had been carrying so long and so faithfully. He had lived the strenuous life during those eventful years which had seen the rapid development of the denomination’s publishing business east and west, the founding of the Health Institute and of the Rural Health Retreat, the establishment of the Central Euro- pean Mission, the building up of a flourishing college at Battle Creek, and finally the inception and full development of the International Tract Society, which was doing so much to bring the advent truths to the attention of the larger public, both in America and in foreign lands. Although other faithful men had been taking up some of the burdens that Elder White had carried almost alone for many years, yet he remained to the last the supreme embodiment of that zeal and enthusiasm for righteousness which was making the Adventist people a power for good in the world. He could not in the nature of things be less than the foremost man of the denomination; whether occupying a leading office or not, his brethren looked to him for leadership, and they never looked in vain. The closing years of James White’s life were largely devoted to the building up of the work on the Pacific Coast. He saw large possibilities in that part of the country, and put forth his best energies in realizing them. His services to the new pub- lishing work in California included, not only wise management of a growing institution, but enthusiastic advocacy of the needs of the work at the various camp-meetings in the Kast and Mid- dle West, with the result that thousands of dollars were raised, by means of which the new enterprise was put on a sound financial footing. He took an equally leading part in the evangelical work in the Golden State. The ship missionary work in the harbor of 420 | ORIGIN AND PROGRESS San Francisco was the object of his special care. The tent- meetings held at Woodland and Oakland, and the hall meetings in San Francisco, profited much by his earnest labors. Both Elder and Mrs. White saw the need of houses of worship for the cities of Oakland and San Francisco, and they labored un- THE “DIME TABERNACLE,’ BATTLE CREEK, MICH. tiringly till a substantial church had been erected in each of these important cities, at an aggregate cost of $35,000. When, in 1879, Elder White accepted for the last time the presidency of the General Conference, he had labored continu- ously in the cause he loved for upwards of thirty-five years, and was entering upon his eleventh year as president. It was the year in which the Battle Creek Tabernacle, the fourth in order of the Adventist church buildings in that city, was dedicated. The building was erected at a cost of $25,475.17, and it accom- modated on that occasion fully 3,500 persons. The erection of HOME MISSIONARY ACTIVITIES A21 the Tabernacle was a fitting climax to the career of Elder White, representing as it did the freewill offerings of Adventists in many different parts of the country, and also of the people of Battle Creek themselves, including many not of that faith. In the following year Elder White was succeeded in the _ presidency by George I. Butler, a member of the committee who had been for years carrying heavy responsibilities. Brother White entered his sixtieth year enjoying a fair degree of health, and as busily engaged as in any previous year in fruitful work for the Master. In company with Mrs. White he attended a camp-meeting in Charlotte, Mich., making the journey thither by carriage. On the way, owing to a sudden change in tem- perature, he contracted a severe cold, and though he rallied sufficiently to take an active part in the meeting, he did not recover his strength. Shortly after their return to Battle Creek, both he and Mrs. White were prostrated with malarial fever, to which Elder White succumbed on the morning of August 6, 1881, aged sixty years and two days. The funeral was deferred to the following Sabbath, at which time almost the whole city came out to pay their respects to the man who, whatever his religious views, was regarded as one of its foremost citizens. Uriah Smith preached the funeral sermon. Mrs. White, who had not risen from her sick-bed since the death of her husband, was borne to the Tabernacle to be present at the funeral. At the close of the discourse she rose and spoke for about ten minutes, her simple, heartfelt words deeply moving the vast audience. It was the largest funeral that Battle Creek had ever seen. But more impressive than the size of the gathering was the feeling of deep personal loss that prevailed among the employ- ees of the Review office and the other institutions which Elder White had been so largely instrumental in building up, and in fact throughout the denomination it was as if a beloved father had been taken away, one who sustained an intimate personal relation to every believer and was deeply concerned for his welfare. James White was essentially an organizer. He was a good example of his own saying: ‘‘ Leaders and generals are not made by appointment, or by the vote of the church; but they are born.” From the time when in a threadbare coat and patched trousers he attended those earliest conferences of the advent believers in the East, he made himself felt not only as a preacher of force and spirituality, but even more as a far- seeing leader. He was always looking ahead. When others 422 ORIGIN AND PROGRESS were harping on little things, he was massing the large funda- mental principles for which the denomination was to stand, and showing how all could unite in giving them to the world. He was of an eager, impetuous nature, and not seldom gave offense ; but no man-was more ready to confess his faults, and he num- bered among his warmest friends men who at some time or other had felt that he had wronged them, but had also experi- enced the hearty, sincere way in which he could make matters right. Aggressiveness was an outstanding quality of the man. He was constitutionally opposed to anything like standing still. When it was a time for action, nothing disgusted him more than to have his brethren advise delay, urge the careful weighing of consequences, and seemingly make a virtue of doing nothing. ‘Some people,” he said one day, ‘“‘ think that all a train needs to make it go is to put on the brakes.” He was a good judge of human nature, and showed rare discernment in selecting the men who were to share the respon- sibility for a rapidly growing work. If he was at times impa- tient over blunders, he was also generous in his praise of good work. -Earnestness and activity pleased him. He could for- give many mistakes if they sprang from zeal and a desire to accomplish things. He would have said with Moody, “ Blun- dering do-somethingism is better than faultless do-nothingism.”’ As a preacher his success lay in his earnestness and zeal for the Master, and his large grasp on the realities of the eternal world. James White was remarkably successful in originating and fostering institutions. His activities covered a wide range, and were everywhere attended with good results. The oldest of these institutions was the Review and Herald publishing house, which was the creature of his fostering care even from its in- fancy. Single-handed he managed it for years, and after he had turned it over to the denomination, its continued success was largely owing to the fact that the policy he had inaugurated was carried out at practically every point. Not to mention the other large publishing house on the Pacific Coast, which he like- wise started and watched over for some years, the substantial success of the Health Institute, and of the Health Reformer which advertised it throughout the country, was also to be attributed, under God, to the business sense and sagacity of James White. Battle Creek College, the first of the educational institutions of the denomination, was likewise started under his leadership, HOME MISSIONARY ACTIVITIES 423 These various institutions not only accomplished great good under his management, but they were successful financially. Elder White had the genius for making things pay for them- selves. His policy was the farseeing one that commands con- fidence. Things seemed to grow in value as he took charge of them, and gave them opportunity to develop. If we compare James White with John Wesley, the founder, under God, of the Methodist denomination, we shall see that the two men had much in common. There was in both the same broad vision, the same irrepressible energy, the instinct for making things go. The two men were of course far apart edu- cationally. John Wesley was a finished scholar; James White had little beyond a common school education. But both were excellent organizers, and each at his death left behind him a denomination destined to grow rapidly and along very much the lines marked out for it during the lifetime of the founder. Needless to say, James White’s marked ability as a great reli- gious leader has not been generally recognized outside of the denomination. Like other men of his type, he did not seek worldly recognition; he was too busy doing the Master’s work. Many a personage looms large in the encyclopedias of biog- raphy, whose real accomplishments did not equal those of this comparatively unknown man of faith, prayer, and achievement. 4 ~ URIAH SMITH ee REVIEW AND HERALD BUILDINGS IN 1873 GHAPAERSOCXIT Growth of the Publishing Work IN the preceding chapter we have seen the development of a system of organization by means of which the printed page bearing the message of present truth was having year by year a steadily growing circulation. In the present chapter we shall consider the growth of the facilities for the manufacture of books, periodicals, and tracts, and also the inception and sub- sequent development of the work of circulating our subscrip- tion books, which has come to occupy so large a share of the energies of our publishing houses. The little two-story frame building that received the print- ing outfit when it was moved to Battle Creek from Rochester, N. Y., in 1855, did not long suffice for the growing needs of the work. When the Review and Herald Publishing Associa- tion was organized in 1861, it proceeded at once to remove the frame building to an adjoining lot on Kalamazoo Street, and to erect in its place a two-story brick building in the form of a Greek cross, the main portion being 26x66 feet. Ten years later it was necessary to erect a second building of the same plan and dimensions as the first; and in 1873 a third. In 1876 the first and third buildings, standing side by side on Main Street, were united by a central structure of three stories, having a mansard roof, which gave it another story. Subsequently the roofs of the two original buildings, which now formed wings 425 426 ORIGIN AND PROGRESS of the main building, were changed to mansards, making them three stories in height. In 1881 a large pressroom was built in the rear on Washington Avenue. Subsequent additions and enlargements provided upwards of 50,000 square feet of floor space, devoted to all the various activities of an up-to-date pub- lishing house, the largest institution of the kind in the State of Michigan. GEORGE A. KING “Thoughts on Daniel and D. W. REAVIS the Revelation ” The Ifirst Colporteur The First Subscription Book The VWirst Purehaser Meanwhile the idea of reaching the public by means of the printing press was growing in the minds of the leaders of the denomination. Said James White, “The press is the right arm of our strength. Our field is the world, and as the number of our efficient preachers is small, a large part of the work of giving the last message must of necessity be accomplished by our publications.”—“ Life Sketches,” p. 371. The rise and development of the tract societies in the early seventies helped to create a growing demand for Adventist lit- erature. Much was done also by the preachers of that day, who carried with them a generous supply of books and tracts, and relied as much upon literature as upon sermons to convince the people of the truth of their message. But the most important step in the history of the denominational publishing work was the adoption of the plan of selling books by subscription. This plan was first proposed by Mrs. E. G. White in a testimony dated 1879, GROWTH OF THE PUBLISHING WORK A427 George A. King, of Canadian birth, was the first among Adventists to make practical use of this method of putting out literature. He had enjoyed a good measure of success in taking subscriptions for the Health Reformer, and he felt confident that if he could have a fair-sized book, he could take orders for it in the same way. So he set himself to convince the brethren. At the General Conference held in camp in Battle Creek, Mich., in 1880, he could have been seen with two small black books under his arm, going around among the leading delegates and ¢ TYPE PAGE OF THE FIRST SUBSCRIPTION BOOK urging the printing of a large book to be sold by subscription. The two small books were “Thoughts on Daniel” and ‘Thoughts on the Revelation,” which, he said, taken together, would make one good subscription book. He had his way. The brethren put out the book, and it had a good sale. “ The Great Contro- versy ” followed, and by the year 1889, 75,000 copies of that excellent book had been sold. Later, ‘‘ Bible Readings” ap- peared, and a number of others. The colporteur work thus begun was gradually built up all over the country, men known as State agents taking the over- sight of it in conferences. For a time the president of the Review and Herald Publishing Association had general super- vision of the colporteur work in the East, and the head of the Pacific Press looked after the work in the West. Later a man was appointed who gave his whole time to this work. 428 ORIGIN AND PROGRESS In these early years the International Tract Society ren- dered valuable help toward getting the work on a practical busi- ness basis. At its annual session in 1886 the society passed resolutions which were generally adopted, and have been in- strumental in keeping the work on a right basis up to the pres- ent time. It was provided that the State tract societies should act as sole agents of the publishing houses for all religious subscription books, with the understanding that a competent man was to be kept in the field to superintend the work. No agent was to be allowed to solicit orders for more than one book at a time except by consent of the State agent. The State THE FIRST POWER PRESS societies were to furnish their local agents with books at one half the retail price. The latter were required to confine their activities strictly to the territory assigned them, and were to furnish prompt reports of all work done. | With system and order thus guaranteed, a high degree of efficiency soon began to be displayed, and many of the most promising men in the denomination devoted themselves to the sale of its literature. The Kansas Conference was the first to enter heartily into the plans outlined by the International Tract Society, but the work there succeeded so well that the other conferences soon swung into line. The same plans, with slight alterations to meet local needs, were gradually adopted in Europe and Australasia, and there also they proved successful. About 1889 companies of colpor- teurs were sent into the South, then under the direction of the General Conference; also north into Manitoba. William Arnold made a trip to the West Indies, and during an absence of GROWTH OF THE PUBLISHING WORK 429 nine months sold 1,260 copies of “ Daniel and the Revelation.” Thus the work went on with steadily increasing interest. The sales advanced rapidly, and the two large publishing houses were at times put to the strain to supply the growing demand for books and other literature. At length, in 1892, there came a decline. The work had gradually been taking on too much the complexion of mere salesmanship. The books sold so readily that the colporteur did not always realize his need of divine C. H. JONES F. L. MEAD grace in order to render acceptable service. The immediate cause of the decreasing sales was the influx of hard times. Money was scarce, and people could not afford to buy books at standard prices. The colporteurs urged that prices be reduced, and when the publishing houses did not see their way clear to comply with this demand, the general agents encouraged their men to sell smaller books. Moreover, on the plea of economy the conferences began to try to get along without a State agent, and some of the districts did likewise. The publishing houses, no longer requiring their large facilities to put out a message- filled literature, began to occupy themselves largely with com- mercial work. This situation continued till 1901, when a general strength- ening of the denominational organization brought help and O&€F GROWTH OF THE PUBLISHING WORK 431 succor also to the colporteur work. Progress was slow at first, but with the re-establishment of right principles, confidence was restored, and in a few years the sales of denominational liter- ature were not only on an ascending scale, but were showing remarkable records. It was in the year 1901 that the Southern Publishing Asso- ciation was incorporated at Nashville, Tenn. At the General Conference held in the spring of that year Mrs. E. G. White made earnest appeals in behalf of the Southern work, and a very considerable interest was aroused. The association was at first a non-dividend-paying stock company, receiving funds toward its support from Seventh-day Adventists in the North. It occupied in those early years a property on Jefferson Street, purchased a few months before by J. E. White, and by him transferred to the newly organized Publishing Association, which added to the original two-story brick building quite a large three-story frame structure. This building, illy adapted at best for a publishing house, was sold a few years later. The equipment was moved to 24th Avenue, North, in 1906. In 1907 the association was reincorporated as a non-stock constituency association, under the name it now bears,— The Southern Publishing Association of Seventh-day Adventists, thus coming under the direct management of the denomination. It occupies a modern brick building having a floor space of approximately 50,000 square feet. This enlargement has been brought about chiefly in the last few years, during which time there has also been a replacing of the old equipment with the best modern machines. The special field of the association is the Southern States, which it supplies with trade and subscription books, as well as tracts and pamphlets. It also publishes the Watchman, a monthly magazine used all over the United States in aggressive evangelistic work. There are two branch houses, located re- spectively in Fort Worth, Tex., and Atlanta, Ga. The present manager is M. F.. Knox, formerly secretary and treasurer of the institution. Brief Survey The progressive growth and development of the denomina- tion’s publishing interests may best be understood by a brief survey of its history by decades. The first period of ten years began with the publication, early in 1845, of an article by T. M. Preble on the Sabbath, and ended with the close of the year 1854. It saw the publication of a number of tracts, the Pres- Sé6t NI “HITVO ‘MOUIA NIVINODOW ‘SSHUd DIMIDVd GROWTH OF THE PUBLISHING WORK 433 ent Truth, and a small hymn book, also the establishing of the denominational organ, the Review and Herald. For the first nine years of this period, the Adventist literature was given away, the cost of publication being met by donations. In the closing year, 1854, J. N. Loughborough at a tent effort he was conducting in Michigan, offered the literature for sale. He made up packets containing one copy each of the denominational tracts and pamphlets, which he sold at 35 cents a packet. The next decade, 1855-64, saw the publishing work removed to Battle Creek, Mich., and there installed for the first time in a home of its own. Later a substantial brick structure took the place of the first building, and the work was definitely organized as the Seventh-day Adventist Publishing Association. In this period a beginning was made in foreign work, with the translation by D. T. Bourdeau of one of the Adventist tracts into the French. The value of a complete set of Adventist pub- lications at the end of this second decade was $3. The total sales of the period amounted to $17,500. The third decade, 1865-74, marked definite progress in the foreign work. J. G. Matteson translated and set up with his own hands a series of tracts in the Danish-Norwegian language. He also edited a Scandinavian hymn book, which came out in 1870. Two years later the Advent Tidende, a 24-page Danish- Norwegian monthly edited by J. G. Matteson, began to appear. In June, 1874, another enterprise of vast importance was launched, the first number of a new weekly, the Signs of the Times, issued in Oakland, Calif. The sales of this period amounted to $73,000. The fourth decade, 1875-84, began with the organization of the Pacific Press Publishing Company. This step was followed the next year by the issue of the first number of a French 16- page monthly, Les Signes des Temps, in Basel, Switzerland. Three years later, publishing was begun in Christiania, Norway. In the closing year of the decade a German paper began to be issued at Basel, a Swedish paper in Christiania, and the first number of the Present Truth came out in England. It was in this period, too, that a beginning was made in publishing subscription books in America. The sales amounted to $371,000. The fifth decade, 1885-94, marked in its early years a rapid advance in sales, owing chiefly to the success which attended the sale of subscription books. It saw the establishment of large, well-equipped publishing houses in Basel, Christiania, London, and Melbourne, and the inauguration in all these foreign fields, as well as in America, of a flourishing subscription book busi- 28 WORLD SALES, 1845-1924 (80 YEARS) 1845-1854 ........ Sa DOUUIOU 1855-1804 cree: 17,500.00 1865-1874 _....... 73,000.00 1875-1884 _....... 371,000.00 1885-1894 _....... 3,969,000.00 eke dare Re pe ee 3, 144,000.00 [90541 D1 14,095 ,000.00 ‘otal for /Onveatsna 2 oe > _.....$21,672,000.00 Eighth Decade 19.1.5 cain Dae $2,174,591.94 [O1GR ee ee oes 2,181,340.27 LO) 7 neers 2,937,422.88 1916 eae 3,566,500.00 DLO i arene 5,215,000.00 LOZO AN lear ae 5°6082:97235 [92 ai ean 4,764,521.06 [927 eee here 3,656,481 .3 1 [9237 eee 4,067,460.00 [O24 ee eee 4,236,120.09 ‘Totalétor4| Oavearsawes-scme eee 38,482,409.90 ‘Totalefor80veatse eee $60, 154,409.90 GROWTH OF THE PUBLISHING WORK 435 ness. It saw also a tentative effort to put the whole of the publishing interests into the hands of a central organization, whose trustees were to be elected by the General Conference. This movement, which seemed at the time to make for unity and denominational control, went so far as to put the foreign publications of the denomination largely in the hands of the General Conference Book Department. A number of new books and tracts were likewise published under the same auspices. At the General Conference of 1897, held at College View, the plan was definitely abandoned. The slight decline in sales in Amer- ica in the closing years of this decade was due to the general tendency, already referred to, toward taking up the sale of smaller books. The total sales amounted to $3,969,000. The sixth decade, 1895-1904, witnessed to the full the dis- astrous results of doing without general and State agents in the interests of economy, and employing the energies of the pub- lishing houses on commercial work while the canvassers sold 25-cent books. The record for the year 1898 dropped as low as $200,000, which was less than one fourth of the sales in 1891, under the earlier policy of large books and strong leadership. In the closing years of the decade, however, the situation began to improve, as a result of the change of policy which came in with the general reorganization following the General Confer- ence of 1901. The sales for this period amounted to $3,144,000. The seventh decade, 1905-14, witnessed steady and rapid advancement. Lost ground was retaken, and much more in addition. The publishing houses giving their undivided ener- gies to the production of truth-filled literature, had to work overtime to supply the growing demands of the colporteurs. The work was thoroughly organized and manned with efficient leaders, and it was vitalized throughout by a strong missionary spirit. The rapid advancement in the sales of this period is indicated in the accompanying diagram. The eighth decade, 1915-24, showed a further encouraging increase in the total sales of our denominational literature, the sales in 1915 amounting to $2,174,591.94; for 1924 the total reached the sum of $4,236,120.09. There was some fluctuation from year to year. The highest figure reached was in 1920, when the total sales amounted to $5,682,972.35. The period ended with a total of $38,482,409.90 for the ten years, making a grand total of $60,154,409.90 for the eight decades covered by our publishing work. Among the men who have been prominent in developing the subscription book business of the denomination, a few names an ee ae ee eee en ae e % ~~ i A ; : TD TNE SETKETES —— = beet <—> ae a —. ie on ceccenee geil a < ime <> Hit MAEDELE — TT oom wees Ode a nN A a SN A Se Ah AS AAA AT SN HN MMR OI xR 18-21) +7 E ADVENTIST © LITERATURE | say 76 YEARS 1846-1921 ; j } { i ' Serenata mtn et tiie ess i = al ee = z Oo 5 LO oo nN SS} S mx Oo ~m a J 3) ns ae z 8 8 t Lateran yt. fp mon 0.000 500,000 000.000 500,000 000.0 20,00 8 o 4 4 GROWTH OF THE PUBLISHING WORK 437 may be mentioned. Capt. C. Eldridge was manager of the Review and Herald publishing house when this work was get- ting on its feet. A. R. Henry, W. C. Sisley, S. H. Lane, and I. H. Evans followed in succession in Battle Creek, Elder Evans being manager when the institution was removed from Battle Creek, Mich., to Washington, D. C., in 1903. He was succeeded by S. N. Curtiss, who was manager until 1912. C. H. Jones has directed the activities of the Pacific Press Publishing Company almost from the beginning, and his strong leadership has been widely felt out in the field. F. L. Mead had general oversight of the canvassing work of the denomination while the subscription book business was making some of its best early records, and also in its years of decline. E. R. Palmer was sent to Australia in 1895. After putting the canvassing work in that field on a strong footing, he returned to America to take the position of secretary of the Publishing Department of the General Conference, which he filled until 1912, being then called to the management of the Review and Herald Publishing Association. He was succeeded as secretary of the General Con- ference Publishing Department by N. Z. Town. At the General Conference of 1913 Brother Town was re-elected to the position of secretary of the Publishing Department of the General Con- ference, and W. W. Eastman was made secretary for the North American Division. In 1920 H. H. Hall, a man of large expe- rience in that line of work, became associate secretary of the Publishing Department. His first duty was to visit some of the foreign fields to render assistance to them in solving their publishing problems. In this he was eminently successful. An interesting feature of the work from the beginning has been the question of how most effectively to train the new men. In the early nineties the canvassers’ school came into vogue, and was successfully employed in various conferences. The first such school was held in Vilas, S. Dak., in the winter of 1891-92. The canvassers had done hard and faithful work dur- ing the spring and summer, and the prospects were good for delivery, when hot, dry winds from the south ruined the crops. It was impossible to make deliveries, and the canvassers were destitute. Under these circumstances the conference, at the suggestion of G. A. Wheeler, the State agent, decided to conduct a four months’ school for the benefit of these workers. Bible instruc- tion was given by Elder S. B. Whitney, studies in the subscrip- tion books were given by the State agent. There were also classes in the common branches. In the spring the conference 438 ORIGIN AND PROGRESS provided each of the young men with a new suit of clothes and a $5 bill, and sent them out to take orders. Every one had a successful summer, and the next winter there was another ses- sion of the school. Other conferences adopted the plan. But the school sessions gradually became shorter and shorter, and the gatherings came to be known as institutes, the time being given chiefly to the study of the various subscription books. It may be well, in bringing this chapter to a close, to call attention once more to the very large place which the publish- ing work fills in the activities of the denomination. Before there were half a dozen ministers preaching the message, the paper, Present Truth, began to appear. Before a single con- ference had been organized, even before the denomination had taken a name, the Central Publishing Association was organized at Battle Creek, and the first step in Europe and later in Aus- tralia was to get the message out in the form of papers and tracts. The success of the subscription book business, moreover, has grown out of the essentially evangelistic character of the work. The Adventist colporteur is much more than a mere salesman. He goes forth as a gospel worker, introducing into the homes of the people literature whose life-giving power he knows him- self from personal experience, and he is always ready as the way opens to speak a word in season to him that is weary. Especially in the more remote country districts the agents en- joy many opportunities of bringing light and help to longing souls. A colporteur at work in a sparsely settled district of Mon- tana came to a little cabin one evening. At first thought he was inclined to go farther; but a voice seemed to urge him to stop, and he did so. There lived in the cabin a man and his wife and three children, one of whom was away from home. He canvassed the man for ‘“ The Great Controversy,” and took his order. He also remained for the night, and before retiring held family worship with the family. The next morning he was urged to stay longer, and he remained over the Sabbath. When he returned that way a little later, the family were observ- ing the Sabbath. (General Conference Bulletin, 1901, p. 363.) The determining factor in a great many cases, however, has been the mere reading of the books apart from the personal ministrations of the colporteur. “I have never yet seen a Seventh-day Adventist preacher,” runs a typical letter written to the Review from Indiana. ‘I was converted by reading your works and comparing them with the Scriptures. The Review GROWTH OF. THE PUBLISHING WORK 439 and the books are the only preachers I have seen of this faith. I highly prize the weekly visits of the paper. I am trying to lecture on the Sabbath, as best I can.”— Review and Herald, July 6, 1876, p. 32. Another representative case is reported by W. W. Eastman, associate secretary of the Publishing Department for the North American Division. A young man from northern Quebec came to the United States about 1880. In some way he came in con- tact with a Seventh-day Adventist, from whom he learned the views of that people and accepted them. Soon after this he returned to Quebec, where he persuaded the young lady of his choice also to accept the Adventist views. The young people were presently married, and brought up a family of children, all of whom became active members of the denomination, one of the daughters taking the nurses’ course at a sanitarium. During the thirty-odd years in which this was going on, the family continued to pay tithe regularly into the denomination; yet in all this time they never once saw a Seventh-day Adventist minister. But they had in their home a well-filled bookcase of our denominational books, and had been regularly taking the leading denominational publications. One marked feature of the publishing work in recent years has been the rapid growth of the publishing houses in foreign lands. This has not been an unaided growth. The parent in- stitutions in America have rendered material assistance. They have taken of their earnings to purchase buildings and equip them, and then have sent trained men to act as managers and superintendents. By means of the plan known as the Big Week, which has been in operation for a comparatively short time, they have raised large sums of money in addition to what they have given from their own earnings. The Big Week, so called, is a week once a year in which all colporteurs and other em- ployees of conferences and publishing houses, as well as the full membership in the various conferences, unite to give their net earnings, preferably from the sale of books and papers, toward the support of the new publishing houses in foreign lands. The plan has been successful in putting a number of these institutions scattered over the world on a good financial footing. It seems appropriate to record in this chapter the death of Elder Uriah Smith, who passed away in 1903, after serving as editor of the Review and Herald for nearly fifty years. He was succeeded in the editorship by Prof. W. W. Prescott. Since 1911 the position has been held by Elder F. M. Wilcox. OFF savy “H “a sel, If “Si soyey) “H “A ‘SIN soupno “f¢ ‘Vv ACL, -i- £ | SANVWISI OILMIOVd AHL OL SAIUNVNOISSIN HATTIE ANDRE’S SCHOOL ON PITCAIRN ISLAND CHAPTER XXIII Island Missions THE launching of the missionary ship “ Pitcairn’ marks an era in the missionary history of Seventh-day Adventists. With the dedication and subsequent voyages of this little ship the hearts of Adventists for the first time were drawn out in behalf of the natives of the many groups of islands in the great Pacific. The enterprise thus set on foot was in the fullest sense a mis- sionary enterprise, and it evoked among young and old an en- thusiasm commensurate with its importance. The whole thing had its beginning in the little island of Pitcairn, whose romantic story is too well known to need repe- tition in this connection. At an early period in the history of the denomination, James White had heard of the devout char- acter of the inhabitants, and had been able by some means to send them a large box of Adventist publications. No word had come from the islanders in acknowledgment of the unordered consignment of reading matter, and apparently no further thought was given to it, literature in those days being sent out freely to many parts of the world. There was one Adventist, however, who felt a deep personal interest in the island. When John I. Tay first went to sea, in 44] 442 ORIGIN AND PROGRESS his sixteenth year, he was presented with a Bible and a book entitled, ““ The Mutiny on Board the ‘ Bounty.’”” While serving on board the United States sloop-of-war ‘‘ Housatonic,”’ he again had his attention drawn to the island by a conversation with a member of the ship’s company who had visited it. A number of years later, while doing ship missionary work in Oakland harbor, he met the captain of the ‘‘ Ocean King,” who had re- cently called at Pitcairn and spoke in high terms of its inhab- itants. His interest in the subject was thus newly aroused, and Brother Tay determined to make an attempt to visit the island. He succeeded in obtaining passage on the ‘“ Tropic Bird” to Tahiti, whence he hoped to be able by another vessel to reach Pitcairn. He sailed as ship carpenter, and was to have his Sab- baths free on condition that he receive no wages. The “ Tropic Bird” left San Francisco July 1, 1886, and arrived in Tahiti July 29. On making inquiries at this place, Brother Tay was informed that only one vessel went to Pitcairn, and he might have to wait two years. The event was more favorable. In the first week in Sep- tember the British man-of-war “ Pitcairn ” sailed into the har- bor of Tahiti, and it was soon noised about that the captain intended to make a call at Pitcairn. Brother Tay was accepted as a passenger, and at daybreak Monday morning, October 18, had the privilege of seeing with his own eyes the romantic little island which for so many years had been an object of unique interest to him. He went ashore with the members of the crew, and when it was learned that he wished to stay on the island for a while, the bell was rung on Tuesday morning at six o’clock, and all the inhabitants came together to consider the question. When the vote was finally taken, it was unanimous and favor- able. In the afternoon of the same day the ship sailed away. That evening the islanders held their regular weekly prayer meeting. The newcomer was invited to speak, and gave a short talk on the love of God, which seemed to interest the audience. On the following day he visited the people from house to house, and was everywhere kindly received. Thus runs a contempo- rary record: “The third day of his [Brother Tay’s] stay, he asked some of them if they would not like to have a Bible reading. At this time he was stopping at Simon Young’s house, and all together there were eight at his first Bible reading. The first subject taken up was the ‘Sanctuary.’ A short time was spent on this occasion, and the next day the reading was finished with two or three more present. A reading was appointed for the following ISLAND MISSIONS AA3 day. At this time Simon Young, the pastor, was present, and about a dozen were in the congregation. “It was soon found that the house was too small, and it was suggested that they go to the schoolroom. This was in one end of the church. He had with him a set of charts, and hung them up as he began the reading of Daniel 2 and 7. With their knowledge of the Bible, when it was told them what these symbols were designed to represent, the interest was wonderful, and so continued every day. “The people generally had their breakfast about eight o’clock and dinner at five in the afternoon, sometimes earlier and sometimes later. It was arranged that he was to dine at one house one day, and at another the following day, and so on. “The first Sunday he was there he went to their meeting, and was asked to speak. Standing near his seat, he talked, for half an hour on the Sabbath question. Then Tuesday evening at the prayer meeting he spoke again by request, and as he talked of the Sabbath, one said, ‘I will keep it,’ and then another, and so said a goodly number all around him. It is ever thus that the Scriptures affect the unprejudiced child of faith. “Brother Tay then thought that they ought to have a Sabbath meeting: and the magistrate, being present, said they could, and there should be no disturbance. So a meeting was appointed for the next Sabbath morning. Friday evening he called on the magistrate’s sister, and asked her if she thought her brother would be at the meeting. She said she did not think he would. As Brother Tay did not want any division, he went to the magis- trate himself, and talked the Sabbath question to him for an hour, until he was thoroughly aroused over the subject. The next morning the bell was rung, and everybody on the island turned out to the meeting. Simon Young took his text and preached a sermon on the Sabbath question. Others talked about it, and another service was held that day, and the principal talk was of the Sabbath. The next day, Sunday, the whole island went to work, and they have never kept Sunday since. “About five weeks after reaching Pitcairn, a yacht came down from San Francisco, by the name of the ‘General Evans.’ Here, it seemed, was the opportunity for him to leave the island; but the work was not yet fin- ished off. He wished to give them the third angel’s message. Providentially, a strong wind storm came up for a few days, and it was impossible for the boat to leave. Brother Tay improved this opportunity by holding Bible readings on this topic. He left many books with them, a law and a prophetic chart, also, and instructed Sister McCoy, in whose care they were, to see that they were used. “They then wished to be baptized, but he told them that the regulations of the church to which he belonged did not allow a deacon to perform this ceremony, but he believed the Lord would accept them under the cir- cumstances if they expressed the desire, and then when the proper time came, they could be baptized. Brother Young thought this was right... . “The last thing to be done was to go from house to house talking with them, and encouraging them to hold firm. Finally, just five weeks from the time he landed, the boat was ready, and he took his departure. Before the yacht sailed, Simon Young thanked him for his coming to the island, and for the work that had been done there.”—“ The Story of the ‘ Pitcairn, ”’ pp. 20-22. Thus was the advent message given to the Pitcairn islanders. Perhaps tke rapidity with which they accepted the new doc- 444 ORIGIN AND PROGRESS ‘aT the PLT CATRNG* trine was due in part to the fact that the Adventist tracts and papers sent to the island years before had not been wholly unread. The seed had been sown, and only needed watering to spring up and yield an abundant harvest. ISLAND MISSIONS 445 When Brother Tay returned to California and told the breth- ren of his experiences on the island, there immediately sprang up a deep interest, not only in Pitcairn, but also in the other islands of the Pacific. When the General Conference was con- vened in November, 1887, the following recommendation was duly brought before that body: “1. That a vessel of suitable size and construction for missionary pur- poses be purchased or built, and equipped for missionary work among the islands of the Pacific Ocean. “2. That the cost of building and equipping said vessel for two years’ cruise shall not exceed the sum of twenty thousand dollars ($20,000). “3. That such a vessel be made ready for service early in the year 1888. “4. That the duly elected officers of this body for the coming year constitute a committee who shall be empowered to put in execution the provisions of this bill, and also to appoint other persons, as their judgment may dictate, to act with them in carrying out the project.’— General Con- Jerence Bulletin, Nov. 14, 1887, p. 2. The matter was referred to a committee of five, which finally reported, in view of the urgent needs of enterprises already on foot, that the building of a missionary ship be postponed till the next annual session of the General Conference. This report was adopted. At the meeting of the General Conference Committee held in April, 1888, it was decided to send A. J. Cudney, of Nebraska, to Pitcairn Island. He was to be accompanied by John I. Tay, and after baptizing the believers on the island, the two mis- sionaries were to visit other islands in the interests of the message. Elder Cudney, finding no means of reaching Pitcairn di- rectly, took ship for Honolulu. After waiting there for a time, he at length accepted the offer of one of the members to fit out a schooner then offered at a forced sale. In this vessel he started for Pitcairn, intending to call at Tahiti to take on board John I. Tay, who had sailed from San Francisco July 5. The vessel on which Elder Cudney sailed, was never heard from after leaving Honolulu. Brother Tay waited for a time at Tahiti, and then returned to America. The attempt to send an ordained minister to Pitcairn Island having thus failed, the General Conference assembled in the autumn of 1889 took action authorizing the purchase or build- ing and equipping for service of ‘a vessel of suitable size and construction for missionary operation among the islands of the Pacific Ocean.”’ The vessel was to be ready for service early in 1890, and a board of three persons was to be appointed to super- intend the carrying out of the Conference decision. 446 ORIGIN AND PROGRESS At the same meeting the International Sabbath School Asso- ciation took upon itself the task of raising the funds for building and equipping the proposed missionary ship, thus making the first effort of the denomination in behalf of the heathen, a dis- tinctly Sabbath school enterprise. Indeed, there is little doubt that it was this assumption on the part of the Sabbath School Association of the financial responsibility that made the General Conference Committee willing to go forward with the enterprise. The building committee appointed by the General Conference consisted of C.'H. Jones, C. Eldridge, and J. I. Tay. These men contracted with Captain Turner, whose shipyards lay in the Straits of Carquinez, about thirty miles north of Oakland, to build a two-masted brigantine of upwards of a hundred tons’ burden, the cost of the vessel alone, rigged for the sea, to be within $12,000. The Sabbath schools, which were enthusiastically raising the building money, were invited to suggest an appropriate name | for the ship. More than a hundred names were sent in. “ Glad | Tidings ” seemed to meet with somewhat general approval; but there was a widespread interest in the little island whose in- habitants, having unanimously accepted the Adventist views, were awaiting baptism, and the name finally decided upon was PePitcatl one | The vessel was launched on a beautiful moonlight night late | in July, in the presence of a number of members of the Oak- | land church, as well as people from the region around. The | dedicatory services were held in Oakland on the afternoon of | Sept. 25, 1890. The trim new vessel, decorated with her flags, ensigns, and streamers, was moved to the wharf at the foot of Washington Street, Oakland, thus giving opportunity to a | large number of people to come within hearing distance. It was | the time of the California camp-meeting, and the day was mild and balmy. A large crowd assembled, and many eyes gazed eagerly on the stanch little craft which was so soon to begin its voyage across the broad Pacific. The leading address was given by O. A. Olsen. C. H. Jones presented the report of the building committee, J. N. Loughborough gave the invocation, M. C. Wilcox read an original poem, and R. A. Underwood offered the dedicatory prayer. The missionaries carried by the ship on its maiden voyage were E. H. Gates, A. J. Read, and J. I. Tay, with their wives. Capt. J. M. Marsh stood at the head of the crew, every member of which was a Seventh-day Adventist. The missionaries and crew totaled fourteen persons. : ISLAND MISSIONS AAT On Oct. 20, 1890, the ship weighed anchor, and passed out through the Golden Gate, accompanied by the prayers of a de- nomination which was enthusiastically entering upon a new field of activity. On November 25 the island of Pitcairn was sighted, and in a short time the missionaries had landed and were being joyfully welcomed by the inhabitants. THE LANDING, PITCAIRN ISLAND Meetings were held, instruction was given in various lines, and one fine day eighty-two persons were baptized in a quiet little cove formed by coral rocks. When the missionary ship sailed on to other island groups, Elder and Mrs. Gates remained on Pitcairn to give instruction to the church, and to labor for the spiritual upbuilding of its members. Elder and Mrs. Read were left at the Society Islands. Brother Tay, who had been the pioneer in the island work, died at Suva, Fiji, Jan. 8, 1892, and Captain Marsh died June 3, 1892, in New Zealand. The ship returned to San Francisco in November, 1892. It started on its second cruise on Jan. 17, 18938. The company of missionaries included B. J. Cady, J. M. Cole, and E. C. Chap- man, with their wives, also Dr. M. G. Kellogg, Miss Hattie Andre, and J. R. McCoy. Miss Andre took up work on Pitcairn Island, where she organized and conducted a church school. The other workers filled urgent calls from various islands in the South Pacific. . 44x ORIGIN AND PROGRESS After visiting Tahiti of the Society Islands, the ship called at Raiatea, which lies 120 miles west of Tahiti. Here the ruling classes joined in the request for a teacher. One of the old chiefs, in presenting the plea, said: ‘‘ The people of Raiatea have for a long time refused to allow any missionary to come among them. Now God has softened their hearts, and they ask you to give them a missionary. Don’t refuse, lest they go back to serving the devil, and you be to blame for it.” Elder and Mrs. B. J. Cady were left in response to this request. E. C. Chapman and his wife stopped in Tahiti to engage in printing literature in the Tahitian language. Dr. M. G. Kellogg took up work on the Tongan Islands. The “ Pitcairn ” sailed out of the Golden Gate for her third cruise June 17, 1894, Capt. J. E. Graham being in charge. The following missionaries were on board: D. A. Owen and family, Dr. and Mrs. J. E. Caldwell, Mr. and Mrs. G. O. Wellman, Lillian White, Mr. and Mrs. R. G. Stringer, Mr. and Mrs. Buckner, J. R. MeCoy and his daughter, and Miss Maud Young. | The first stop was made at Pitcairn, where J. R. McCoy and his daughter and Mr. and Mrs. Buckner were left to labor. Myr. and Mrs. Wellman and Lillian White were first left at Tahiti; but soon went down to Raiatea to assist in teaching. Mr. and Mrs. Stringer, and Sarah Young, who had been taken on board at Pitcairn, were landed at Rurutu. Dr. and Mrs. Caldwell and D. A. Owen and family stayed for a time on Rarotonga. The “ Pitcairn ”’ returned in safety to San Francisco, and in course of time made a fourth and a fifth cruise among the Pacific islands. As time went on, steamship lines were started, which afforded fairly good facilities for reaching the islands. The “ Pitcairn” was accordingly sold in 1900. | | The island field has been grouped into three divisions, known as Eastern Polynesia, Central Polynesia, and Melanesia. Eastern Polynesia includes those islands in the eastern part of the Pacific Ocean which lie south of the equator, namely, the Society, Cook, Austral, Marquesas, and Tuamotu groups, as well as Gambier, Pitcairn, and a few other islands. The greater number of these islands are under the French govern- ment. The Cook group and Pitcairn, with a few adjacent islands, are the only British possessions in this part of the Pacific. There is no regular means of transportation between these islands. When one wishes to visit any of the smaller ones, the voyage must be made on a small sailing vessel, and it is uncer- tain when an opportunity will offer to leave the island. Each ISLA ND MISSIONS 449 group has a dialect of its own, but there is more or less resem- blance between the dialects. Our missions here are working in the Fijian, Tongan, Sa- moan, Marovo, Atchinese, Tahitian, Rarotongan, and other lan- guages. The Rarotongan prevails in the different islands of the Cook group. In all the other islands in Eastern Polynesia the Tahitian language is largely used, Tahiti being the political and commercial center of the French possessions in this part of the world. John I. Tay was the first Seventh-day Adventist missionary to visit Tahiti. He spent some time in Papeete on his way to Pitcairn. Work in the Society Islands was begun in 1891 by Mr. and Mrs. A. J. Read, who sailed with the first company of mis- sionaries on the “ Pitcairn.” They returned to the States in 1895, when it was left with B. J. Cady to foster the growing work in both Raiatea and Tahiti, with the assistance of other workers, who came and went. For a time a printing press was maintained at Tahiti. Later it was transferred to the Avon- dale Press in Australia, where much of the literature for: the various island groups has since been published. When Mr. and Mrs. Cady first began work in the islands, there was a general desire on the part of the young people to learn English. They accordingly took a number into their home, and imparted to them a knowledge of the English lan- guage and of the Bible. As the school grew in interest and numbers, they were able to secure possession of a farm, which furnished work to the students for a number of years, Miss Anna Nelson, Mr. and Mrs. George Beckner, H. L. Fowler, and Mr. and Mrs. G. L. Sterling being connected with the institu- tion at different times as teachers and assistants. Other schools were carried on with some success. On the islands of Tahiti, Raiatea, Huahine, and Moorea, we have organized churches, and each has been provided with a church building. Believers are also found on some of the smaller islands. Cook Islands Six islands compose the group known as the Cook Islands, the chief of which is Rarotonga. The story of how the gospel was given to the natives of the latter is a deeply interesting one. John Williams had landed two native workers with their 29 450 ORIGIN AND PROGRESS wives; but the Rarotongans treated them so badly that they were compelled to go on board the ship again. J. R. McCOY Magistrate on Pitcairn Island When Williams learned of their cruel treatment, he deemed it advisable to postpone working in Rarotonga till a more favor- able time. But as they were about to sail away, Papeiha, one of the workers who had been ashore overnight, said to Wil- liams: “Take my wife to her people, but let me return to the shores of this heathen land, and preach the gospel to its needy inhabitants.’ They tried to per- suade him to remain on the ship, but binding his Tahitian Scrip- tures on his head, he jumped into the sea and swam ashore. His heroic action was not with- out prompt effect upon the Raro- tongans. They marveled at the man who was willing to risk his life to give them the gospel, and before many months they were helping him to build a meeting house. Our work in Rarotonga be- gan about 1896, J. D. Rice and Dr. J. E. Caldwell and his fam- ily, with a Pitcairn Island sister to assist them, being the first workers. The doctor soon be- came known by a term indica- tive of his reform methods of treatment; for the natives called him “ Dr. Vai Vera,” the Eng- lish equivalent of which is “ Dr. Hot Water.” His nurse they called ‘“ Hot Water Bag.” Doctor and nurse had their hands more than full from the beginning, and as time went on, they were able to see some fruit of their efforts in the conversion of souls. When the island field was taken over by the Australasian Union Conference, Elder A. H. Piper was sent to labor in the ISLAND MISSIONS 451 Cook group. He sailed from Australia in 1901, and remained in the islands for six years. He was relieved by W. H. Pascoe, who was obliged to leave on account of sickness, and was suc- ceeded in turn by Frank E. Lyndon, of New Zealand. When Brother Lyndon succeeded to the superintendency of the East- ern Polynesian Mission field and settled in Tahiti, he was suc- ceeded at Rarotonga by G. L. Sterling, who had previously labored in the Society group. There was on Rarotonga a neat little church building made of coral lime, and a mission property of about thirteen acres provided with buildings. The church membership was small. In former years there was a school of some size, but later the school work was discontinued. After some years, G. L. Ster- ling left the work in Rarotonga in charge of Mr. and Mrs. R. K. Piper, and himself entered Aitutaki, another island of the group. He raised up a church on this island, and the work be- came firmly established. Our Cook Island paper, the Twatua-Mou (Truth), which began to be issued in 1906, has been exerting a wide influence. We have in the Rarotongan language these books: ‘“‘ Steps to Christ,” ‘‘ Daniel and the Revelation,” ‘“ Christ Our Saviour,” and “ Bible Readings.” Pitcairn Island is associated with the Society Island Mis- sion organization. It was visited by B. J. Cady in 1904 and again in 1907. The school work carried on for a number of years by Hattie Andre was later conducted by M. W. Carey, who labored in the island from 1907 to 1912. He was succeeded by M. Adams. There were about sixty pupils in attendance. In January, 1914, a camp-meeting was held on the island, which was a season of rich spiritual refreshing. J. R. McCoy, for a number of years chief magistrate of Pitcairn Island, has labored successfully in other islands. Central Polynesia The Central Polynesian field, now operated as separate mis- sions, includes the Fiji, Samoa, and Friendly (or Tonga) groups. Pioneer work in the last-named group was done in the nineties by Mr. and Mrs. E. S. Butz under whose labors a company of Sabbath keepers was raised up and a school established, taught by a sister from Australia. A church building was erected in 1904. In 1909 a second school was opened, in purchased quar- ters, and some new members were added to the company of 452 ORIGIN AND PROGRESS believers. W. W. Palmer, then director of the mission, was succeeded in 1911 by A. G. Stewart. There are believers on the islands of Tonga, Vavau, and Haapai. E. EK. Thorpe began the work in Vavau. The first laborer in Haapai was a native Christian from Fiji. Early in the history of our work in Samoa a sanitarium was opened by Dr. F. E. Braucht, to be carried on by others after his departure. Delos Lake and W. E. Floding were for a time engaged in evangelistic labor, both leaving on account of impaired health. J. E. Steed labored in the island for a_ number of years. H. T. Howse had a part in the work, which has progressed but slowly. The book, “ Christ Our Saviour,” and a number of tracts have been translated and published. Mrs. L. E. P. Dexter has engaged in missionary nursing among the people. Fiji Fiji was visited a number of times by the missionary brig- antine “ Pitcairn,” and it has the honor of being the last resting place of John I. Tay, who died in Suva. J. M. Cole began to labor in Fiji in 1895, but was obliged to return to America on account of ill health. In 1896 J. E. Fulton and family left New Zealand for Fiji, which became their home for a number of years. Elder Fulton applied himself earnestly to the mastery of the language, and in 1897 began to preach to the natives and to hold Bible readings among them. A small missionary cutter was provided by the General Conference, with which to tour among the different islands. The first full course of sermons on the Seventh-day Adventist doctrines was given in 1899, and was successful in bringing out a company of Sabbath keepers, including some natives of influence. The mission building was erected at Suva Vou, a village near Suva, the chief port on the largest island, Viti Levu, and the Rarama (light), our native paper, began to be issued in 1900, and has continued to the present day. An abridged edition of “The Creat Controversy ’” was put out in 1903, and a hymn book with one hundred hymns set to music was published two years later. A physiology of 125 pages came out in 1908, a revised edition of ‘ Bible Readings ” in 1912, and “ Early Writ- ings” about the same time. Besides these, numerous tracts have been issued and widely circulated. C. H. Parker and his wife labored for a number of years in Fiji. Elder Parker succeeded as superintendent when J. E. ISLAND MISSIONS 453 Fulton was called to Australia, later to take the presidency of the Australasian Union. ‘ The school work, begun in the early days in connection with the mission at Suva Vou and later carried on at Buresala on the island of Ovalau, was for a time in charge of S. W. Carr, a graduate of the Avondale school. He was succeeded in 1907 by A. G. Stewart. In 1908 Mr. and Mrs. G. E. Marriott joined J. E. FULTON C. H. PARKER the mission, and somewhat later Miss A. M. Williams took charge of the girls’ school. A fine corps of native laborers have been developed in Fiji, who are carrying on active missionary work in various parts of the island group. The mission school at Buresala has grounds comprising 270 acres of well-wooded and fertile land, and is undergoing im- provement at the hands of the students, who are under the care of G. Branster, principal. The improvements include the cul- tivation of land, making new roads, building houses, ete. Ex- cellent success has attended the raising of crops, for which good prices are obtained at Levuka, the nearest European settlement and former capital of this group. Some of the students trained in this school were sent to New Guinea. Other students are at work in the various islands of their own group. In a smaller school on another island, the youth are prepared to enter the training school at Buresala. 454 ORIGIN AND PROGRESS Pauliasi Bunoa was one of the first natives to accept the Adventist views in the Fiji Islands. It was while working as a translator that he was brought to a conviction of the truth. He was at first very much perplexed over the doctrines, and he talked with other missionaries to get their advice. They said to him: ‘“ You do not want to be unsettling yourself over these things. You have been a worker among us for thirty years, and see what has been done. These people do not understand the language. Do not allow them to unsettle you.” “Yes” he replied, “these people may not understand the language, but they understand the Bible, and they prove these things from the Bible. I want to know the truth.” After Pauliasi had begun to keep the Sabbath, other teachers came to Suva Vou, and began to oppose the Adventists. One of these missionaries asked Pauliasi why he had given up : his former belief. He replied PAULIASI BUNOA AND HIS WIFE that it was because the Bible confirmed what the Adventists taught. The missionary began to talk about the blessedness and triumphs of the church which was keeping Sunday. “ Tell me from the Book,” said Pauliasi; ‘then I will keep it.” He was ordained to the gospel ministry at the Australasian Union Con- ference held in 1906. Another interesting case is that of Ambrose, a chief of high birth, who would have been king under the old government. He invited the Adventists to the town and gave them land; but he was a drunkard, a wife beater, and one of the most inveterate gamblers on the island. Twice he had been banished by the government. When J. E. Fulton first settled on the island, the people told him: ‘‘ Look out for old Ambrose. He will do any- thing for money. If he thinks there is anything in it, he will profess to be a Christian.” When Ambrose began to attend the meetings night after night, Mr. Fulton remembered these words. A number came out and professed conversion, but Ambrose was not among them. ISLAND MISSIONS 455 Finally one Sabbath, at an early morning meeting, when the believers had bowed in prayer after reading the Scriptures, and a few had prayed, the old chief began to pray, and weep, and confess his sins, and to plead for mercy. Then he arose, and after humiliating himself in the sight of his townspeople by telling them what a wicked man he had been, he asked them to pray for him; and then and there he gave himself to Christ. From that day he was a different man. He did not change in everything at once; but as he saw the light, he walked in it. His conversion was a wonder to many, who could not deny that a marvelous transformation of character had taken place in the old chief. Other faithful members might be mentioned who have given equally clear evidence of a thorough change of heart. Shortly after J. E. Fulton left the little church he had raised up, there was a great feast in the village,-in the course of which the natives donned their old war dress and danced and sang and feasted. The leader of the company of Adventists, knowing the peculiar fascination of such a feast, appointed a meeting for the same hour, and all the members assembled. Tevita preached to them for an hour, but as the service was about to close, he heard the sound of the music and dancing still going on, and he said: ‘ Brethren, the music is still on over there; we cannot leave yet. I will begin and preach the sermon over again.”’ So he spoke for another hour. At five o’clock the music was still heard; so the leader turned to the old chief and said, ‘“‘ Ambrose, will you talk to the brethren a little while?” So Ambrose exhorted them to be faithful. After he had finished, Tevita called on the Sabbath school super- intendent to talk. As he finished, the sun was setting, and he said: “ We will have our evening prayer now.” A number took part in prayer, and then the service closed. And though it had lasted the whole afternoon, and in full hearing of the festive dance and music, not even one of the children left the church until it was all over. In Fiji, as in other parts of the field, the message is carried effectively by the printed page. One little incident may be given as an illustration: Early in the history of our work four young men from the interior of the largest island of the group were passing our mis- sion station toward evening, and sought shelter there. Mr. Fulton permitted them to remain overnight with the native young men of the mission. In the evening, worship was held as usual, a portion of Scripture being read, follawed by prayer, 456 ORIGIN AND PROGRESS in which the young men were not forgotten. Again in the morning there was worship, and they were prayed for. Before they left, Mrs. Fulton took the prophetic chart, pointed to the image of Daniel 2, and gave them a short Bible study. They asked questions about the pictures of the various beasts, and she gave some explanations also of these symbols. Then they took their departure. Nine years later Mr. Fulton was at the training school at Buresala, and one of the native men came up and shook hands with him, saying, “ Don’t you know me?” He had to acknowl- edge that he did not. The man identified himself as one of the four boys who had stayed overnight at the mission. He went on to say that before leaving the seacoast, he had secured a copy of our Fijian paper, Rarama, and also a copy of ‘“‘ Bible Read- ings.” Afterward, when he opened the book and saw the image of Daniel 2, he remembered: the Bible study. Still he was a careless young man, and did not then go more deeply into the matter. But he gave the book and paper to his _, brother, who was a sort of preacher in one of the mountain settlements. This brother seriously read the book and the paper, and studied his Bible, as a result of which after four years he decided to obey the truth. He told his townspeople of his de- cision, and they were displeased, and said that he must leave, as they did not wish him any longer to teach their children. But one old man asked him to explain his views. The young man with much fear and trembling took his Bible and read the proof texts. When he had finished, the old man said, “‘ Matthew, you may stay with me.’’ Thereupon others invited him to stay with them, till it was quite evident that he was once more in favor with the people. But he said he would not stay unless he might bring to them a missionary who could teach them more of the truth he had learned to love. To this they assented. The work in Fiji received a very special impetus in the closing year of the World War, when the Spirit of God worked mightily in the inland portions of Viti Levu, causing the people of va- rious villages to unite in earnest appeal for the living preacher. As our workers went inland in response to this call, they were welcomed with great demonstrations of joy, and they found whole villages keeping the Sabbath and seeking further in- struction. The chief of one of these villages said: “Tt may be asked why we accept this faith now and not before. This is God’s time. His word has come to us, and we have been awakened. . . . In coming into this faith, we came ISLAND MISSIONS 457 for all there is init. We came for cleansing. We cast away the old life. We cast away our tafia, our grog, and our unclean food; and we intend to stand steadfast to the truth of God.” In seven weeks over 400 new converts were baptized, more than in the preceding twenty-five years. This marvelous out- pouring of the Spirit in the interior gave new hope and courage to the workers throughout Fiji. Because the Adventists in Fiji were taught to give up smok- ing and leave off all unclean foods and drinks, the native people - gave the denomination a name of their own. They call us ‘“Lotu Savasava ” (The clean church). J. E. Fulton, and after him Mr. Parker, received letters addressed to “ Ai Talatala ni Lotu Savasava’”’ (The preacher of the clean church). Detached Missions J. M. Cole began the work on Norfolk Island, succeeded by Mr. and Mrs. S. T. Belden, who raised up a company of Sabbath keepers. Mr. Belden dying, the work was carried forward by his wife. A. H. Ferris was sent to the island in 1909, and others later. The mission property consists of a house and twenty-eight acres of good land. There is also a church building. In 1912 the message was carried from Norfolk to Lord Howe Island, where there is also now a company of believers. Late in the year 1908, Mr. and Mrs. S. W. Carr, formerly of the Fiji Mission, and Benny Tavodi, a Fijian, began work at Port Moresby, New Guinea, also known as Papua. They were joined the following year by Mr. and Mrs. Gordon Smith, and by Solomona, a Rarotongan educated at the Avondale school. Lectures were given on the message, and a European planter was among the converts. A plot of 150 acres of land was secured at Bisiatabu, twenty-seven miles inland from Port Moresby. Mission buildings were erected and school work entered upon for people who had never before heard the gospel. Results were slow, but patient, persistent labor had its reward. The first Papuan convert was baptized in 1920. The New Hebrides The first Adventists to open work in the New Hebrides were C. H. Parker and H. E. Carr, with their wives. They began their effort in Atchin in 1912, being at that time the only European missionaries on the island. Mr. and Mrs. Carr were shortly obliged to return to Australia because of malaria. The others remained and put up a mission house. In the winter of 1913-14 A58 ORIGIN AND PROGRESS the feeling against foreigners was at its height. European traders were driven into banishment, and the native inmates of a Presbyterian mission station were killed within sight of the Adventist headquarters. Three times our missionaries had to barricade their doors to save their lives. Parker was urged to flee, but he felt it his duty to remain, and he gained greatly in influence over the natives by so doing. Little by little the natives assumed a more favor- able attitude. A. G. Stewart succeeded Brother Parker. From Atchin the message was carried to the adjoining coast of Malekula, the home of the Big Nambus, many of them at that time still cannibals. Elder Parker had begun work among these people, and Elder Stewart made occasional visits to them. On one occasion he came upon the villagers when they had their preparations un- der way for a cannibal feast. Nevertheless they welcomed the gaa missionary, and asked for a per- NORMAN WILES AND HIS WIFE Manent worker. Owing to the uncertain character of the is- landers, the commissioner refused his permission, but advised instead that we open work in Espiritu Santo, the largest island of the group. This was accordingly done, J. R. James being placed in charge of the new mission. Shortly afterward the chief of the Big Nambus sent some of his men over to Santo to plead once more for a teacher, and this time the commis- sioner gave his consent. Norman Wiles and his wife, from Atchin, responded to this call, and built a mission home on Malekula. He was making wood headway in reducing the language to writing when the fever attacked him, and he had to lay down his work. Mrs. Wiles, after burying her husband, returned to Atchin, first by a sea voyage in a small boat, then inland through villages of hostile tribes. This true woman had only one request to make,— that a worker be sent back to Malekula to raise the standard once more among the Nambus. Thus another mission field is marked for the message. ISLAND MISSIONS 459 Solomon Islands In May, 1914, Mr. and Mrs. G. F. Jones, who had been la- boring in Sumatra, opened a mission in the Solomon Islands. They took with them a portable house and a mission launch. The chief magistrate gave them a cordial welcome, and they were able to secure a satisfac- tory location at Viru, in the Marovo Lagoon, on the island of New Georgia. The natives took hold enthusiastically to clear the land. No less than a hun- dred different dialects are spoken in the Solomon group. While the natives of this is- land were, until very recently, sunk in the depths of savagery, they listened eagerly to the gospel as expounded by our mis- sionaries, and began at once to erect churches and school build- ings. Within three years of the early beginnings it seemed that the work had grown sufficiently to hold a general camp-meeting. G. F. Jones accordingly sent a message out to the various mis- sions, asking them to come together for such a meeting, and 350 responded to the call, coming in their little canoes from many different directions. The meeting was a decided success. The rapidly growing work called for additions to the staff. D. Nicholson was one of the first to join G. F. Jones, and others followed. A number of native young men were placed under training, and developed into efficient workers. Aside from the island of New Georgia, where the work began, evangelistic ef- forts are under way in Vella Lavella, Rendova, Ranonga, Bou- gainville, Choiseul, and Malaita. Something like 2,000 islanders are regular members of our Sabbath schools, and the number is steadily growing under the superintendency of H. B. P. Wicks. G. F. JONES SEVENTH-DAY ADVENTISTS IN THE CHAIN GANG 460 BEHIND PRISON BARS CHAPTER XXIV The Organization and Work of the Religious Liberty Association THE National Religious Liberty Association was organized at Battle Creek, Mich., on the evening of July 21, 1889. Its purpose was well summed up by the president at the first annual session, held in the autumn of the same year. “A few men,” he said, “believing in civil and religious liberty, organized for the purpose of combating anything and every- thing that has a tendency toward uniting church and state.” The animating principle of the organization was no new one to Seventh-day Adventists. They had been teaching it from the beginning. Like the Baptists, from whom in a sense the denomination may be said to have sprung, Adventists re- gard the church as a distinctly spiritual organization, owing Spiritual allegiance to Christ alone, and seeking from the state nothing more than the protection which that power is intended to give alike to all its citizens. Adventists were not occupying new ground in opposing reli- gious legislation. It was a development which their views of 461 462 ORIGIN AND PROGRESS prophecy led them to expect. Already in the middle of the — nineteenth century, years before the Blair Sunday bill, or any similar piece of legislation, had been brought before Congress, Adventists had in their literature taken the position, based upon the prophecy of Revelation 13: 11-17, that there would arise here in the United States an intolerant hierarchy similar to the papacy of the Middle Ages, which, taking advantage of certain circumstances, customs, and prejudices, would seize upon the civil power of the government, and use it for the accomplish- ment of its own ends. Hence the organization of the National Reform Association, followed by other developments looking in the same direction, and especially persistent efforts to induce Congress to subvert the principles of the national Constitution, together with man- ifestations of intolerance and persecution in a number of States, all seemed to demand that some steps be taken to meet the issue, and to make the most of the opportunity for warn- ing all the people of the impending danger. The immediate cause of the organization of the Religious Liberty Association was the rapidly increasing activities, not only of the National Reformers, but of certain other religious organizations having for their aim and purpose to commit the United States to religious legislation. Efforts in this direction were made early in the history of the Republic. In 1811 the synod of Pittsburgh was petitioning Congress to prohibit mail stages from traveling on Sunday, and to close the post offices on that day. In the following year the General Assembly of the Presbyterian Church sent in a petition to the same effect. Sim- ilar requests and petitions came from various sources in the course of the next few years, and early in 1830 the time seemed opportune for some kind of answer. Col. Richard Johnson, of Kentucky, then serving as chairman of the House Committee on Post Offices and Post Roads, made a statement of the prin- ciples involved. He pointed out that conscientious people cher- ished widely different opinions. He said: “The memorialists regard the first day of the week as a day set apart by the Creator for religious exercises, and consider the transportation of the mail and the opening of the post offices on that day the violation of a religious duty, and call for a suppression of the practice. “Others, by counter-memorials, are known to entertain a different sentiment, believing that no one day of the week is holier than another. Others, holding the universality and immutability of the Jewish decalogue, believe in the sanctity of the seventh day of the week as a day of religious devotion. and, by their memorial now before the committee, they also request that it may be set apart for religious purposes. Hach has hitherto THE RELIGIOUS LIBERTY ASSOCIATION 463 been left to the exercise of his own opinion, and it has been regarded as the proper business of government to protect all and determine for none. But the attempt is now made to bring about a greater uniformity, at least in practice; and as argument has failed, the Government has been called upon to interpose its authority to settle the controversy.”—‘ American State Papers,” by W. A. Blakely, pp. 245-248. Also “ American State Papers, class vii, p. 229 et al. (Library of Congress). The report went on to point out the limitations of Congress in dealing with such matters: “Congress acts under a Constitution of delegated and limited powers. The committee look in vain to that instrument for a delegation of power authorizing this body to inquire and determine what part of time, or whether any, has been set apart by the Almighty for religious exercises. On the contrary, among the few prohibitions which it contains, is one that prohibits a religious test, and another which declares that Congress shall pass no law respecting the establishment of religion, or prohibiting the free exercise thereof. ‘ “Tf Congress shall, by the authority of law, sanction the measure recom- mended, it would constitute a legislative decision of a religious controversy, in which even Christians themselves are at issue. However suited such a decision may be to an ecclesiastical council, it is incompatible with a Republican legislature, which is purely for political, and not for religious : purposes.”— Id., pp. 248-250. This comprehensive statement of the fundamental principles gave a temporary quietus to the attempts to commit Congress to religious legislation. Some years were to elapse before the question would be generally agitated again. In 1863 there was launched an organization known as the National Reform Association, whose avowed purpose, as stated in Article II of its constitution, was: “To secure such an amendment to the Constitution of the United States as will declare the nation’s allegiance to Jesus Christ and its ac- ceptance of the moral laws of the Christian religion, and so indicate that this is a Christian nation, and place all the Christian laws, institutions, and usages of our government on an undeniably legal basis in the fundamental law of the land.”—TId., p. 343. Moreover on May 21, 1888, there was introduced into the Fiftieth Congress a bill prepared by Senator H. W. Blair, of New Hampshire, designed to secure nation-wide Sunday ob- servance. The original title read: “Bill to secure to the people the enjoyment of the first day of the week, commonly known as the Lord’s day, as a day of rest, and to promote its observance as a day of religious worship.’— Id., p. 360. A hearing was given in the interests of this bill on Dec. 13, 1888, the advocates of Sunday laws occupying the entire time, with one exception. A. H. Lewis, D. D., a leading minister and or our reamna, will bo reuly to clase as, and at who Indarss oar positions, with the base of the carth, meuining that we are sriking atthe foundations af mendily and ecligion, Bt they. nee much inletahen in thoir extinate. We promise te de or aay nothing against the plainest — principles of mornlity and religion. So far from that, we shall try to set before our readers ihe trac relabon of morality and religion, and show that thi relation ie pet forerey pre sented by this Samendiscnt pene : But the objector will say: 4 Phere ean be no basm in recognizing Jesus Christ as the Ruler of the pation, and his laws ae the role of eur fives” We know that this plea is planstble— we may say itis trkéng with nearly allereligians people, Yet it is specious; plausible in the oyes af those only who have not exanined the galject in dis bearings, er bare not traced the cud to whieh it necessarily loada, Let an notice same of the things which must atfend the sue — coal their efforts, aud some principles bearing an the subject: — ne 41. Phe Constitation ofthe United States must. be so amended us to pernit hire to be mado — which shall legalize the laws and institutions of Christianity, or of that whieh they may elaim — ig Christianity. They nok that those. laws, in- stitutions, and sacs shalt be “put ¢ On a legal basis” OF course to be put on p fegal basis they must be made maticrs of fogal enforce. ment. That this is the olject of that associa — Vion, real and avawed, we eons to oe stone. 2. "To curry this amendment into effes , any person whe refises to obey the laws and teag of Chrietianity mast he subjected ts p for hig neglect or dinahediones, As ni exint witheat a poratiy, 10 inetitutions. or tasgea The “American Sentinel. Tt a oy ean Sentigel| "The American 8 fa ta well kao & that there ies larga oo : influential aswortation | ju the United States, hose LISHING COMPANY, thay the name of the “Natlonal Hofhrn Assoc favion.” fee popularly known a8 the © Religions ae Bek Amondinent Party,” bernaen it ia endeavoring bio ercure a rebigings auendinent fa the Const tution of the United States, As suiled hy the oe. iis objet ito put God in the Ornatita- tied bx wore. thatd tan” Acvording te its own avowdl its ate is g tata by simply ite progete— ig cies Constittdion, was (heel Such an oeuue nt tp the Constitution of ibe United States (py its yoenmble) a wil autlably acknowledge Almichty God as the) author of the nation's existance, and the alt nate snarce of tts antharity, desux Ghrist as tts Ruler, and the Bible as the snpreme rule of its + ante and thas indieate that Unis is a Cheis- ae hoses nation, and place all Christian faze, insti- tudons, ad Geaves, on an undeniable legal | busts in the fundume titel law of the land.” a the on fo meas | The proddent of thia aaveistion te Ho. 1 te ite provers « and} Felix 2 Beunot, who has held that. postion fan UP at should ; ‘its origin. Lig present Hat of vice ae * diated sees fas: presidents, to the number af ove Donde, ee jenchraces ‘bishops ot ehurelios, jadgow ia the hichuet coasts in the Jand, gavernars, and rapre- Taenintice nen in varians acelin positions, pres iderta of colleges, doctors af divinity, und rae lprofiscors of theulogy in large aambers, In . u Sintec, bond Macaulay [Taet there is ne other fscriation in the Inad ; wordy: APS worthy ot which can feast aiehi an are BY of Bamer pf : : : viainend dd In®ucntinl men, dt employn its auyentn aud lecturers, who are presenting thelr faanss to the vbarches and to the peepla, and : : who alingst every where report npbeusnded sae ley ue cae = toss in thels efforts. Hi has also wv paper, he bily te to he found | CAréstian State aes ag ile organ to advocate Hey, im ihe eaquinite | iis canes, & beurt In the forility | Wists there are many people iy the land whe oon ee dre opposed ta, er took with suspicion upean, the bears Hee ae ot revchontn of tis party, thove is ue paper pab- which it brightens listed in the United States, which has for ite rave, ‘Po such al diatinek ohjcet tha vindieation of the vights of He Fe gidition of dignity or of American clivens, which, we solunialy boliove, 2 es eee peread oe the ans ER ROW OE TH Exieed a 888 Fae oe oi of the qucstoen as ts whe a ia, 1 may welt be prurpor Be Lee te ne dr as, hie Pe Hore Bie le for their enforeepent : undeniable. 3. A poron ean be convicted of 8 minde- mernor only before a court of justico, on the are thrantened by the actions and wien of this ~ of the c and the hearing 2 ae : oe Curiatianity on associntion. ‘Phat light may be dlscminatod| 4 Pho court fa necessarily constituted tha ax denyer of being car |" ibis nubject, we hav sommenced tho publi tindge and exponent of the law; and, therefore, eof power, thas of heiog cation of Tug Amunican Sentine.. ‘Phat anch fit dian wreoment arises as to the moaning of tho oe oo Heke bie lee a paper ak thie is cores ee ei o ean ~ we to what constituice “misdemeanor tempo € bas) ; Nappurent to every tdigidual who will read ourfin the remises, the court isthe authority, a Lee saeted eee he ey t fees paper, whe will held prejudice in abeyance, and| the: — authority, which appeal a i . and suite her op the check, they pals gepter | OMMINS OF Fomons will candor, ler its bar hand, but ities fragile oe thevhcouwn| While a5 many really think thay are doing § And, ‘thoreture, fn owe arives aa to her, bes it ls wu thorne, they ie hoe re God vervice in thelr oflarts to change the form| what i or what is vot Christian law, aeago,or > pees gee whi te ite bas ee af one Government, and we are willing 10 give }inatiladon, it muat be dBterminod by a court of paso er tm whinh they have Gxed hor thom eredit fur thinking eo, we are aware thatt justice! Gr, if fi be asid that it: be lot re peti be ‘ iguenlny and pain”.—Hasay on they will iook with distavor yon our work; 10 the docsion of 8 spoon but Boh Q) Se 464 - THE RELIGIOUS LIBERTY ASSOCIATION 465 editor among the Seventh Day Baptists, was permitted to speak for a few minutes. He weakened his cause, however, by ad- mitting the right of Congress to legislate on the subject, and only asked an exemption in favor of his people. ) At this point Seventh-day Adventists, who had been entirely ignored, asked the privilege of a hearing, and were allowed about an hour and a half. A. T. Jones, the chief spokesman, made it very clear that Adventists were not seeking an exemp- tion clause, that they would oppose the bill just as much with as without such a clause, because they regarded the principle of legislation in behalf of a religious institution as in itself fundamentally wrong. Senator Blair, who presided at the hearing, interrupted the speaker again and again, but finally . admitted that the argument presented was logical and sound throughout. A report of this hearing, which brought Adventists for the first time somewhat prominently before the national legislative body, was printed in pamphlet form, with additional material on the subject of religious legislation, and widely circulated throughout the country. Meanwhile there were various cases, especially in the South- ern States, of Adventists’ being fined for garden and field labor on Sunday, and everything pointed to the need of enlightening the general public as to the principles of religious liberty. It was in view of these circumstances that Adventists thought it wise to organize an association which should give its particular attention to this one thing. The movement first took shape in the appointment in December, 1888, of a press committee of three “for the purpose of devising and carrying out plans for the dissemination of general information to the public, on the question of civil and religious liberty.’”’ C. Eldridge, M. B. Duffie, and W. H. McKee, the members of the committee, had much other work to do; but they were instrumental in securing the publication of a number of articles and reviews in various papers. In January, 1889, W. H. McKee, who was acting as secre- tary, was furnished an assistant in A. F. Ballenger. The work thus re-enforced rapidly grew in extent and efficiency. Early in February a new press committee was appointed by the Gen- eral Conference Committee, consisting of the following seven members: C. Eldridge, A. T. Jones, D. T. Jones, W. A. Colcord, J. O. Corliss, J. E. White, W. H. McKee. The committee or- ganized on the 10th of February, and immediately sought the co-operation of the various conferences, who were asked to 30 A466 ORIGIN AND PROGRESS appoint State press committees and select local agents as far as possible in all places where a newspaper was published. The members of the committee also engaged in field work, J. O. Corliss appearing at the second hearing on the Sunday rest bill before the Senate Committee on Education and Labor, and A. T. Jones addressing committees of the legislatures of Ohio and Indiana, which had under consideration resolutions favoring the bill. Copies of the pamphlet entitled, “ Civil Gov- ernment and Religion,’ were placed in the hands of all members of Congress. When it was learned that the Arkansas Legislature was con- sidering a bill to repeal the exemption clause, J. O. Corliss was sent to appear before the committee that had the bill in charge. His representations and the liberal distribution of literature brought about the defeat of the bill. In the early summer, lectures on religious liberty were given in a number of large cities, and reported in the leading papers. Meanwhile the need of a larger and more representative organization was making itself felt. Accordingly the commit- tee drafted a declaration of principles and a constitution for a new body, to be known as The National Religious Liberty Asso- ciation, and then adjourned sine die. The new organization was brought into being at a mass meeting held in the Taber- nacle at Battle Creek on the evening of July 21, 1889. A con- stitution and by-laws were adopted, and 110 persons signed the following declaration of principles, thus becoming charter members: “We believe in the religion taught by Jesus Christ. “We believe in temperance, and regard the liquor traffic as a curse to society. “We believe in supporting the civil government, and submitting to its authority. 7 “We deny the right of any civil government to legislate on religious questions. ; “We believe it is the right, and should be the privilege, of every man to worship according to the dictates of his own conscience. “We also believe it to be our duty to use every lawful and honorable means to prevent religious legislation by the civil government, that we and our fellow citizens may enjoy the inestimable blessings of poth religious and civil liberty.’—‘ National Religious Liberty Association” (tract), p. 1. The officers elected were largely persons who had been ac- tive members of the press committee, the president being C. Eldridge; the secretary, W. H. McKee; assistant secretary, A. F. Ballenger. There was no delay in getting to work. The ‘sec- retary wrote: THE RELIGIOUS LIBERTY ASSOCIATION 467 “Immediately after the organization of the association, all but one member of the executive committee left the city to fill appointments to which they had been detailed: President Eldridge to work in the South- eastern and Southern States; J. O. Corliss to accompany him to Georgia, and take charge of the defense of Day Conklin, who was there under arrest for Sunday labor; A. T. Jones to make a lecture tour through the Northwest and California with the especial purpose in view of exerting an influence in the constitutional conventions of the States about to be admitted; D. T. Jones to work in the Southwestern States, and the secretary and assistant secretary in the Central States. “In all of these sections the members of the committee presented the subject of the organization of the association, and took memberships. Wherever possible, the question of religious legislation, in its different phases, was given prominence and discourses were delivered. As a result of this labor, a complete or partial organization was effected in Ohio, Indiana, Illinois, Michigan, Minnesota, Wisconsin, New York, Maine, New England, Vermont, North Carolina, Virginia, West Virginia, Georgia, Florida, Arkansas, Texas, Kansas, Missouri, Tennessee, Nebraska, Colorado, Wyoming, New Mexico, Louisiana, the Atlantic States, and Canada. “The appointments made for the secretary and assistant secretary were filled by them, and in the course of the trip over 3,000 newspapers were corresponded with, to more than half of which articles were sent explaining and emphasizing the position of the association on the question of religious legislation.’— General Conference Bulletin, Oct. 25, 1889; Vol. BPI 477, The association held its first annual meeting in Battle Creek, Oct. 24, 1889, in connection with the twenty-eighth session of the General Conference, there being present 109 delegates from twenty-nine States. A more perfect organization was effected at this meeting, and plans were laid for aggressive work. In the year following, the membership steadily increased, the month of July alone adding 439 new names to the list. When the organization had been in existence about a year, the vice- presidents, secretaries, and press agents in the various States numbered seventy-five; the local press agents, one hundred. Lectures had been given in many parts of the country, and large mass meetings held at important centers; over 1,500,000 pages of reading matter had been circulated, and 300,000 sig- natures had been secured to the petition against religious leg- islation. A thousand dollars had been spent in defending members prosecuted under State Sunday laws. The association took care to be well represented at Wash- ington, where the fight was on. The Blair Sunday rest bill, whose first appearance in the Fiftieth Congress has been re- lated, was presented again before the Fifty-first Congress, its title being slightly changed so as to seem less religious in nature. There was also brought in the Breckenridge bill compelling Sun- day observance in the District of Columbia. Both measures 468 ORIGIN AND PROGRESS were successfully opposed by the association, and incidentally much was done in the way of enlightening the general public as to the essential character of Sunday laws. The activities of the association as an organization for the defense of Sabbath keepers who exercised their Constitutional right to labor on Sunday, were various and exerted a widely felt influence. The case of R. M. King, a farmer living in Troy, Obion Co., Tenn., may be given as typical. At the first annual meeting of the association in the autumn of 1889, word was received of his arrest and impending trial. Col. T. E. Rich- ardson, a well-known local lawyer, was engaged, and argued the case; but it was decided adversely, subjecting King to a fine of $75 and costs. The case was appealed to the State Supreme Court, which reaffirmed the decision of the lower court. The association then took the case to the United States Circuit Court for the western district of Tennessee, on a writ of habeas cor- pus, Judge Hammond presiding. Here also the decision, ren- dered Aug. 1, 1891, was adverse. It was the intention to carry the case to the United States Supreme Court, but Brother King died in the meantime. In his case, and practically all others, it was amply proved that the work complained of was done very quietly, and could not in any sense be regarded as a disturbance. ‘The chief reason for prosecution seemed to be that Mr. King had become a member of a recently organized church of Seventh-day Ad- ventists, and local prejudice took the form of enforcing an obsolete Sunday law in order to retard the growth of the de- nomination in that part of the State. The result, as usual, was precisely the opposite. Leading newspapers, North and South, took up the matter, and gave the case the widest possible pub- licity, and the editorial articles were mostly in favor of Mr. King. The Atlanta Constitution of June 20, 1890, says, among other things: “The case is a most interesting one. It seems that Mr. King, who is a farmer, was indicted for quietly working on his own premises, ‘not in sight of any place of public worship,’ he disturbed no one by his work, but it was held that ‘the moral sense’ of the people had sustained a shock by seeing work done on the Sabbath, and this statement was made against him-at- his ‘trialvige “Whatever the merits of the case may be, Mr. King can count on public sympathy; for from the statement of it in the Tennessee papers, he appears to be a sadly persecuted man, and the history of the case thus far smacks of injustice and a religious intolerance which is novel in its Puritan severity. The man appears to have been dragged from court to court, and jury to jury, subjected to great pecuniary expense, fined oo AM. piel a es THE RELIGIOUS LIBERTY ASSOCIATION 469 twice for the same offense —if an act like his, committed in accordance with the rules of his sect, can indeed be called an offense. “The case is a peculiar one, and the final decision of the United States Supreme Court will be awaited with great interest.’”— The Home Mission- ary, July, 1890; Vol. II, p. 158. The New York World, in an editorial June 23, 1890, went even more fully into the principles involved: “Whatever the judicial ruling may be, as to the constitutional power of a State to enforce such laws, there can be no doubt that their enforcement in such cases as that of Mr. King, is a gross violation of natural rights, and rights of conscience. It is not contended that Mr. King disturbed any neighbor in the enjoyment of a quiet Sunday, but merely that his working on Sunday and his observance of Saturday as his Sabbath instead, was an _ offense to the moral sense of the community, and a violation of the laws of the State. “If it was so, it is high time for the community in which Mr. King lives, to discipline its moral sense, and for his State to re-arrange its laws in conformity with that principle of individual liberty which lies at the foundation of American institutions. “The principle involved is simple, and its application plain. The State has nothing to do with religion, except to protect every citizen in his re- ligious liberty. It has no more right to prescribe the religious observance of Sabbaths and holy days, than to order sacraments and to ordain creeds.” —Id., p. 152. The Chicago Tribune of June 18, 1890, related the facts at some length, and said the whole country would watch the prog- ress of the case with great interest, as it involved a question which had not before engaged the attention of the national Supreme Court. “So long [it continued] as the labor of Adventists on Sunday does not interfere with the rights of the Mosaic and Puritanic people on the same day, the prosecution of them seems neither more nor less than persecution.” There were a number of similar cases. On the 27th of May, 1892, the grand jury of Henry County, Tennessee, indicted five farmers living near Springville. These men, whose neighbors testified that they had not disturbed them in the least, were nevertheless found guilty, and some of them, as well as others later, were put in the chain gang along with hardened criminals, and made to work with them on the public roads. One of the most powerful agents in arousing public atten- tion during these early years of the ‘association, was the Amer- ican Sentinel, issued weekly, and wholly devoted to the promul- gation of the principles of religious liberty. The further activities of the denomination in the field of religious liberty will be dealt with in a later chapter, SUHMMUOM NVISSNU AO dhOUD V GERHARDT PERK READING THE TRACT IN SECRET CHAPTER XXV Beginnings in Russia WE have seen, in an earlier chapter, how the Adventist truths were accepted by a company of Germans in Milltown, S. Dak., who were organized into the first German Seventh- day Adventist church. The members of this church had come to America from the Crimea, where they still had relatives and friends. To these, accordingly, they began to send Adventist tracts and papers, and in 1883 one of them, Philipp Reiswig by name, resolved to return to the homeland and follow up with personal labor the interest aroused by the printed page. He had come to America with his family in 1878, and had begun to observe the Sabbath as a result of reading a tract left at his house by a colporteur. He was uneducated and stuttered badly, yet from the time when he first became an Adventist, he was a successful personal worker, distributing a large amount of literature from door to door, and talking with the people as he had opportunity. When he decided to return to Russia that he might com- municate to his friends and acquaintances the message so dear to his own heart, he was acting solely on his own responsibility. 471 AT2 ORIGIN AND PROGRESS He neither asked nor received the aid of church or conference. His method of labor was much the same as it had been in America. He knew the power of the printed word. His trunk was well stocked with tracts, and though he was so poor that he had to sell his boots in order to procure money to complete the journey, his supply of literature was intact when he reached his destination. He began work without delay. It was not lawful to teach the Adventist doctrines in public, but the old man went from village to village, seeking out the people in the market places, and in various ways calling their attention to the advent truths. He would hand a tract to any likely-looking person, and ask him, in his stuttering way, if he would kindly read a few para- graphs aloud for him. Then he would ask the reader what he thought of it. The outcome would usually be a quiet talk on Scriptural truths. He also called on people in their homes, and on the pastors themselves as well as on the members of the flock. And although the contents of the tracts came to be pretty well known in certain quarters, and considerable opposition was aroused, not even the pastors could find it in their hearts to molest the kindly old man who merely asked people to read for him, and then invited them to give their opinion of what they had read. After a stay of two years, Philipp Reiswig returned to the States to acquire a fuller knowledge of the faith, and in other ways prepare himself for more effective service. In 1887 he packed his trunk with tracts and books the second time, re- solved to devote his remaining years to spreading a knowledge of Adventism in the Crimea. During his second stay in Amer- ica he had learned from his grandchildren to sing a number of advent songs, and he found his new acquirement a great help in gathering little companies of interested listeners at the market places, where he could distribute his tracts among them, and discuss Bible subjects. After several additional years of patient, persistent labor | for the Master, he was finally laid to rest. When he died, his son, with whom he was staying, carefully packed in the old | man’s coffin what remained of the precious tracts and pam- : phlets, to be buried with him. At the funeral service the pastor | said: “If every one lived as this old man did, they surely would | all go to heaven.” This testimonial from the pastor set the people to thinking still more deeply over the ideas contained in the tracts. Some had already begun to observe the Sabbath, and others soon joined them, . BEGINNINGS IN RUSSIA A73 The persons thus brought to a knowledge of the Adventist views were all German-speaking descendants of German colo- nists, settled in southern Russia. The first Russian-born Ger- man to embrace the Adventist views was Gerhardt Perk. At conversion he became a member of the church of the Brethren, but in 1882 there came into his hands a tract entitled, ‘“‘ The Third Angel’s Message,” which made him acquainted with the belief of Seventh-day Adventists. The tract had been sent from America three years before to a neighbor, who kept it very secretly. Finally he came to Mr. Perk and said: “ For three years I have had some very dangerous publications in my house. I have never given them to any one to read. Indeed, these pub- lications are so dangerous that even an earnest member of the Brethren Church might be led astray by them.” Naturally Mr. Perk began to be curious. “ Possibly,’’ he thought, ‘‘ these publications have some connection with the great falling away at the revealing of Antichrist.” He asked his neighbor to let him have the publications, that he also might read them in secret. For a long time the man was unwilling; but finally he consented to lend a tract, on condition that its contents be not divulged. Mr. Perk took it out into the haymow, and read it through three times, after which he copied the address of the publishers. He was convinced then and there that what he had read was the truth; but he dared not say anything to his neighbors. In the same year he became a colporteur for the British and Foreign Bible Society, who sent him first to Moscow and after- ward to Siberia. He had written meanwhile to the publishers of the tract in America, and had received a further supply of Adventist publications, which had confirmed the impression made by the first tract; but he lacked courage to obey what he believed to be the truth. While trying to sell Bibles in Siberia, he passed through an experience that taught him to trust God implicitly. He started for a Siberian city by the name of Irbit, where there is held annually a fair that brings large numbers of people from the region round about. On the way to this place, he lost his entire stock of Bibles, worth about a thousand dollars. For four weeks he sought the lost property in vain. Meanwhile the fair had been held, and with it had passed the opportunity to sell the books. He had been working for the society only a short time, and was fearful of losing his position. Finally he resorted to fasting and prayer, which he continued for three days. On the third day his prayer was answered, and he found his books, ATA ORIGIN AND PROGRESS A further providence enabled him to dispose of the entire lot in a single day. Near the place where he had been staying was a large railway shop employing thousands of hands. He asked the director if he might sell his books in the factory, urging that the Bible had in it power to make men better. Not only did the director give him permission to sell the Bibles, but he sent a man along with him, who practically told the men that they were to buy the book. Thus the books were disposed of, and at the close of the day there were only a few damaged copies left. This experience gave Brother Perk courage to come out boldly and become the first Seventh- day Adventist in Russia. When later he received a letter from L. R. Conradi, suggesting that he take up the sale of Adventist publications, he was glad to re- sign his position with the Bible Society. Not. long afterward he accompanied Elder Conradi on the latter’s first trip through Russia, which was to mark the beginning of our organized work in that empire. The tour was made in the summer of 1886. On July 12 the two men left Odessa by steamer for the Crimea. In Eupatoria, they found some Ger- man Baptists, who invited them to their village, some thirty- five miles north. The invitation was accepted, and the breth- ren remained with these Baptists two days, holding several meetings, and convincing some of the truth of the advent mes- sage. The Baptists then took them to Demir-bulat, where a Mennonite brother had been keeping the Sabbath for four years. Resuming their journey, they arrived on Friday evening, July 16, at Japontschi, where a small company of believers had been holding Sabbath meetings. There were twelve in the company, and as many: more within a circuit of fifty miles. It being harvest time and the mails slow, several weeks were required to allow of all the believers’ being notified. But as the people were anxious to hear, meetings were begun at once, RUSSIAN COLPORTEURS BEGINNINGS IN RUSSIA AT5 ° the attendance steadily increasing. On Friday evening the subject of the Sabbath was taken up, and then opposition began. The windows were smashed the following night. The next week Elders Conradi and Perk traveled thirty miles south to Avell, where several Sabbath keepers were living, and after holding two meetings there, drove forty miles to Berdebulat, where an appointment had been made for the be- lievers to assemble from various quarters because there was water for baptism. Here nineteen signed the covenant to keep the commandments of God and the faith of Jesus, thus laying the foundation for the first Seventh-day Adventist church in Russia. An elder and a deacon were chosen and ordained, and baptism was administered to two sisters in a backwater of the Black Sea, many of the inhabitants in the near-by Russian vil- lage looking on from the housetops. Returning from the baptism, the members celebrated the ordinance of humility, and were preparing to partake of the Lord’s Supper when Elder Conradi was called out to appear before a sheriff, Brother Perk accompanying him to act as in- terpreter. On their appearance before the sheriff, their pass- ports were forthwith demanded, and they were confronted with an accusation of teaching Jewish heresy, and of baptizing two women into this faith. A Russian brother was also called, and likewise the two women who had been baptized, and many questions were asked them. Finally two of the brethren became responsible for the appearance of Elders Conradi and Perk at Perekop the following day. This done, the meeting which had been so rudely interrupted, proceeded, and the following morn- ing, after a short parting meeting, the men were on their way to Perekop, where they arrived at two in the afternoon of the same day, and reported to the authorities. On presenting themselves before the isprafnik, the highest officer of the district, and delivering to him the sealed letter from the sheriff, they were promptly placed in confinement, and in the evening were conveyed to the district prison, which was to be their home for forty days. Mr. Conradi was allowed to write letters to the American consuls at Odessa and St. Peters- burg, and send a dispatch to B. L. Whitney at Basel; but these must first be sent to Simferopol, and not till more than a week later were they returned to be sent to their proper destinations. Even then a blunder was made in conveying the telegram, so that not till nearly two weeks after the arrest did the word get to B. L. Whitney, who promptly laid the case before the American minister at St. Petersburg. ATO ORIGIN AND PROGRESS Lal On the second Sabbath the judge called L. R. Conradi down to the office, and examined him at great length, after which he asked him if he would be satisfied if he was released on bail for 1,000 rubles. If so, he was to sign such a statement. This he did, and thereupon his companion was examined. The brethren, understanding that the sum of 1,000 rubles would be accepted as bail, made earnest efforts to sell their crops and raise the sum, which they offered to the authorities; but they were informed that the money would be accepted for Perk, but not for Conradi. The prisoners, who had been allowed to buy their own food, now decided to try the prison fare, in order to save their money. They were accordingly served two and one-half pounds of heavy black rye bread a day, and at noon a dish of soup, usually borscht, a sour vegetable broth with some meat in it, served in liberal quantities in a small wooden tub. . On August 19 a letter came from the American consul at — Odessa, and some days later a communication from the Amer- ican minister‘at St. Petersburg, both officials promising to do what they could for the early release of the prisoners. Sabbath, August 28, was spent in fasting and prayer. That evening cheering letters came to the prisoners from home, and from the brethren in Basel, which the jailer was good enough . to hand them direct, instead of sending them first to Simferopol, as he had been doing with others. On September 8 the isprafnik for the first time gave L. R. Conradi some encouragement that he might be released on bail. On the morning of the 9th the prisoners were called down into the office, and had handed them a whole bundle of letters that they had written, and had supposed were long ago in the hands of their friends, one of them being to Mrs. Conradi, who had thus not had a line from her husband during the thirty days’ imprisonment. About seven o’clock they were marched over to the office of the judge, who told Mr. Conradi that the trial might come off in three, six, or twelve months, or not at all; but he was to have liberty to leave Russia whenever he chose. Returning from the judge’s office, the prisoners had their money and clothing returned to them, paid for the scanty favors they had received, and then started in a lumber wagon for Ber- debulat, where they arrived in the evening. It was a joyful | meeting. The brethren at Berdebulat had been in as much | uncertainty as the prisoners. Somewhat later Oscar Roth ar- | rived, having come from Switzerland to see what could be done | for the relief of the prisoners. The day was Friday, and for- | BEGINNINGS IN RUSSIA ATT tunately the meeting for the next day had been appointed for Berdebulat. Thither came accordingly the brethren from Ja- -pontschi. A long meeting was held that evening, and another on the Sabbath, in which the organization of the church and the tract society was perfected. ) On the evening after the Sabbath Elders Conradi and Perk were driven to Japontschi, where they met friends who had come thirty miles from the south, bringing with them some FIRST RUSSIAN CHURCH AT ST. PETERSBURG (Petrograd) persons who had embraced the Adventist views since the im- prisonment. The meeting began at nine o’clock in the evening, and lasted ‘until almost daybreak. After a few hours’ rest, the people came together again. Several joined the church, and others expressed their desire to be baptized at the earliest opportunity. All fell in heartily with the principle of tithing. On Sunday afternoon L. R. Conradi was invited to lead the meeting of the Mennonite Baptists, and general regret was ex- pressed that he could not remain longer. Several who had joined in the accusation expressed regret that they had done so, and the fact of the imprisonment increased the demand for Adventist literature. ) After holding meetings in several other places, and spend- ing a day at Biten, the old home of the brethren belonging to the Milltown church in Dakota, Elders Conradi and Perk re- turned to Eupatoria September 15, leaving behind them in the Crimea, where their experiences had been a good deal like those A78 ORIGIN AND PROGRESS of the early Christians, both as to eager interest on the part of some and opposition on the part of others, about fifty Sab- bath keepers, with prospects for a rapidly growing work. From Eupatoria they returned to Odessa, where they made the acquaintance of the American consul, who had shown a genuine interest in their welfare. Here it was decided that before returning to Switzerland, L. R. Conradi and Oscar Roth should visit some of the German colonies in eastern Russia. Accompanied by Brother Perk, they accordingly embarked on the Black Sea, sailing east to the mouth of the Dnieper, then up that river to Alexandrovsk, where they took the train to Wisenfeld, the home of Brother Perk. In this place they spent two days, and visited most of the Sabbath keepers. Their next stopping place was Saratov on the Volga, a city having then upwards of 100,000 inhabitants, many of them Germans. Immediately on their arrival they were told that the Lu- theran ministers, learning from the papers of L. R. Conradi’s proposed visit, were prepared to secure his arrest at the first opportunity. The brethren were accordingly careful to avoid offense. On the morning of the arrival, it being Sunday, Elder Conradi spoke by request to a select company of interested per- sons. In the afternoon he visited a family of Sabbath keepers living in the outskirts of the city. On the following day the brethren left Saratov in order to visit Conrad Laubhan, of Kansas, who had returned to his na- tive country in the spring and was residing in the little Russian village of Tscherbakovka. They found that he had been hin- dered from holding meetings by the elders of the Lutheran church, but by personal effort some had begun to observe the truth, and others were investigating. After a few days spent in counseling concerning the work, the brethren returned to Saratov, where a meeting was held on the Sabbath. Here Brethren Conradi and Roth took leave of Brother Perk, who was to remain in Russia and continue to labor in behalf of the truth, while they returned to Germany and Switzerland. In the same year in which L. R. Conradi first visited the believers in the Crimea, a beginning was made in the Caucasus. Many years ago some German Mennonites, at the invitation of the emperor, had settled in this part of Russia. When the original promise of complete religious liberty was not kept, many of them emigrated to America. One of these, Neufeld by name, who had embraced the Adventist views in Kansas, re- turned to the Caucasus in the summer of 1888, and labored with such diligence that a number of believers were won for the truth, BEGINNINGS IN RUSSIA A79 The following was especially good in the colonies of Alex- anderfeld and Wohldemfiirst in Kuban, whose inhabitants by adopting immersion had cut themselves off from the body of Mennonites, and were ready to receive further light from the Word. In these colonies and in the near-lying town of Eigen- heim, inhabited chiefly by Esths from the Baltic provinces, L. R. Conradi found, on his second visit to Russia in 1890, some GROUP AT THE RUSSIAN BALTIC CONFERENCE 200 believers. About half this number were able to assemble together for a general meeting in Eigenheim, at which careful instruction was given in various phases of the message and in plans for their future growth. The work thus begun was destined to grow rapidly, though under adverse conditions. Severe persecution was visited upon the believers; a number were imprisoned for their faith, and others were banished. In one flourishing church the authorities seized all the men, and sent them in chains in the midst of win- ter to the other side of the Caucasus Mountains, near the Per- sian border. ‘‘ Now,” the priests said, “this thing will stop. There are only a few women and children left. They cannot do anything.” But the women said: “‘ God lives. If we ever - worked, we will work now. The worst they can do is to send us where our husbands and fathers have gone.” They went to 480 ORIGIN AND PROGRESS work with a will, and in a little while the church had doubled its membership. Meanwhile the husbands and fathers had carried the mes- sage with them to their place of exile, and there, too, a flour- ishing body of believers was growing up. Thus the efforts to stop the work really gave it a new impetus, and the decree of banishment became a means of carrying the advent message into regions where it would not otherwise have penetrated at that early date. In the same manner the work was begun in Siberia. While the believers were meditating sending workers to that large field, but were hindered for lack of money to meet traveling expenses, the government came to their rescue by sending several faithful workers into banishment. They went accordingly, at government expense, and were successful in leading many an honest soul into the full light of the gospel. Progress was also being made in other parts of the great empire. The ordained ministers most active in these early years were Jacob Klein and Conrad Laubhan. The former had his passports taken from him, and suffered imprisonment for a time; but even during his confinement the truth continued to make advancement, and earnest men and women risked their’ all in order to walk in the way of God’s commandments. In the early years the work in Russia was carried on in connection with that in Germany, the earliest Sabbath keepers being, as has been seen, descendants of German colonists. Along in the nineties Russia was set apart as a separate mission field, and in 1901 it was divided into the southern and northern mis- sion fields. D. P. Gaede, a descendant of the Mennonite colo- nists already referred to, who had gone over from America in 1900, took charge of the work in the northern division, and it developed rapidly under his fostering care. In 1903 South Russia was organized as a mission field, and Daniel Isaac was sent there to labor. Two years later the field was organized into a conference with Elder Isaac as president. The people were eager to hear the message, but the opposition was great. When meetings were held in Sevastopol, the at- tendance was greater than the hall could accommodate, and thirteen were baptized in the Black Sea. Among those who accepted the truth were members of the navy, who were im- prisoned, one for two years, and the other for two years and a half. The leading officer accused them severely; hence the rigorous sentence. They were sent to a northern province called Archangel, where it is very cold. There they were commanded to work on the Sabbath, and on Sundays to go to the Greek BEGINNINGS IN RUSSIA A481 church, and join in the exercises and pray to the images. On declining to do this, they were flogged; but they remained true. Some months after this, the Russian laborer baptized three other sailors belonging to the navy, who, with tears in their eyes, said, ‘““If the Lord permits, we will follow these faithful brethren.” | A meeting was held in the autumn of 1908 in Alexandrovsk, a city of 30,000. After securing the permission of the governor, services were opened in the largest hall in the city. Four hun- dred attended the first meeting, and 800 the last. Among those in attendance were four Russian priests and a Greek Catholic missionary. When the third night came, the priests could no longer keep their seats. They arose and wished to speak; but permission was not granted them, because our brethren were not allowed by the official regulations to depart from their pro- gram. The priests then jumped upon the seats and shouted, and so did those in the audience who sided with them. Our own people left the hall, followed by the priests, who promised to tell the people what they had to say in the church the fol- lowing Sunday morning. When the conference closed, the whole congregation rose and expressed heartfelt gratitude for the privilege of listening to such soul-stirring truths. Then they added, ‘‘ Will you now leave us as sheep without a shepherd? ”’ At this meeting our first Russian native minister was or- dained. He received his preparation for the work in the school at Friedensau. He there learned the German language, and became thoroughly acquainted with the principles of present truth. Then he returned to Russia, and labored in various parts as a Bible worker and licentiate, having the previous year raised up a good church at Sevastopol. More recent developments in Russia are dealt with in a later chapter. 31 DOLD I. J. HANKINS A. T. ROBINSON W. S. HYATT 482 A NATIVE TEACHER’S BIBLE CLASS CHAPTER XXVI African Missions -- Part I SOMETIME in the seventies J. N. Loughborough was conduct- ing a series of tent-meetings in northern California. Among the persons who attended was a man by the name of William Hunt, who came in from a near-by mining camp. He mani- fested some interest in the doctrines taught, and on going away was liberally supplied with tracts and pamphlets. Years after- ward a request came from this man, then in the diamond fields of South Africa, for a further supply of Adventist literature. He reported himself as keeping the Sabbath, and he received from the denominational publishing house papers and tracts in considerable quantities, which he passed on to persons who were willing to read them. Among those who received this literature was a Mr. Van Druten, who became deeply interested. Meanwhile, the Spirit of God was also working upon other minds. Peter W. B. Wessels, a member of a large Boer family, had had an experience in trusting divine power for physical healing; and when he saw the binding claims of the Bible Sab- bath, he promptly obeyed the Word. His attention was called to the matter by a friend who, referring to some remarks of Mr. Wessels to the effect that healing by faith is a Bible doctrine 483 A84 ORIGIN AND PROGRESS and should be observed in the church, replied, “Tf you want to follow the Bible strictly, why do you not keep the Bible Sabbath?” Mr. Wessels at once applied himself to a careful study of what the Bible teaches in regard to the Sabbath; and as the result of his investigations, he began to observe the sev- enth day. A short time after he had thus taken his stand for nd this as the exact dering of the words of” recorded In Po. t praise does ation of Gad, — lvation, and — in the praises — : - Sung as the light of day mightest still the enemy and N or will He t urn His ear asi de Phe avanded OO NMA OPTRA Bible truth, he made the acquaintance of Mr. Van Druten, and was surprised to hear from him of the existence in the United States of a denomination that observed the Bible Sabbath. The parents of Peter Wessels were then living at Welling- ton, not far from Cape Town. He wrote to them of his con- victions, and cited the texts of Scripture that had convinced him. They applied themselves in turn to the study of their Bibles, and in due time were convinced and accepted the Bible Sabbath. Other members of the family and some not of the family followed their example. There was now a little com- pany of believers in South Africa, and they began to plead AFRICAN MISSIONS 485 earnestly for a minister, Mr. Van Druten sending £50 to the headquarters at Battle Creek, Mich., to pay traveling expenses. In response to this call, Elders D. A. Robinson and C. L. Boyd, with their wives, and George Burleigh and R. S. Anthony, colporteurs, were sent to Africa, arriving in Cape Town in July, 1887. Somewhat later the staff of workers was further increased by the arrival of I. J. Hankins, A. Druillard, and A. T. Robinson, with their wives. Elder Robinson had general charge of the work for some years. THE SANITARIUM, PLUMSTEAD, SOUTH AFRICA In 1892 the Cape Conference was organized, with head- quarters at Cape Town. Two periodicals, The South African Sentinel and The South African Missionary, began to be pub- lished. A suitable building was erected at Claremont, a sub- urb of Cape Town; and a training school was put in operation, with Prof. E. B. Miller, of Battle Creek College, as principal. A privately owned sanitarium was also erected at Claremont. At Plumstead, another suburb of Cape Town, an orphanage was founded, the buildings being subsequently enlarged and trans- formed into a sanitarium. At Kimberley, a great industrial center, a workingmen’s home was opened as a philanthropic enterprise, and conducted during the Boer War, and later was made into the Kimberley Treatment-Rooms, A486 ORIGIN AND PROGRESS Natal, the Orange Free State, and the Transvaal were for a time mission fields connected with Cape Colony. In 1902 they were organized as an independent mission field, and at the next annual meeting were made into a conference, with G. W. Reaser as president. The headquarters and book depository, together with a school and treatment-rooms, were at Pietermaritzburg, in Natal. THE OLD DUTCH COTTAGE Home of the Sentinel Publishing Company before the Big Day gift was made. The work advanced somewhat slowly among the white pop- ulation of South Africa. The country was visited Dye oieN. Haskell in his trip around the world in 1889 and 1890, and later by O. A. Olsen and W. W. Prescott. Elder Olsen went there again in 1897, and spent about a year in building up the various branches of the work. W. S. Hyatt, J. M. Freeman, E. R. Wil- liams, and H. J. Edmed labored successfully in that field. When the South African Union Conference was organized, in 1902, G. W. Reaser was elected president, followed by W. S. Hyatt; and later R. C. Porter took this work. In 1913 W. B. White, former president of the Atlantic Union, went to Africa to take the presidency of the union. He was followed in 1920 by B. E. Beddoe. Africa was organized as a division in 1919, AFRICAN MISSIONS A487 and W. H. Branson was appointed vice-president of the Gen- eral Conference for the division. Following the return of E. B. Miller to America, J. L. Shaw went to Africa in 1897, and took charge of the school at Clare- mont. When he was sent on to India in 1901, the school work was left chiefly in the hands of Charles H. Hayton and W. A. Ruble. In 1909 C. P. Crager, of Ohio, took charge of the school. THE NEW PUBLISHING HOUSE (Formerly the College Hall.) Purchased and equipped from the returns of one Big Day’s effort in the Review and Herald territory. The colporteur work received a new impetus when G. H. Clark, an experienced worker in the Columbia Union, went to Africa to lead out in that branch of activity. The equipment of a new publishing house in 1921, under the management of J. G. Slate, put the publishing work on a strong footing. The foregoing paragraphs have dealt very briefly with the progress of the work among the white population of South Africa. We shall now consider the various mission stations, at which work is carried on in behalf of the native races. A few words may be said first of some efforts put forth in behalf of the natives in connection with the regular evangelistic work. A88 ORIGIN AND PROGRESS In 1895, while S. N. Haskell was at Beaconsfield, a Kafir — teacher, named Richard Moko, listened to the presentation of truth and received the message, continuing firm in spite of much opposition. He was granted a missionary license in Jan- uary, 1897, and was sent to Kimberley to engage in work among the natives there. The following March a night school was opened for the natives of Kimberley, in charge of Joel C. Rogers. During the day, Richard Moko would go among the people, selling books, tracts, and papers, and talking with them about the truth. When Elder Rogers left Kimberley to labor elsewhere, Moko went on with the school. O. A. Olsen, calling there some months later, was able to baptize four natives. One of these, David Kalaka, belonged to the Basutos, and also owed his first knowl- edge of the truth to his association with S. N. Haskell. When the latter had visited Basutoland, Kalaka had been with him for a few days as guide. They had read the Bible together and prayed, each in his own tongue, and though each could un- derstand but very little of what the other said in conversation, a deep impression had been made. Later Kalaka had gone to Kimberley to attend a Bible class conducted by Elder Olsen for him and a few other natives, to prepare them for work among their people. In dealing with the further development of work in behalf of the natives of Africa, we shall consider the various missions one at a time, taking them up for the most part in chronological order. The Solusi Mission Earlier attempts had been made to carry the gospel to the Matabeles: but owing to the hostility of the native rulers, little progress was made until in 1893 Lobengula was overthrown, and the British government took possession of the country. The time seemed opportune to our brethren in South Africa, and a fund of £500 was raised to begin mission work for the natives. A. T. Robinson, who had general oversight of the work, interviewed the Hon. Cecil J. Rhodes, then prime minister of Cape Colony and managing director of the British South African Company, which controlled the territory of Southern Rhodesia, and secured from him a grant of 12,000 acres lying thirty-five miles west of Bulawayo, for the establishment of a self-supporting mission. In May, 1894, the committee, consisting of Peter Wessels, A. Druillard, and five other brethren, started for Matabeleland AFRICAN MISSIONS A489 to select a site for the mission buildings. They arrived in Bula- wayo on the 4th of July, having had to trek 700 miles with ox teams from the terminus of the railroad at Vryburg. They located the mission farm, built a few huts, purchased 200 head of cattle, and returned to the Cape, leaving one of their num- ber in charge. | In the following year, G. Byron Tripp and W. H. Anderson and their wives, and Dr. A. 8S. Carmichael, coming from Amer- ica by appointment of the General Conference, left Cape Town to take the long, toilsome journey to what was then known as the Zambesi Mission. Fred Sparrow met them with ox teams at Mafeking, whence they trekked 600 miles to this new fron- tier mission site. The plot selected was then a. barren waste of sandy bush land, interspersed with large kopjes, or mounds, of stone. It was unimproyed, and without buildings, excepting the three native huts put up by Peter Wessels and those who accom- panied him. The country was just being opened, and facili- ties were of the rudest kind. The missionaries had been only eight months on the farm when the Matabele rebellion broke out, obliging them to repair to Bulawayo under an armed government escort. Rooms being held at prohibitive prices, they lived in their wagon. It re- quired some ingenuity to plan for the accommodation of three families and Dr. Carmichael, who was single, in the one wagon, but the missionaries were equal to the emergency. It was ar- ranged that Fred Sparrow, wife, and baby, should occupy the front end of the covered wagon, and Byron Tripp, wife, and boy the back end, while W. H. Anderson and wife and Dr. Carmichael found suitable quarters underneath. At the end of ten weeks the supply of food was exhausted, and from that time on they had to buy their food at war prices. When five months had passed, and prices in Bulawayo were extremely high, flour costing $37 a hundredweight, eggs $6 a dozen, cabbage $5 a head, and other things proportionately, Brethren Tripp and Anderson decided to risk making trips to the farm. The country being infested by hostile natives, who kept the city in a state of siege, these trips had to be made at night and on foot. Mr. Tripp would spend one week at the farm, then he would return, and his place would be taken the following week by Mr. Anderson, each bringing back with him such supplies as he could carry. In the course of these night trips the brethren had several narrow escapes, but the good hand of God was over them, and they were not captured. 490 ORIGIN AND PROGRESS When the war was over, a severe famine visited the dis- trict, and large numbers of the natives perished. The Solusi Mission took into the home thirty native children, twenty boys and ten girls, these children forming the nucleus of the first mission school. One of them, a baby boy of two and a half years, was found playing on the veldt by the side of the dead body of his mother. Another was found in the hole of an ant bear, with an ugly gash in his forehead and one in the back of SOLUSI MISSION CHURCH MEMBERS his head, where he had been struck with some blunt instru- ment and left for dead. The living child was taken to the mission, and grew up to be a very bright and capable youth. The famine over, the missionary workers (whose number had been augmented by the arrival in 1897 of Elder and Mrs. F. B. Armitage) began to show some effects of the trials and privations through which they had passed. Dr. Carmichael was first to fall. He took the dreaded malarial fever; and his system being weakened by hardships and exposure, he soon succumbed, dying on Feb. 26, 1898. He was in the prime of life, full of energy, and devoted to his work, and the only phy- siclan within reach of the mission, any member of which was liable to come down with the fever. A week later, Byron Tripp, the superintendent, fell a victim to the same disease. On April 2 his little son died, and was laid by the side of the father in the mission cemetery. Just one month later Mrs. F. B. Armi- AFRICAN MISSIONS A91 tage passed away in Kimberley, whither she had been sent in a vain attempt to save her life. | In October of the same year, W. S. Hyatt, then president of the South African Union Conference, visited the mission, and counseled with the workers concerning the extension of the work. In the spring of 1899 the mission was re-enforced by the arrival of a considerable company of workers, including F. L. Mead, with his family, who took up the work laid down SUPERINTENDENT’S COTTAGE, SOLUSI MISSION by Byron Tripp. Shortly after his arrival, two outstations were opened, one at Mkupavula, twenty-three miles distant, in charge of J. A. Chaney; and another at Somabula, 140 miles northeast of Bulawayo, under the charge of F. B. Armitage. After two and a half years of strenuous labor, F. L. Mead was stricken with pneumonia while en route to Cape Town in the interests of the mission work, and was laid to rest in Kimberley cemetery. For about nine months Mrs. Mead and her son and daughter worked on at the mission; then they returned to Cape Colony, Mrs. Mead being called to serve as matron at the Claremont Union College, where she died in February, 1904. In April, 1902, Mr. and Mrs. M. C. Sturdevant went to Solusi to join W. H. Anderson in the mission work. About this time the industrial training feature of the mission was further de- veloped, with the result that it became more nearly self-sup- A92 ORIGIN AND PROGRESS porting. Later Mr. and Mrs. Claude Tarr, J. R. and Mrs. Campbell, and others shared in the work at Solusi. When W. H. Anderson pushed farther up into the wilds of north- western Rhodesia, M. C. Sturdevant succeeded to the superin- tendency of the Solusi Mission; and when he in turn left to | start a new mission in Mashonaland, the work was taken in hand by Mr. and Mrs. W. C. Walston. The mission premises at Solusi have undergone very con- siderable changes in the years that have elapsed since the first settlement. There is an air of thrift and prosperity about the place. Extensive fields of beans, peanuts, sweet potatoes, and mealies (Indian corn) stretch out on every side, and there is a large herd of cattle. The buildings, which are well arranged, include a church, a school building, a girls’ dormitory, dairy, barns, and several cottages, all built of brick, with iron roofs. There are also fruit trees and ornamental trees, with flower gardens and well-laid-out walks. The school inspector for the Solusi district, who visited the mission and extended his stay over two days, gave a favorable report of every department. The number of pupils ranges from sixty-five to one hundred twenty. A church was organized at Solusi June 25, 1902, with a membership of twenty-four. There has been a steady growth since that time. There are about thirty other schools, with an average attendance of from thirty to one hundred pupils each, The Somabula Mission In 1901, Mr. and Mrs. F. B. Armitage (Mrs. Armitage was formerly Mrs. Tripp) settled on the Lower Gwelo Native Re- serve, and began mission work with eight pupils brought from Solusi. Their outfit consisted of a wagon and ten oxen. Mission work was begun upon a site six miles west of the present loca- tion, where the school soon had upwards of thirty pupils. There the workers remained about three years, during which time eight natives were baptized. Soon after the removal to the present site, six miles nearer Gwelo, the school had an attend- ance of over forty. The Somabula Mission church, consisting of nineteen mem- bers, was organized by W. S. Hyatt in 1905. In that year Mr. and Mrs. F. B. Armitage found it necessary to leave Rhodesia. on account of repeated attacks of fever. W. C. Walston took charge of the work. In 1910 the enrolment in the mission school reached sixty-eight. In the autumn of that year Brother Wal- ston was called away to take the superintendency of the Solusi Mission, and T. J. Gibson became superintendent at Somabula. AFRICAN MISSIONS 493 The farm area at Somabula includes 100 acres of cultivated land, several acres of garden, and a small orchard. The mission has had a steady growth. In 1920 the superintendent, J. N. de Beer, reported eighteen outschools within a radius of a hundred miles. Nyasaland The first Seventh-day Adventist to enter Nyasaland was a student of Battle Creek College, George James, who had a great desire to reach the natives of the interior. He went to Nyasa- land in 1892, and after convincing one missionary of the Sab- bath truth, proceeded on his way. He died of fever on his re- turn journey down the coast. Malamulo ' The Malamulo Mission occupies ground close by the spot where David Livingstone pitched his tent for a few days’ rest. Thither he called the chiefs to arrange with them for addi- tional carriers for his caravan. So tells Kwitamule, one of the underchiefs still surviving, aged and decrepit, but proud of hav- ing seen and talked with the famous missionary. ‘ When the great and good white man was ready to move on,” continues the chief, in the soft, expressive tongue of his race, ‘“‘I went with him across.-the little stream at the foot of your garden, and there we said ‘ Tsalanibwino’ [good-by]. I never saw him again.’ I was distressed that I could not go with him, but a great fever was on me, and I could not walk well.” _ After Livingstone, other white men came, one of whom bought this tract of land for a few bundles of cheap red cloth. He sold it in turn to a German planter, who cleared the land, and. planted part of it to coffee, and part to guavas, bananas, lemons, and other fruits. He also erected a good dwelling house with wide verandas, and a long building for the storage of coffee, both with good iron roofs. The estate was next sold to the Seventh Day Baptists, who paid $12,500 for it, intending to run the coffee plantation as a means of support for their missionary operations. Finding it not a financial success, the Baptists sold the estate to the Seventh-day Adventists about the beginning of 1902, and their minister, Joseph Booth, worked with us for a short time. His services being discontinued, T. H. Branch and his family entered the field. About a year after the departure of Mr. Booth, J. H. Watson came to lead out 1In this report of the Malamulo Mission the writer has followed very closely a harrative kindly furnished by Mrs. J. C. Roger's. A494 ORIGIN AND PROGRESS in the work; but six months had not passed till he lay under the trees at the foot of the garden, and his young widow and little son were on their way to the Cape. For four long years T. H. Branch faithfully carried on the work, without change or rest, until the coming in May, 1907, of Mr. and. 'MrarvJ 77: Rogers, when he and his wife returned to the States to put their children in school. ; Up to that time the place had been known as “The Plainfield Mission Station,” a name given to it by the Seventh Day Baptists, in honor of Plainfield, N. J., the headquarters of that * NATAL-TRANSVAAL CAMP-MEETING, JOHANNESBURG, 1909 denomination. But the name was unfortunate in that it meant nothing to the natives. Within a week of his arrival, Mr. Rogers called the four native teachers together, and after prayerful consideration, it was decided to call the place. the Malamulo Mission (the mission of the commandments). The school had in 1907 an enrolment of about sixty names; but the greater number were middle-aged married people, the women coming to school with their babies on their backs, and being sadly hampered in their efforts to learn by their home cares. Few of them could be looked on in the light of pro- spective teachers. Mr. and Mrs. Rogers accordingly gave them- selves to prayer to the intent that more young men of impres- sionable years might be led to come to the mission for training. The prayers were signally answered, for at the beginning of the new school year in August, 1907, a company of more than two hundred young people flocked to the school. The little grass-and-wattle shed that served as church and schoolhouse literally overflowed with the crowd that poured into it, and classes were obliged to find recitation-rooms under the shade AFRICAN MISSIONS A95 trees in the vicinity of the church. Most of these young people came as boarding pupils, paying their expenses by working on the estate. This gave the missionaries a better opportunity to form their characters, and the result is seen today, when no small number of these young persons’are faithful members of the mission staff. This sudden growth at headquarters created a demand for outschools in the near-lying villages. The first of these was opened by Mr. and Mrs. 8S. M. Konigmacher. The same year WORKERS ATTENDING A SOUTH AFRICAN CONVENTION the most faithful of our native teachers, with his wife and fam- ily, opened a school in another village. Vacation months are seasons of recruiting, every student re- turning to his home with the firm intention of bringing back with him from one to ten of his boy friends. Sometimes a boy _brings more than ten. It is very inspiring, on opening day, to see a happy-faced boy come up leading his group of boys whom he has influenced to come to the school. The vacation months of 1908 were given to the erecting of a good burnt-brick church, which was greatly needed. The divine help was manifest from the first. The bricks were made from the clay of ant hills apparently a thousand years old, trodden into mud by willing native feet, and shaped into brick by native hands, then burned in fires made from native wood on the farm. The furniture was also made by the natives, from mahogany wood grown, cut, and polished on the mission property. When the building was A96 ORIGIN AND PROGRESS finished, there were just three items which were not fur- nished by the work of native hands,— the glass of the windows, the linoleum of which the blackboards were made, and three wall maps. In 1909 the same dairy which had been producing a dozen or so pounds of butter a week, had its business decidedly in- creased by the purchase of some excellent stock, and was able to furnish, with only slight expenses for upkeep, a cash income of from $100 to $125 a month. In that year rubber trees were planted in some of the old coffee fields, and some cotton was raised. . , The aim of the school work has been to develop and draw out the best traits of the young people who attend, with a view to fitting them for future usefulness. Naturally, special atten- tion is given to the preparation of evangelistic school-teachers, there being the greatest demand for such, and the majority of those who show a fitness for this work are eager to take it up. At the close of 1912 nearly a hundred young men were already serving as teachers or assistant teachers. Others were devel- oping in mechanical lines, and such were used in the carpenter shop, and in building and field operations. Others take to tai- loring, domestic or overseer’s work, and nearly all have shown great faithfulness in what they have undertaken. The mission was for a time undermanned with white work- ers; and this caused heavy burdens to fall on those who stood at its head. Two sisters, the Misses Ina and Etta Austen, joined the mission. force in 1910. but.the elder was.obliged to. return before the end of the first year. The other, Miss Etta Austen, remained nearly two years, having charge of the girls’ home. In November, 1910, G. A. Ellingworth arrived and took the . position of business manager and overseer of the rubber and cotton fields. A year later, C. Robinson, previously connected with the mission in Rhodesia, came to Malamulo to act as superintendent during the absence of J. C. Rogers on furlough. The Musofu Mission SM. Konigmacher, of the Barotseland Mission, did some prospecting for a new mission site in the year 1916. He fixed on a spot near the Congo border, twenty-two miles from the railway station of Bwana. Mkubwa. A school. was started, and the native young people flocked in. By 1919 there was an attendance of about 200, and the school had an actual enrol- ment.of 150... - By ie poies nee teed ce Bape? * AFRICAN MISSIONS A97 The Songa Mission W. E. Straw and I. R. Stockil prospected for this location, which is on the Lulwelwe River, ten miles east of the larger Lomami River, and a hundred miles north of Bukama, the ter- minus of the Congo railway. CC. Robinson, who had labored formerly in connection with the Nyasaland missions, secured from the government a grant of 1,000 acres, and with the as- sistance of G. Willmore superintended the erection of the nec- essary building's. The Kolo Mission Basutoland, which includes the most elevated and moun- tainous portion of South Africa, has been called “ The African Switzerland.’ On the grassy hills and mountains thousands of cattle, sheep, goats, and horses find pasture, while the fertile valleys yield abundant crops of mealies, kafir corn, wheat, and pumpkins, which furnish the food supply for a population of 498,781 natives. The conversion and baptism of David Kalaka, a tribesman, has been related in the early pages of this chapter. He returned in 1898 to Kolo, near Mafeking, on the southwestern border of Basutoland, where he gave an account of his new faith to his friends. The chief invited him to start a mission, and J. M. Freeman joined him in opening Kolo station. J. A. Chaney was also one of the early workers. The Emmanuel Mission Toward the close of 1909, M. E. Emmerson and H. C. Olm- stead, with Murray Kalaka as interpreter, made a trip into the northern part of Basutoland to locate a new mission station. The old chief Jonathan, who controlled the district, gave his con- sent to the undertaking. The mission site, which was changed three times, but always for the better, has about twenty-five acres of good land, and is situated on a main road eleven miles from a railway siding. A native day school and an evening school for herd boys have been in operation almost from the beginning. There is also a flourishing Sabbath school. Several meetings are held weekly. A. P. Tarr, a former student of Battle Creek College, was for a time in charge of the training school. F. MacDonald, medical missionary and superintendent, reported a church membership of fifty-five in 1919. 32 HOME OF W. H. ANDERSON, BAROTSE MISSION Taken July, 1908 TREKKING TO A NEW MISSION SITE BRITISH EAST AFRICA A group of missionaries sent from England. CHAPTER XXVII African Missions -- Part I] Northern Rhodesia LITTLE is known of the history of Northwest Rhodesia pre- vious to the coming of the white man. The inhabitants were continually warring among themselves, and were often raided by their powerful neighbors, the Matabeles. Although the country was filled with game, the prevalence of the tsetse fly made it in large part uninhabitable for the white man; but when in the providence of God the time had come for the land to be opened, He allowed the rinderpest to pass through the country, and destroy the game by thousands. With the de- struction of the game, the tsetse fly disappeared from large areas, thus opening the way for civilization. Moreover, the British government put an end to the wars. The Rusangu Mission Lewanika, the native chief, visited England at the corona- tion of the late King Edward VII, and on his return he invited 499 500 ORIGIN AND PROGRESS more missionaries to enter the country and teach his people. W. H. Anderson was one of the missionaries who accepted this invitation. He left Bulawayo, Southern Rhodesia, in July, 1903, accompanied by five native boys as carriers from the Solusi Mission. Reaching the end of the railway, he began an 800- mile trip through the country. The first day out a hired native stole his load, and ran away. With him went the supply of fruit, salt, and sugar that Mr. Anderson had laid in for the journey ; so these things had to be omitted from the bill of fare during the next three months. It is a difficult thing to start on foot to locate a mission farm in a territory covering some thousands of square miles. Elder Anderson had searcely begun his work when he was taken with a severe attack of dysentery, and thought his end had come. He left a last message for his wife and child, and lay down on the veldt to die; but the carriers took him to the camp of a hunter, where he remained for two weeks. Then, though still weak and emaciated, he resumed his journey. In three months the work was completed. He had located a farm on the Makoe River, where there was a spring of fresh water and good soil. Later the railway was built so as to pass directly by the farm. In 1904 W. H. Anderson returned to America, where he received sufficient money to make a start in the new territory. In May, 1905, he again crossed the Zambesi at Victoria Falls, and began the journey of hundreds of miles with a span of eighteen untrained oxen. With his wife and child, he arrived at the Rusangu Mission July 3, and at once began to build a house. There was famine in the land, food was very scarce, and many of the natives were perishing from hunger. His own teachers, who had come from the station at Solusi, could be supplied only half rations. Nevertheless,’ there was no com- plaining, and not one of them turned back. The ground was soon plowed, and sixty-five acres of mealies (maize) planted. The crop was a good one, and never since then has the mission lacked food. Although the accommodations were very poor to begin with, the natives came to the school, and there were soon forty or more pupils in training. When the wet season came on, it brought fever, and often Mr. and Mrs. Anderson and the little girl were all three in bed at once. Still their lives were spared, and the work prospered. When G. A. Irwin, then vice- president of the General Conference, visited the mission in 1907, the rains had washed out the gable ends of the house, and likewise the chimney. He kindly promised £150 to pay for the AFRICAN MISSIONS 501 materials for a better house. Brother Anderson himself made and burned the bricks, and with the help of A. Gibson, who had joined the mission in the meantime, the house was ready for occupancy by the end of that year. In August of the same year a church was organized, the charter members being those who had come from the church at Solusi. In October, the first convert was baptized. d aA WORKERS IN THE ZAMBESI UNION Late in November Mrs. Anderson was stricken with black- water fever, and her husband took her to the hospital at Liv- ingstone. A little later she was taken down to the Colonies, and died at Cape Town in February, 1908. Mr. Anderson carried the work alone until June, when Mr. and Mrs. H. C. Olmstead, of California, went to his assistance, but they had not been on the mission farm more than three weeks when Mr. Olmstead came down with the fever, and had to leave. The first outstation was opened in 1907, and another in the following year. These two outstations, and the fifty pupils in the home station, were thus left in the sole charge of Mr. Anderson until in March, 1909, when he was joined by C. Robinson, a graduate nurse from the Cape. In June of the same year, J. R. Campbell arrived with his family, and now further enlargement was possible. Mr. Robinson accord- ingly opened three outschools north of the Kafue River. | a 502 ORIGIN AND PROGRESS Meanwhile Elder Campbell devoted himself to the study of the native language with such success that he was able pres- ently to act as translator. There being no books for school work in the vernacular, ‘“‘ The Gospel Primer ” was printed first, and then a reader. The British and Foreign Bible Society sup- plied copies of the Gospel of Mark, and still later Sabbath school lessons covering a year were prepared. The expense of these publications was met by a second tithe, paid by the members JARED V. WILLSON’S TREATMENT-ROOMS IN KIMBERLEY of the mission church. Elder Campbell read the proofs for a translation of the New Testament issued by the British and Foreign Bible Society. Later the country was explored to the east and south, along the banks of the Zambesi, and sites staked out for nine addi- tional outschools, to be opened as teachers could be supplied. When C. Robinson left the mission to take charge of Malamulo, in Nyasaland, Mr. and Mrs. Boekhout took his place. This new station in Northern Rhodesia, known at first under the name of Pemba, was later called the Rusangu Mission. Among the laborers were S. M. Konigmacher from Nyasaland, and J. Victor Wilson from Solusi. The natives reached by it were the Batongas, the Barotses, and other tribes: AFRICAN MISSIONS 503 In 1920 W. H. Anderson made a trip through northeastern Bechuanaland as far as the Zambesi, where the Fasubea tribes live. Their chief received him kindly, and asked for teachers. J. V. Wilson accordingly, a few months later, took some native teachers into the country and started school work. The Maranatha Mission Mission work was begun in Kafirland in 1905, under the general direction of G. W. Shone, assisted by R. Moko. Mr. Shone erected a little house in the native district of Deb Nek. He and Mr. Moko labored in the villages round about, selling books and working among the natives as the way opened. In 1906 he secured a ninety-year lease of a farm of 400 acres, situated some twenty-five miles east of Grahamstown, on the Great Fish River. On this mission farm work proper began. In 1907, Mr. Shone was called to enter the Dutch work, and F. B. Armitage took his place at the mission. He erected in 1908 a church, which also served as a school building, and a shop, both buildings being of stone. In the same year a small day school was opened. In October, F. B. Armitage and W. S. Hyatt made a wagon trip into Kafirland, holding evening serv- ices, illustrated by the stereopticon, among the natives, and giv- ing their days largely to treating the sick. They made another trip later in the year, and early in 1909 went over the same ground and gathered up children for the boarding school, which was begun that year under the charge of G. A. Ellingworth. In 1910, Mr. Armitage was requested to go to Natal, and open up work among the Zulus, and W. S. Hyatt took his place at Maranatha. Forty-eight pupils were enrolled in the last term of that year, and fourteen were baptized. Early in 1911 the Maranatha church was organized, with a membership of twenty-seven. A little later six new members were baptized, giving the church a total membership of nearly fifty. In Jan- uary, 1911, W. S. Hyatt, R. C. Porter, and Dr. George Thoma-. son took a ten days’ trip among the natives, holding illustrated. services in the evening, and giving medical help to the sick. During these few days, Dr. Thomason treated 197 cases. W.S. Hyatt being called to take the presidency of the Cape Conference, Claude Tarr took over the superintendency at Mara- -natha. Miss Victoria Sutherland, a student from Claremont, was active in the school work. The mission had some draw- backs in early years, owing to drouths, but in more recent years the farm has yielded excellent crops. 504 ORIGIN AND PROGRESS When in 1919 the school work was moved in order to get nearer to the heart of Kafirland, the Maranatha farm passed into the ownership of Charles Sparrow, who still maintains some of the missionary features. The school was moved into the Transkei district, where it occupied a farm property near Butterworth in the Cape Conference, and is known as the Bethel Mission Training School. There is also an outstation, from which work is done for the Tembus and the Pondos. The Tsungwesi, or Inyazura, Mission The occupation of Southern Rhodesia by the pioneer white settlers began in 1891. Until then, the Mashonas, a peaceable class of natives, had been periodically raided by their neigh- bors, the more warlike Matabeles, and then came a war between the Europeans and the natives. In 1896 occurred a native re- bellion, followed by the cattle plague known as the rinderpest. The great Boer War, beginning in 1899, further interfered with the settlement of white men in that part of Southern Rhodesia. M. C. Sturdevant, superintendent of the Solusi Mission, de- siring to push farther into the interior, went to Mashonaland in March, 1910, to look up a mission site. The government directed him to Mr. Folks as a gentleman who might give some information in reference to a suitable site. Mr. Folks told Mr. Sturdevant that he was about to surrender his own farm to the covernment in order to return to England, and suggested that it might prove suitable for the mission. After carefully inves- tigating the character of the soil and the water supply, Mr. Sturdevant decided to accept the offer, and the government was pleased to set the land aside for mission purposes, with the understanding that a tract of similar size be deducted from the land belonging to the Solusi Mission. The Folks farm consists of 3,666 acres, and has a fertile soil watered by two rivers, the Tsungwesi and a tributary, both of which flow during the entire year. It lies near Inyazura Siding, a station on the Salisbury-to-Beira Railway. In the early records is found the name Tsungwesi, but it is now known as the Inyazura Mission. The improvements on the farm, when it was taken over, consisted of fifteen acres of plowed land and four native huts. The place is surrounded by hills and moun- tains, and the scenery on every side is beautiful. The four huts already mentioned provided shelter for the first year. Early in 1911 bricks were made and burned; and by the end of November, Elder Sturdevant and his family were AFRICAN MISSIONS 505 occupying a comfortable, six-room brick cottage. A new school building, 24x40 feet, was built of poles set perpendicularly, and plastered inside and out with mud, roofed with grass, and provided with brick seats plastered with mud. To these build- ings were added a store, tool shop, and a large dining-room, all with iron roofs, besides a number of huts, lion-proof cattle kraals, and a mule stable. MEMBERS OF A MISSION CHURCH The mission school was opened Jan. 1, 1911, with twelve students, who boarded at the mission. By the end of 1912 the enrolment had grown to seventy-three, of whom forty were boarding students. F. B. Jewell was for a number of years in charge of the school work. W. Hodgson, who had charge in 1919, reported a church membership of ninety-five, with one outschool. During the first half of the year 1911, Claude Tarr assisted in the mission work, giving M. C. Sturdevant an opportunity to take some needed rest. About this time the lions were becoming very troublesome. One afternoon Mr. Sturdevant took his gun and some native boys, and went in pursuit of a lion which had 506 ORIGIN AND PROGRESS done considerable damage on the farm. They found the beast in a secluded spot among some rocks. After it had received four rifle shots, it charged upon Mr. Sturdevant. He had not time to insert a rifle cartridge, and so fired a load of buckshot full into the face of the animal, which immediately reared and fell backward on the rocks dead. The Zulu Mission F. B. Armitage, formerly of the Solusi Mission, opened up a mission for the Zulus near Ladysmith, Natal, in 1910. Dur- ing the first two years the work was carried on in temporary quarters, Mr. Armitage meanwhile giving much of his time to searching out and negotiating for a permanent home. In 1912 the Spion Kop farm was purchased, so named from a portion of the hill which included one of the famous battlefields of the Boer War. The work at Spion Kop was begun in a three-room sod house. The students worked hard, and by 19138 suitable buildings had been put up, and one outschool was in operation. The Zulu church then numbered twenty-five. Hubert Sparrow assisted in the work. On the West Coast of Africa One of the earliest believers on the West Coast of Africa was F. I. U. Dolphijn. He learned of the Adventist views by receiving from the captain of a vessel which was anchored for a while in the harbor of Apam, a roll of Seventh-day Adventist papers sent out by the International Tract Society. The read- ing of this literature led him, in the year 1888, to begin the observance of the Sabbath. Five years later E. L. Sanford and K. G. Rudolph, entered the field as the first Adventist workers in that part of Africa. Sickness brought this first effort to naught. The next company of Seventh-day Adventist missionaries to go to the West Coast of Africa consisted of D. U. Hale, super- intendent; Mr. and Mrs. George T. Kerr, medical missionaries; and G. P. Riggs, a colporteur. These persons landed at Cape Coast Castle Oct. 4, 1895. A mission site was duly selected,— 5,760 acres donated by a native named Essien. Once more, however, the work was broken up by serious illness. Mr. Riggs contracted dysentery, and had to hasten home. He died in a hospital in Liverpool, Jan. 8, 1897. Brethren Hale and Kerr moved some of their things to the mission site, and began to build. While thus engaged, Mr. Kerr was stricken with black- AFRICAN MISSIONS 507 water fever. Careful nursing restored him; but when he was attacked the second time, in April, 1897, the doctor ordered him sent to Cape Town, South Africa. During that spring, Elder Hale baptized five faithful Sab- bath keepers, but he had struggled through several severe at- tacks of the fever before Mr. Kerr left. When in June of that year he had recovered from a severe attack of black-water fever, it was recommended that he return to the States. The mission work was then left in the hands of two of the converts, F. I. U. Dolphijn and G. P. Grant. For six years no further aggressive work was done. In the early spring of 1903, D. U. Hale and his family re- turned to the mission, where they found Brother Dolphijn bear- ing faithful witness to the truth. J. M. Hyatt and his wife accompanied D. U. Hale, and labored in West Africa four years. But sickness soon showed itself again, and Elder Hale came down with his third severe attack of black-water fever. [Tor two weeks he was not expected to live; but by the most careful nursing, he finally rallied. Before he was able to sit up, three of his children were in the hospital with him. The doctor urged that to remain would be nothing less than suicide, and so Mr. Hale and his family reluctantly left that field. At the General Conference of 1905 it was voted that D. C. Babcock, who had been laboring in British Guiana, be sent to the West Coast of Africa, to revive the work of that mission. He and his family settled first at Freetown, Sierra Leone, from which place he paid a visit to the Gold Coast. It was decided that Sierra Leone was the proper place in which to establish the headquarters of the work in West Africa. Thus an ac- quaintance was gained with the people, and a number of books were sold. Early in 1906 a mission house was built on the mountain side in the suburbs of Freetown. When the workers moved into this house, their health greatly improved. Shortly after this, Mrs. Babcock was requested to open a school for children, and did so. The enrolment of pupils ran up to 125. It was decided next to conduct a tent-meeting. A new 40 x 60-foot tent having been erected in the city of Freetown, the first meeting was held on the evening of January 10, with a crowded congregation. The interest increased each evening, the nightly congregations for six weeks ranging from 600 to 1,500. At the close of this effort, a church was organized, with a membership of thirty-one, and plans were laid for the erection of a meeting house. 508 ORIGIN AND PROGRESS L. W. Browne, a West Indian, who had received some train- ing in the United States, arrived at the end of April, 1907, and rendered valuable assistance. One of the results of the tent- meeting was to bring into the truth two young men, R. P. Dauphin and C. E. F. Thompson, who soon became valuable workers. | In August, 1907, Mr. and Mrs. Babcock went to the Gold Coast and held a series of tent-meetings. Several young men accepted the message, one of them, Samuel Morgue, becoming TRAVELING IN THE WEST AFRICAN “BUSH” PD. C. Babcock and his fantily on the road. actively engaged in the work. On their return to Sierra Leone in November, it was decided that L. W. Browne, C. E. F. Thompson, and R. P. Dauphin open work at Waterloo, twenty miles from Freetown. This effort also was successful, and a little company of believers was gathered out and a church organ- ized. In May, 1908, L. W. Browne sailed for America, his health being somewhat impaired. To accommodate the increased attendance at the school, a small building was erected near the mission home at the be- ginning of 1908, which was also used as a house of worship. The Mission Board was now asked to make an appropriation of $1,500 with which to secure better facilities for the educa- tion of more mature young people who could be trained as laborers. The request was granted, and Mr. and Mrs. T. M.. AFRICAN MISSIONS 609 French, of Union College, Nebraska, were sent to take charge of the work. They arrived in August, 1908, and school was opened in 1909, with a fair number of students. In November of the same year this work of missionary training was removed to Waterloo, where the students were able to do something on the land to help meet expenses. A year later a repair shop was opened in connection with the school, and this furnished further opportunity for the boys to earn their way. Early in 1909, urgent requests having come from the Gold Coast, C. E. F. Thompson went to Kickam and Axim, and con- ducted a series of meetings among the Nsimbia people. A year later, D. C. Babcock visited these points, held further meetings with the people, and baptized about fifty believers, organizing churches at Kickam and Axim. The first general meeting on the West Coast was held in October, 1910, and was attended by representatives from all parts of the field, there being present about one hundred mem- bers, including the pupils from the Waterloo school. In view of the urgent calls for further help on the Gold Coast, where three schools were being conducted at this time, Mr. French volunteered his services. Leaving the school at Waterloo in charge of W. H. Lewis, who had recently come over from America, with I. W. Harding as teacher, he settled with his wife at Axim. Two weeks later Mrs. French succumbed to the fever. She was a faithful and efficient worker, and her death was a great loss. Mr. French’s health being in a precarious condition, he was advised to return to the States for a fur- lough, and he sailed in February, 1911. During his absence, C. E. F. Thompson took charge of the work on the Gold Coast for a time, until he, too, was broken down in health, dying of Bright’s disease, March 25, 1912. He had been trained at Kingston College, Jamaica, and was well prepared for the work. When it became necessary for Mr. and Mrs. Lewis to remove to Freetown on account of failing health, the work at the school was taken up by Mr. and Mrs. F. S. Bolton, of the Washington, D. C., Foreign Mission Seminary. After an absence of a little more than a year, Professor French returned, and once more had oversight for a time of the training school. In the year 1912 a resthome for the West Coast mission- aries was opened at the Canaries, under charge of Mr. and Mrs. B. B. Aldrich, trained nurses. In April, 1912, the corps of workers was further re-enforced by the arrival of Dr. E. W. Myers, of Washington, under whose direction treatment-rooms 510 ORIGIN AND PROGRESS were fitted up in a building first erected in Freetown for school purposes. Dr. Myers enjoyed excellent success in his labors as a medical missionary. Early in 1912, following a general evangelistic tour by the superintendent, work was opened at two new stations, one at Matotoka, among the Temnes; and another at Gwambama, among the Mendes. Work was naturally interrupted at the time of the World War, but it has since been resumed. D. C. Babcock began work in Nigeria in 1914. Accompanied by two West African workers, he traversed a considerable part of the country, founding a school for the Yorubas at Lalupou in southern Nigeria. In the course of a few months two other schools were in operation, and the interest was growing. In 1917 Elder Babcock was compelled by failing health to return to America. E. Ashton, of England, carried on the work for a time. Others took it up later. In 1924 Nigeria reported a baptized membership of 314. British East Africa Work was begun in British East Africa in 1906 by A. A. Carscallen, who was sent out by the British Union Conference. A site was selected near Kisumu, Kavirondo Bay, on the north- eastern shore of Victoria Nyanza. ] De eee ee re ap EE OF BM CAO UU CL NOISSIW VIGNI HLOOS HHL FO SUAADITHRA ANV SHAMYUOM MISSIONS IN INDIA AND BURMA 527 in the streets of Patala, was attacked by Mohammedan fanatics in 1911, and beaten to death. In 1913-14, while Mr. and Mrs. Burgess were absent on furlough, the work was in charge of C. C. Belgrave, a West Indian who acquired the Hindustani language in British Guiana, among the Hindus there engaged on sugar plantations. In 1914 the school at Garhwal had its first baptism. Temporary school work was opened in Dehra Dun by Mrs. Alice O’Connor, who had obtained a knowledge of the Urdu. Later Mrs. O’Connor joined Misses Kurtz and M. B. Shryock in school and dispensary work at Najibabad. This work had an encouraging growth, and in 1913 a brick mission house was erected. Dr. V. L. Mann, who has had general oversight of other dispensaries and is editor of the health journal at Luck- now, has done much work in connection with this mission. About 1910 work was begun among the Hindu women of Lucknow by Miss Vera E. Chilton. In 1918 a call came from the Punjab province, which had not been entered by a Seventh- day Adventist worker. A native Christian minister, leader of a body of 1,200 natives, not connected with a religious society, met S. A. Wellman while traveling, and accepted the Sabbath truth. He urged that work be begun in the Punjab. Dr. Mann and F. H. Loasby accordingly made a tour of the region with a wagon and tent outfit, treating the sick and teaching the essential truths of the message. They finally located at Lahore. South India The South India Mission includes the southern portion of British India and Ceylon, with a population of 60,000,000. Our work began with the Tamils, a race who have shown them- selves unusually susceptible to the Christian religion. More- over about a thousand of the Tamils had been paying some regard to the Sabbath for a number of years. J. L. Shaw, in company with G. F. Enoch and J. S. James, visited these Sab- bath-keeping Tamils for the first time in the autumn of 1908. The people gave our workers an enthusiastic reception, and a number of them showed a deep interest in the gospel. At the special request of these Tamil-Sabbath keepers, Elder James settled among them, and began to apply himself to the study of the language. The people of the Tinnevelli District came forward with an offer of two acres of land adjoining their village on the north, where buildings could be erected for the carrying on of work. In the spring of 1908, Elder James took up his abode in the village, and began to work for the 528 ORIGIN AND PROGRESS people. In the following summer he put up a mission bungalow at a cost of $1,300. As he became familiar with the language and began to give definite instruction, a controversy arose among the people, some taking a definite stand for the Advent- ist faith and others opposing it. Meanwhile a dispensary was opened, where an average of one thousand persons a month were treated, and a school was started. To begin with, the teachers in this school were not of the Seventh-day Adventist faith, but when they had had A TAMIL BIBLE STUDY CLASS opportunity to study the truth, they were glad to identify them- selves with it. The attendance soon numbered about one hun- dred. By 1913 fifteen of the boys and girls of the school had been baptized, and sixty-six adults had accepted the message and received baptism, while many others were interested and counted themselves as Adventists. In 1910 work was begun in Trichinopoli, a city with a pop- ulation of 150,000, by a Tamil brother who had heard the mes- sage in Singapore. The interest was followed up by G. G. Lowry, who, however, was soon compelled by Mrs. Lowry’s failing health to leave the field. While J. S. James was absent on furlough in 1913-14, the work in South India was in charge of V. E. Peugh. On Elder James’ return, accompanied by Mr. and Mrs. E. Morrow, Mr. Peugh and a Tamil evangelist began work in the town of Pondicherry, on the east coast, where sev- MISSIONS IN INDIA AND BURMA 529 eral persons had accepted the Sabbath through reading the Adventist literature. The work in South India has been carried forward largely by means of literature. Almost the first work attempted after entering the field was the translation into the Tamil language of four tracts: “ Herald of His Coming,” “‘ The New Testament Sabbath,” “Is the End Near?” and “ Which Day Do You Keep, and Why?” In 1912 a colporteurs’ institute of three weeks’ duration was conducted in the city of Trichinopoli, at which nine men were in attendance. This institute marked the begin- ning of aggressive work with literature in South India. While it was in progress, a Hindu printer was getting out the first issue of our Tamil quarterly, The Present Truth, which was finished and delivered to the workers on the last day of the institute. ‘“‘ After the men had been assigned their territory,” writes J. S. James, “ we knelt around this pile of papers, 3,000 in all, and asked God to bless those who were to carry them to the people and those who should read them.”’ In the course of | the next nine months the workers secured 1,250 yearly subscrip- tions among an excellent class of people, altogether disposing’ of 9,525 copies. West India Work in West India has been carried forward under the leadership of G. F. Enoch. While acquiring the Marathi lan- guage, he opened up work at Lanovla, a semi-hill station near Bombay, where a number of English-speaking persons accepted the truth. A permanent station was established at Panwel, a village of 10,000 in a thickly populated district bordering on Bombay. A school and dispensary were opened here, and A. G. Kelsey joined in the work. In 1912 Mr. and Mrs. M. D. Wood, who had formerly labored in India under the direction of the Methodists, returned to take up work for the Seventh-day Ad- ventists. Mrs. Wood, being a medical missionary, began work in a dispensary at Kalyan, a railway junction near Bombay. Nine acres of land were purchased and a mission house erected. A branch dispensary was later opened at Igatpuri. As a result of the work in the two dispensaries and the evangelistic labors of Brethren Enoch, Wood, and their associates, a Marathi church came into being. Burma Work in Burma was begun by colporteurs, who sold large quantities of books and papers to the English-speaking people. 34 530 ORIGIN AND PROGRESS In 1902 H. B. Meyers, who had been engaged in canvassing, began to hold public meetings in the city of Rangoon, as a result of which several began to keep the Sabbath. At the con- ference held in Calcutta, Maung Maung, who had been working — at his own charges for the Burmese people for several years, made an earnest appeal for help, in response to which Mr. and Mrs. H. H. Votaw were sent to Burma, arriving in Rangoon early in January, 1905. Elder Votaw entered upon aggressive evangelistic work in Rangoon, and had the pleasure of seeing the number of Sabbath keepers (there being only three when he arrived) increased in the next few years to sixty. He was ably — assisted by two native workers, Maung Maung and David Hpo Hla, who made great personal sacrifices in accepting the truth, and gave themselves unreservedly to the work. In 1909 Elder _ Votaw appealed for a teacher to take charge of the industrial school which was called for by Buddhists in North Burma. R. B. Thurber, who was sent out in response to this call, established an industrial school at Meiktila, with thirty acres of land, buildings and shops. The school occupies a unique position in that it has prac- tically no Seventh-day Adventist constituents to draw from, and the money for its maintenance 1s raised among non-Advent- ists. When Mr. Thurber went to Burma in 1909, he wished first to learn the language, but calls for the opening of the school were so loud and frequent that the work was finally begun in a rented building with practically no facilities. After a num- ber of obstacles had been overcome, the school was provided with twenty-five acres of “ freehold land” on high ground over- looking the lake. There were a large school building, 38 Soha feet, with tile roof, cement floor, and double mat walls; a house for one teacher; house and stable for cartmen and bullocks; a temporary workshed, with living quarters for the teachers of carpentry and cane work; and finally a spacious workshop of the same size as the school building. In the morning the boys are taught English and Burmese; in the afternoon they work at their trades or at outdoor labor. Three different trades are taught. The members of the car- pentry class make chairs, tables, clothespresses, and other fur- niture. They also work on the buildings. The boys in the cane department make cane chairs of various models, stools, waste- paper baskets, and the like. The shoe department is crowded with orders for new shoes and repair work. In addition to the ordinary Burmese sandals and slippers, the students make reg- ular American shoes, for which there is a great demand. MISSIONS IN INDIA AND BURMA 531 The accommodations provide for an attendance of 140. There is a waiting list, and thus the school is always full. Most of the pupils are Burmese, but there are some Indians, Chinese, Karens, and Anglo-Indians. The boys are paid something from the start. As they become more skilled, the wage is increased until some receive as much as five cents an hour. A few are able to earn practically all their expenses, but usually the cost of tui- tion and board is about $15 a year more than the average boy can earn. The Meiktila Industrial School was for years the only BOYS’ SCHOOL IN BURMA trade school in Burma. Those who helped to start the institu- tion are well pleased with it, and give it their hearty support. The circulation of literature has occupied from the begin- ning a large place in the work in Burma. The Burmese people are fond of reading, and gladly welcome the colporteur. The sales of some of our workers have reached as high as $300 a month. Strange to say, while other denominations have been at work in Burma for something like a century, Seventh-day Adventists were the first to sell their books and papers. Our first attempt to sell reading matter in the Burmese language was made in 1911, with a 32-page booklet entitled, “The Signs of the Times and End of the World.” At first one of these books and a Gospel sold at one-half cent for the two; then the books sold at one-half cent apiece. Later the booklet and others like it were sold at one cent apiece, which covers the cost of printing. In the first four years more than 14,000 copies of these booklets were placed in the hands of the people of Burma. 532 ORIGIN AND PROGRESS An eight-page tract, “ The True Mode of Worship,” has been widely circulated free of charge. Some 2,000 copies of an eighty-page health booklet have also been sold. Ins 19124 twenty-two-page quarterly magazine, at 15 cents a year, ap- | peared. The first three numbers were issued in editions of 5,000. Then the circulation began to increase. The periodical is generally liked, and is exerting a strong influence in favor of the truth. Later Developments H. R. Salisbury succeeded J. L. Shaw as superintendent of the Indian field in 1913. It was a. severe blow to the work ORDAINED AND LICENSED MINISTERS OF THE INDIA UNION MISSION when, early in the year 1915, the ship “ Persia,” on which he was crossing the Mediterranean on his return from the General Conference in America, was torpedoed near Egypt, and he was not among the few that were rescued. Somewhat later, India was constituted the South Asiatic Division, with J. E. Fulton in charge, and W. W. Fletcher, of Australia, serving as field secretary. Carrying out this plan, the whole field was divided into four union missions, each under a superintendent: the Northeast, Northwest, and South India, and the Burma. At the General Conference of 1922 the Northeast Union Mis- sion, under the oversight of H. E. Willoughby, reported a strong English and a Bengali church in Calcutta and seven other native MISSIONS IN INDIA AND BURMA 533 churches in the Bengal Presidency; also several churches among the Santali-speaking people at Karmatar and Taljhari, and a church of Hindi-speaking people at Ranchi. The territory of this union includes the Bengal Presidency and certain other neighboring states that can be most easily worked from this center. The union has suffered for lack of workers, but the sale of literature is going forward encouragingly. The Northwest India Union, under the care of I. F. Blue, forms a triangle of a million square miles. Political uprisings are common, and famine follows any failure of crops. An encouraging work is being carried on by F. H. Loasby and V. L. Mann in the Punjab. The colporteurs are learning to sell our books, and the literature thus circulated is giving rise to many calls for teachers. The mission schools are reported as having an attendance of 500. These are not all conducted in buildings. A tree affording shade is sufficient protection for the village school. Chairs and benches are unnecessary, for the Indians prefer to sit on the ground. The brighter pupils in these village schools are picked out and sent to one of the board- ing schools. | The union has two fully equipped treatment-rooms and two dispensaries. The former, located at Simla and Mussoorie, are mainly for Europeans. The dispensaries are at Kalyan and Chuharkana. They minister every year to the physical needs of thousands of natives, who, while they wait their turns, are also given instruction from the Word of God. Evangelistic work is being carried on at ten stations, in charge of Europeans, from which itinerating tours are taken through the adjacent district. In the region above Hapur, M. M. Mattison is having encouraging success. R. E. Loasby has had charge of the training school at the Bombay Mission, and has also served as superintendent of the mission. There are many openings in the vicinity of Lasalgaon, where the training school is located. The South India Union Mission, under the leadership of G. G. Lowry, includes the field occupied by the Tamil, Telugu, Malayalam, Kanarese, and Singhalese peoples, numbering all told about 60,000,000. The beginning among the Tamils has been related on an earlier page of this chapter. The number of believers among these people has been more than trebled in the last four years. Two young Tamil men, E. D. Thomas and A. Asirvatham, have been ordained to the ministry. The strong- est station in the south is at Prakasapuram, a village near Naza- reth, where the work began. Besides day and boarding school, MONMOQAT NI GONGHUAANOD V LV dNouod SUAMUOM MISSIONS IN INDIA AND BURMA D385 there is a very live church, which occupies a building of its own, dedicated in 1921. This mission is under the supervision of E. D. Thomas. In the Malayalam country, lying to the west of the Tamil territory, there are one main station and four out- stations, all under the general oversight of H. G. Woodward. | The work among the Telugus has been going on for several years in a small way, but only recently has it been put on a strong basis. There are three well-attended schools. T. R. Flaiz is in charge. Evangelistic work on behalf of the English people was done at Madras by P. C. Poley, and at Colombo by J. M. Comer. The combined attendance at all the schools in the union numbers about 500. From the training school at Bangalore, thirty-five students have gone out into the work. The circulating of de- nominational literature is found to be a very important factor in the progress of the message in South India. The Burma Union Mission, under the leadership of J. Phil- lips, reports a growing interest and many new openings. The English church in Rangoon is under the care of R. A. Hubley and Dr. O. Tornblad; the Burmese church is shepherded by D. Hpo Hla, and the Telugu believers are led by others. In Upper Burma a new station has been opened at Toung-gyi in the Shan States. The Irrawaddy Delta Mission, having its headquarters in Henzada, has one strong church, with a village school and a school for girls, the buildings for which have been recently completed. R. A. Beckner has been in charge of this mission. The Tenasserim Mission, headquarters for our work among the Karens, reports a very hopeful outlook. In recent years our workers have come in contact with the Klee Bow Karens, who keep the seventh-day Sabbath, and are looking for the second coming of Christ. Mary Gibbs Denoyer, our first worker among the Karens, is still laboring for this people. The ‘industrial school at Meiktila is doing an excellent work. EAST BENGAL LEPER WHO WAS HEALED BY PRAYER F. J. HUTCHINS JOHN ECCLES, M.D. Ss ee ANOTHER MEMORIAL OF SACRIFICE The graves of Elder Hutchins and Dr. Eccles in Bocas del Toro, with their widows standing by. THE “ HERALD” The trim missionary schooner is seen at the left, with one of her yawl boats in the foreground. CHAPTER XxXIxX Missions in Central America and the West Indies IT was a ship captain that first carried a knowledge of the advent message to the islands of the Caribbean Sea. It hap- pened on this wise: There was established in New York City in 1883 a branch of the International Tract Society, which made large use of the vessels leaving New York Harbor, as instruments for the cir- culation of denominational literature. One day William J. Boynton, a member of the staff of workers, asked the captain of a ship bound for British Guiana, if he would be willing to distribute a roll of religious periodicals in that country, and he consented with some degree of reluctance. Not long thereafter a woman living near the wharf in Georgetown, British Guiana, called on an old man with whom 537 538 ORIGIN AND PROGRESS she was acquainted, and saw lying on the table in his house a © copy of the Signs of the Times. When she inquired where it — came from, he told her that a few days before a sea captain had stepped ashore, and scattered a bundle of periodicals on : , | the wharf, saying as he did so, “I have fulfilled my promise.” — The woman took the paper home with her, and presently began to observe the Sabbath. Others read the paper, and joined 4 her in obeying the truths it taught. After some time the same — periodical, considerably the worse for wear, was carefully folded — up and sent to a sister living in Barbados. Before it was en- — tirely worn out, several persons in that place had been brought — to a knowledge of the advent message. In the case of some of these persons, it should perhaps be said the conviction that the seventh day is the Bible Sabbath dated still farther back. Years ago, when slavery was still prevalent, a pious black mother of Barbados gathered her chil- dren around her, and read to them the fourth commandment out of the Bible, saying in substance: “ My children, God made the seventh day holy, and it is the Sabbath. Men have changed it, but some day the true Sabbath will be restored. I may not live to see it, but you will.” The children never forgot the words of their mother, and when the copy of the Signs fell into their hands, and they read of a people who kept the seventh day and taught others to keep it, they gladly accepted the truth, saying, ‘‘ Mother told us so.” It was not long before the new believers entered into corre- spondence with the International Tract Society in America, with a view to obtaining more literature, and by and by a colpor- teur proceeded to British Guiana, where during three years he distributed all the literature sent to him. In the Review and Herald of Dec. 2, 1886, he reported the holding of the first Sabbath service in that mission field. Meanwhile further help for the region of the Caribbean had been provided in Mrs. E. Gauterau, of Honduras, who accepted the message in California, and returned in 1885 to her Central American home, taking with her a large supply of reading matter. This she scattered throughout the Bay Islands and in British Honduras, taking pains also to send the names of many interested persons to the International Tract Society. Letters beginning to come in rapid succession from interested persons in those parts, the General Conference, at its meeting in 1886, decided to send G. G. Rupert on a visit to British Guiana, and T. H. Gibbs to Honduras and the Bay Islands. These men started in January, 1887. Elder Rupert was accompanied by CENTRAL AMERICA AND THE WEST INDIES 539 George A. King, of New York, an experienced canvasser, who took with him a supply of our books. The brethren remained in the field about three months, during which time Mr. King sold not far from $1,000 worth of books. Mr. Gibbs found a good interest in the message in the parts of Central America that he visited. He disposed of a number of books, and found reliable persons to act as distributors of literature. In 1888 Mrs. A. Roskrug, of the island of Antigua, accepted the message while on a visit to London, England. On return- ing to her home the following year, she began at once to inter- est her neighbors in the truth, and in the course of time organized a Sabbath school. The church in Antigua was established by D. E. Wellman, who gave a full quarter of a century’s service in this tropical field. William Arnold made his first canvassing trip to the Carib- bean also in the late eighties. He made four other trips, work- ing in almost every English-speaking colony in the West Indies, and placing, all told, about 5,000 books. D. A. Ball was sent to the West Indies in 1890, and visited most of the islands. He found interested persons in many places, and was able to organize companies of believers in Bar- bados and Antigua. Failing health obliged him to leave at the end of two years, and again the believers had to wait several years for a minister. Late in 1893 A. Beans and W. Hackett, two faithful colpor- teurs, settled in the Barbados, and not only greatly encouraged the company of believers, but began to train a corps of West Indian young men for the canvassing work. Soon several of these were in the field, and doing well. Spanish and British Honduras The first ministerial help was provided for Central Amer- ica in 1891, when Mr. and Mrs. F. J. Hutchins began to pioneer the way along the Central American coast, combining minis- terial work, dentistry, and book selling. They found eight adult believers in Ruatan, one of the Bay Islands. Soon there were believers also at Utilla and Bonacca. On the latter island, the progress of the message was so rapid that a church building begun as a union church was completed as a Seventh-day Ad- ventist meeting house, nearly all those connected with the en- terprise having by that time embraced the message. It was soon found that the work could be carried forward more rapidly in these islands if the missionaries had a boat of 540 ORIGIN AND PROGRESS their own. Accordingly, the Sabbath schools in the United States took hold of the enterprise in characteristic fashion, and the needed funds were provided. The “ Herald,” a trim little schooner of thirty-five tons’ burden, was built and put into com-. 9 mission, and for several years, with its “storm king” captain, as Elder Hutchins was commonly called, was well known along — the coast. In 1900, the means of communication between the islands having improved, the “ Herald” was sold, a portion of THE CHURCH BUILDING AT BONACCA the proceeds being used to purchase mission property in Bocas del Toro, now in the republic of Panama. A gasoline launch was purchased to operate among the islands around Bocas. In 1895 the work in Central America was strengthened by the arrival of Elder and Mrs. James A. Morrow, and Frank Mosebar, a colporteur. The school started in 1893 in Bonacca was for a short time in the hands of Mr. and Mrs. H. A. Owen, who later entered upon work in the interior of Spanish Hon- duras, being succeeded by Mr. and Mrs. William Evans. In 1899 F. Holmden and his family settled in Utilla, one of the Bay Islands, where Winifred Holmden conducted a school which came to have an enrolment of sixty. School work was also undertaken by S. Parker Smith and his wife in 1901 on St. Andrews Island, belonging to Colombia, where Elder Hutchins and Dr. John Eccles, a medical missionary, had pioneered the way. —- tt, Sune, 1903. Porteot-Spain and kingsto {Price 3 Cents. Watchman, Wibat of The Wight? the gleams of the golden morning are seen kingdom prepared for you from the He calleth to Ee of Sei, Watchman. on the eastern hilltops, the earnest en- foundation of the world, for the time has hat of the night? Watchman, what of:the ‘Wuiry watchman what of the night, is come that the saints possess the kingdom. night? The watchman said, the morning ising fram a multitude of hearts. The Enoch spoke of this morning ; Abra- cometh, and alu the night: If ye will en- promoters of the Canbbean Watchman ham looked forward to it; Paul called it : pene enquire See coe Is. xx. tt-t2. believe that the Lord, who is arousitig the blessed hope, and the beloved disci. N this Scripture the prophet uses a this enquiry has already prepared a ple after Seeing its glories exclaimed symbol familiar to his times. In the message that will answer it These ** Even so come Lard Jesus.” And now ays of fierce animals and still fiercer payes are Zedicated month by month its golden gleams can be seen on the hill- poor to do this, and had to take axes and saws to the forest, and themselves cut uprights, joists, rafters, etc. Oftentimes it was necessary for this timber to be carried piece by piece on the head for miles over rough mountain trails. The year 1903 recorded some definite advance steps in the Caribbean field. In that year general meetings attended by W. A. Spicer were held in Jamaica and Trinidad. At the former the Jamaica Conference was organized, with a membership of 1,200. The meeting held in Port of Spain, Trinidad, witnessed the organization of the East Caribbean Conference, with a mem- bership of 850 and a territory extending from St. Thomas in the north to the Guianas in South America. _ At these meetings it was decided to issue a monthly period- ical of sixteen pages to disseminate the truths of the message. The paper thus started, The Caribbean Watchman, was sold from house to house, and soon attained a monthly circulation of upwards of 7,000. 550 ORIGIN AND PROGRESS The Watchman was at first printed by an outside publishing house; but when it had been issued about a year, in 1904, at the session of the East Caribbean Conference held in Bridge- town, Barbados, it was decided to begin to raise a fund with which to purchase a printing outfit. In a comparatively short time a complete printing plant had been installed. Some years — later the Pacific Press established a branch house at Cristobal, Canal Zone, after which all printing interests centered there. — . a PACIFIC PRESS BRANCH, CRISTOBAL, CANAL ZONE In 1925 the Caribbean Union Mission reported ninety-two churches, with 3,603 members. Haiti Haiti, with a population of about one million, nine tenths of whom are Negroes, the remaining one tenth mulattoes, re- ceived the message in the first place through the printed page. In 1879, J. N. Loughborough, then living in Southampton, Eng- land, sent a box of books and tracts to Cape Haitien. The box not being consigned to any one in particular, it fell into the hands of the agent of the steamship company, who passed it on to the Episcopal missionary stationed in the city, and he ir turn distributed its contents among the other Protestant mis: sions. On the following Sunday the Baptist missionary circu lated some of this literature among the people in attendance a his service. One of these, a young Jamaican by the name of Henri Wil liams, read the literature given him, and with his wife bega) CENTRAL AMERICA AND THE WEST INDIES do 1 to keep the Sabbath. He soon established communication with the publishers, and obtained further supplies, which he indus- triously circulated, thus preparing the way for the living preacher. In time he was joined by a few other earnest souls, among them a young teacher. W. J. Tanner entered the field in 1905, and his labors were blessed, so that at the General Con- ference of 1909 he was able to report 109 Seventh-day Advent- ists in the island, eighty of whom had come from the Roman Catholic Church. Since then the work has continued to grow. There is a thriving company at Port au Prince, that had an interesting origin. When W. J. Tanner visited the place in 1907, he found a respectable old man who had been observing the Sabbath for nine years, during the first seven of which he Supposed that he was the only Christian in the world observing the seventh day. He had discovered the truth simply by read- ing the Bible. It was not long before he had a company of eight or nine who met with him on the Sabbath to study the Bible and the Sabbath school lessons. At the beginning of the work Mr. Tanner was greatly ham- pered for want of Bibles. The people would say, “ What is the use of having your tracts and books if we have no Bibles? Sell us Bibles, and then we shall be able to read your literature with profit.” Application was accordingly made to the agent of the British and Foreign Bible Society at Port au Prince, and the response was liberal. Not only were Bibles furnished at less than the original cost, but our workers were permitted to give away Bibles to those who could not afford them, and to do so at the expense of the society. When Elder Tanner’s health failed, the work went forward under other leadership. Andre Roth took general charge in 1918. In the same year a church building in Port de Paix was finished ; 1920 saw the completion of a church for Cape Haitien, and a year later an advantageously located church property was purchased in Port au Prince, the capital of Haiti. - In 1925 the Haitien Mission was able to report twenty churches, numbering all told 700 members. | Cuba Cuba has about the same area as the State of Pennsylvania, and a population of over 2,000,000, more than 60 per cent of the native population being colored. Work was begun on the island by Mr. and Mrs. I. E. Moore, who entered Havana as self-sup- porting nurses in 1904. In the following year E. W. Snyder, formerly of Argentina, began work in Havana. Shortly after 552 ORIGIN AND PROGRESS his arrival a native pastor invited him to address his congrega- tion on the subject of prophecy. At the close of this meeting, one of the most intelligent members asked permission to come ee —- to the house of Brother Snyder for regular Bible readings. On a coming to receive his first reading, he saw the chart of the ten commandments hanging on the wall, and was impressed with the fourth. He kept the next Sabbath. Moreover, he began at once to labor for his friends, and to circulate reading matter. q In the same year a church was organized in Havana, with a membership of thirteen. Other centers were shortly opened at different points in the city, and in other parts of the island, two of these being in eastern Cuba. In one of the latter, Omaja, is our first church of American settlers. Local schools have been operated on St. Lucia and San Claudis. In 1914 the first training school was opened at Santa Clara, Mr. and Mrs. S. H. # Carnahan being in charge. 5S. E. Kellman, superintendent, re- ported seven churches in 1919, with a membership of 232. The ; mission headquarters is at Matanzas. In 1925 there were eight churches, with a combined mem- bership of 400. Earthquake at Kingston, Jamaica In June, 1906, there was a fourth session of the East Carib- bean Conference, held in Port of Spain, Trinidad, at which the General Conference was represented by I. H. Evans. The West — Indian Union Conference was organized at this time, and ar- rangements were made for a union conference gathering to be held at Kingston the following year. At this meeting, which convened on Jan. 11, 1907, there were delegates from Se Thomas, Antigua, Dominica, St. Lucia, Barbados, St. Vincent, Grenada, Tobago, Trinidad, British Guiana, ‘Panama, Costa Rica, Spanish Honduras, British Honduras, Cuba, Haiti, and Porto Rico, as well as a large representation from Jamaica, the whole number of delegates and members in attendance being — over 400. The conference opened encouragingly, but was just vetting well under way when, on the third day of the session, occurred the awful earthquake which destroyed practically all the busi-- ness portion of Kingston and severely damaged the adjacent - section. The loss of life was estimated at 1,500, and thousands were injured. One of the delegates, Norman Johnston, the treasurer of the West Indian Union, was among the dead. Un- der the circumstances it seemed best to transact only the neces- sary business, and then let the workers return to their homes. CENTRAL AMERICA AND THE WEST INDIES 553 This they did, however, with unabated courage, feeling that the earthquake was one of the calamities for which we may lcok in the last days, and earnestly praying that it might in some degree awaken the careless and unconverted to a sense of their lost and helpless condition. In fact, the terrible calamity did have the effect of causing some to decide for the truth. At the time of the earthquake a service was being held in the Kingston church by J. A. Strickland, who gives the follow- ing account of the experience: | “We were singing No. 732 in ‘Hymns and Tunes.’ We had reached the third stanza of the hymn, “<« Whate’er events betide, Thy will they all perform; Safe on Thy breast my head I hide, Nor fear the coming storm.’ “Just as we finished singing the last line of that stanza, the earth- quake was upon us. It came with a moaning, rumbling sound. The earth trembled, and the church building quivered from foundation to roof; then there were two or three seconds of stillness —a deadly, oppressive stillness, such as I never felt before; then a rushing, roaring, rumbling noise, and the storm was upon us, as a wild beast might spring upon its prey. The building shook with a violence that made it difficult for one to stand on his feet; the floor of the church rose and fell like the waves of the sea; the building swayed back and forth, the walls twisted, as if a mighty giant were trying to wrench off the roof. “Outside could be heard crashing walls and shrieks of people. The timbers of the church cracked as if the building were at the point of a collapse. Falling plaster filled the place with dust, so that a twilight pre- vailed. The arched brick entrance gave way, and fell with a crash. When the entrance fell, there was a stampede for the door, the people not know- ing what had happened. “JT sprang from the pulpit, and got between the people and the door, and began to sing, ‘Praise God, from whom all blessings flow.’ In a moment there was perfect order, and all signs of excitement had dis- appeared, and our people sang that grand old doxology, sang it gloriously, prayer was forgotten, and only praise was offered to God. “When we had finished singing, we hurriedly examined the steps to see if they were safe for the people to stand upon, and then assisted the congregation out, without hurt or harm.’’—‘ The Advent Message in the Sunny Caribbean,” by George F. Enoch, p. 37. Mexico Adventists began their work in Mexico in 1893, when D. T. Jones, Dr. Lillis Wood, Ida Crawford, Ora Osborne, and Mr. and Mrs. Alfred Cooper entered the field. School and sanita- rium work was carried on with some success, and a well- equipped sanitarium was put in operation in Guadalajara. It was some years later that the work began to take on more of an evangelistic character. In the summer of 1897, Prof. mg 554 ORIGIN AND PROGRESS G. W. Caviness, formerly president of Battle Creek College, en- tered Mexico. He settled at first in Guadalajara, where he gave himself to the study of the Spanish language, and as he became able to undertake it, engaged in literary work. Toward the close of 1899, he and his family, with Mr. and Mrs. S. Marchi- sio, went to the city of Mexico to open up evangelistic work. They took up their permanent abode in Tacubaya, one of the principal suburbs of Mexico City, and began visiting the peo- ple in their homes and intro- ducing the few denominationa: books then printed’in the Span: ish language. As they visited the Mexicar families, they were asked why} they did not start a _ schoo where the children might lear English. The request being ¢ general one, the school was opened, and about forty pupil: of the higher class were soon il attendance. Through these chil dren entrance was gained int many homes, and Bible reading. were held in some of them bringing out different phase of the advent message. A Sab bath school was started in con nection with the school, and wa attended by a goodly number o children. A school was also opened later at San Luis Potosi and a school for native children in La Visnaga. The publishing work began in 1896 with the issuing of monthly periodical called El Mensajero de la Verdad. Whe George Brown went to Mexico in 1904, it was decided to ope a publishing house of our own. A piece of land was bought, small building put up, and a printing press installed. From thi small beginning there was developed a fairly well-equippe printing office. This did all the necessary work until the opel ing of the branch of the Pacific Press at Cristobal, Canal Zon which took over all the publishing interests. : S. Marchisio was the first canvasser for Seventh-day Adven ist books in Mexico. He entered the country in the summer | 1891. As there were no Spanish books, he sold the English ec tion of “The Great Controversy,” his field being the city © G. W. CAVINESS | _ thus received that a little "Southern Mexico, a a copy of the paper and _ that locality. The work thus begun extended to CENTRAL AMERICA AND THE WEST INDIES 555 Mexico, with only about 2,500 English-speaking people. Later he spent some time at the Guadalajara Sanitarium, returning in 1899 to Mexico City, where he began canvassing for the Spanish ‘Christ Our Saviour ” and “ Steps to Christ.” In Mixcoac, a suburb of this city, fifty copies of ‘Christ Our Saviour’’ that he had sold to various custom- ers, were burned by the Catholic priests. Later he began to work with the periodicals. The canvassing work in Mexico had a new start in 1908, when four young men from Los An- ; | ei Mies Calif, under the BAPTISM IN SOUTHERN MEXICO leadership eta CATA Ae Ear eee baptizing a native Mexican Green, began to work 3 with Spanish “ Coming King.” Later other and larger books were sold, and with excellent success. More recently “ Patri- archs and Prophets ”’ is having an encouraging sale in the coun- try. Most of our churches in Mexico had their beginning in the circulation of read- ing matter. At Salina Cruz, in young Spaniard received Some tracts, and made such good use of the light later there were twenty keeping the Sabbath in the neighboring districts CHAPEL IN VISNAGA, MEXICO until there were four ad- ditional companies, numbering fifty Sabbath keepers. These persons are descended from the Zapotecan Indians. They are Superior in some respects to the Mexicans in other parts of the country, and are religiously inclined. 556 ORIGIN AND PROGRESS In San Luis Potosi, where Julius Paulson for some years carried on a health food business, two families of tinsmiths began to keep the Sabbath through reading matter placed in their hands, and wrote to G. W. Caviness, requesting further | instruction. In due time a company of believers was raised up. As the work grew, it extended into the surrounding coun- try, so that soon there were three other small companies in the vicinity of San Luis Potosi. WEST CARIBBEAN TRAINING SCHOOL Colporteurs scattered papers and books also.in Torreon, and — soon an interest developed there. When Professor Caviness went to the place, he found one whole family keeping the Sab- bath. After he had held a series of meetings, a half dozen more accepted the truth. Here also the work has continued to grow. Toward the close of 1911, H. L. Rawson went to Monterey, in the province of Nuevo Leon. He found some interested per- sons, and the interest grew rapidly till it became necessary to rent a hall for the meetings. Fifteen persons signed the cove-_ nant, and a number of others awaited baptism. Scattered about in other parts of the country were a number of small com- panies of believers who were sending in appeals for help. Other places where believers were raised up in these years are Salina Cruz, Tampico, Ameca, and Tuxpan. + Sires vr as ~~) ——o . he Dae : CENTRAL AMERICA AND THE WEST INDIES — 557 J. EK. Bond, who became connected with the work in 1920, reported a baptized membership of nearly 450, with eight or- ganized churches. Prof. G. W. Caviness, prominent in the Mexican work for twenty-five years, passed away in 1923. In 19238 the republics of Mexico, Guatemala, Salvador, and Honduras, with British Honduras, were organized into the Aztec Union Mission, having by 1925 a total of twenty-one churches and a membership of 1,014. General Organization of the Caribbean Field U. Bender, and after him A. J. Haysmer, occupied the posi- tion of president when the field as a whole was organized into a union conference. H. H. Cobban was for years secretary- treasurer and manager of the publishing work that developed in the Canal Zone. During the Great War the union organiza- tion was discontinued, the island fields eastward being then made into a group known as the East Caribbean Missions, for a time under the oversight of C. E. Knight. The republics of -Mexico and North Central America were grouped together as the Mexican and Central American Missions, under the general oversight of R. W. Parmele. The taking over of the publishing work by the Pacific Press branch publishing house has stimu- lated the sale of the denominational literature all through the field. In 1922 the Bahama Islands, Mexico, Guatemala, Honduras, Salvador, Nicaragua, Costa Rica, Trinidad, Tobago, British Honduras, Panama, Colombia, Venezuela, together with British, French, and Dutch Guiana, were organized into the Inter-Amer- ican Division, under the superintendency of Elder E. E. Andross, ‘vice-president of the General Conference for that division. | According to the Year Book of 1925, the Inter-American field had twenty-five organized churches and 8,889 members. ; J. W. WESTPHAL F. H. WESTPHAL F. W. SPIES F. A. STAHL 558 HEADQUARTERS AT FLORIDA, NEAR BUENOS AIRES CHAPTER XXX a Missions in South America IN the older countries of South America, civilization ex- tends far back. Before the Pilgrim Fathers landed at Plymouth Rock, the universities of Lima and Cordoba were graduating numerous students annually, and one finds today in most of the republics well-equipped universities, and a growing number of normal and high schools. Common schools are gradually spread- ing, and are becoming general in Argentina. There is among the upper classes a refinement of manners, an elegance of dress and appearance, and a natural politeness not excelled anywhere. _ Seventh-day Adventists began evangelical work in South America in the early nineties. About ten years later, in 1902, the continent was divided for administration purposes into three Main groups: the River Plate Conference (comprising Argen- tina, Uruguay, Paraguay), the Brazil Conference, and the West Coast Mission (comprising Chile, Bolivia, Peru, and Ecuador). New conferences were organized and new divisions arranged at | the union meeting attended by W. A. Spicer in 1906, and again In 1914, when L. R. Conradi visited the field; but in the pres- ‘ent chapter the first broad grouping will be followed. The narrative of Adventist missions in South America nat- urally begins with Argentina, the first South American country to be entered by a Seventh-day Adventist minister. Argentina 559 560 ORIGIN AND PROGRESS has an area of 1,200,000 square miles, which is five times the size of France, and a population of more than 8,000,000. The great Parana River, with the estuary Rio de la Plata, which drains a large portion of this territory, is the second largest river in the world. Steamers make regular trips up this mag- nificent waterway and its branch, the Paraguay, to Cuyaba in Brazil, a distance of 2,300 miles. Argentina is also supplied with more than 20,000 miles of railway lines. Buenos Aires, the third city in size on the American Continent, and the me- tropolis of South America, is the largest Spanish-speaking city in the world. During a single year. 30,000 vessels enter its harbor, coming from all parts of the world. The climate of Argentina, resembling that of California, and the fertility of its soil, together with its stable government, are attracting immigrants from many parts of the world, and the population is growing rapidly. There is freedom of worship; but Roman Catholicism enjoys the patronage of the state. The Adventist doctrines first found their way into Argen- tina by means of the printed page. Late in the eighties a small company of believers were baptized in Lake Neuchatel, Swit- zerland, in connection with one of our European general meet- ings. This being a somewhat unusual occurrence, it was re- ported in one of the newspapers, and was copied by a French Baptist journal, which fell into the hands of a French colo- nist living in the province of Santa Fé, Argentina. It so aroused his curiosity as to the doctrines held by Seventh-day Adventists that he sent for the denominational publications, and after a time began to keep the Sabbath. He was joined by some of his neighbors, and for several years these people continued t¢ plead for a Seventh-day Adventist minister. The message was brought to the province of Entre Rios by German believers from the United States. Some of these, read ing an article from the pen of Mrs. E. G. White in the Haus freund, decided to move to South America in order to engagi in self-supporting missionary work, and spread a knowledge 0 the Adventist belief among the Germans on that continent Toward the close of 1889, they left their homes in Kansas, an reached Argentina early in 1890, settling in the province 0 Entre Rios, north of Buenos Aires. One of them, a previou resident of the country, had for years carried on a correspond ence with friends in South America, who had manifested vary ing degrees of interest. One man had gone so far as to sa that he would begin to observe the Sabbath if he had some oni to keep it with him. Four Adventist families in all went 1 MISSIONS IN SOUTH AMERICA 561 Argentina at this time. When they reached the country, they met many discouragements; but the one man who had prom- ised to keep the Sabbath as soon as he had a companion did not disappoint them, and in time he became elder of a Seventh- day Adventist church. The first Adventist workers to enter Argentina were three colporteurs,— EK. W. Snyder, C. A. Nowlin, and A. B. Stauffer. They were sent out from America in 1891, and pioneered the way not only in Argentina but also in Brazil, and in the Falk- land Islands, where C. A. Nowlin found many willing buyers among the English and Scotch sheep ranchers. IF’. H. Westphal went to Argentina in the summer of 1894 to labor in German communities. Landing in Buenos Aires August 18, he started a week later for Crespo, in the province of Entre Rios, where the brethren from Kansas had settled. Crespo is a German-Russian colony, containing about 7,000 families, who came to Argentina forty or fifty years ago. The majority are Roman Catholics, some are Lutherans, and others are Baptists. Quite an interest had sprung up regarding the principles of Seventh-day Adventists, and Elder Westphal found many who were anxious to hear the message. Indeed, a number were already keeping the Sabbath. Some of these had come from Brazil years before, in the hope of finding Baptist people to whom they could join themselves. They became acquainted with the Adventist brethren, and joined them instead. ; Shortly before the arrival of Elder Westphal, the whole company was tested on the question of Sabbath keeping. Threshing machines were scarce in those days, and it was the custom for the grain raised in a certain community to be taken to one place, each man being obliged to have his grain threshed ‘when his turn came, or be entirely left out. Every day in the Week, Sunday included, was used for threshing. The time for the threshing of the grain of the Adventist brethren in two communities fell on the same Sabbath. The brethren were told that if they did not allow their grain to be threshed on that day, it would not be threshed at all; but they quietly adhered to their position that the work should not be done on the Lord’s Sabbath. Consequently both threshing machines lay idle on the Sabbath day, and a deep impression was made throughout the ‘neighborhood. The grain of these brethren was not left un- ‘threshed either. After three weeks’ labor among this people, Elder Westphal was able to organize a church of thirty-six 'members, this being the first Seventh-day Adventist church in South America. 36 | 562 ORIGIN AND PROGRESS : —" a He next visited San Cristobal, in the province of Santa Fé. § The interest in this place had sprung up through the circulation ~ of reading matter. Three brothers and a sister, members of a family of ten, passed through a period of great spiritual dark- ness, from which they were delivered by earnest prayer. About % this time they had an opportunity to read “ The Great Contro- ~ versy.” It brought them great spiritual comfort, and they em- braced the views of Seventh-day Adventists, and gave their ~ lives to the advancement of the message. There being no- streams in this neighborhood, the brethren dug a hole in the — ground and filled it with water for the baptism. From San Cristobal Elder Westphal went to Esperanza, where he met for the first time Lionel Brooking, one of the first Sabbath keepers in Argentina, who was then canvassing for our” books. A little later in the year, having learned of a company of inquirers at San Javier, he went to visit them, traveling by | boat and stage. In the course of this journey he spent his first night in a native hut, which consisted of one room and a kind of straw-covered shed in front. From the ceiling hung a chain supporting a kettle of water over the fire. After the water became sufficiently hot, a gourd-like cup, into which had been put a quantity of Paraguay tea, was filled with water, and ‘passed | around from one to another, being drunk through a tube. When Mr. Westphal allowed the cup to pass by him, and called instead for a drink of plain hot water, the people were so sur- prised that they could not refrain from comment. Even after he had gone to his bed, which consisted of a board beside the fire with a saddle for his pillow, the people laughed aloud and continually repeated the words, “Agua caliente” (Hot water). On Sept. 10, 1895, Elder Westphal began the first series of tent-meetings in Argentina, the services being held at Diamante. The tent was taken down after a week, but the meetings were continued in various neighborhoods, and resulted in the con- version of fourteen. Early in October, 1896, the tent was pitched in the province of Entre Rios for a general meeting ; but after the meeting had been in progress for only one day, the police issued a decree prohibiting worship in the tent. Later, permission was given to continue the services, but the ministers were forbidden to administer baptism. Nevertheless, when Sabbath morning came and six persons presented themselves for baptism, the brethren resolved to go forward with the rite. As they were about tc go into the water, they were informed that if they did so they would be taken to the chief of police in Diamante. The bap) MISSIONS IN SOUTH AMERICA 5638 tism was performed, and they were conveyed to the chief, who asked them many questions. The brethren answered these ques- tions, and said that they would obey the magistrate in all civil matters; but in questions of religion and conscience, they must obey God rather than man. The chief of police, after listening attentively to all they had to say, told them that they were right, and if they desired to hold such meetings again, he would see that they were protected. N. Z. Town, O. Oppegard, and Lucy Post were among the pioneer laborers in this country. J. Vuilleumier, who joined A GROUP OF PIONEERS I’. H. Westphal J. Vuilleumier O. Oppegard EE. W. Snyder N. Z. Town the corps of workers in 1895, found his knowledge of several languages very helpful. In sixteen places where he held public meetings, he used French; in nine, German; in six, Spanish; and in two, English. In August, 1898, a general meeting was held in the province of Entre Rios, the services being conducted in a tent centrally located for all living in that province. The weather was some- What rainy to begin with, but the first Sabbath dawned clear and bright, and wagon loads of the brethren and sisters began to arrive from all directions. The three organized churches in the province were well represented, some members having driven a long way to reach the place. The public speaking was done by F. H. Westphal and J. A. Leland. One of the matters that received attention at this meeting Was the starting of a school to train laborers. A brother had 564 ORIGIN AND PROGRESS offered forty acres of good land at Puiggari, near Diamante, for such an institution. At this meeting it was decided to accept his offer, and steps were taken toward erecting proper buildings. The matter was brought to a head at a general meeting held at Diamante in 1899, when a young man who had come all the way from Uruguay presented himself as a student. It was ascertained that he had closed out a prosperous business in order to enter school and prepare for a part in God’s work. Such an appeal could not be resisted. The brethren decided that they must have a school, and set about the matter energetically. RIVER PLATE ACADEMY, ARGENTINA, SOUTH AMERICA Bird's-eye view from the roof cf the sanitariuin, Elder and Mrs. N. Z. Town had already conducted two short terms of school in their own house in Las Tunas, province of Santa Fé. Six young men attended the first term of two months, studying the common branches as well as the Bible, and also receiving some special instruction in canvassing. When the first term closed, they went into the field and did successful work in introducing the denominational books. ‘ The new building having been erected, the school opened in April, 1890, with an attendance of fifteen, N. Z. Town and J. A. Leland, with their wives, being in charge. The institution which had this humble beginning is known as the River Plate Junior College. New buildings have been added from time to time, and the attendance has steadily grown. A large number of efficient laborers have been trained in this school. W. CG. John was principal for a time. Later H. U. Stevens filled the position for a number of years before taking the educational secretaryship of the South American Division. He was suc- ceeded by Prof. J. S. Marshall. MISSIONS IN SOUTH AMERICA 565 While the school has had many earnest, consecrated students, special interest attaches to one young man, Pedro Kalbermatter. For years Pedro desired to enter the training school in Entre Rios, in order to prepare himself for some branch of the work; but his father, one of the wealthiest cattle men in the country, at first offered serious objections. At length the way opened for the young man to begin school, and with great rejoicing he entered upon his studies. But he had hardly begun when word came that he must present himself for military duty. He answered the call, but with the determination to be true to the Sabbath. For a few weeks he was left free on that day, but soon the test came. When he refused to work on the Sabbath, he was whipped till too weak to stand. Later he gained the consent of the army officials to keep the Sabbath on condition that he would work on Sunday. He had an interesting experience at his last trial previous to being allowed to keep the Sabbath. The captain had given him permission to state his reasons for refusing to work on the Sabbath before the head officials of the army. He supposed he was to meet only two or three; but was surprised to find a room full, and among them a priest. Hard questions were asked him; but with divine help he answered them all, the priest completely failing in his efforts to confuse him. Finally Brother Kalber- matter asked the priest to produce from the Bible one single command for the observance of Sunday as the Sabbath. The reply was that there was no such command, but that the day was changed by the authority of the Roman Catholic Church.' The Publishing Work As already stated, E. W. Snyder, A. B. Stauffer, and C. A. Nowlin were the pioneers in the canvassing work in South America. In December, 1891, they arrived at Montevideo; but learning that they would be obliged to pay an import duty on books sent to that port, they decided finally to settle in Buenos Aires and begin work in Argentina. They carried forward the work there with diligence and earnestness, selling books princi- pally among the English, German, and French people, and the seed thus sown has borne abundant fruit. Two persons soon began to keep the Sabbath in Buenos Aires, both of whom later became laborers, one of them undertaking ship missionary work in London, the other, Lionel Brooking, laboring as a colporteur 1 As a result of the experience of Brother Kalbermatter, a change was made in the Argentine law, by which Seventh-day Adventist young men may be exempt from mili- tary service on the Sabbath. ee 566 ORIGIN AND PROGRESS in Argentina, chiefly among the French Waldensian settlements. — He later took up work in England. E. W. Snyder sold some books in Montevideo to a German — lady, who became an Adventist, and was the means of leading — others to a knowledge of the message. At San Cristobal, in Santa Fé, a few persons began to keep the Sabbath as the result of reading books delivered by A. B. Stauffer. C. A. Nowlin labored for a time in the Falkland Islands and in Chile, where he also saw results of his efforts. The bookmen have often pioneered the way most effectively — for the minister. One of our colporteurs, coming across a large Roman Catholic settlement in Ripamonte, in the province of Santa Fé, was unable to take any orders; but he found one man who was willing to accept a copy of “ The Great Contro- versy ” as a loan. After reading the book, the man, with his family, began to keep the Sabbath. They were persecuted, but remained firm. Some time afterward F. H. Westphal visited them. A meet-— ing was held in the neighborhood on Friday evening, after which Elder Westphal returned to this man’s house. There were five grown-up sons, besides smaller children. The men lighted their pipes and gathered around the table, telling the minister how deeply they were interested in the truths he had come to explain more fully. The room was soon filled with tobacco smoke, al- most to suffocation. The next morning the minister spoke on some of the principles of health reform, and endeavored to show the importance of keeping pure the bodies which are the temples of the Holy Ghost. When he came back to the house in the eve- ning, he found that all the pipes and tobacco had been gathered together in a bundle and hung up in the house. The father explained that one of the smaller children had said it was some- thing connected with evil, and therefore it should be hanged. In the same whole-hearted way these sincere truth lovers ac- cepted the principle of tithe paying and other truths connected with the message. The first Adventist periodical printed in Spanish, under the name El Faro (The Lighthouse), began to be issued from Buenos Aires in July, 1897. A paper was started also in Chile, but the two were finally combined to make one strong periodical, Las Sefales de los Tiempos (The Signs of the Times), published in Buenos Aires. The name was later changed to El Atalaya (The Watchman). In 1905 a cylinder press was purchased and installed in new premises erected in Florida, a suburb of Buenos Aires. About the same time a large new cylinder press MISSIONS IN SOUTH AMERICA 567 was installed and a substantial addition made to the building. In the general plan of having each of our North American pub- lishing houses take a special interest in the publishing work of a foreign field, South America was assigned to the Southern Publishing Association, the manager of which accordingly vis- ited Buenos Aires in 1921, and planned with the brethren there for the advancement of the work. Medical Work The first Seventh-day Adventist physician to enter South America was Dr. R. H. Habenicht, who arrived at the close of 1901, and settled with his family in the vicinity of the mission THE SANITARIUM IN ARGENTINA school in the province of Entre Rios, Argentina. He began _work at once, his wife assisting him. Being the only medical missionary workers in a large district, they led a very strenuous life, sometimes scarcely going to bed for a whole week. The doctor might travel sixty miles in a wagon to see a patient out in the country, and on returning home find ten wagons with patients waiting for him. Among them might be a man want- ing to take him fifty miles off in another direction to prescribe for a sick wife. The doctor’s home was at first used to receive the people; but during the summer vacation, the school building was turned | into a sanitarium, and within ten days every room was filled. | Not having nurses to assist them, Dr. Habenicht and his wife _had to give the treatments themselves, and the conditions under which the work had to be done added greatly to the labor. 1 VNILNGDUVY SHUIV SONHLUd ‘0¢6T “NOISSHS MISSIONS IN SOUTH AMERICA 569 Nevertheless the work prospered, a large number of sick people being helped to a good recovery. In 1908 Dr. Habenicht was using a part of the school build- ing as a hospital. A year later a sanitarium building was erected, and the sick people filled the rooms even before win- dows and doors had been placed. Dr. G. B. Replogle joined the staff in 1910, and a nurses’ training school was started. From small beginnings there has developed a fully equipped medical and surgical sanitarium, with a staff of four physicians and a strong nurses’ training school. Especially in the early days, opportunities were continually offering themselves for combining evangelical with medical work. One day Dr. Habenicht was called upon to prescribe for a man suffering with malaria. When the treatment had been administered, fourteen persons being there to witness it, the doctor suggested holding a little meeting. The owner of the house having given his consent, the thirty-second psalm was read, followed by a short talk on the goodness of God and His willingness to forgive sins. When the meeting was over, the doctor said he should be glad to visit any other sick people or to hold Bible studies with any interested persons. From that moment his hands were more than full in that neighborhood. _ The people came from all quarters. Meetings were held nightly, and the house and the yard were full to overflowing. Before _ lJeaving the place, he was able to organize a church of thirty- two members. The Work in General | It was providential that our work in South America had its _ beginning in Argentina. The message made steady progress _ there from the first, and that field became in some measure a _ base of supplies for the Spanish-speaking part of South Amer- ica. Argentina is now divided into three parts, the North _ Argentine Conference, with 946 members; the Buenos Aires : Conference, with 277 members; the Central Argentine Mission, _ with 118 members; besides the small Mendoza Mission, consist- ing of thirty-six members, and the Magellan Mission, which is _ the most southern Seventh-day Adventist church in the world, _ with nineteen members. The Alto Parana Mission | Paraguay and the northern part of Argentina (along the _ Paraguay and Parana Rivers) form the Upper Parana Mission. Elder and Mrs. E. W. Snyder went to labor in Asuncion, the 570 ORIGIN AND PROGRESS capital of Paraguay, in 1898, finding a few persons who had accepted the message through reading. At Hohenau, in south- ern Paraguay, the believers erected a church building in 1914, and opened a school. In the same year Pedro M. Brouchy and his wife, who had been trained at the Argentine Sanitarium, opened treatment-rooms in Corrientes. Later Mateo Leites en- gaged in medical missionary work. Julio Ernst led out in evangelistic effort in this mission field. The work has gone for- ward steadily but slowly. In 1923 there were two ordained ministers, with 460 members in this mission. . CHURCH AT NUEVA HELVECIA, URUGUAY Uruguay About 1895 work was begun among the Waldenses and_ Spanish-speaking people of Uruguay, some of whom began to keep the Sabbath. F. H. Westphal held some meetings in Colo- nia Suiza, as a result of which a church was established there. Meda Kerr and Frances Brockman, medical missionaries, | entered Montevideo in 1910. They were followed a year later by F. L. Perry, formerly of Peru, who as superintendent of Uruguay opened mission headquarters in Montevideo, where somewhat later a church was established. In 1923 the superin- tendent, C. E. Krieghoff, reported companies of believers in Colonia, San Pedro, Miguelete, and in the Russian colony of MISSIONS IN SOUTH AMERICA 97] Porvenir, besides the original church in Colonia Suiza, to the number of 219. The Magellan Mission In 1914 A. G. Nelson began evangelistic work at Punta Arenas, on the Strait of Magellan, where there had been one lone Sabbath keeper for some time. Six years later, on account of his wife’s health, he had to move northward, and settled in Chubut. The work on the strait was continued by John Wede- T. H. DAVIS F. W. BISHOP | kamper. In Tierra del Fuego, across the strait, some effort has been put forth, and there are individuals here and there who are studying the message. Chile T. H. Davis and F. W. Bishop, colporteurs, were the pioneer workers in Chile, beginning their efforts in 1894. A year later Elder G. H. Baber was sent to the field to take up evangelistic work. E. W. Thomann accepted the Adventist views in Santi- ago, and helped in the translating and getting out of literature. A press was secured, and a Spanish paper started in 1900, called Las Senales de los Tiempos, which was later united with the Argentine paper and transferred to the headquarters at 572 ORIGIN AND PROGRESS © headquarters. A. R. Ogden and H. F. Ketring entered Chile in 1902, and in 1904 F. H. Westphal and William Steele. Chile was organized as a conference in April, 1907, with: F. H. Westphal as president. At the time of the Valparaiso earthquake, Aug. 18, 1906, the building rented for the printing office was wrecked and the stock of books burned. In the fol- lowing year publishing headquarters of our own were secured — in Espejo, near Santiago. Churches have been raised up in Valparaiso, Santiago, Concepcion, and other places. There are a number of isolated believers. Land was secured for a school : Florida in Argentina. Valparaiso was made the a TRAINING SCHOOL IN CHILE in Pua, southern Chile, in 1902, a three-story frame building being erected. Later another building was added. This school was moved from Pua to Chillan, a city of 50,000 inhabitants, in~ 1921. In its new location the institution occupies a farm con- taining 160 acres of irrigated land. In 1923 the president of the Chile Conference, W. E. Hancock, reported a total member-_ ship of 797. Brazil Brazil, the largest of the South American republics, contains” within its borders about half of the continent, and has a popu- lation of more than 30,000,000, not including a million or more aboriginal Indians. At the beginning of its history, there was a fair prospect that Protestantism would become the dominant religion. A col- ony of French Huguenots settled along the bay, opposite the MISSIONS IN SOUTH AMERICA 573 city now known as Rio de Janeiro; and in Pernambuco, in the north, the Dutch had for many years a firm foothold. Had these people succeeded in establishing themselves, the history of Brazil might have been different. But the Portuguese finally conquered the whole country, and with them came the Jesuits, and a whole train of evils, from which the country has suffered during these four centuries. The people of Brazil spring from three main stocks,— white, Negro, and Indian. Race distinctions are practically nonexist- ent. The Portuguese language is spoken. Periodicals first brought the advent message to Brazil. One of our German papers, probably handed to a sea captain in Southampton by a ship missionary, found its way to San Fran- cisco, Calif., and thence to Brusque, in Brazil. There it fell into the hands of a school-teacher who was given to drink. He saw on one of its pages a notice to the effect that further copies would be sent free of charge to persons desiring to read them, and wrote a letter to the editor, requesting such copies. Papers then began to be sent regularly, and the man sold them in order _to get money for more drink. But the people read them, and some were convinced of the truth. These corresponded with the brethren at headquarters, and years afterward F. H. Westphal visited Brusque. He remained there only a week; but before leaving he was able to organize a church of twenty-three mem- bers. This was the first Seventh-day Adventist church organ- ized in the great republic of Brazil. Sao Paulo, the first state in Brazil to receive personal labor from our missionaries, was visited by colporteurs in 1893. Two years later F. H. Westphal, of Argentina, spent some time in labor there, preaching in several towns, and baptizing those who had embraced the message. In the spring of 1896, H. F. Graf met with and encouraged those already in the faith, and baptized several new converts. A year later F. W. Spies, who had been called from Germany, visited the various companies, when still others united with them. In 1894 W. H. Thurston had begun work in Rio de Janeiro, where he opened a book depository. Espirito Santo was entered by colporteurs in 1894, and in 1896 H. F. Graf organized there a church of twenty- three, The brethren were then without a visit from a minister for fifteen months. Meanwhile, the church elder had died, and the brethren had been subjected to severe persecution. Nevertheless, the cause prospered, and at the time of the second visit twenty-three additional persons were await- ing baptism. el 574 ORIGIN AND PROGRESS In 1897 F. W. Spies entered the colony of Santa Isabel, in — the same state, where the second church in the province was © organized. Some time later, the brethren of the Santa Maria church purchased sixty-five acres of land and suitable buildings ~ for the establishment of a church school, which prospered from the beginning. The province of Minas Geraes was entered by Elder Spies — 5 é in 1896. During his first day at Theophilo Ottoni, nineteen were ~ baptized, and additions were made later. Here also a church school was started. At meetings held in Brazil following the organization in 1906 of the South American Union, the Rio Grande Conference - 4 was formed, with H. F. Graf as president ; and the Santa Cath- — arina and Parana Conference, with W. Ehlers as president. The province of Sao Paulo was made into a mission field, with EK. Hoelzle for superintendent. The remainder of Brazil northward constituted the North Brazil Mission. In 1907 F. W. Spies entered Bahia, lying north of Rio de Janeiro, where he baptized a number of believers. These per- sons had had the knowledge of the true Sabbath brought to them by a man who had discovered the truth by his own study of the Bible, not knowing there were any other Sabbath keepers © in the world. Cpposition of a very determined kind has been encountered in parts of Brazil. In the state of Santa Catharina, a man came into a meeting conducted by José Linderman, cut down the hanging lamps with one sweep of his sword, and laid open the evangelist’s cheek with another. The final result was the ralis- ing up of a good company of believers, one large landholder sending all his tenants to the meetings. . In 1913 and 1914 churches were built in Curityba, the cap- ital of the state of Parana, and in Teixeria Soares. From 1912 onward mission work has been carried forward in the city of Sao Paulo. In 1914 tent-meetings were held in the town of Santo Amaro, a suburb of Sao Paulo. The priests warned the people to stay away, but the effort closed with a company of twenty-six believers and the erection of a church building. In the German-Brazilian colony of Novo-Europa, lying in the in- terior of S40 Paulo, meetings were held by J. H. Boehm in 1913- 14, a company of Sabbath keepers being raised up and a church built. In 1925 Brazil had two union conferences,— East Brazil and South Brazil,— with a total of sixty-two churches and 4,156 members. MISSIONS IN SOUTH AMERICA 575 The Educational Work For a time a private school was conducted at Curityba in the state of Santa Catharina. Later the interests of this insti- tution were transferred to the Brusque school in the same state, where a building was erected. A school for the southern por- tion of the field was established at Taquary in the state of Rio Grande do Sul. John Lipke pioneered the work of founding the Brazilian Seminary at Santo Amaro, near SAo Paulo, where he was later succeeded by T. W. Steen. This is the training center for our work in Brazil. THE BRAZIL PUBLISHING HOUSE The Publishing Work The pioneers of the message in Brazil were the canvassers. A. B. Stauffer went from Buenos Aires to Brazil in 1892, and later was joined by E. W. Snyder, who had been laboring in Argentina. Mr. Stauffer put in many years of faithful work. Midway in the nineties the brothers Albert and Fred Berger entered the field. They usually had two mules each, one to ride and one for carrying books and Bibles. At some seasons of the year they would travel day after day through rain and mud, meeting not a little opposition. They often slept in the woods, for the people whom they were trying to help would turn them away with cursing. More than once they were severely whipped, but they went on their way rejoicing. Many received them with gladness, and they had blessed times in reading the Bible with such and imparting to them a knowledge of its vital truths. 576 ORIGIN AND PROGRESS At the beginning there were no Adventist publications in Portuguese; so the work had to be done largely among the German-speaking people. Efforts were made to procure Portu- guese literature, and it was found to be necessary to have our as 4 ' q 3 own printing office. In 1904 John Lipke, while in the United States, obtained the gift of a printing press and other equip-— ment. But the first location of the press at Taquary, in Rio Grande do Sul, the extreme southern part of Brazil, was not well adapted for a publishing center. Hence in August, 19078 the office was moved to Sao Bernardo, in SAo Paulo, where suit- able property was bought and has since been enlarged. A new and larger press was purchased, also a gasoline motor and machinery for the bindery. This equipment, together with a press donated by the Hamburg Publishing House, and a small one given by Emmanuel Missionary College, afforded the neces- sary facilities for printing a number of valuable publications, among them “ Steps to Christ,” “ His Glorious Appearing,” and “Christ Our Saviour.” Later the large subscription books were published, and the colporteur work was put on a strong footing. Bolivia Bolivia, the country of third largest area in South America, has a population of about 2,500,000, three fourths of whom are Indians. There is still much unexplored territory, occupied only by aborigines. Although the masses are ignorant and fa- natical, congress has granted religious liberty. But little has been done to proclaim the third angel’s mes- sage. A colporteur by the name of Pereiro, from Chile, made several visits, but severe persecution prevented his doing much for the people. Once he was sentenced to death, but escaped. When traveling from Cochabamba to Oruro, a worker spent the night at a small place called Tapacari. He tried to distrib- ute some papers, but found it dangerous to do so. On the fol- lowing morning, accordingly, rising before daylight, he slipped papers under the doors of the houses in the principal streets, where he thought the people would probably be able to read. Having done this, he returned to his lodgings, mounted his mule. and rode away; but before he could get out of the town, a hun- dred or more people carrying copies of the papers, which they were tearing to pieces with many threatening demonstrations, set upon him and his driver, throwing stones and dirt. When Bolivia was set apart as a separate mission field in 1907, E. W. Thomann, who had made a tour of the leading MISSIONS IN SOUTH AMERICA 577 cities in the interest of Las Sefales de los Tiempos some years before, and who consequently felt a special interest in the peo- ple of that republic, volunteered to make it his field of labor, and was for some years the superintendent and only laborer, meanwhile acting also as editor of the west coast missionary paper, and doing considerable work as translator. He settled at Cochabamba, where he labored not only for the Spanish people, but also, by means of teachers and a duplicating machine, for the Quichua and Aymara Indians. Work in La Paz, the capital, was begun by Mr. and Mrs. F, A. Stahl in 1909. They did nursing in European families, and began dispensary work for the Indians. Ignacio Kalber- matter and Claire Wightman, a nurse, also labored in La Paz. O. H. Schulz traveled over a wide area, selling books and pa- pers. The first Sabbath keeper was reported in 1912. W. R. Pohle took the superintendency in 1914, and began to hold reg- ular meetings in La Paz. By 1920 it was possible to report a church of twenty-five members in that city. Reid 8S. Shepard, who was connected for a time with the mission at Lake Titicaca, began work in 1920 for the Indians at Rosario in Bolivia, south of the lake. An assistant opened an outstation in Iquiaca, twenty miles from La Paz. Ecuador Ecuador takes its name from being located on the equator. During the winter, or rainy season, the weather is hot and Sultry, and yellow fever and the plague used to be more or less ~common. With improved sanitary conditions, these diseases _ have been eliminated. The climate of the great plateaus of the - interior is generally healthful; but the unhygienic habits of the _ people cause much disease. One rarely meets a person, young or _ old, who does not smoke cigarettes and use intoxicating drinks. Our work in Ecuador began in November, 1904, when T. H. Davis, of California, who had started the canvassing work in Chile, settled at Guayaquil, and began the sale of our literature. He visited all but two of the provinces along the coast, and sold _ Adventist literature in all the towns along the Guayaquil and _ Quito Railway. In 1905 he was joined by G. W. Casebeer, who, however, was not able to do aggressive work until he had learned the language. In 1907 two persons were baptized, one of them being a young man of good education belonging to one ) ] of the principal families of Quito. He entered our training school in Argentina. 37 578 ORIGIN AND PROGRESS The conditions under which the work must be carried on in Ecuador were vividly set forth in the following account (slightly adapted), given by G. W. Casebeer of his first visit, in com-— pany with his wife and T. H. Davis, to a small town in southern Ecuador which had never before been entered by a Protestant missionary. They took with them a large supply of Bibles and other books. As they began to dispose of these early in the morning, the priests prohibited the sale. He says: “ Nevertheless the work was continued. People bought readily, and in one forenoon the entire stock was exhausted. About eleven o’clock there was an earthquake; people rushed out into the streets praying to their saints for help; and soon the church bells began to ring, calling the people ‘| to meeting. The priests told the people that God was beginning to pour out His judgments upon them for having received Protestant missionaries and bought their literature, and that if they did not get rid of us im- mediately, the Lord would continue His judgments upon them, perhaps destroy them entirely. The fanatical mob soon demanded that we be sent — out of the hotel where we were staying, and the owner of the hotel came to us and told us that we must leave immediately. We had made the acquaintance of the mayor of the place, who promised to help us in case of need, so we applied to him, and he persuaded the owner of the hotel to let us stay till the next day. As the next day was Sabbath, we did not wish to leave, so remained in the town three days longer. “That night, as we studied our Sabbath school lesson by candlelight, with doors and windows open, suddenly there came a shower of stones, brick, and tiles into the room where we were sitting. We shut the windows and doors. Then we suddenly heard a rush on the stairway, and a num- ber of young men came rushing up the steps. We supposed that they were part of the mob come to do us violence, but they promised to protect us with their lives, and offered their homes as a place of refuge if we were not allowed to remain in the hotel. A number of the principal citizens of the place soon appeared, lamenting the actions of their fellow citizens, and offering us protection. The priests commanded the people to burn all the literature that they had received within three days, or else they would. be excommunicated from the church. That night the town was lighted up with burning Bibles. “Soon after leaving this place, the citizens sent word to us by the mayor, whom we met in another town, that they wanted us to return, for they desired to hear more of the message which we preached and to buy more Bibles, as some of them had destroyed theirs. They also said that the two priests who had worked against us had suddenly been stricken with a dreadful disease, and that there was no one there to molest us.” At the union conference in March, 1908, G. W. Casebeer was requested to take charge of the training school at Pua, and William Steele was sent to take up work in Ecuador, accompanied | by a young Chilean colporteur. After considerable difficulty a: theater was obtained in Ambato, and a short series of meetings held. The attendance ranged from fifty to one hundred fifty. Violence was attempted several times. The theater was stoned, ee Ant al EE tte ws MISSIONS IN SOUTH AMERICA 579 and the workers were attacked on their way home and severely beaten by the mob. When William Steele was obliged to leave, owing to his wife’s failing health, he was succeeded by W. W. Wheeler, who was later joined by Mr. and Mrs. John Osborne, nurses. In 1912 Mr. Wheeler was called to the school in Argentina, and S. Man- gold, of that field, took his place. Within a few months Mrs. Mangold died of yellow fever, which made it necessary for the FIRST HOME OF ORLEY FORD, COLTA MISSION husband to leave the field with his children. He was succeeded by Mr. and Mrs. C. E. Knight, of Argentina. Progress has been very slow from the beginning. J. D. Lorenz, superintendent, reported twenty-four members in 1919. Peru Peru has 1,400 miles of coast line, and 6,000 miles of navi- gable rivers. The population is somewhat under 5,000,000. Our work began in 1905, when the South Dakota Conference volunteered to support a laborer in Peru. F. L. Perry was sent to the field, and found a few scattered Sabbath keepers. After four years’ work he was able to report one organized church, four companies, and some isolated believers. The missionary paper, Hl Atalaya, has been circulated in all parts of the country, and frequently letters are received, asking for further instruction in the truth. The people respond lib- erally to the efforts put forth, but the opposition is often bitter. When F. L. Perry visited Puno, on the shore of Lake Titicaca, he found the way open before him as a result of the papers 580 ORIGIN AND PROGRESS which had preceded him, and in a very few days fifteen adults - had decided to keep the Sabbath. From Puno the light spread out through a valley with a population of 40,000 Indians. One native colporteur had been at work from the beginning... Early in 1909 a canvassers’ institute was held, attended by eight prospective workers. At the beginning of the institute two young men who had studied for the priesthood began to observe the Sabbath. They also entered the work. There is a tract RECEPTION TO MISSIONARY VISITORS society depository at Lima. Here also H. B. Lundquist opened in 1919 a training school for Peruvian workers. | There are believers in the coast towns. Arequipa, with a moderate altitude, is situated on the railroad running up to Lake Titicaca. In this halfway-up city we have a resthome where workers on Lake Titicaca spend a few weeks from time to time recovering from the effects of the excessively high alti- tudes of the lake region. : In 1919 Peru reported a membership of 330; in 19238, there were 411 members. The Lake Titicaca Indian Missions The interest steadily increased among the Indians of Lake Titicaca, and Mr. and Mrs. F. A. Stahl, who had recently begun work in La Paz, Bolivia, were asked in 1910 to give half their, time to the Indians of Peru. From 1911 onward they gave practically all their time to that work. The opposition was in- tense at times. Ecclesiastical authorities cursed the Adventist MISSIONS IN SOUTH AMERICA 581 work, and ordered it destroyed, but the interest steadily grew. In 1913 six of the Indian brethren were put in jail; but inves- tigation by the government resulted in greater favor and less bitter local prejudice. In the same year mission headquarters and school and dis- pensary buildings were completed at Plateria, the natives taking hold with a will. The school had to be closed temporarily, how- ever, because the teacher, Bartoleme Rojas, who had come from Argentina, had no Peruvian certificate. He passed his exami- nations, however, and in 1914 the school was reopened with PLATERIA MISSION eighty-three students, the first school ever conducted for these Indians. The schoolroom had to be doubled in size to accommo- date the growing number of pupils, and the Indian brethren cheerfully did the work gratis, transporting lumber and other materials on their donkeys from Puno, the railway station, over twenty miles distant. The educational work thus well begun at Plateria grew by leaps and bounds. In 1918 there were nineteen mission schools; by the end of 1919 there were forty-six primary schools in operation, forty-five of which were taught by Indian teachers trained at Plateria. | _ This work in behalf of the Inca Indians, founded by F. A. Stahl, has attracted wide attention. Bishop Oldham, of the Methodist Church, referred to it in the Missionary Review of the World as the most remarkable thing that he had seen in South America. respectively, a normal building, gymnasium, printing plant, and others. C. W. Irwin was president of this college from its” founding till 1921, when he was succeeded by W. E. Nelson. The annual enrolment is about 400. | In Canada an interest in Christian education was manifested | early in the development of our work. One of the first church schools was conducted in Quebec. Somewhat later, academies: were carried on at Williamsdale, Nova Seotia, and at Lorne HEALTH AND EDUCATIONAL WORK 597 Park, Ontario. The latter institution was moved to Oshawa, on the northern shore of Lake Ontario, in 1912, and became the training school for the Eastern Canadian Union. In 1915 it also became the training center for French workers. The name of the school was changed in 1916 to Hastern Canadian Mission- ary Seminary, and later to Oshawa Missionary College. In like manner, what was originally Alberta Industrial Academy, at Lacombe, Alberta, became in 1919 Canadian Junior College. The instituted is on a farm of 198 acres, near Lacombe. LOMA LINDA HOSPITAL Battleford Academy, in Saskatchewan, serves also Manitoba. One year fourteen nationalities were represented. . In order to make it possible to provide a thoroughgoing medical education and at the same time develop qualities that make for success in the mission field, the denomination founded its medical school, the College of Medical Evangelists, which was organized and chartered as a medica] college in 1909. The institution is located at Loma Linda, San Bernardino Co., and in Los Angeles, Calif. The estate in San Bernardino County contains 300 acres, including extensive orchards and farm lands, as well as the grounds of the Loma Linda Sanitarium. The equipment and work of the institution have been of Such a character that it has been placed in the “A” class by the American Medical Association. Dr. W. A. Ruble, the first president of the college, was succeeded in 1914 by Dr. Newton G, Evans. Dr. P. T, Magan became dean in 1916, 098 G. A. IRWIN President of the Genera] Conference, 1897 to 1901 SKODSBORG SANITARIUM CHAPTER XXXII Advancement in Europe and the Near East BEFORE recounting further developments in Kurope, it will be in the interests of clearness to Speak very briefly of the work asa whole. The reader will remember that after the death of Elder J. N. Andrews in 1883, Elder B. L. Whitney succeeded to the leadership of the Centra] European Mission. He contin- ued in charge till his death in 1889, after which the chairman- ship of the European Council was held for six years by D. A. Robinson, who, however, resided in London, England, where he devoted himself chiefly to the building up of the work in Great Britain. In 1895 H. P. Holser became chairman of the council and director of the Centra] European Mission, with headquar- ters at Basel, Switzerland. He continued to be associated with this work till a short time before his death at Cafion City, Colo., in 1901. With the rapid growth of the work among the German- Speaking people the center of the denominational activities on the Continent gradually shifted to Germany. About the begin- ning of the twentieth century, Hamburg became the headquar- ters of the Adventist work in Europe, and the chairmanship of what came to be known as the Kuropean Division fell to 099 600 ORIGIN AND PROGRESS L. R. Conradi, under whose leadership very substantial growth ~ was made both in Germany and in Russia, and in various other parts of Europe and the Near East. The plan of the present chapter will be to take up first the developments in such countries as Scandinavia, Great Britain, Switzerland, Germany, and Rus- sia, which have already been dealt with in earlier chapters, and then to pass on to the work in countries not yet mentioned. Scandinavia Norway passed through a_ severe crisis in 1899, when at a time of financial panic the Chris- tiania Publishing House found itself unable to meet its obliga- tions, and passed temporarily © into the hands of receivers. The brethren in America, however. — came to the rescue, and raised more than $90,000 in order that this institution, which had long . been an important witness to H. P. HOLSER the truth in Scandinavia, might pay every one of its creditors in full. Thus the fair name of the denomination was kept un- tarnished in Scandinavia, and business men in Christiania were deeply impressed with a sense of the Christian integrity of the leaders in the advent movement. . The strongest church is still in Christiania, the capital and metropolis of Norway. But there are churches also in Stavan- ger, Bergen, Trondhjem, and still farther north. Norway was first organized as a conference in 1887. It was later subdivided into three conferences, but still later a single organization was found to be more advantageous. In 1924 the Norway Confer- ence had forty-nine churches, with a membership of 2,054. Visiting nurses developed an interest in Christiania, which grew until it was thought best to establish treatment-rooms, and finally a small sanitarium. Lapland, in the extreme north, has had a few believers for a number of years. In 1914 J. J. Hokland opened work among these interesting people, with Karlsjok and Finmark as head- quarters, : EHUROPE AND THE NEAR EAST 601 In Sweden a school was founded on a farm of 500 acres, near Nyhyttan, in the late nineties, which has been a means of training a number of workers. Karl Mattsson had a large share in building up this institution. Until recently, nearly all the evangelistic work has been done in the central and southern parts of the country. There are excellent treatment-rooms in Stockholm; and also in the summer the school buildings at Nyhyttan are used for the accommodation of patients. Colpor- teurs are carrying our denominational works to every part of the country. The 1925 Year Book reported forty-four churches in Sweden, with an aggregate membership of 1,483. Denmark has as its leading institution a large and well- equipped sanitarium at Skodsborg, north of Copenhagen, with a patronage of the best people of the country, including mem- bers of the royal family. The institution has a history in which are recordéd many divine providences. It was in the year 1897 _ that steps were taken to start a medical institution in Denmark. The committee looking for a proper location found on the sea road leading out from Copenhagen a large villa formerly occu- pied by King Frederick VII. It, with an adjoining house and the land surrounding them, was for sale for 70,000 kroner (about $17,500). The owner was a widow, and when she learned what the place was wanted for, she ultimately reduced the price to 50,000. Friends of the enterprise came forward with gifts large and small, with which the necessary alterations were quickly put under way; but reliance was placed upon a promise of very sub- Stantial assistance from a friend in America with which to pay the contractors and meet the first payment on the property. When the word came that the promise could not be fulfilled, it looked as if the enterprise was ruined; but the workers took the matter to God in prayer; the contractors made better terms for payment, and the work went on. Meanwhile the first payment, deferred six months, was almost due. Once more money was promised ; but two weeks before it was to be paid, the word came again that it could not be sent. There followed days of earnest prayer for deliverance. Then four days before the money had to be paid, the whole sum came as a gift. Thus it was possible to open our first sanitarium in Scandinavia May 1, 1898. Almost from the beginning the institution was filled to its utmost capacity, though little or no advertising was done. Workers gave up their rooms to patients, and crowded together Where they might. Among the guests were persons of great influence. Parish and city councils sent patients at public 602 ORIGIN AND PROGRESS expense, though other hospitals were available, and physicians in ~ the large hospitals sent their patients, declaring that the results of the treatments given were surprising. The institution has been enlarged from time to time by the erection of a number of substantial buildings with all modern improvements. It also owns and rents cottages. It has trained — a large number of excellent nurses. The number of patients in the summer months runs up to 350. At that time of the year there has to be a waiting list. The institution has been from the beginning under the supervision of Dr. J. C. Ottosen, sup- ported by Drs. N. P. Nelson, A. Andersen, and Miss Jensine Iversen, and other members of the staff. The union school for Norway and Denmark, also located at Skodsborg, has an annual enrolment of about 100, and is doing excellent work in training laborers for the two countries. It occupied at the first a substantial building at Frederikshavn, on the northern coast of Jutland, M. M. Olsen being the principal. Later it was moved to Skodsborg, the Frederikshavn building — being used for sanitarium purposes. At Skodsborg, E. Arne- sen was in charge for many years. The school now occupies buildings of its own at Naerum, a village near Skodsborg. 3 In 1912 the Danish Conference, originally organized in 1880, was divided into two, but later was again united into a single conference, with forty-four churches, and 2,375 members. J. C. Raft, who returned to Denmark from America in the nineties, was for many years closely connected with the work in Den- mark, conducting from time to time series of meetings in Copen-— hagen and elsewhere. Finland Work in Finland was begun in 1892, when O. Johnson and two Bible workers from Sweden went to Helsingfors to labor among the Swedish-speaking people in that city. Meetings were first held in Elder Johnson’s private house. Later an interest was awakened in certain country districts, so that by 1898 three churches had been raised up. In that year John Hoffman took general charge of the work. Already some of the denominational books had begun to be printed in the Finnish language. Colporteurs enjoyed good success. Institutes for their encouragement and training were held in Helsingfors and Abo. A missionary boat, which cruised among the islands off the Baltic Coast, was maintained for some time, and proved useful | in circulating literature. In 1901 Fred Anderson joined the. ‘HUROPE AND THE NEAR EAST 603 group of workers, and A. Boettcher, of Hamburg, was placed in charge of the publishing work in Helsingfors, where books and tracts and a periodical were issued. Finland was organized as a conference in 1909, and from that time on the work has taken a wider range, being no longer confined mainly to the Swedish-speaking portion of the population. At the end of 1912, L. Muderspach, then conference president, reported three new churches organized that year, and twice as many colporteurs in the field as in the previous year. About this time Brorew:. Sucksdorff, of the Nationa] University, accepted the Adventist Views, and for a time served as president of the conference. A. Rintala, a Finnish laborer, has been directing the work in recent years. In 1924 Finland had twenty-one churches, with an aggregate membership of 1,051. Iceland Iceland has an area nearly equal to that of Ireland, and though it lies just below the arctic circle, it is surrounded by the Gulf Stream, so that the climate on the coast is not very severe. The winters are mild, but the summer temperature is so low that grain will not grow to any extent, and potatoes are about the only vegetable that can thrive. The population is small, Reykjavik, the metropolis, having a little over 6,000 in- habitants, the other cities being mere fishing villages. The inhabitants are chiefly descended from the Norwegians who went to the island in the ninth century because they re- sented the rule of Norway’s first real king, Harald Haarfagre. They have kept their customs and their language almost un- changed for a thousand years, their isolation making this possible. | Seventh-day Adventists began their work in Iceland in No- vember, 1897, when David Ostlund with his family reached Reykjavik. His first task was to learn the language, which is an extremely difficult one. He then began to preach and to translate and to issue a paper. In 1901 he was able to report sixteen Sabbath keepers, and a flourishing monthly periodical, besides two books translated and published. In the autumn of 1905 a meeting house seating about 250 people was finished in Reykjavik. In 1911, Olaf F. Olsen took the superintendency, and his labors have been blessed to the building up of the work on a Strong basis. Nils Anderson, of Denmark, has been prominent in the colporteur work, traveling on horseback and afoot into the most remote parts of the country, and circulating a large 604 ORIGIN AND PROGRESS ——— number of denominational books. As many as 10,000 copies of the Icelandic edition of “‘ Christ Our Saviour” have been sold — in a single year. The Faroe Islands are in a sense an outlying mission field for Iceland. O. J. Olsen visited the Faroes from Iceland dur- — ing the World War, and organized a church there. The Scandinavian Union as a Whole The Scandinavian Union Conference was organized in 1901, — P. A. Hansen being elected president. He was succeeded by J. C. Raft. During the World War the work progressed in all® three of the Scandinavian countries, the membership increasing — by 2,712, and the tithe rising from $31,700 to $118,000. During © the war period the union committee voted $20,000 as a gift to the General Conference for its missionary operations. In the plans laid following the war the Seandinavian Union — had the Abyssinian Mission assigned to it, and was also asked to exercise a fostering care over the Russian Baltic States. Germany There were in Germany in the year 1908 a little over 7,000 - members. By 1914 the number had doubled. Evangelistic work in the large cities has been very successful, there being twenty organized churches in and around Berlin. In 1908 the first. tent-meeting was held, with such good results that a year later eleven tents were in use, some of which had been donated by American conferences. The field is grouped in two main — divisions,— the East German and West German Unions, with an aggregate of 606 churches and 24,524 members. The Hamburg Publishing House issues some fourteen peri- odicals in various languages, and books and tracts in a still greater number of tongues. In 1912 a large four-story build- ing was erected to provide additional accommodations for the growing business of the Hamburg house. Nearly a thousand | colporteurs in various parts of Europe are engaged in selling the denominational publications. F. W. Spies led out in the col- porteur work before he was called to South America. H. Box has been longest in the field. Even during the World War he was at times released from his noncombatant duties in the army, and allowed to hold institutes in various places. On these occasions he carried a paper from the military authorities to the effect that “all persons should give aid and assistance to Herr Box, leader of the Seventh-day Adventist colporteur work,” | EUROPE AND THE NEAR EAST 605 The Friedensau school reports seventeen different languages represented among its pupils. Until the Great War, it had a regular department for the training of Russian workers. In recent years the school at Friedensau has been serving particu- larly the needs of the East German Union. A new training school was opened in 1921 at Kirchheim-Teck, near Stuttgart, with O. Schuberth as principal. The school property thus ac- quired was furnished, having been used before the war to house a commercial school. In 1921 there was also bought a hotel property at Neandertal, near Diisseldorf, where a school for West Germany is carried on, with W. Miiller as principal in £025. : Holland and Belgium Work was begun in Holland when Elder R. G. Klingbeil be- gan canvassing among the German river boatmen of Rotterdam, at the same time studying the Dutch language. Believers sprang up in Rotterdam, Amsterdam, Leyden, and The Hague. Jacob Wibbens began to labor in 1901. In the following year, when the general outlook was encouraging, heretical teaching con- cerning the sanctuary crept in, resulting in the loss of a number of believers. The movement shortly came to naught, however, and some returned to the fold. In 1909, Holland and Flemish Belgium were separated from the West German Conference, and a year later were made a separate mission field. The largest church in Holland is at The Hague. Churches are also to be found at Rotterdam, Amsterdam, Leyden, Leeuwarden, and Utrecht. Captain Christiansen engaged in ship missionary work for years at Rotterdam. The work in Belgium has progressed but slowly. Russia In Russia the work has continued to make progress in spite of great opposition. Permission was obtained in 1908 to estab- lish a publishing house in Riga, which proved of great advan- tage to the colporteurs who had previously been obliged to obtain their books from Hamburg. In 1909 the Greek Church held a Congress in Kief, attended by a thousand priests, at which resolutions were adopted, condemning the work of Adventists. J. T. Boettcher, who was then in Kief, obtained permission to address the Congress, and occupied an hour and a half in ex- plaining to an attentive audience the fundamental principles of our faith. 606 ORIGIN AND PROGRESS In the year 1910 a representative of the government attended the whole series of Adventist conferences and general meetings, and wrote a full account of our work, which was issued as a government document, making a book of 100 pages, and sent to officials throughout the empire. The work states, among other things, that “Seventh-day Adventists in Russia have a determined zeal to win souls, but their whole organization is primarily a missionary one, and every member is expected to help forward the work of the third angel’s message.’ Subse-— quently the publishing house at Riga was closed by government order, but it was found possible to turn the business over to a private corporation, which does all the required printing at a low rate. In 1913, Russia was divided, for administrative purposes, into two parts, the Eastern and Western Union Conferences, O. E. Reinke becoming president of the former, with headquar- ters at Petrograd, where were then four churches, and J.7i8 Boettcher taking the oversight of the Western Union Confer- — ence, with headquarters at Riga. Following the Great War the whole Russian field was reor- ganized to such an extent that the denominational Year Book for 1925 lists the following: Organized Reorganized Soviet Russia Federation of Unions § Mo. ee | eet 1920 North Russian: Union Conference}. si. 4.325 Pies eee 1920 Central (Russian Conferences 220%. J. ass tee eae 1910 Neva i Conference iicice at Pe lie os re en eee ees 1912 Northwest. nissian. MISSlON) Wi sess ee eee 1922 Whites Sea”. Mission * fs seen ac ceiein eat gee ee ae 1912 West Russian Union Conference ....... CAE Sine Ss 1913 1924 Wolhynian’ .Conference:) 4.22.5 (oe eae) eee ee 1923 Podolian*Conferenceinige ee eee ee Me YA Black: Sea. ;Gonference e757... he ace. eee eee 1939 CentraleDnieper ,Conferencew.: (he, yee he ae 1919 Lower Dnieper Contéerence eye) (ee eo ee ee 1924 Kiev. District. Mission. so ie Ohl etee ron ee Lobe Upper Dnieper) Mission: (pee ce ae ek et ee 1924 Crimean? MiISslOme oti we ee eee ee eee 1920 South Russian Union: Conterence 26. + 7 ees 1920 1924 Don ‘Conference: 2 rts ee ee ee eee 1920 North Caucasian? Conterence a eac hie ee ee ee 1901 Transcaucasian | Mission) cat pes cea ce te ee 1912 Central’ Caucasian Conference ..... Nein a, Cit eae 1920 Voronezh. Mission 702) is.ceee eee ee ee eee 1920 Hast*> Russian “Union Conterente Wye fn, wee tes 1913 1924 German-Volgead Conrerenee ce s3 en es ee ee 1911 1924 saratov-Tam bev Mission... ae ee bee eee 1911 Samara-Urak “Missione 1. ie one ok a Or Lene ees 1911 1924 Turkestan Mission? ics OA eee eee 1911 EUROPE AND THE NEAR EAST 607 Siberian Union Conference Early in the history of our work in Russia, exiles for the Word of God carried the advent message to Siberia. In 1908 this large territory was made a mission field of the Russian Union. K. A. Reifschneider, who pioneered the work, settled in Omsk. In the winter of 1908-09 he traveled some 2,000 miles, mostly by sleigh, in order to visit believers and give further instruction to inquirers. The message was carried over into GROUP OF RUSSIAN WORKERS Manchuria by soldiers who took part in the Russo-Japanese War. In 1909 five Sabbath keepers in Harbin appealed for a Seventh-day Adventist minister. A man in Tobolsk, hearing of the Adventists, traveled south to Turkestan and thence on to Omsk, nearly 2,000 miles, to meet a minister and learn the truth more fully. In 1910, E. Gnadjin, our first native Russian min- ister, was sent to Manchuria, and after two months’ labor, he reported twenty-six baptized believers. | A few German-Russian believers moved to Turkestan about 1908, and twelve months later a company was reported at Auli Ata, and also at Askhabad, near the Persian border. J. Ebel was sent to this field in 1909. Five years later there were four churches in and about Tashkent. The advent message was carried to the Transcaucasus by two Seventh-day Adventist families who had been banished to 608 ORIGIN AND PROGRESS that region shortly after the truth first entered Russia. The — first church was organized in 1908 by H. J. Loebsack, our oldest minister in the Russian work. About the same time a church was organized in Tiflis. Dr. V. Pampaian worked for a long — time among the Armenians, and won some of them to the faith. He was bitterly opposed, however, and had to flee for his life. In 1909, Elder Loebsack reported a visit to a colony of Molo- kanes, from whom eighty-six believers had been gathered out. — Nearly 200 members were reported in and about Etschmiasin, near the Persian border. | The denominational Year Book for 1925 gives the Siberian — organization as follows: The Siberian Union Conference, reor- ganized 1924, embracing the conferences of Central Siberia, or- ganized 1920, and West Siberia, organized 1911; together with the Irtysch, the East Siberian, and the Dalne Wostotschnaja Missions. The Siberian Union reported at that time eighty churches, with a total membership of 2,210. Austria Work was begun in Austria by J. P. Lorenz, who began in 1902 to conduct meetings quietly in Prague, where several had begun to keep the Sabbath through reading. The preaching was in German, one of the brethren translating into the Bohemian when necessary. Some time later L. Mathe entered Vienna. The laws generally forbidding public Protestant propaganda, Adventists in Lower Austria organized, at the close of 1907, a reading and lecture association called a ‘“‘ Society of Christian Men and Women.” Under the law such societies had the right to hold open assemblies. Similar societies were organized in other provinces. One was called the ‘‘ More Light Society.” All these public meetings had to be opened by a native Austrian. Singing of hymns and public prayer were forbidden. In 1911 work was opened in Triest, on the Adriatic, and a company there accepted the truth. is with his parents in China, ; ; é ‘ 660 : A MISSIONS IN CHINA 661 a schoolroom for boys and one for girls, as well as homes for some of the Chinese workers. Colporteurs are working the city and surrounding territory, and a chain of outstations is being opened. The West Szechwan Mission has its headquarters at Chengtu, the capital of Szechwan, with a population of over half a mil- lion. Pioneer work in this field was done by Mr. and Mrs. C. L. Blandford, who entered the field in 1917, and labored on alone for four years, in sickness and war and plague, hoping monthly that help would come. Not till the fall of 1921 was it possible to send Mr. and Mrs. S. H. Lindt to assist them. Outstations were then opened. As the work was being thus established on a strong footing, Mrs. Blandford was removed by death. The Tibetan Mission, located near the border of that inac- cessible country, was founded by Dr. and Mrs. J. N. Andrews, who had been engaged in evangelistic and dispensary work in Chungking. In June, 1919, they packed their goods and supplies on a native boat, and started with their little son for Tatsienlu. The trip up the Yangtze and Min Rivers occupied nearly two months, including one shipwreck, in the course of which their books and other belongings were thoroughly soaked. At Ta- tsienlu, where a fire broke out and burned to within a few doors of them, they have opened a dispensary, and thither both Tibet- ans and Chinese come for help. They were alone for.two years, after which Mr. and Mrs. Leroy I. Shinn were with them for about a year. The medical work is appreciated, as is shown by the record of over 1,000 calls in one month. The Tibetans ap- parently do not fear operations. Dr. Andrews reports one of his patients as saying: “I have a little pain in my stomach. Won’t you cut me open, and see what is the trouble?” Tatsienlu has been called “ The gateway to Tibet,” and is virtually a Tibetan city, so Dr. Andrews is enjoying the privi- lege of ministering to the people who have been most completely cut off from a knowledge of the gospel. A dispensary building has been erected, also a home for the missionaries, and litera- ture in the Tibetan tongue is being printed on a press furnished by the Review and Herald, and carried into Tibet. Dr. Andrews and his family returned to the United States on furlough October, 1923, and started on the return trip to their field of labor July, 1924. Their journey through a war- _ torn and bandit-infested country, though marked by hardships and dangers, was made without serious mishap, except the loss of much-needed supplies. They found their mission station, _ Closed during their absence, unharmed, and conditions for the 662 ORIGIN AND PROGRESS renewal of their work rather more favorable than when they left the year before. Yunnan and Kweichow have been occupied more or less by colporteurs, and the former has had some visits from itinerating evangelists; but no stations have been opened at the present writing. In 1925 this mission reported two churches and eighty- four members. MISSION HOME OF DR. J. N. ANDREWS Manchurian Union Mission Korean believers who moved over the Chosen border were the first Adventists in Manchuria. Adventists entered the field in October, 1914, when Bernhard Petersen and O. J. Grundset with their wives settled in the city of Mukden. They had spent a year in Shanghai studying the language, and were the first American missionaries to enter upon permanent work in Man- churia. They first began meetings in their compound, setting — apart one of the rooms as a chapel. When the room became too small, the landlord allowed them to remove a partition, thus doubling the seating capacity. The meetings were begun in the fall; in the following summer nine persons were baptized, and shortly afterward the first church of eleven members was organized. When the crowds became too great to be accommo- dated in the compound, quarters were secured on one of the busy thoroughfares. The second summer there were fourteen baptisms, and the | interest to hear was steadily increasing. In 1916 the mission — f.. | MISSIONS IN CHINA 663 secured property of its own on one of the busy streets, mean- while retaining the other assembly place for a chapel. Later, in 1921, the latter was replaced with a good church building. The mission has secured for residential purposes a piece of land outside the city, where three houses have been erected, furnishing homes for the missionaries. A station was opened in the Kirin Province InGLOLGROr ss Grundset taking charge of the work and settling at Changchun. There also land has been secured outside the city, and houses have been erected for the missionaries. The Manchurian Union Mission, organized in 1919, reported in 1925 nine churches, with 205 members. General Meetings in China Late in 1906, Elder W. W. Prescott paid a visit to China, spending nearly three months in counseling with the workers at the different stations and studying the situation with them. At the close of his visit a general meeting of all the foreign workers in China was held at Shanghai. I. H. Evans visited China in the latter part of 1908 and the early part of 1909, and gave some time to a careful study of the field. In the spring of 1909 a general meeting of all the members of the China Mission was held in Shanghai. At this time the field was reorganized, and made to constitute a union mission. Elder Evans returned to China in the autumn of 1910 as vice-president of the General Conference and superintendent for the Asiatic Division, and took over the Supervision of the _work in China, as well as in Japan and Chosen. His wide expe- rience enabled him to give wise counsel in organizing and push- ing the work in the field. He was also successful in arousing a _ deep interest in its needs in America, thus increasing the flow of means and of qualified workers. During the years 1913-18, when I. H. Evans was Serving as president of the North American Division, A. G. Daniells found time to interest himself effectively in the development of our work in China and other parts of the Far East. Pioneer Conditions Our work in China for a number of years was largely of a pioneer character. The missionaries went into new places and rented Chinese quarters, which they fitted up the best they could in order to make them habitable; but no amount of repairing can convert an old Chinese dwelling into a Sanitary place in which to live. The floors are always low and damp, the walls 664 ORIGIN AND PROGRESS are water-soaked from one year to the next, and the neighbor- | ing houses press in so closely on all sides that there is no chance for proper ventilation. Compelled to live under such conditions, our workers were subject to considerable illness, and a number had to return to the homeland on sick leave. The death toll, however, has not been large. Abram La Rue passed away in 1903, at the ripe age of eighty-four. His declining years were gladdened with the DR. H. W. MILLER AND HIS FAMILY thought that younger and stronger hands than his were taking up the work he loved, and broad plans were being laid to give the message to China’s teeming millions. Mrs. Miller, wife of Dr. H. W. Miller, who died in the spring of 1905, was called away in the morning of a beautiful life; but she died happy in the thought of being laid to rest in a great needy mission field, and anxious only that her death should not discourage others from responding to the calls. Seven years later, in the spring of 1912, Esta Miller ste at his post of duty, young and burning with enthusiasm for the work of the Master, yet submissive to the divine will. Ger- trude Thompson died in the summer of 1912 of malignant ma- laria. Miss Thompson had been in the field for only a little over two years, and was just getting a good command of the language, and coming to the place where she could do effective work for the Chinese people, ‘ MISSIONS IN CHINA 665 As these pages are being put into type for printing, Doctor H. W. Miller, with his present wife and their family, is prepar- ing to return to China, his heart having long been in that field. General Missionary Activities In the foregoing pages an attempt has been made to give the reader some general account of the different parts of the field entered and the placing of the workers. It remains to treat in somewhat greater detail the various branches of missionary activity in China, and the conditions under which the work is carried on. The account naturally groups itself under four main heads: First, educational, consisting of the conducting of day schools and boarding schools; second, medical, consisting of the carrying on of dispensaries or hospitals; third, publishing, in- volving the printing and circulation of the denominational lit- erature; fourth, and most important of all, the direct evangel- istic and pastoral work, consisting of preaching the gospel on the streets and in halls, the holding of Bible studies in the homes of the people, and further instructing and baptizing the believ- ers and organizing them into churches. The Educational Work Perhaps the most striking change that China has under- gone in the last few years is that involved in the reorganization of the national educational system. Previous to August, 1901, education in China consisted of memorizing the old Confucian classics; but at this date an imperial decree abolished the ancient curriculum, and directed that in future candidates be examined in the Western arts and sciences. It was also decreed that schools and colleges be established throughout the empire. Not only was this action taken officially, but China’s lead- ing men came out boldly in favor of popular education. Said Chang Chi Tong, an old and trusted statesman: “Convert the temples and monasteries of the Buddhists and Taoists into schools. Today these exist in myriads. Every important city has more than a hundred. Temple lands and incomes are in most cases attached to them. If all these are appropriated to educational purposes, we guar- antee plenty of money and means to carry out the plan. Buddhism and Taoism are decaying, and cannot exist: while the Western religion [Chris- tianity] is flourishing and making progress every day. We suggest that Seven temples with their lands, out of every ten, be appropriated to edu- cational purposes.” And best of all, the people are doing this. It is not such an uncommon thing to see workmen tumbling the idols out of 666 ORIGIN AND PROGRESS a temple, and replacing them with tables, chairs, and other fur-. niture for a modern school. Even the girls and young women are being provided for, whereas formerly they could get an education only in mission schools. In 1906 the viceroy of Nan- king sent four Chinese women to Wellesley College to be edu- cated, this being the first instance of the government of China sending women abroad to be educated. Of course, official action in itself could operate but slowly if the people held back; but this is not the case in modern China. The people there are hungry for knowledge; and as soon as they learn something themselves, they are eager to pass it on to others. One of our workers, visiting some villages in the interior, was surprised to find the children in one village fairly well versed in the Scriptures. They knew the leading Bible characters, and could answer many questions correctly. This was the more strange because all the women and most of | the men were illiterate. Where, then, had these children learned to read? They were asked if they had a school or chapel. The answer was in the negative. ‘‘ Where, then, did you learn these things?” There was a man in the village, reported one of the boys, who taught the children for a little while every evening. The missionary sought out this self-appointed teacher, and found that he was a farmer living in a little mud-brick house with a straw roof and no floor. He was a poor man, too, and had to pay a high rent for the field he tilled; but every day, when the evening meal was finished, he gathered about him his own children and others who were free to come, and gave them a short lesson. The big rice sieve, turned bottom up over a grain basket, formed the table around which the children clus- tered, while the humble farmer taught them the intricacies of the Chinese alphabet. First they would recite in concert, nam- ing the new characters after their teacher. Afterward each child would take a turn in reading by himself, the teacher giv- ing him necessary help. After a few words in explanation of what had been read, the school was closed, and the table became a rice sieve again. Then the farmer would say: ‘“‘ Come, chil- dren, we must work the harder now to make up for the time spent in reading.’ And the children would go to their work with the same eagerness as to the reading. | Our school work in China has been carried on largely with the most primitive facilities, in low, dark houses with mud walls and thatched roofs. The students sit on narrow benches with- out backs, but they get their lessons. The quarters for the MISSIONS IN CHINA 667 boarding students are small and cramped. The Bible is the chief textbook. The elements of arithmetic, geography, and physiology are also taught. The girls learn to sew, and some schools are provided with a knitting machine and appliances for other lines of industrial work. In our schools we have the children of Sabbath keepers, both boys and girls, and brighter children it would be hard to find. We have the parents, too, for hardly a quarter of the male population of China can read, and among the women not one in a thousand recognizes the written characters. But they are all eager to learn. Then we have children and adults who have not yet embraced the Adventist views, but are anxious to learn to read, that they may study the Bible for themselves. In addition to these elementary schools, mostly of a local character, there was opened in Honan, in the fall of 1909, the China Union Mission Training School. The faculty consisted of Dr. H. W. Miller, principal, Miss Pauline Schilberg, assistant, _ and two Chinese teachers. The attendance at the beginning was twenty-eight. Dr. Miller’s health having failed, he was com- pelled to return to the States in the spring of URAL, ye eY eee cogs Allum took charge of the school. The revolution which started in the fall of 1911 put a stop to the school work for the time being, and when conditions in _ the interior quieted down in the spring of 1912, it was felt that the quarters provided were so cramped and unsuitable for car- rying on school work that it would be better to wait until the _ fall of 1912, and then open the school in the place where we planned to secure a permanent site for the institution. It was _ decided that Nanking would best serve the interests of the field. Quarters were accordingly rented there, and the school opened ~ October 8 with an attendance of about fifty young men. Later this training work was carried on by the Shanghai Missionary College. In 1925 it was moved to Nanking, where suitable build- ings have been provided for permanent educational work. The Medical Work Our medical work, as indicated in a preceding chapter, began in Honan, one of the central provinces of China. Honan is a vast, fertile plain, supporting a population of 35,000,000, with an average of 500 persons to the square mile. The inhab- ‘itants are for the most part farmers and small merchants. For .a long time bitterly hostile to the foreigner, these people are today fully in accord with the new spirit which is actuating 668 ORIGIN AND PROGRESS China generally, and welcome the teachings of the missionary. Previous to the Boxer Rebellion of 1900, Honan did not have a single mile of railway, and only a few of the larger cities were provided with post offices. Now there are in the province hun- dreds of miles of railroad, including a trunk line from north to south, and another from east to west; while every city and town of importance has regular mail service. Moreover, manufactur- ing enterprises, such as modern cloth weaving, glass making, and the like, are springing up on every side; rich coal deposits are being opened, and new economic conditions are arising in consequence. 1 Nevertheless in all matters concerned with hygiene and san- itation the densest ignorance prevails. Surgery as practised by the native physician is barbarous. The suffering of the Chinese women in cases of difficult childbirth is beyond description. Bound by their crude superstitions, the people believe that angry gods and evil spirits are the chief cause of disease; hence the treatment applied is some form of sorcery, and includes punc- turing with needles, blistering, cauterizing, and all manner of cruel, useless, and dangerous methods. Owing to lack of proper hospital facilities, our physicians have been obliged to confine their efforts largely to those diseases which yield quickly to treatment. In the dispensaries in Honan alone, they have saved the lives of hundreds of persons who had taken poisonous doses of opium with intent to commit suicide. As a general rule, these poor people do not come back to thank their rescuers, not because they are naturally unthank- ful, but because their lot in life is so hard that they really wish to die. The majority of these victims of hard circum- stances are women. It is difficult for a foreigner to appreciate the situation of the Chinese woman. She never has a home as we understand it. As a child she is considered to belong, not to her parents, but to the home of the boy to whom she is engaged. And on her wedding day she is sent weeping away from all she has known and loved, to that which is unknown and dreaded. She is more than fortunate if her mother-in-law treats her with con- sideration. Her husband is not supposed to speak to her for) the first few days, and except among Christians, he rarely learns. to love her. The home is dark and gloomy, often including cattle among its inmates. The walls of the best room present nothing more cheerful than hideous images. There is no out- let for the smoke of the cookstove, and the bare earth floor is” cold and damp. Even in the coldest winter weather there is. | MISSIONS IN CHINA 669 no cheerful fireside, but only a pan of coals buried in ashes over which the feet may be warmed. In such home surroundings the Chinese woman enters upon her life of monotonous toil. There will be few moments of leisure for her. She must pick the cotton, spin the thread, weave the cloth, and make the garments for the household. She must cook the food, grinding the flour herself, and often she must go to the field to help gather in the crops. Where the missionaries come closest to these women, and per- haps help them the most, is at the dispensary; but even here their gross ignorance and superstition stand in the way. Ifa woman musters up courage enough to come to the mission for relief, her neighbors get together and discuss the case. They say, if she takes the foreigner’s medicine, she will have to eat their doctrine also. Or they declare that receiving the treat- ments will make her childless, or that she will die within a hundred days, etc. Nevertheless, some of the women do come, and in so doing find relief from much unnecessary suffering. The Publishing Work In 1905 a small printing office was opened by Dr. H. W. Miller in Shangtsai, Honan, and a monthly paper, the Fuh Yin Hsuen Pao (Gospel Herald), began to appear. A few tracts, a hymn book, and some small schoolbooks for primary work were also issued. In March, 1907, the printing office was moved to Sinyang, also in the province of Honan, a suitable building being erected to receive it. The printing work was suspended during the major portion of 1907 and 1908, while Dr. Miller was taking a furlough in the States. At a meeting of the China Mission committee held early in 1908, the publishing interests received further consideration, and it was decided to sell the printing office in Honan, and es- tablish the publishing work and mission headquarters at Shang- hai, where Dr. Miller took up his residence on his return from America. Literature has from the first proved an effective means of reaching the Chinese, who are eminently a reading people, and _ have the highest respect for the printed page. To be sure, the _ problem is somewhat complicated when one remembers not only _ that the Chinese language is extremely difficult to master, but _ that there are many dialects to reckon with. China has a writ- ten language (the so-called “ classical ’’) which is understood by all the educated classes throughout the country. The Mandarin, 670 ORIGIN AND PROGRESS or official language, is understood by approximately three hun- dred million people. In addition to the Mandarin, there is the Amoy dialect, which is spoken by more than twelve million per- sons; the Cantonese, spoken by twenty million; the Shanghai- Soochow, spoken by twenty million, and understood by forty- four million. The Shanghai dialect is spoken within a radius inland of about 120 miles of Shanghai. The Hakkas, living in the province of Kwangtung, are believed to number from eight PUBLISHING HOUSE IN SHANGHAT, CHINA to ten million, and near them are the five million who speak the Swatow dialect, somewhat resembling the Amoyese. There are also five million Mongols, about that number of Ningpos, three million Hainanese, and three to five million Tibetans, in- cluded in this complex language problem. In order to reach all the people, we need some literature in. all these various languages. Nevertheless, we are already reach- ing, through our monthly paper in the Mandarin and classical, representative people in all parts of China. At present we have a goodly number of pamphlets and tracts and a few illus- trated books .in the classical tongue. Books and pamphlets: have also been issued in the Mandarin tongue. Besides these there are pamphlets in the Cantonese, and a song book in the Shanghai dialect. Our paper, the Shi Djao Yueh Bao (Signs of the Times) comes out monthly in both the Mandarin and the classical language, the combined monthly edition exceeding fifty thousand copies. F sa — MISSIONS IN CHINA 671 The Evangelistic Work Evangelistic work is being carried on, as indicated in the preceding pages, over a wide area. Progress must in the nature of things be slow. The converts require much help and instruc- tion before they are ready to be baptized. In Honan our church is called ‘ The true doctrine church,” and it is generally recog- nized as holding up a high standard of conduct for its members. The interest to hear is especially great in the villages inland, and there much of the best work is done. For example, Mr. and NATIVE COLPORTEURS, HUNAN, CHINA Mrs. Westrup took up their abode in a country village of about 200 inhabitants, and within a short time were able to baptize twenty-three converts. For a time they conducted a boys’ school with twenty students and a girls’ school with about thirty in attendance. People come in from all sides to inquire. The women show fully as great an interest as the men; but they are heavily bur- dened with work. Often missionaries hear it said by these patient toilers as they gather in village groups: “I should like to go to meeting, but we women are always busy; there is no time to go. How can the gospel be for us?” Itinerating in China is often attended with danger from rob- bers. Missionary Nagel tells of one such experience. He was returning to his home in Waichow from a trip to Canton, in a flat-bottomed river boat with three decks, pulled by a launch. He writes: : 672 ORIGIN AND PROGRESS “We were almost half way home, and had come to a place in the river where a small island made the channel very narrow. Two other mis- sionaries and myself were on the top deck, visiting and watching the country, when suddenly we heard the crack of rifles, and the balls whizzed all about us. One of the German missionaries fell, hit in the head. I dropped flat on the deck and crawled into a small cabin. The robbers, armed with knives, revolvers, and rifles, soon waded out and boarded the vessel. They carried off everything they could lay their hands on, including the coat off my back and the shoes from my feet. I did what I could for the wounded missionary, and the captain at my request sailed back for Canton, where we took him to the hospital.” As soon as one of the Chinese receives the truth, he begins to work for others. Converts are largely made in this way. The chief work for the missionaries to do is to train workers, organize the field, and direct in the work, giving further instruc- tion for the building up of the believers. The active propaganda is largely done by the Chinese workers, sometimes before they are themselves fully instructed. The eagerness of the Chinese to learn is very touching. One of our colporteurs met a man of thirty-five whom he succeeded in interesting in the gospel. The man was a vender of hot sweet potatoes, and a day’s earnings would rarely exceed five cents, — on which small amount he had to support a blind brother and — an aged mother. Nevertheless he bought a copy of the ‘“‘ Gospel Primer,” to the mastery of which he diligently applied himself — at night. With some help he was able to read the book through. — Then he began to read the easier parts of the Bible. He is now — a converted man, and can read almost anywhere in the Bible. Two years ago a little company of believers was raised up in his village, and he was elected deacon. When this brother prays — or tells the gospel story to a crowd of people, it is hard to believe — that only a few years ago he was a poor, ignorant idolater, — living in the grossest darkness of heathenism. ; Perhaps this somewhat informal sketch of missionary oper- | ations in China may best be brought to a close by a few reports — of some typical general assemblies held in different parts of the — country. The first general meeting was held in Siangcheng, Ho-) nan, at the close of the year 1907. It was attended by fifty ; Chinese Sabbath keepers, mostly from Siangcheng and Shang-— tsai, and was a season of great spiritual refreshing, as well as of advancement in a fuller knowledge of the truth. Men brought — their pipes and burned them, women unbound their feet, and — all together sought that complete purification of heart and life which is to make ready a people prepared for the coming of their Lord. A change has indeed come to China. MISSIONS IN CHINA 673 Irom this time on, general gatherings of a similar character have been held from time to time. J. H. Evans writes: “At a meeting held in May, 1911, in Changsha, Hunan, there Was an attendance of more than Seventy Sabbath keepers, and a congregation more eager to hear the Word of God could not be imagined. They had come from thirty to sixty miles, not a few of them on foot, leaving their work, their crops, their stores, in order to study God’s Word. We held five meet- ings a day, and finally had to leave Elder Cottrell with this large company of people still thirsting for more instruction, and with no help to give it to them except a sick wife.” About the same time a general meeting was held in Chow- kiakow, Honan, beginning the first of May. It was attended by all the workers in Honan and by some from Anhweéi, as well as by the students in the school, and when the weather was reasonably favorable, by large crowds from the city. At this meeting for the first time a call was made for sin- ners, especially the heathen, to come forward for prayers. In the words of a worker: “Brother Allum spoke the first evening, and the audience was a large one. At the close of his sermon, he asked if there was one sinner, one heathen, who would show to the world that he wanted to be a Christian by ‘rising to his feet and coming forward. When no one moved, he knelt down and besought the Lord to give conviction to some poor soul. Then another call was made, and one sinner came forward, then another, and another, till nine precious souls had separated themselves from the congregation, and were seeking the Lord. On the following night three more came forward. “On Friday night Dr. Selmon spoke for about twenty minutes, after which an excellent social meeting was held. Then followed a call to sinners, to which forty responded, coming forward to seek God. The next night fifty-four sought the Lord, and the last night there were seventy. During _the week there were over 200 heathen who thus testified to their desire to Seek the God of the Bible.” __ At the General Conference session of 1922, in San Francisco, I. H. Evans, vice-president of the Far astern Division, said: “Thirteen provinces of China proper have been entered by our foreign mission workers, and already we have in China and Manchuria a chureh membership of 4,277.” According to the 1925 Year Book, by 1924 the number of members in China alone had increased to 4,816. Thus encour- aging progress is being made. 43 . TT. KNOX Treasurer of the General Conference, 1909 to 1922, a period of great foreign mission expansion, 674 FIRST SESSION OF THE JAPAN CONFERENCE, 1917 CHAPTER XXXVI Missions in Japan, Chosen, and the Philippines ADVENTISTS began their work for the Japanese people in the city of San Francisco, where a mission school was conducted in their behalf for several years in the early nineties. As a result of this work, a number of young Japanese accepted the truth, and several of them afterward attended Healdsburg College. In 1896 this school was closed, and Prof. W. C. Grainger, formerly president of Healdsburg College, who had been in charge of it, sailed for Japan. He was accompanied by T. H. Okohira, a young Japanese who had accepted the truth at a _tent-meeting in Southern California and had been a student at Healdsburg. The two settled at Tokio, and a year later were joined by Professor Grainger’s wife and younger daughter. As a result of careful study of the situation, it was thought best to work in educational lines. The Shiba Bible School was accordingly organized, classes in English Bible being conducted at such hours of the day as would best accommodate those who desired to attend. The pupils who came to these Bible classes were mostly attending regular schools in the city, but availed themselves of the Bible instruction for the purpose of gaining a better knowledge of the English language. The first church was organized in Tokio in June, 1897, with a membership of thirteen. The Sabbath school connected with this church had an attendance of sixty. About the same time 675 676 ORIGIN AND PROGRESS T. H. Okohira opened up work in Kobe. Among the first con- verts in that city was a young lady who afterward became his wife. Another convert, H. Kuniya, shortly entered the work, and a few years later was ordained to the ministry. In 1898, the force of work- ers having been increased by the arrival of B. O. Wade and W. D. Burden and their wives, it was decided to start educational work in another part of the city. Both schools prospered, the classes being crowded with eager students, and the workers having many opportunities for personal work. While most of the pupils were interested merely in the study of English, and not in Christianity, never- theless there were a number of converts, some of whom have proved stanch believers and earnest workers in the cause. sisi In the summer of 1899 an W. C. GRAINGER advanced step was taken when Professor Grainger began to publish a small monthly paper, Owari no Fukuin (The Gospel for the Last Days). The periodical thus started has continued to the present time, but with two changes of name, the present name meaning “ Tidings of the Message.” The list of paying subscribers has never been large, but the paper has been circu- lated widely through the mails, copies being sent to representa- tive persons in all parts of the country. In this way many have become interested in the truth, and some have accepted it. — It was a severe blow to the work thus well started when Professor Grainger fell sick and died in October, 1899. His wife and daughter remained in the field for a year after his death, and then returned to California. One year later, in the autumn of 1901, Elder F. W. Field and his family, from Ohio, arrived in Japan. A few months later it was necessary for Mr. and Mrs. Wade to retire on account of broken health. f In the fall of 1906, Elder and Mrs. H. F. Benson, of Ohio, arrived in Japan, and at once gave themselves to the study of the language. Elder Benson served as secretary and treasurer of the mission, and later engaged in educational work. Miss JAPAN, CHOSEN, AND THE PHILIPPINES 677 ‘Etta Cornish came in 1909 to take up work for the young ladies. In June, 1910, Elder F. H. DeVinney and his wife from New York State were sent to take general charge of the field, F. W. Field returning to the States the following year. Still later we find V. T. Armstrong superintendent of this union. While Japan presents openings for medical missionary ef- fort, the conditions are peculiar. Many of the people are densely ignorant concerning the causes of disease and its proper treatment, and yet Japan has an excellent system of medical schools, from which trained physicians are being graduated year by year and are settling in all parts of the country. Hence there is not so great need of dispensary work as in other mis- sion fields. Medical work consequently must be carried on chiefly by other means. Our first medical missionary workers in Japan were Drs. 5. A. and Myrtle S. Lockwood, who arrived in the country in Cctober, 1902. After some monthg’ study of the language, it Seemed advisable to open a small Sanitarium, and Kobe, lying 375 miles to the southwest of Tokio, at the entrance of the famous inland sea, presented a favorable opening. A suitable building was rented, and the institution opened June 1, 1903. The patronage was encouraging from the start, and every pa- tient became a stanch friend of the institution. Among the patients were many broken-down missionaries who were glad to receive needed medical help in J apan rather than retire from the field permanently or on furlough. When the Doctors Lock- wood were obliged to return to the States on account of Mrs. Lockwood’s failing health, Dr. and Mrs. W. C. Dunscombe suc- ceeded to the work, arriving in Kobe in May, 1907. Later a private sanitarium, especially for the Japanese, was carried on for a time by Dr. Kiku Noma, a Japanese lady physician. The question of training workers early occupied the atten- tion of the Mission Board. During the winter of 1908-09, a three months’ school term was held, nearly all the regular work- ers employed in the mission being called in at that time to receive a course of training. Bible, history, physiology, and English were the principal subjects taught, and a rented house furnished the necessary accommodations for the most of the Students in attendance. Prof. H. F. Benson had general charge of the school. The following winter a school was held on similar lines, lasting four months, and a year later the term was extended to five months. Young men and women receiving the message dur- Ing the summer were taken into the school the following winter, 678 ORIGIN AND PROGRESS where they were grounded in the truth and trained for some line of work. The attendance during the first three years aver- aged about twenty-five. This school in time grew into the Japan Mission Training School, located at the headquarters compound, just outside the city of Tokio. P. A. Webber suc- ceeded H. F. Benson as principal. In 1924 the school had a faculty of nine, with A. N. Nelson as principal and H. F. Ben- son science instructor. TRAINING SCHOOL, TOKIO, JAPAN Mention has already been made of. the monthly periodical Owari no Fukuin, which was started in the days of Professor Grainger. In 1908 and 1909 special efforts were put forth to increase the circulation of the paper. Companies of two or three workers were assigned territory, and canvassed the peo- ple from house to house for subscriptions, also selling single copies. In towns of considerable size a campaign of this sort would be conducted previous to holding a series of meetings. Illustrated numbers were prepared several times a year, and were sold in large quantities by the students and other workers. This periodical work has continued to grow with the develop- ment of the work as a whole. The next publications to be put out after the starting of the periodical were a series of Bible readings printed on single: sheets. These were followed by a translation of “Steps to Christ ” in pamphlet form. Later “ His Glorious Appearing ” was issued, also translations of a number of standard tracts. JAPAN, CHOSEN, AND THE PHILIPPINES 679 Some small original tracts, dealing in a very simple way with gospel principles, were also put out, with special reference to the needs of the field. For a time all the printing was done by outside publish- ing houses. Later the printing of’ the paper was done in our own rented rooms, and some tracts were also issued; but a considerable part of the printing was still done in Yokohama. C. N. Lake went to Japan in 1911, and rendered excellent help in the printing office. He returned to America on account of Mrs. Lake’s failing health. In 1914 a suitable building was erected in Tokio for the mission and publishing quarters, and A. B. Cole became manager. This building was damaged in the earthquake of Sept. 1, 1923, but has been restored. Evangelistic effort put forth in Japan has shown results which are meager when com- pared with those in other lands, but there has been a fairly steady growth. In 1905 a tent was given by friends in Amer- ica, and the first series of meet- ings was held in Tokio. The . police feared that there would THE TOKIO CHURCH be disorder, but finally gave their consent for the meetings to be held, a representative of the department being present at each service. Perfect order prevailed, and a good impression was made. From this time on a series of meetings was held each summer in a city of some size which had in the previous winter been worked by canvass- ers. Later two additional tents were purchased. The immediate results of these tent efforts have never been large, the Japanese people in general not being much given to attending Christian meetings. The tendency is to take one’s stand at the door, and after listening awhile, to go away. Such an attitude is not favorable to a thorough study of the Scrip- tures, which is essential in order to arrive at a full knowledge of the truth. Nevertheless, lectures on the life of Christ and on hygiene are well attended, and by following up the public 680 ORIGIN AND PROGRESS effort with Bible readings and personal work in the homes of — the people, it is found possible to make a deep impression. The present laws of Japan allow full liberty to the Christian evangelist; but there is much prejudice to be met, especially on — the part of the Buddhists. The younger generation are the freest to accept the gospel, yet there are exceptions, and some old people have taken hold with great earnestness. The princi- ples of the old feudal system, by which the rights of the indi- vidual were subordinated to the interests of the family, the vil- lage, and the nation, still prevail generally in Japan, especially in the rural districts. Western education has made remarkable progress in the country, but it is making agnostics of many of — the most promising young men, and thus greatly hindering the efforts of the missionary. The work has grown somewhat more rapidly of late. There were reported in 1924, nine churches, with a combined mem- bership of 390. Chosen (Korea) The message was first carried into Korea from Japan. In May, 1904, a Korean passed by a Seventh-day Adventist meeting hall in Kobe. A sign hanging by the door, written partly in Japanese and partly in Chinese characters, aroused his curiosity, and he stopped a moment to study it. He was able to determine from the Chinese characters that it was a Christian meeting” place, but he could not make out the Japanese characters giving the name of the denomination. A Japanese brother sitting In- side saw him standing at the door, and beckoned him to come in. Although neither could understand the language of the other, they soon conceived the idea of carrying on a mutual inter- change of thought by writing, using the Chinese characters, which were familiar to both. After some conversation carried on in this way, the Korean left, but he came again, and again. After he had in this way enjoyed a series of Bible studies, he brought with him a fellow countryman, who was also a Chris- tian, and the two men continued their studies till they were convinced of the truth. The time having come for them to leave Kobe, they were baptized at midnight before sailing. The first of these men went to Honolulu, whence he kept up a regular correspondence with Brother H. Kuniya in Kobe. The second returned to Korea. On the return voyage he met an- other Korean, Lim Ki Pao, to whom he passed on the new- found truths. Mr. Lim readily accepted all, and upon his” arrival at Chinnampo, began to teach the Adventist views to Ms 4 i JAPAN, CHOSEN, AND THE PHILIPPINES 681 his relatives and friends. In a few weeks thirty persons had accepted the truth, as far as it could be presented by this brother, and they united in sending an earnest request to H. Kuniya to visit them and give them further instruction. He responded to the call, and labored for several weeks among the country villages between Chinnampo and Pingyang. The interest being a very encouraging one, he was later joined by DEDICATION OF A KOREAN CHURCH Elder F. W. Field, who arrived at Chinnampo early in Septem- ber. Two of the Korean brethren accompanied Elders Field and Kuniya as they visited the various small companies of believers and scattered ones who had become interested. Four little churches were organized as the result of this effort, having an aggregate membership of fifty, besides which there were a num- ber of isolated believers, who later united with other churches. Before returning to Japan, the brethren held a general meet- ing for the new believers at Chinnampo, which was attended by. between thirty and forty of the new converts. The ordinances of the Lord’s house were celebrated, the emblems being spread upon a little Korean table the size of a common tray and about a foot high. The meeting was blessed with the signal presence 682 ORIGIN AND PROGRESS of God, a sweet spirit of fellowship being manifested by all the believers. The beginning thus made in Korea was in due time followed up. At the General Conference of 1905, W. R. Smith was re- quested to make Korea his field of labor. He settled finally at Soonan, on the railway, near Pingyang, where a company of believers had been raised up by Korean workers. Miss Mimi Scharffenberg, of Wisconsin, went to Korea in 1906 to engage in school work. During the year 1908, the force of workers was further enlarged by the arrival of C. L. Butterfield and his family, Dr. and Mrs. Riley Russell, and: Miss May Scott. In the fall of the same year, during the visit of I. H. Evans, it was decided to separate Korea from the Japan Mission, and organize it as a separate mission field, with C. L. Butterfield as superintendent. Since that time, other workers have entered the field, including Howard M. Lee, Harold A. Oberg, and R. C. Wangerin, with their wives. The mission headquarters were finally established at Seoul. Following the General Conference of 1909, W. R. Smith settled at Wonsan, and the work has become well established in that part of the field as the result of his efforts. In 1910, R. C. Wangerin established a new station at Kyongsan in southern Korea. A church of forty-five members. was presently raised up and a church building erected. Medical missionary work has been a prominent feature of the Korean Mission. On their arrival in the country in 1909, Dr. and Mrs. Riley Russell opened a little dispensary in Soonan. - Its walls were of mud, and it had a grass roof; but in the first four years the doctors treated more than 20,000 patients, at the same time making frequent evangelistic tours into the surround- ing country, preaching and baptizing. The original building has been replaced by a well-built modern structure, properly equipped for the work, and the people are still coming long distances to be cured of their diseases. School work was begun in 1907 by W. R. Smith and Mimi Scharffenberg. The training school at Soonan is located on a farm of forty-five acres. The original school building was small, with mud walls, and the students lived in dormitories of the same character. These buildings have been replaced with good | brick buildings. Beginning with 1910, H. M. Lee had charge of the school, and was assisted by Miss May Scott. Besides the training school, there are also a number of primary schools. : The publishing work was first carried on in connection with — the school at Soonan. The outfit in 1909 consisted*of an old George Washington proof press set up at one end of the school i = JAPAN, CHOSEN, AND THE PHILIPPINES 683 building and a small font of type. After six months it was moved to Seoul, and then was moved about a number of times, till it finally found a home in 1912 in a substantial building erected at the headquarters in Seoul. The hand press was suc- ceeded by a cylinder press of Japanese make. In the fall of 1910 a twelve-page monthly began to appear, which was later GRADUATING CLASS, SOONAN, KOREA, 1916 increased to twenty-eight pages. The average circulation of this paper was upwards of 5,000 copies a month. The people were eager to read our publications. Our colporteurs, under the lead- ership of J. C. Klose, sold books as religious books never were sold before in Chosen. | Considering the unsettled condition of the country, politi- cally, during the last few years, the growth in number of believ- ers has been encouraging. Superintendent Butterfield reported a church membership in 1921 of 1,147 and a Sabbath school membership of 2,565. By 1925 there were twenty-one churches, with a total membership of 1,399. The mission was then in charge of H. A. Oberg. The Philippine Islands R. A. Caldwell entered Manila, on the island of Luzon, in 1905, and devoted himself to the circulation of books in English and Spanish. J. L. McElhany labored for two years among the 684 ORIGIN AND PROGRESS English-speaking people of the islands. Work for the Filipinos was begun by L. V. Finster in 1908. He devoted the first year to the study of the Tagalog language and to getting out some tracts. Then followed meetings and Bible studies, with the result that in 1911 it was possible to organize a church of eight- een members. Shortly after this, Elder Finster held his first tent-meeting. The tent was pitched in three different places, PUBLISHERS AND HOME MISSIONARY CONVENTION Held at Manila, Philippine Islands, January, 1924 and the audiences were large. Within a year the church mem- bership had grown to 100, with many more keeping the Sabbath. A monthly journal in the Tagalog tongue was started, and small books and tracts were issued. E. M. Adams joined the staff of workers, and F. G. Ashbaugh sold Spanish books on the island of Panay. A church building and a mission home were erected in Manila, and a small printing house was established. The work in northern Luzon was opened under the over- sight of R. EK. Hay, who entered the field in 1915. The Northern Luzon Mission was organized, with headquarters at Vigan, on the northwest coast. Associated with him as interpreter was Leon Roda, a native Ilocano. The press at Manila is issuing a paper in the Ilocano tongué; also books for sale by colpor-— teurs. In 1925 the field had eighty-nine churches, with a total membership of 4,690. Spanish books were early circulated on the island of Cebu, . but they did not reach the masses of the people. In 1914, Dr. JAPAN, CHOSEN, AND THE PHILIPPINES 685 U. Carlos Fattebert opened a medical mission in Argao, and in that year our press at Manila published 51,000 pages of tracts in the Cebuan tongue. The work advanced more slowly than in Luzon. Director S. W. Munro reported seventy-three mem- bers in 1920. In 1920 Dr. Fattebert planted a station in Misamis on the island of Mindanao. He himself opened a medical office, while Mrs. Fattebert began to do Bible work in the homes of the people. ki}. M. Adams started a mission in Iloilo on the island of Panay in 1914. At that time there were about thirty observing the Sabbath as a result of the work of colporteurs, some of these being in the western province of Antique, where they had come out under the labors of F. A. Ashbaugh. In time the message was carried also to the island of Negros, lying to the eastward. A church school was started at Jaro, near Iloilo. A paper and books in the Panay language are printed in Manila. The Central Southern Luzon Conference, which includes the region about Manila and beyond, where the message won its first converts, baptized 500 converts during 1920. The Manila church building has a seating capacity of 700. The headquar- ters of the Philippine Union Mission is at Pasay, a suburb of Manila. Here likewise is located the Philippine Academy, es- tablished in 1917, with thirty-six students, under the principal- ship of I. A. Steinel. It had 230 pupils in 1920. - The publishing house, which stands near the school, finds its one great difficulty in supplying the rapidly growing demands for literature. C. N. Woodward, who saw the plant grow from small beginnings, reported $50,000 worth of sales in 1918, and it has since gone beyond that mark. In 1924 it was issu- ing publications in eight of the native languages. The Malay States Malaysia was entered in 1900, when R. W. Munson began to labor in Padang, a leading city of Sumatra. Elder Munson was familiar with the language, having previously labored in that field under another society. He engaged in evangelical and educational work. From Padang the message was carried to Battakland by one of Elder Munson’s converts. G. F. Jones, who first labored in Polynesia and later in the Solomons, began mission work in Singapore in 1904, and raised up a company of believers. This city came to be the head- quarters of the Malaysia Union. _ a ae AUVNINGAS TVOIDOTIOGHL GNV ADATION MAIAGCVOUR PACIFIC PRESS, INTERNATIONAL BRANCH, BROOKFIELD, ILL. CHAPTER XXXVII Work Among the Foreigners in the United States’ The Scandinavians THE story of the beginnings of the work among the Scan- dinavians in this country, under the labors of Elder J. G. Mat- teson, has been told in some detail in an earlier chapter. When Elder Matteson went to Denmark in 1877 to begin work in that country, the general oversight of the work among the Scandi- navian Sabbath keepers in America was left in the hands of Elder O. A. Olsen, who, however, continued to devote the larger share of his time to work among the Americans. When he was called to Europe in the spring of 1886, the oversight of the work was left largely in the hands of Lewis Johnson, who was then laboring in Minnesota. Elder Johnson had heard his first Seventh-day Adventist sermon in a schoolhouse in Iowa in 1875, he being then a licensed preacher among the Methodists. He observed the next Sab- ‘This chapter has been allowed to remain as it was when O. A. Olsen, then secre- tary of the department, looked it over shortly before his death in 1915. Recent de- velopments in this department will be given in a later chapter. 687 688 ORIGIN AND PROGRESS bath, and began at once to labor for his friends and associates, — with the result that a Seventh-day Adventist church was organ- ized at West Dayton, Iowa, of which he was chosen elder. A little later he gave himself to the ministry, and labored for some years among the Scandinavians of Iowa, Illinois, and Dakota. In 1880 he went to Minnesota, which continued to be his chief field of labor for the next eight or nine years. In 1889 he was called to succeed O. A. Olsen as superintendent of the work in Scandinavia. During these years there continued to be an encouraging growth among the Scandinavians in America, but there was — a lack of qualified laborers. On Elder Olsen’s return to Amer- ica, in the spring of 1889, he saw the need of educational facil- ities for the training of foreign workers. Arrangements were accordingly made for the holding, in Battle Creek the following — winter, of schools for the Scandinavians, the Germans, and the © French. J. C. Ottosen, then a medical student in Denmark, was secured as principal and head teacher of the Scandinavian ~ school, and Elder and Mrs. M. M. Olsen were placed in charge of the school home. There were others who assisted in the teaching. Thirty pupils presented themselves on the. opening day, and the attendance later increased to fifty. At the session of the General Conference in the winter of — 1889-90, plans were laid for the erection of a college in the Middle West, with departments in German, Swedish, and Dan- — ish-Norwegian. Thus Union College was founded, J. W. Lough- head, L. A. Hoopes, and C. C. Lewis serving as early presidents. At the close of the school year a number of the most prom- ising Scandinavian pupils were sent to Copenhagen, Denmark, — where they could pursue advanced studies under favorable con- — ditions, Elder and Mrs. M. M. Olsen going with them to take charge of the school home. Among the students sent to Den- — mark for preparation, mention should be made of P. E. Ber-— thelsen, who first taught in the Scandinavian Union School in © Frederikshavn, Denmark, and later for a number of years was — at the head of the Danish-Norwegian Department of Union ~ College, near Lincoln, Nebr. J Work Among the Germans The advent message first found its way to some German — families in Dakota about 1875. These families learned of the © Adventist views by reading a few tracts put in their hands by © Danish and American believers in Dakota, and a few of them ~ began to keep the Sabbath. No ministerial labor was put forth — FOREIGNERS IN THE UNITED STATES 689 on their behalf until the year 1881, when L. R. Conradi was sent to Dakota to labor especially for the Germans, and in course of time organized three German churches, as already recorded in a previous chapter. He followed up this work with labor on behalf of the Germans in various parts of the Middle West, and also raised up some churches in the East. When he was called to Europe at the beginning of 1886, the German Sab- bath keepers in the United States numbered about 500. A good beginning had been made, and especially in the Middle West a substantial class of people had accepted the Adventist views. On Elder Conradi’s departure for Kurope, the German in- terests in the United States were put in the care of Henry Shultz, who remained at the head of the work for sixteen years, until the organization of the field into union conferences put the oversight alike of the German and American work into the hands of the regular conference officers. : Elder Shultz first came in contact with Seventh-day Ad- ventists in the summer of 1872, when Charles L. Boyd and J. S. Hart were holding a tent-meeting at. Stromsburg, Nebr. Elder Shultz was then a class leader in the church of the United Brethren, and did not attend the meetings at the tent. But when the neighborhood became greatly stirred over the Adventist preaching, he was asked to make a public defense of Sunday keeping, and promised to do so. He immediately set himself to what he considered would be an easy task of assembling an array of scriptures in favor of observing the first day of the week. For three weeks he searched his Bible, as he said, “ night and day,” and then he knew why the minister had said he could do nothing. At first he was angry with the Bible because it did not back up his position; then, as the truth gradually came home to his heart, that not only were there no texts in favor of Sunday observance, but the Bible most clearly taught the sacredness of the seventh day, he found himself in the throes of a great mental struggle. When it seemed too hard for him, he cried unto God, and received the answer in a feeling of great calm in his soul and a flood of light which invested the Sabbath of creation with a beauty and sacredness that had never attached to the first day of the week. 7 On the following Sunday he stood up in his church to give the report of his investigations on Sunday keeping as taught in the New Testament. He told his fellow church members of his prolonged studies and of the struggle, and ended with the words: “ You will do as you please, but I and my house have a4 690 ORIGIN AND PROGRESS decided to obey God by keeping His commandments.” Ehat evening twelve heads of families signed the covenant, and the following spring Elders R. M. Kilgore and C. L. Boyd organized a Seventh-day Adventist church at Stromsburg, and ordained Henry Shultz as elder. The little company met with much op- position, but seemed to thrive on it, so that at the end of two years there was a membership of nearly 200. In 1874, Henry Shultz received a license to preach from the Iowa-Nebraska Conference, and two years later he was or- dained to the ministry. For a time his labors were almost en- tirely among the Americans; but his heart was in the German work, and when the way opened for him to give his entire time to labor among his countrymen, he was glad to do so. During the sixteen years in which the work was under his leadership, there was a steady and rapid growth of German Sabbath keepers in the United States, chiefly in the West. At the General Conference of 1905, G. F. Haffner was ap- pointed to take the general oversight of the German Depart- ment in the United States, Henry Shultz taking up labor among the Germans in California, where he has been instrumental in raising up strong German churches. Under Elder Haffner’s administration, the work continued to grow. ‘There are at the present time about 4,000 German Sabbath keepers in the west- ern portion of the United States and Canada. Of these, about 800 are in North Dakota, 700 in Oklahoma, and nearly 400 in ~ Kansas. The believers are grouped in more than 100 churches, of which sixty have church buildings of their own. They have thirty-six ordained and licensed ministers and four Bible workers. German Work in the East » German work in the East was begun by L. R. Conradi in the autumn of 1888, when he conducted a series of meetings in Fleetwood, Pa., resulting in the organization of a German — church. Later he held meetings at Allentown, where a deep interest was manifested in the message preached, and a church of about forty members organized. When Elder Conradi de- parted for Europe, the German work in the East was left with-— out a leader, and remained at a standstill for some years. In fact it hardly held its own, the Fleetwood church becoming in time incorporated with the English church at Reading, and the Allentown church also becoming largely English in membership. The next distinctly German church to be organized was ~ brought out in Brooklyn, N. Y., in February, 1899, with a mem-_ FORLIGNERS IN THE UNITED STATES 691 bership of sixteen. In 1902 a small German church was organ- ized in Jersey City, and in 1907 a church of seventy-two mem- bers was organized in Milwaukee. Later, German churches were organized in Philadelphia, Manhattan, Cleveland, and Chicago. These churches, usually small to begin with, have enjoyed a steady growth. They number, all told, Seventeen, and have a combined membership of over 800, besides about 100 scattered believers, making the total number of German Sabbath keepers east of the Mississippi River about 900. Besides these, a considerable number of the English churches are largely composed of Germans. In the summer of LOD are Schilling was released from the presidency of the East German Union in order to take charge of the German work east of the Mississippi. After that time G. F. Haffner confined his labors to the western portion of the United States and Canada, and the German work both east and west prospered under the ade- quate supervision thus afforded. Educational work among the Germans began in the autumn of 1888, when L. R. Conradi came back from Europe to con- duct the first German training school in Milwaukee, Wis. The school had an enrolment of over thirty, and it was successfu] in developing some faithful workers. In the winter of 1889-90 a German training school was conducted in Battle Creek under the auspices of the General Conference, H. F. Schuberth being the principal instructor. The next attempt at educational work among the Germans was a mission school conducted in New York City by O. E. Reinke. From this school came a number of workers to assist in the German work in the Fast. The French So far as is known, Elders D. T. and A. C. Bourdeau, French Canadians, were the first persons of French blood to embrace the Adventist views. Their labors, referred to at some length in a previous chapter, were largely among the English-speaking people. Nevertheless, from time to time they bestowed some labor on their countrymen, both in Vermont and in Canada, as the result of which a few French families embraced the Ad- ventist views and began to keep the Sabbath. In 1872, D. T. Bourdeau went to Robinsonville, Brown Co., Wis., where a French family had begun to keep the Sabbath as the result of reading a tract on the subject prepared by himself and James White. After some labor in this place, Elder Bour- deau was able to organize a Seventh-day Adventist church. In 692 ORIGIN AND PROGRESS the following year he held meetings at Serena, St. Anne, and | Kankakee, in Illinois, churches being raised up in the two last- named places. At this point, D. T. Bourdeau was called to labor among the French-speaking people in Europe. When he returned, in the summer of 1888, he and Paul E. Gros conducted four tent efforts in the vicinity of Robinsonville, Saint-Saveur, and L’Erable, Ill., as the result of which the number of believers in Robin- sonville was materially increased and a meeting house erected. Later Elder Bourdeau returned largely to the work among the English. Elder Gros spent some time in working among the French in Wisconsin, but he also soon entered upon other work. In the winter of 1889-90, and also in the following year, an effort was made to conduct a small school in Battle Creek for the training of French workers. The canvassing work among the French Catholics of Illinois was begun in 1889 by Brother E. P. Auger. Later Brethren Muller, Roy, Berton, Curdy, and Vuilleumier gave some of their time to the circulation of Adventist literature among the French. The work among the French in America has gone forward somewhat slowly, owing chiefly to the lack of qualified laborers who could give undivided attention to the work. The Hollanders The first Hollanders in America to become interested in the Adventist teachings were a few persons of that nationality in Grand Rapids, Mich., who had received some Adventist tracts in their own language. In 1886 B. F. Stureman held a few Bible readings with these families, as a result of which twelve persons began to observe the Sabbath. In the autumn of the same year it was decided to publish a paper in the Holland language in order to forward the work among the people of that nationality. The first number of this periodical came out Feb. 16, 1887, John Kolvoord being editor. A year or two later, as the result of correspondence, M. J. Van der Schuur came over from the Netherlands to receive further instruction in the doctrines, and to labor in behalf of the Hollanders in America. He began his ministerial labor in Kalamazoo, Mich., in the spring of 1889. About the same time Brother Stureman was laboring at Fremont. In the autumn, Brother Van der Schuur went to Baldwin, Wis., and spent some time giving further instruction to a little company of believing Hollanders in that town. During the summer of 1890 he and Brother Sture- man labored together in the city of Holland, Mich. ; (. 4 FOREIGNERS IN THE UNITED STATES 693 Organization of the General Conference Foreign Department It was not until the General Conference of 1905 that a sepa- rate department was organized for carrying on the foreign work in the United States. In that year for the first time the num- ber of incoming foreigners exceeded one million. Elder G. A. Irwin was elected head of this department, which had for its object the promotion and extension of the knowledge of present truth among the people of foreign nationality in the United States and Canada. Plans were laid for definite leadership in the various nationalities, G. F. Haffner being appointed super- intendent of the German division, S. Mortenson of the Swedish. and L. H. Christian of the Danish-Norwegian division. This arrangement proved satisfactory to the foreign nationalities represented, and new interest began to be manifested in the different lines of work. Something was done also to spread the message among the Italians, Bohemians, Slovaks, and Hun- garians of New York and Brooklyn. At the General Conference session of 1909, the various de- partments of the General Conference received careful study, and the organization was further perfected by placing each under the general direction of a secretary, subject to the supervision of the General Conference Committee. At that time Elder O. A. Olsen was appointed secretary of the North American Foreign Department, Elders Haffner, Mortenson, and Christian being reannointed to their former positions as superintendents. _The next move of importance in connection with the For- elon Department was made at the General Conference Council held in College View, Nebr.. in the autumn of 1909, when it was decided to discontinue the foreign departments at Union College. which had been conducted there from the beginning of the school, and to establish in their place three separate schools in different parts of the country. This decision was made in order to increase the facilities for training laborers who could do efficient work for the various nationalities represented in this country. Soon after the close of the Council, the various committees set to work to find suitable locations for these schools. The Danish-Norwegians were the first to secure a location. They found at Hutchinson, Minn., about sixty miles west of Minneapolis, a college property built by the Lutherans. but then in the hands of real estate agents, who offered it for educational purposes at less than one third its original cost. The building 694 ORIGIN AND PROGRESS ° is a four-story structure of pressed brick, containing forty-six rooms for students, together with recitation-rooms, a dining- hall, a chapel seating 400, and a good gymnasium. The grounds — consist of a ten-acre campus surrounded by 150 acres of wood- land. The property was purchased for $22,250. The Swedish brethren found, twelve miles west of Chicago, a good farm property of seventy-eight acres on which there were several substantial buildings, which they bought for HUTCHINSON THEOLOGICAL SEMINARY, MINNESOTA $20,000. Chicago being the most important Swedish center in — the United States, it was very desirable to locate the school in : that quarter. & The Germans ultimately located at Clinton, Mo., securing a large college building of solid brick with 110 rooms, standing é on a farm of 112 acres. The original cost of the college building alone was $75,000. The whole estate was purchased for $27,600. Necessary changes and repairs were made with energy and despatch, and the three schools opened their doors to students Sept. 28, 1910, less than a year after the action of the Confer- ence Committee authorizing their establishment. Their com- bined enrolment during the first year was more than 200. | In addition to the establishment of these schools, a French — Department was opened at South Lancaster Academy in 1911, — and a Russian Department has been added to Harvey Academy, at Harvey, N. Dak., which had an attendance the first year of twenty-seven Russians. In the autumn of the same year the FOREIGNERS IN THE UNITED STATES 695 -International Bible Training School was started in Brooklyn, N. Y., the school term continuing for thirty weeks. Altogether, eighteen were enrolled as students, including Italians, Bohe- mians, Slovaks, Hungarians, Rumanians, Germans, Russians, and ‘Scandinavians. The instruction was given in English, but colporteur and Bible work was done in the city in all the lan- guages represented. The students carried on house-to-house CLINTON THEOLOGICAL SEMINARY, MISSOURI visitation, distributed invitations to meetings, and held Bible readings as the way opened. Concurrent with the operation of these schools there has been an increased activity in evangelistic work among the va- rious nationalities. When the Foreign Department was reorganized, in 1909, there was not a single active laborer among the millions of French in the United States and Canada. The Latin Union Conference in Kurope was accordingly requested to Supply a French laborer, and responded by sending Gustav Roth, who, with his family, landed in Boston July 28, 1910. He took hold of the work vigorously in the New England States and in Canada, and there was a decided revival of interest in this branch of the work. In the autumn of 1911, Jean Vuilleumier 696 ORIGIN AND PROGRESS was released from his work in Switzerland, and came to Canada to work among the French of that country. He conducted tent work in Montreal and at other important centers, experiencing considerable opposition, but also finding many honest inquiring © souls. Work among other foreign nationalities is being carried on to a limited extent. In 1910, A. Boettcher was called to take supervision of the work in the Eastern division, among all the foreign nationalities except the Germans and Scandinavians. In the following year he conducted a tent-meeting at Newark, N. J., with an excellent interest and encouraging results. The Hungarian church in New York City grew steadily in member- ship, and developed some workers. A tent-meeting was held among the Finns in Brooklyn, in the summer of 1913, which resulted in raising up a little company of believers. The church at Newark, N. J., composed of Slavs, Bohemians, and Poles, — erected a chapel in 1913. They also held a series of meetings in Passaic. A Rumanian Bible worker labored for a time among her countrymen in Cleveland, Ohio. R. Calderone de- — veloped a growing work among the Italians of Chicago. A ~ church numbering over forty members was organized, wor- — shiping in a church building of its own on Erie Street, for- § merly occupied by the Scandinavian Sabbath keepers in that part of the city. Elder Calderone was assisted by Miss Vesta Cash, a Bible worker who had learned the language, and was | giving her whole energies to the work among the Italians. — There was also in Chicago a Hungarian who visited among the 4 interested persons of his nationality, and saw some results of ~ his efforts. 4 Also among the Hollanders the work had been for some years t practically at a standstill. While not so numerous as the French, ‘ the Hollanders are represented in this country by hundreds of é thousands, and are among the most intelligent and thrifty of our foreigners. The Adventists of this nationality are chiefly A located in Michigan. Ata representative meeting held at Grand Rapids in the spring of 1911, request was made that a laborer be provided as soon as possible to work among the Hollanders of this country. | The outlook for the future of the Foreign Department is a bright one. The work is fraught with great possibilities. America is still the land of opportunity. In its early history it was for many years a refuge for the oppressed of Europe. Peo- ple came here in order that they might freely worship God ac- cording to the dictates of conscience. Some are still coming FOREIGNERS IN THE UNITED STATES 697 here for that purpose. Many others are coming to us because living conditions are better than in the congested portions of Europe. Some find employment in the factories and coal mines of our Eastern States; others seek homes on the great prairies of the Mississippi Valley, or continue their journey farther west. They come to us from every country of Europe, the men for the most part honest, industrious, accustomed to ‘Rosbbe Sate women worn with labor and hardships, but with hope in their hearts. And they come to stay, having bidden final farewell to their native lands, in order to make a new start in this land of promise. Until recent years they came at the rate of about a million a year, with the result that today the population of this country is one third foreign. Indeed, in thirty-three ‘of our largest cities the foreign population is greater than the native, and in Mil- waukee and Fall River the percentage of foreigners is actually more than four fifths. New York not only has more inhabitants of German than of native descent, but it has more Germans than any city of Germany except Berlin. It has double the number of Irish people that are to be found in Dublin, and more Italians than Naples or Venice. The foreigners in our great cities for the most part live in settlements of their own. They retain their native language, their peculiar customs and traditions. Thus they present to the gospel worker a home mission problem of the greatest mag- nitude; but also a great opportunity. In the words of the Rev. A. R. Bailey: “The coming of this great foreign army to us spells opportunity and responsibility for the church of the living God. For years we have been sending men and money to foreign fields with the gospel. It seems as if God has looked down upon us and says, ‘You are too slow. You will never evangelize the world at the rate you are now working.’ So he has stirred up these people to come to us, and with the coming of these millions from foreign lands the church and every individual Christian ought to see the greatest opportunity for evangelism that has ever been given to any people.” MRS. L. FLORA PLUMMER 698 Record for Thirty-eight Years i] $11,906,327.59 TO MISSIONS E oy BZ oA, 83 x 39/8 409) 107 2 f [92|$2°6%s 9 i 50960. \. ig Sag GSD << [sat pe CHAPTER XXXVIII The Sabbath School and the Young People AT the Ceneral Conference of 1901 plans were laid for tak- ing over the Sabbath school along with other branches of the work and making of it also a separate department. The eight- eenth meeting of the International Sabbath School Association, held in the Tabernacle at Battle Creek, Mich., April 18, 1901, was accordingly the last meeting of the kind. At the close of the General Conference, Sabbath school workers were appointed ‘For much of the material in this brief sketch of the recent growth and development of the Sabbath school the writer has drawn freely from the pamphlet by Mrs. L. Flora Plummer, entitled, ‘From Acorn to Oak,’ in some cases only slightly adapting the language. 699 700 ORIGIN AND PROGRESS by the General Conference Committee. L. Flora Plummer was selected to serve as corresponding secretary, and a committee of ten was chosen to form a department committee. The office of the corresponding secretary was for a time at Minneapolis, Minn. In October, 1908, it was moved to Washington, D. C., occupying quarters temporarily at 222 North Capitol St. At the same time the department committee was reorganized so that its members could be called together for counsel at any time. Further help being required in order to care for the growing interests of the work, G. B. Thompson was called to Washing- ton in 1904, and for some years devoted a portion of his time to the Sabbath School Department. Mrs. Plummer being unable to remain in Washington, her place was filled for a few months by Mrs. Flora L. Bland. In July, 1905, the former secretary ~ resumed her work in the office. In December of the same year the department moved into the quarters it has since occupied in the office building of the General Conference at Takoma Parka, The period from 1906 to 1912 was a memorable one in the annals of the Sabbath school because of the strenuous and suc- cessful effort put forth in behalf of missions. The missionary spirit had been steadily growing, Sabbath school offerings were increasing, but a considerable portion of the funds was still used for local expenses. In 1906 the Vermont Conference sent in a Sabbath school report showing that all the schools in that - conference had given all their regular Sabbath contributions to missions. The effect was instantaneous. Mrs. Plummer writes: “Like a mighty rushing tide that could not be stayed or turned aside, the missionary idea enveloped the Sabbath schools, and in six short years” of time every school, from the large one at headquarters to the remiotesiay one in the uttermost parts of the world, was giving its all to missions.” : The quarterly report for September, 1912, showed that the goal had been reached. The Sabbath schools in all the confer- ences, and in the mission fields as well, had given all their offerings to missions. Once the principle had been established that all the offerings should go to missions, the fund rapidly grew, and it was not many years before the Sabbath School De-_ partment, in the North American conferences, was giving fully one half the total amount of funds contributed for carrying on the work of missions. Said W. A. Spicer, “There is no agency but the Sabbath school that can hold an envelope before each believer in the denomination every Sabbath, and solicit an offering for missions.” SABBATH SCHOOL AND YOUNG PEOPLE 701 Since the year 1912 the department has followed the plan of having all the offerings that come in on the thirteenth Sab- bath of the month go to a designated field. A leaflet known as the Missions Quarterly, giving interesting particulars concern- ing the field, is’ sent out to all the schools. Thus the pupils are gradually made conversant with the needs of various mis- sions, and the knowledge thus gained makes for larger offerings. The thirteenth Sabbath was first known as Dollar Day, the goal for which the various Sabbath schools have been striving being to make the amount received equal in dollars to the member- ship of the church. The birthday offerings, for Many years given by the chil- dren at the rate of a cent for each year of their age, have recently, in some Sabbath schools, become general among the adults, who usually give a dollar as a thank offering in com- memoration of the many blessings received since the last birthday. At the General Conference of 1913, G. B. Thompson retired from the Sabbath school work in order to accept the secretary- ship of the North American Division Conference, which was formed at that time. Mrs. L. Flora Plummer, who had served as corresponding secretary since 1901, with a few months’ in- terruption, was elected secretary of the department. Rosamond Ginther joined the department as assistant secretary about a year later. In January, 1920, J. S. James responded to the call to serve as associate secretary. The organization of the work in the field is simple and effective. Each conference has a Sabbath school secretary, who reports the work of the schools in the conference direct to the Sabbath School Department. In the case of foreign fields, there are union secretaries and secretaries of divisions, who are usually persons who read and write English. It is from these division secretaries that the formal reports come in to the department. The evidences of interest and growth in fields outside the United States have been very encouraging. In Europe the work suffered during the World War, but it was not at a standstill : for when the great struggle was over, the reports that came in showed that there had been a gain in membership of 20,000. In all the mission divisions the Sabbath schools are very generally adopting the latest methods, and are growing in in- terest and in membership. Sabbath school conventions, rally day programs, and interesting thirteenth Sabbath exercises are common in that great field. 702 ORIGIN AND PROGRESS q In Africa, well-organized and ably manned schools are a_ marked feature of the various mission stations. The division — secretary writes: “We are trying to keep pace with the Sabbath School Department in all the world, taking one advance step at a time and making no provision for backward steps.” The Australasian Union shows growth in its home field and in the island mission fields under its supervision. From the Solomon Islands, where the members are converts from raw — Pagehenrenn a missionary writes: } “All who come to church attend the Sabbath school, chiefs and all, © old and young, coming in by canoes and perhaps going without food in order to attend. I have never yet known a native to come late. Once when there was no canoe available, the natives swam the entire distance across the lagoon, rather than break their perfect attendance record, and reached the school on time.” In the South American Division there are Sabbath schools © in the large cities, and there are schools hidden away in the forest, many days’ journey on horseback from the railway. The — secretary writes: “The most southern school in the world is located at Punta Arenas on the Straits of Magellan, and is the fruit of Brother A. G. Nelson’s work, who has labored in isolation for nine years to plant the truth in the southern end of the continent.” a The growth of the work as a whole may be gathered from a few figures. At the close of 1923 there were 2,736 Sabbath” schools in the United States and Canada, having a combined — membership of 109,668. Outside these countries there were 4,336 schools; with a membership of 140,310. Adding these — together, we have in all the world 7,072 schools and a member- ship of 249,973. . ; The growth of mission funds in the world may be indicated by the varying lengths of time it has taken to raise a million dollars for missions. The general secretary gives the following figures: Ss) Pirst million dollars’ 25 cir s eacne te eres eee 25 years mpecond, millionedollarsy yes © ee ee ee 3 years, 3 months Third imilliaon* dolla rave: Gite eee. eee 2 years, 3 months Fourthemillionsdollarse 04 ee, eee 1 year, 9 months Fifth, million. Gollars ces ce eee Sey ee 1 year MIxth. Millon dollars. oe ya eee. eee 9 months, 3 weeks seventh million dollars sicae tee . cea eee 8 months, 3 weeks Biehth.imillionvoolars: baeeeee. 2a ae sae teem § months, 1 week Ninth ‘millionvdollarsity2: coe. vee oa eee 9 months, 2 weeks Tenth,millionsdolials ss). 2 aie ae eee 9 months, 2 weeks Hieventh million dollars, 2. oe. ee eee 8 months, 2 weeks wellth million dollarg® yi) ee eee, eee 7 months, 2 weeks SABBATH SCHOOL AND YOUNG PEOPLE 708 It would be a mistake, however, to think of the Sabbath school chiefly as an institution for raising funds. It is a school in the full sense of the word, and as such it is exerting a very definite influence. Sabbath after Sabbath our people all over the world meet together and study the same lessons, though in many different languages and dialects. Thus all are drawn together in the unity of the faith, and advancement is made along even lines in the knowledge of the Scriptures. In the work of the individual Sabbath school the needs of various ages are carefully looked after. The classification calls. for five regular divisions,— senior, youth, junior, primary, and kindergarten. Two lesson themes are provided, one for the senior and youth’s divisions, and one for the three divisions of children. These lessons are prepared some time in advance, for they are in use all over the world, and in many cases must be translated. The aim is to give instruction of a practical nature, adapted to the needs of the hour, and calculated in the long run to insure on the part of the faithful student a saving knowledge of the Scriptures. The appreciation of the instruction thus sent out is indicated by messages that come from the fields from time to time. ‘“‘ Keep the Sabbath school lesson manuscript coming to us as long as you can,” was the word that came from Russia just before the darkest days of the war. One of the definite things which the department is endeav- oring to realize is a complete membership: “ Every believer in the Sabbath school.” By organizing a home department for those who from sickness or other reasons are unable to join any other division of the Sabbath school, this goal is possible of attainment. In fact, it has been reached in some conferences. The daily study of the lesson, perfect attendance, and personal work for pupils, are features that have received much attention. The quality of the teaching has been very considerably im- proved by the adoption, beginning with the year 1910, of a Teachers’ Reading Course. The outline for the studies to be pursued is published in the Sabbath School Worker, the course beginning each year in February and ending with November. As a Spiritual force in the denomination the Sabbath school is making itself felt more strongly from year to year. Mrs. Plummer writes: “The office of the Sabbath school is to make religion and the Bible lovable from a young person’s point of view. . ... Therefore the Sabbath school must reflect what attracts children — brightness, color, sweet sounds, rhythm, free expression, justice, confidence, love.’ 704 ORIGIN AND PROGRESS But the school ministers equally well to the needs of the adult. “The Word of God is the active agent in the conversion of sinners and the development of Christians, and the study of that Word is the center, the very heart, of all Sabbath school effort.” Organization and Work of the Young People’s Department The development of the organized strength of the ee people of the denomination was not attained at a bound; was a process of slow growth. A previous chapter has ae the work of the Sabbath school, that first organization directed primarily toward supplying the need on the part of the chil- dren and young people of systematic instruction in the Bible. The next step in advance was the holding of services especially for young people in connection with the camp-meetings. This effort also bore rich fruit for the kingdom. Simultaneously with the development of these camp-meeting efforts to help the young people, there began to be additional stress laid upon active missionary work of various kinds, and in many churches societies were organized that held weekly meetings for the study of mission fields, and to wrap and send out papers to interested persons. In these meetings the younger members of the church often took a leading part, both in eetq ting up the programs and in doing the work. The success of these initial efforts led many to feel that still, more might be accomplished if the work were to be planned in. such a way that the responsibility for it would fall more di- rectly upon the young people, thus developing their powers of 4 leadership and their staying qualities. In response to this demand, local aeeietiee began to ae their appearance in various churches. One of the earliest of these was organized by Luther Warren, then a boy in his teens, in connection with the church at Hazelton, Shiawassee Co., ” Mich., in 1879. The members of this society met at stated times for united prayer and to lay plans for Christian work. They bought and circulated tracts and papers, conducted correspond- ence with interested persons, and also engaged in local effort in behalf of the sick poor. £ Similar local organizations appeared from time to time i the early nineties. In Australia, A. G. Daniells, encouraged by a communication from Mrs. E. G. White dated Dec. 19, 1892 organized a young people’s society of twenty members in con- SABBATH SCHOOL AND YOUNG PEOPLE 705 nection with the church at Adelaide, South Australia, which had a successful career of some years, amply demonstrating the possibilities for good that lay in such societies. In Battle Creek, Mich., there was organized in the autumn of 1895 the Loyal Workers’ Society, with a membership of about fifty. The members of this organization had a constitution and by-laws closely resembling the Christian Endeavor Societies. Meetings were held fortnightly, the members also attending the weekly missionary meetings of the church and devoting their best energies to making them a success. The activities of the society otherwise were much the same as in those already men- tioned. This society also continued for several years, and was finally merged into a similar body, the “ Young People’s Self- Improvement Society,” which rented a hall in which to hold its meetings, and was intended to minister to the social and educational as well as the religious needs of its members. All these societies were, however, of a local character and immediately adapted to meet local needs. The Sunshine Bands, formed by Luther Warren in various churches, were the first attempt in the direction of a general organization for the young’ people. Elder Warren had labored much among young people, and understood their needs. He was encouraged, moreover, in his efforts by repeated references to the need of this work in the writings of Mrs. E. G. White. The first of these to come to his attention appeared in an article in the Signs of the Times dated May 29, 18938. The writer asks: “Young men and young women, cannot you form companies, and as soldiers of Christ, enlist in the work, putting all your tact and skill and talent into the Master’s service, that you may save souls from ruin? Let there be companies organized in every church to do this work... . “Will the young men and young women who really love Jesus organize themselves as workers, not only for those who profess to be Sabbath keepers, but for those who are not of our faith? ’— Signs of the Times, May 29, 1893, p. 456. In the following October there were published extracts from Mrs. White’s writings containing the following suggestion: “Let there be a company formed somewhat after the order of the Chris- tian Endeavor Society, and see what can be done by each accountable human agent in watching for and improving opportunities to do work for the Master. He has a vineyard in which every one can perform good work. Suffering humanity needs help everywhere.’—‘ Extracts from Letters from ' Mrs. E. G. White, Relative to Medical Missionary Work,” dated Oct. 2, 1893. An article by the same writer appeared in the Youth’s In- structor of Aug. 9, 1894, in which the idea of young people’s work was further dealt with: 45 706 ORIGIN AND PROGRESS “Let young men, and women, and children go to work in the name of Jesus. Let them unite together upon some plan and order of action. Cannot you form a band of workers, and have set times to pray together and ask the Lord to give you His grace, and put forth united action? You should consult with men who love and fear God, and who have experience in the work, that under the movings of the Spirit of God, you may form plans and develop methods by which you may work in earnest and for cer- tain results.” On June 11, 1894, Luther Warren organized the first of the so-called Sunshine Bands, at Alexandria, S. Dak. It proved a success, and was soon followed by others in that conference. Aug. 380, 1896, a convention of Sunshine Bands was held at Bridgewater, S. Dak., attended by delegates from Alexandria, Parker, Sioux Falls, and Montrose. Bands were organized in Battle Creek the following year, and in May, 1899, a monthly journal bearing the title Sunshine was started, and continued for nearly a year. The good work done by these bands began to attract gen- eral attention in the denomination, and the Ohio Conference, at a State meeting held at Mount Vernon in April, 1899, passed a resolution favoring the further development of the idea. At the camp-meeting held the following August, State officers were chosen for a young people’s organization, the members of which were known as Christian Volunteers. They signed the follow- ing declaration: “Recognizing the preciousness of God’s gift to me, I volunteer for service for Him anywhere in the wide world that His Spirit may lead, and in any form of service that He may direct.’—'‘' Missionary Volunteers and Their Work,” by Matilda Erickson, p. 10. In Iowa, Della Wallace, the tract society secretary, encour- aged the movement, and societies were formed at Sigourney, Des Moines, and a number of other places. The first action of the General Conference was taken at its session of 1901. The resolution ran: “We approve the movement to organize young people’s societies for more effectual missionary service; and we recommend that a committee of nine or more representative: persons be appointed to form a plan of organization, and report it to this Conference for consideration.’— Id., p. 17. This committee was duly appointed. It brought in a report encouraging the formation of societies for the young people, asking the conferences to connect the work with the Sabbath school or missionary department, and requesting from the Gen- eral Conference the appointment of a committee to give further study to the matter, and push forward the work. The com- mn ee eT a, a a ao” a ae SABBATH SCHOOL AND YOUNG PEOPLE 107 mittee also advised the opening of a department in the Jn- structor to be devoted to the advancement of these societies. The general oversight of the work was provided for at a meeting of the General Conference Committee held in May, 1901, when it was decided to connect it with the Sabbath School Department of the General Conference, then located at Minne- apolis, Minn., Mrs. L. Flora Plummer being the secretary. The department committee, after due deliberation, decided upon a very simple form of organization. It adopted as a motto the words of Paul, ‘“ For the Love of Christ Constraineth Us,” and took for the aim of the movement, “ The Advent Message to All the World in This Generation.” The pledge read: “Loving the Lord Jesus, and desiring to be of service in His cause, I associate myself with the Young People’s Society, to take an active part in its work, and by the grace of Christ, to do what I can to help others, and to send the gospel of the kingdom to all peoples, at home and abroad.’— “Karly History of the Seventh-day Adventist Young People’s Work,’ by Mrs. L. Flora Plummer, p. 11. The following suggestions concerning the details of the or- ganization were sent out for the guidance of the local societies: “NAME: Young People’s Society of Seventh-day Adventists. “OpsEcT: Association for Bible study and mutual encouragement in every good work. “MEMBERS: Young people who love Jesus and desire to engage in active service in His cause, may be members. Membership implies the duty of faith- fulness in all that tends to promote the object of the society. “ MANAGEMENT: The church and Sabbath school officers shall form an advisory Committee to act with the officers elected by the Young People’s Society, in arranging for the meetings and work of the society.” ae The officers were to be a leader, an assistant leader, a sec- retary, and a treasurer. When the Sabbath school secretary began to develop the work, only three out of fifty conferences had a young people’s secretary. The other conferences being slow to appoint officers, the department decided to consider the Sabbath school secre- taries as serving in both capacities until separate secretaries should be appointed. Progress began to be made, though slowly at first. The camp-meetings of 1902 showed that the Young People’s Society was becoming a growing factor in the denominational work, and was already wielding an influence for good. Printed helps in the way of programs for meetings and for other purposes were supplied. The Youth’s Instructor bearing date of June 27, 1901, contained the first department devoted to the young people’s work, the lessons being based on “ Steps to 708 ORIGIN AND PROGRESS Christ.” Beginning with 1903, topical studies of the leading doctrines of the denomination were taken up, “ The Great Con- troversy,” ‘“ Early Writings,” and “ Rise and Progress” being | used as helps. Later, studies were given on the life of Paul, on mission fields, and on ‘“ The Ministry of Healing.” At the General Conference held in Oakland, Calif., in the spring of 19038, the secretary gave a general report of the work. Various lines of missionary effort were being carried on. Books and papers were being sold, branch Sabbath schools conducted, cottage meetings and Bible readings held, jails visited, and con- tributions made to missions. The conference passed a resolu- tion approving the efforts put forth, and requesting ministers and other workers to give the organization their hearty support. In the autumn of the same year the Sabbath School and Young People’s Department was moved to Washington, D. C., the work thus coming into direct touch with the General Con- ference management. Early in the following year suitable re- porting blanks were provided, and a thirty-two-page manual containing extracts from Mrs. White’s writings and other help- ful material was published. From October, 1904, till June, 1905, the work was in the charge of Mrs. Flora L. Bland. At the end of this time Mrs. Plummer returned to her post. At the General Conference of 1905 the department was able to report that the work had practically doubled in the last two years. An important advance step was taken at the General Con- ference Council held in Gland, Switzerland, in May, 1907, when the following recommendation was passed: ‘“ WuerEas, There are in our ranks many thousands of young people for whom the most earnest and vigorous efforts should be put forth to fully instruct them in the gospel of our Lord, and lead them to give themselves to the work of the third angel’s message; and, ‘“Wuereas, The special blessing of God has attended the efforts among our young people put forth under the fostering care of the Sabbath School Department, until it has grown to such an extent that it is difficult for this department to give this work the attention and help which it needs; therefore, “ Resolved, That in order that this work may be properly developed, and thus an army of workers properly trained for service, a special depart- ment, with the necessary officers, be created, the same to be known as the Young People’s Department of the General Conference.”—“ Early History of : the Seventh-day Adventist Young People’s Work,” pp. 21, 22. In carrying out this action of the Council, Prof. M. E. Kern, head of the department of history in Union College, was called — to the position of chairman of the new department, and Miss Matilda Erickson (Mrs. E. E. Andross) was made secretary, a SABBATH SCHOOL AND YOUNG PEOPLE 709 G. B.. Thompson, Frederick Griggs, H. R. Salisbury, Mrs. L. Flora Plummer, Meade MacGuire, C. L. Benson, Mrs. Fannie D. Chase, and others being members of the advisory committee. The department thus organized benefited greatly by the hold- ing, in the summer of 1907, at Mount Vernon, Ohio, of the first General Conference Sabbath school and young people’s con- vention. The meeting lasted from July 10 to 21. The pro- gram had been planned with painstaking care, in order that all the most vital features of the work might receive atten- tion. Very careful study was given to choosing a distinctive name for the organization, and although it seemed rather long, the name decided on was Young People’s Society of Missionary Volunteers. This has been : wise gradually shortened to simply . oe Missionary Volunteer Society. oe | This convention gave the young people’s work a great impetus throughout the country. It opened the eyes of the sec- retaries in attendance to the great possibilities that lay before them; it gave them light on such subjects as the getting up of programs, the organizing of working bands, the duties of the various officers, and the need of regular reporting. From this time the work made steady progress. The yearly Morning Watch Calendar, first issued in 1908, has become an institution, being used by old as well as young. The course of study in Bible doctrines, and denominational history, leading -up to the Standard of Attainment, is year by year being taken by a larger number of young people, who are thus obtaining a practical knowledge of the denominational teaching. The read- ing courses, senior, junior, and primary, are likewise being fol- lowed by an ever-increasing number. In the Bible Year the young people and others are encouraged to read their Bibles through again and again. In giving his report at the General Conference of 1922, the general secretary, M. E. Kern, made interesting comparisons showing the growth of the work in the seventeen years that 7190 ORIGIN AND PROGRESS had elapsed since the organization handed in its first report at the end of the year 1904. The membership had increased from 2.182 in 1904 to 43,968 at the end of 1921. During this period the denomination increased 162 per cent, and the Missionary Volunteer membership, 1,900 per cent. Furthermore, the in- crease in missionary activities and in offerings to missions was even greater than in membership. The offerings reported in 1904 amounted to $332.33; for the year 1921 they were $223,000, an annual average gain of $1,309.09 for seventeen years. During the World War a number of the young men in the army organized Missionary Volunteer Societies, and the results were often very gratifying. One young man in a government tuberculosis hospital gathered a group of five men for Bible study, and won every one of them to the truth. This society of six constituted a 100 per cent Missionary Volunteer Society : they all belonged to the prayer band, all observed the Morning Watch, and every member reported weekly. Very fruitful work has been done in various churches in encouraging the young people to reach the Standard of Attain- ment, which indicates a measure of proficiency in the knowledge of Bible doctrines and denominational history. In one of the Eastern conferences a Missionary Volunteer leader, who was a Bible worker, organized a small Standard of Attainment class, which was increased in size by inviting non-Adventist acquaint- ances to join. Out of those members of this band who had previously known nothing whatever of our work, five accepted the message, two developed into Bible workers, two young men and two young ladies went away to one of our schools, and one young man who had been working in a milk house became a church school teacher. Aside from its regular work, the Missionary Volunteer De- — partment has carried on two special campaigns. In the year — 1918-19 the Volunteers raised more than $30,000 toward the re- — lief of Armenian orphans. A little later they busied them- selves with gathering clothing for needy Adventists in Europe. — Something over four hundred boxes of this clothing were shipped from New York, the ocean freight alone amounting to — more than $4,000. Another accomplishment of recent years has been the get-— ting out of complete manuals for both the Junior and the Senior — divisions of the society. Help from the home office is being — supplied to the outlying fields. M. E. Kern, the general secre-— tary, made an extended visit to Europe in the summer of 1920, to Australia and the South Seas in 1922-28, to South Amer- SABBATH SCHOOL AND YOUNG PEOPLE 711 ica in 1923-24, and to the Far Rast in 1925. Meade MacGuire, associate secretary, recently spent a year or more in the Far Kast and a summer in Europe. H. T. Elliott, elected associate secretary in 1922, visited the European societies in the sum- mer of 1925. 7 The Australasian field, where one of the first young people’s societies was organized, is leading the Missionary Volunteers in percentage of reporting members. Their leader is H. C. White. The growth of the organization in Europe since the Great War has been very encouraging. At the Zurich General Con- ference Council, held in 1920, there were daily consultations with the union secretaries. Following that meeting, J. F. Simon, of Kansas, was sent to Europe to serve as assistant Missionary Volunteer secretary for the division, and L. L. Caviness went over to serve as secretary for the Latin Union. Professor Simon has thus far devoted his time largely to Germany, where we have within the Adventist ranks more than 8,000 young people. In the Latin Union the work hag made encouraging progress, the societies increasing from four to twenty-seven, and the membership from 73 to 507. In the Scandinavian Union, where Steen Rasmussen took charge of the young people’s work in 1920, reading courses have been started in five languages, institutes have been held, a Missionary Volunteer Day observed, goals set and reached, and aggressive work done all along the line. Bolly WE Dhak AM? 2 In the Far East the work is progressing steadily under the leadership of S. L. Frost. In South America, under the guidance of C. P. Crager, the Missionary Volunteers are also making ad- vancement. The young Indians of Peru, who cannot report in writing, hold up their fingers as the various items are read off to indicate what they have done. In Africa, too, there have been many encouraging developments, and the natives show real enthusiasm for the various volunteer activities. The work of the organization as a whole may well be summed up in the following combined report of its various branches and societies for the year 1924: POUR Eau iinnconmerranereyes re ON van. Ve ns Gog 4,465 Persons taking the Pease! COUPSEN scala). oot Pe 11,254 Standard of Attainment certificates ISSUled-.: Se ee 1,584 Members who have read the Bible through during the year 4,572 Beporlitie Seni neramicede yo. itt, Oe 2 Nae 22,107 “OTUOT]T [VLIOUITY PITAL SoMIBE 8G} WOAy 91B SATIS of} UO Usur plo eG fT “GWho1oqyonory — ‘OTIUM “O “AA Souey “HS “GyMIp vy ‘ULSeIY \L ‘d ‘uemeinig “A ‘gq ‘sedooy “Vy “T ‘s10s0 yy a Wo TO6T “NOISSHS WONHUYAANOD TIVYUUNHD AHL LV ‘VIOVNUWEVL MARYO GAILLVE GHL NI ONIMVOUdS GALIHM-"O HW SUN Upham OT aTOT TMI sO.1 “oO. “ THE NEW TABERNACLE Architect's drawing of the new building replacing the one destroyed by fire, JAN ( L922. CHAPTER XXXIX Recent Departmental Activities A NUMBER of the more important developments of the work in America in the last few years have been in connection with the various departments and bureaus which have their center at the denominational headquarters in Washington, D.C. Some of these agencies have been treated in earlier chapters as fully as space will permit; others only in their beginning stages. The present chapter will be devoted to later developments of those which have already had some mention, and to a brief statement concerning the general character of others of more recent origin. The Home Missionary Department In a previous chapter we considered the home missionary activities of the denomination carried on in connection with the International Tract Society. Closely connected as that organ- ization was from the first with the publishing houses, and with the local tract depositories, the society for a time, in the middle 713 714 ORIGIN AND PROGRESS nineties, did some publishing of its own, chiefly of tracts and pamphlets. At the General Conference of 1897 the headquarters of the society were moved to New York City, where it ceased to print, and returned to its original work — the distribution of soul-winning literature. After the General Conference of 1901, at which the work of the denomination as a whole was carefully considered, and important changes in organization effected, the International Tract Society ceased to function. With the new impulse given to foreign missions at that Conference, the denomination soon came to have representatives of its own in all the leading coun- tries of the world, and the work of distributing our publica- tions in such lands could be done to best advantage by these missionaries. Meanwhile the home missionary work, especially the circu- lation of tracts and papers, was fostered by the General Confer- ence Publishing Department, operating through the several pub- lishing houses, and conference tract societies. D. W. Reavis and A. J. S. Bourdeau at different times were connected with the General Conference Publishing Department, in the inter- ests of this line of work. But as the work of the denomination grew in magnitude and in complexity, the need was felt of a more definite organ- ization of the lay members of the denomination for missionary endeavor. Action was accordingly taken at the General Con- ference of 1913, placing the promotion of home missionary work on a departmental footing. Miss Edith M. Graham, who had been a successful worker in Australia, was appointed general secretary of the Home Missionary Department for the world field, and F. W. Paap was associated with her, and asked to give special attention to the work in America. . The plan adopted involved not only the selection of a home missionary secretary for each union and local conference, but the thorough organization of the work in each church. | In carrying out this plan there were developed a compre- hensive reporting system, a Home Missionary Manual, a series: of “ Lessons for Church Missionary Institutes,’’ and materials: for monthly programs in the several churches. j The development of these plans speedily resulted in a large increase in the volume of home missionary work, not only ing America, but throughout the world. There were encouraging gains in almost every line of missionary activity, especially in periodical sales and Harvest Ingathering receipts. And the growth has been healthy and continuous. RECENT DEPARTMENTAL ACTIVITIES 715 In July, 1918, the department suffered a great loss in the death of Miss Graham. She had a special gift for securing widespread co-operation. ‘“ God’s people are willing workers,”’ she used to say; ‘all they need is training in service, and encouragement.”’ Following the death of Miss Graham and the resignation of F, W. Paap, which occurred a few months later, the direction of the Home Missionary Department passed into the hands of C. V. Leach as secretary and H. K. Christman and E. R. Num- bers as assistants. Under their leadership progress in mission- ary conventions and institutes was especially marked. In 1921 J. Adams Stevens was called from his work as home missionary secretary of the Pacific Union Conference to the secretaryship of the General Department, and E. F. Peterson was associated with him in the work. Later E. F. Hackman was added to the staff as assistant secretary. These have con- tinued the good work begun, leading the men and women com- prising the church membership of the denomination into ever- widening fields of service. Two of the newer important lines of missionary endeavor under the immediate charge of this organization are (1) The Harvest Ingathering for Missions, and (2) the Big Week lit- erature effort. While every Seventh-day Adventist has a dis- tinctive duty in connection with each of these campaigns, the responsibility rests with the Home Missionary Department to organize and rally the lay members in the local churches, and lead out in this plan for raising additional funds for the sup- port of foreign missions. Largely as a result of the loyal co-operation the lay mem- bers have given to the annual Harvest Ingathering campaign, it has been possible to place in the mission treasury during the last eleven years since the establishment of the Home Mission- ary Department, about four million dollars. Moreover, during the last five years, since the birth of the Big Week effort, large sums for immediate investment in establishing and equipping printing plants in mission fields, have been gathered in, and great good has resulted. The Religious Liberty Department The Religious Liberty Department is an outgrowth of the general plans adopted at the General Conference of 1901. In earlier years the efforts of the denomination to educate the peo- ple upon the true principles of separation of church and state, had taken the form of an organization known as the Religious 716 ORIGIN AND PROGRESS Liberty Association, which has been dealt with in a previou chapter of this book. Adventists oppose Sunday laws, not because they are in convenient, but because they contravene the great principle o separation of church and state, which was so clearly laid dow1 by our Saviour in Matthew 22:21, and recognized in a broas way for the first time in human history at the founding of th American Republic. It was an advantage to the Religious Liberty Departmen to have the denomination, in the year 1903, set up its headquar ters in the District of Columbia. K..C. Russell was called t head the department when it was created. The work had hardly begun when two Sunday bills were before Congress. Largel} as a result of the endeavors of the department, these bills failee to pass, and a number of others introduced in the immediatel) succeeding years met a like fate. When, shortly before th General Conference of 1913, K. C. Russell was asked to ente upon city evangelistic work, his place was filled by W. W. Pres cott. S. B. Horton was also connected with the General Depart ment for a number of years, and later served as religious lib erty secretary for the Lake Union. At the General Conference in 1918, C. S. Longacre, former principal of South Lancastel Academy, was elected head of the department. He was re elected to the position in 1918, and again in 1922. In recen years W. F. Martin has been associated with him in the work his especial field being the Pacific Coast. The newspaper and magazine press in America is generall on the side of religious liberty, and many members of the lega profession have boldly championed its cause. Some of the mos prominent jurists and statesmen in America are stanch sup porters of the principles of religious freedom. In recent years the Religious Liberty Department has E only had to oppose the enactment of drastic Sunday laws befor Congress and the State legislatures, but it has come to the defense of private and church schools, when menaced by hostil legislation. The religious liberty work was organized on a departmenta basis in the European Division Conference during the summe of 1924, when the secretary of the department visited that ie The time seemed opportune for an aggressive campaign in th Old World. Judges, lawyers, editors. and leading statesme were coming to the front, championing the rights of the mi nority sects. The ministers of state were given opportunity read our literature and examine the principles we advocat RECENT DEPARTMENTAL ACTIVITIES 717 and, seemingly at least, were convinced that Seventh-day Ad- ventists have a message of hope and freedom that the world needs. On the whole the religious liberty outlook in Europe is encouraging. The Bureau of Home Missions A previous chapter, devoted entirely to the work of the Bureau of Home Missions, brought the narrative down to the sudden death of its secretary, Elder O. A. Olsen. He had re- cently returned from an extensive trip in the West, and was making strenuous efforts to have things in readiness for the opening of the first session of the new school for foreign work- ers which was to be conducted in Chicago. In fact, it was over-exertion while hunting up suitable accommodations for the incoming students, that brought on the attack which resulted fatally on Jan. 22, 1915. Coming to this country from Norway at the age of five, Elder Olsen began his ministry among the Scandinavians of Wiscon- sin. For a period of years, both before and after his term as president of the General Conference, he labored in Scandinavia and other parts of Europe. It was therefore singularly fitting that the last five years of his busy life should be given to labor among the foreign nationalities in North America. He greatly enjoyed this work, and was happy in the associations it brought (oOo him. Following the General Conference of 1913 he served 4S vice-president for North America. In this capacity he trav- sled widely over the country, attending camp-meetings and other representative gatherings, where he labored for the spiritual iplift of believers, a work which always lay nearest his heart. After the death of Elder Olsen the work of the Bureau of Home Missions was for a time looked after by Steen Rasmus- sen, who had been for some years closely associated with it. At the General Conference of 1918, L. H. Christian, who had ormerly had charge of the work among the Danish-Norwegians, was elected secretary of the bureau. When he was called, some- What later, to administrative duties in the European Division, >. EK. Brodersen succeeded him, and continued in charge of the work till the spring of 1924, when he was called to South Amer- ca. The bureau was then taken over by M. N. Campbell, for- ner assistant secretary of the General Conference. During all this time the work of the bureau has gone stead- ly forward. What were feeble companies of foreign believers . few years ago, have since developed into strong churches. for example, in the report of 1913, mention was made of work SECRETARIES OF GENERAL CONFERENCE N. Z. Town M. BH. Kern J. A. Stevens Mrs. L. Flora Plummer M. N. Campbell C. S$. Longacre 718 DEPARTMENTS, 1925 W. E. Howell A. W. Truman, M, W. H. Green RECENT DEPARTMENTAL ACTIVITIES fas, among the Russians of North Dakota. There were at that time seven organized churches, with a membership of 200. At the General Conference of 1922, the report showed thirteen churches and twelve companies of Russians in North Dakota, with a total membership of 700. There has been similar growth among the Italians, and more recently among the Poles and Ukrainians. The work among the Jews, especially fostered from the be- ginning by F. C. Gilbert, has been definitely connected with the Bureau since 1911. The interest in our publications on the part of the Jews is growing. More than 100,000 magazines are cir- culated among them annually, besides thousands of tracts. The Bureau of Home Missions is operating at present in thirty languages, and other tongues are being added as rapidly as possible. In the four years preceding the General Conference of 1922, there were won to the truth from among the foreign- language-speaking people in America, 4,457 new believers, and seventy-five new churches were organized. The Negro Department Work among the colored people of the United States was begun in the year 1894, when J. E. White opened an evening school for them in Vicksburg, Miss. He also held Bible studies in the homes of the people. In time a church was organized, and a small church building erected. Similar success attended efforts put forth in Columbus, Natchez, and other cities in Mississippi, and as the work grew, it spread gradually into other States. In 1895 a central training school was opened on a farm five miles northwest of Huntsville, Ala. The old manor house served as the school building for the first year. New buildings have been erected as needed, and additional land has been purchased. The farm now includes 896 acres, and is well stocked with horses, mules, and cattle. The institution has been successful in train- ing a goodly number of workers. In recent years it has been raised to the status of a fourteen-grade school, and is known as Oakwood Junior College. Other schools of a more elementary character have been carried on from time to time, and likewise aggressive evan- gelistic effort. The work was under the fostering care, first of the General Conference, and later of the various State and union conferences organized in the South. The General Conference of 1909 created what is known as the Negro Department for North America. 720 ORIGIN AND PROGRESS The first secretary of the department was J. W. Christian, who held the post only a few months. He was succeeded by A. J. Haysmer, who continued to the end of the term. At the General Conference of 1918, W. H. Green was elected secretary, and re- elected in 1922. There has been marked growth from the beginning. When J. E. White entered Vicksburg, there were fifty colored Sabbath keepers in the South, and possibly the same number in the North. In 1909 the membership had grown to 900; in 1913 it had passed the 1,800 mark. Five years later, in 1918, there was a colored member ship of 3,500, with tithes and offerings for the five years amounting to $174,000. During the next period, from 1918 to 1922, the tithes alone amounted to $533,000, and the offerings for missions were $309,579, besides $220,000 for local needs. Aggressive evangelistic work has been carried forward in the larger cities of both North and South. There are now churches with memberships numbering from 100 to 600 in New York, Chicago, Baltimore, Washington, Detroit, Tampa, New Orleans, Louisville, San Antonio, and many other cities. The Press Bureau At the denominational headquarters in Washington, D. C., a Press Bureau has been maintained since 1912, to assist the evangelistic workers in getting publicity for the message through the newspaper press, especially in telling of the prog- ress that is being made at home and abroad. W. L. Burgan, a former member of the reportorial staff of the Baltimore Swn, is secretary of the bureau, the work of which has steadily erov in influence and importance. The Home Commission . At the Fall Council of the General Conference Committee held at Boulder, Colo., in October, 1919, action was taken cre- ating a committee to be known as the Home Commission, con- sisting of the secretaries of the General Conference Departments of Education, Young People’s Missionary Volunteers, Sabbath School, Medical, and Home Missionary, with certain other per- sons, M. E. Kern being appointed chairman. With the begin- ning of the year 1922 the organization was completed by the selection of A. W. Spalding as secretary and Mrs. Flora H Williams as assistant secretary. In the fall of 1921 active work was begun by members 01 the commission, who held home institutes in churches, dealing with basic questions and problems of the home life. RECENT DEPARTMENTAL ACTIVITIES 121 Upon the appeal of Mrs. W. L. Bates, a Bible worker with experience in mothers’ societies, the Home Commission at the beginning of 1923 began the monthly issue of Mothers’ Lessons, and the organization of Young Mothers’ Societies in the local churches. These Mothers’ Lessons include story-telling, nature study, health, and home culture, the last covering the principles of house management, child training, and the establishment of ethical and spiritual conditions in all home relations. The Ministerial Association The Ministerial Commission dates from the General Confer- ence of 1922. Further attention was given to the subject at the Spring Council of 1923, at which time action was taken, chang- ing the name of the organization to the Ministerial Association. A. G. Daniells, the general secretary, is largely devoting his time to the work, which consists in the awakening and fostering of a higher and deeper Christian experience of its members, and in general of the whole membership of the denomination ; also in conducting a Ministerial Reading Course; and in gath- ering data that may be of use to those engaged in evangelistic effort. The association further seeks the aid of conference offi- cers and ministers in searching out young men and encouraging them to study for the ministry. The majority of the members of the advisory council were in attendance at the Spring Council of 1925, and due consider- ation was given to the interests of the association. The secre- tary made an encouraging report of the progress attending the Ministerial Reading Course work for the last three years. A standing committee of five was appointed to give careful study to the selection of books for future Reading Courses. Definite plans were adopted for the production of literature along devotional and inspirational lines, and it was urged that Special instruction be given at the camp-meetings covering the entire range of Ministerial Association work. Mrs. J. W. Mace Was appointed office secretary. 46 E. W. FARNSWORTH on of the first Seventh-day Adventist, William Farnsworth, Washington, N. H,, and an ordained minister of the gospel since 1876. i‘ ELMSHAVEN,” HOME OF MRS. E. G. WHITE, NEAR ST. HELENA, CALIFORNIA Mrs. White may be seen in her wheel chair in the balcony. CHAPTER XL Growth at Home and Abroad PLANS of a comprehensive, far-reaching character require time for their working out. It was not until the General Con- _ ference of 1905 that the full significance of the reorganization effected four years earlier began to appear. The presence of Mrs. E. G. White at the General Conference of 1909, and the instruction she was able to give, added much to the success of the meeting. It was at this conference the decision was made to have one man give his entire time to the organization and development of the work among the foreign- -ers of North America. O. A. Olsen, who had just served for four years as president of the Australasian Union, was called to this office. , At this conference, also, the Western Canadian Union, in- cluding the provinces of Manitoba, Saskatchewan, Alberta, and British Columbia, was formally received into membership as a separate union. In this connection a further word may be said of the eastern portion of Canada, known at this time as the Canadian Union, but later to be designated as the Eastern Canadian Union. Its 723 724 ORIGIN AND PROGRESS territory included the provinces of Ontario, Quebec, New Bruns- | wick, Nova Scotia, Prince Edward Island, and Newfoundland, and it reported at this conference forty-four organized churches, with a total membership of 1,200. Various other actions were taken; but these were all matters of minor importance compared ' with the time and attention given to the foreign fields. The General Conference of 1909 was emphatically a mis- — sionary conference. The great problems it dealt with were © chiefly missionary problems. The reports that received most — attention were those from the mission fields, telling not only of work already accomplished, but of much more that remained to be done. It was not a note of discouragement that was struck, but one of large hope and confidence. ‘‘ We are well able to go up and possess the land,” was the sentiment of every heart, the only question being as to ways and means. The Conference grouped together India, China, Japan, Cho- | sen (Korea), and the Philippine Islands as the Asiatic Division, and elected I. H. Evans, who had been serving as treasurer of — the General Conference, to the superintendency of this great — territory, in order that his large experience in administration . and finance might be used in putting the work in these far-off — mission fields, on a thoroughly sound basis. W. T. Knox was called to the treasurership of the General — Conference, and to him fell the chief responsibility of working out the details of mission finance, and providing a steady flow of means for the support of the rapidly extending work. The — growth in the regular offerings in the years following this Conference was very encouraging. The General Conference of 1918 was held in San Francisco, Calif. It was decided at this meeting to discontinue the full division organization for North America, which had been inau- gurated at the Conference of 1913. A. G. Daniells was re-elected president of the General Conference, and I. H. Evans, who had ~ been president of the North American Division for the four- year period, 1913-18, was elected vice-president for the Asiatic Division. Moreover, in view of the growth in the great mission © fields of the Far East, India and Burma, which had been added to the Asiatic Division, were separated, and placed in charge of H. R. Salisbury, the Far Eastern Division henceforth consist- ing of Japan with her dependencies, China, the Malay States, Indo-China, the Dutch East Indies, Borneo, and the Philippines. Kk. E. Andross was made vice-president for North America. Europe was represented at this conference by L. R. Conradi and a few leading brethren. Measures were taken to render GROWTH AT HOME AND ABROAD 725 necessary assistance to our brethren in the countries devastated by the Great War. The Conference of 1918 was remarkable for one thing: Mrs. EK. G. White was not present, and there was no message from her pen addressed to that particular Conference. The trusted spiritual leader, whose messages of encouragement and reproof had been exerting a powerful influence over all branches of the work for more than sixty years, had passed away. Since returning from Australia in 1900, Mrs. White had made her home near St. Helena, Calif. She had attended the General Conferences of 1901, 1905, and 1909, and had sent a stirring message to the Conference of 1913. She had also visited many different parts of the field, carrying with her everywhere a strong influence to build up the work along even lines, and especially emphasizing the need of a higher spirituality on the part not only of workers, but of laymen. In this country, as in Australia, her pen had been fully employed, not alone with a very extensive correspondence, but also with the preparation of a number of literary works dealing with various phases of Bible truth. Though she was active until the last few weeks, her general health had been failing for some years. The end was probably hastened by a fall about the middle of February, 1915, which caused fracture of the left femur. The devoted servant who had labored so untiringly in the interests of the cause, died at her home, July 16, 1915. The sunny upper chamber in which her last weeks were spent, breathed an atmosphere of peace and tranquillity. The last words she uttered were characteristic of the faith and courage that went with her through her life: “I know in whom I have believed.”’ Services were held at ‘“‘ Elmshaven,”’ her home near St. Helena, and in Oakland, and also at Battle Creek, where inter- ment was made in the presence of a large number of sorrowing friends. S. N. Haskell: preached the sermon in the Tabernacle, which many years ago Mrs. White and her husband had been largely instrumental in erecting. A. G. Daniells, the president of the General Conference, and for years closely associated with Mrs. White, presented a sketch of her life. The servant of God rests from her labors, but her influence continues. It is doubtful if that influence was ever stronger among us as a people than it is today. The delegation at the General Conference of 1922 was the largest in the history of the denomination, numbering 582, of whom 461 were from North America, and 121 from other parts “ST6T. “bg AINE “OUUTAM “SO “SIT JO VOTATOS Teng oy} Je Usys} YACIsojOU yr NVDIHOIN ‘MG0HO WILLVd GALIHM SAWVE ‘SUN GNV YACIH AO AOVId DNILSAY GROWTH AT HOME AND ABROAD 727 of the world. In this assembly, as in every Conference since 1901, the demands of the world field were paramount. No new principles were enunciated, no really new plans were made; but the work was considered in its world-wide aspects, and action was taken for pushing it forward to completion. At this meeting, A. G. Daniells was relieved of the heavy administrative burdens he had carried for twenty-one years, and W. A. Spicer, who had been intimately associated with him in the work, having served continuously as missions and general secretary since 1901, was called to the presidency. W. T. Knox retired from his work as treasurer, and J. L. Shaw was elected to that office. C. H. Watson, of Australia, was elected vice-pres- ident. There were some other changes in personnel which are noted in the chapters dealing with the various lines of work. A. G. Daniells was chosen secretary of the General Conference, and C. K. Meyers associate secretary. A little later B. E. Bed- doe was called to the position of assistant secretary. There was one familiar figure absent from the General Con- ference of 1922. George I. Butler, president of the General Conference for eleven years, had passed away. In the last few years of his life he held no administrative position, but was active in writing for the denominational papers, and also did some preaching. Elder Butler had a large place in the affections of the rank and file of our people. His death occurred at Healds- burg, Calif., July 25, 1918. A very few days later, R. C. Porter, another of our honored leaders who was born and brought up in Iowa, and was baptized by Elder Butler at the age of thirteen, passed away at his old home in Hamilton, Mo. Elder Porter began his ministry in Nebraska, and later became president of the Minnesota Confer- ence, of the Atlantic Union Conference, and after that of the South African Union Conference. At the General Conference of 1913 he was called to the presidency of the Asiatic Division, where the hardships incident to long journeys under tropical conditions brought on a physical breakdown. Elder Porter was a keen Bible student as well as an able administrator. He was greatly loved by his associates, and the work prospered under his care. He died July 29, 1918, a little over sixty years of age. Though they remained a little longer with us, it seems ap- propriate in this connection to mention two other standard- bearers who were associated for many years with the work of the message. S. N. Haskell was in fair health at the General Conference of 1922, and sat on the platform with others of the honored pioneers in the movement. Soon after the meeting 728 ORIGIN AND PROGRESS was over he began to grow weaker, and was obliged to give up his work. The end came at National City, Calif., the neveres leader being then in his ninetieth year. Elder Haskell was of New England stock, and born at Oak- ham, Mass., April 22, 18338. He came to a knowledge of the advent message through reading our publications, and early in his work began to show a special interest in organized efforts - THREE VETERANS S. N. Haskell J. N. Loughborough G. I. Butler to circulate our tracts and papers. His eminent services in con- nection with the International Tract Society and as a pioneel worker in Australasia, South Africa, and Europe, have been recorded in earlier chapters. During the last few years of his life he devoted his time to literary work, and to the conducting of Bible studies at camp-meetings and other large assemblies His favorite hour for these studies was at half-past five or six in the morning. The presentation was marked by quiet earnest. ness, the attendance kept up well, and the people felt that they were fed spiritually. J. N. Loughborough was not able to attend the General Con ference of 1922, his advanced age making any such strain inad visable. The active career of our revered brother is dealt with at some length in early chapters of this book. He was promi nently connected with the beginnings of the advent movement GROWTH AT HOME AND ABROAD 129 being ordained to the gospel ministry at the early age of twenty- two, and continuing his work faithfully till the infirmities of age made it necessary to lay off the heavier burdens. Elder - Loughborough pioneered our work in California and in Great Britain, and was for a number of years very closely associated with Elder and Mrs. White in the building up of the general interests of the cause. In 1908, being then seventy-six years of age, Elder Lough- borough began a tour of the world, in the course of which he visited all our leading centers in Europe, Africa, and Australia. His presence everywhere imparted new life and interest to be- lhievers, for he could speak authoritatively concerning many fea- tures of the work in its beginning. After returning from this trip, he settled at Lodi, Calif., occasionally making short trips to camp-meetings and other gatherings, where his accounts of early experiences were listened to with great interest. Elder Loughborough was the author of many tracts and pamphlets as well as of that well-known work, ‘“‘ The Great Second Advent Movement.’ He wrote much for our leading papers. To the very end of his long life he took a lively interest in all things pertaining to the early history of our work, and was indefatigable in his efforts to assist any who were endeav- oring to get data on the subject. The last few years were spent quietly at the St. Helena Sanitarium, where he passed away April 7, 1924, being then ninety-two years of age. There is one laborer fortunately still with us, and yet so fully identified with the aggressive evangelistic work carried on in the Middle West and other parts of this country in the eighties, that it does not seem out of place to mention his name with those of men with whom he was so long intimately associated. When E. W. Farnsworth addressed the delegates on the second Sabbath morning of the General Conference of 1922, there were many gray-haired men present who in their early youth knew him as the most eloquent and untiring of camp-meeting preach- ers in the days when camp-meetings were great events. Elder Farnsworth served for years on:the General. Conference Com- mittee, and has done very acceptable work as a Bible teacher; but it is as a preacher of the word that his name will always be held in loving remembrance. No man in the denomination ever gave himself more unreservedly to this great calling, and no one reached a larger number of people with the definite gos- pel message. May he and his devoted wife, who has shared his labors, long be spared to us! VICE-PRESIDENTS OF THE GENERAL CONFERENCE, 1925 L. H. Christian I. H. Bvans OQ. Montgomery J. KE. Fulton C. H. Watson ki. E. Andross P. KE. Brodersen W. H. Branson A. W. Cormack OFF TO THE MISSION FIELDS A group of missionaries on the deck of the S. S. “ China,”’ about to sail for the Orient. CHAPTER XLI Recent Developments Outside of North America IN giving the reader some idea of the recent progress in countries outside of North America, we shall not attempt a complete recital of what has been done. To write the annals of the last ten years would require a book all by itself; for the work has grown rapidly, and the number of those who have acted a leading part is very considerable. We shall simply record a few representative facts and incidents, and shall give these largely in the words of those who are on the ground doing the work. The following pages are accordingly based largely on reports made by delegates at the Council held in Des Moines, Iowa, in the autumn of 1924. We have also drawn freely from the recent jubilee number of the Review and Herald, which came out about the same time. The reader will kindly note that these pages are intended to be illuminating and suggestive rather than complete. Europe Since the War The territory included in the European Division is Europe and those portions of Asia and Africa not included in other divi- 731 732 ORIGIN AND PROGRESS sions. Since the World War, conditions in some countries have been almost as hard as while the great conflict was going on. The financial situation has perhaps been the most difficult to deal with. But the message is going with power. When a preacher hires a large hall in any of the great centers, it is sure to be filled. Our books are being widely circulated, though many of the colporteurs spend a portion of their time in prison. Yet they go right on with their work, just as the apostles used to do. The gospel is everything to these people. The year 1924 marked the fiftieth anniversary of our work in Europe. Ten union conferences had their annual meetings during the year. At one of these there were present more than 5,000 Adventists on the Sabbath; at another, 2,000. Hearts and doors are open everywhere. In the summer of 1924 our brethren in Russia held a conference at Moscow, attended by eighty-five delegates from all parts of Russia and Siberia. The government turned over to them one of the largest halls in Mos- cow, and advertised the meetings. We now hold open-air meet- ings in Russia, and baptize our converts in a stream on Sunday, | with a crowd to witness the ceremony. | From very small beginnings in Europe in educational, sani-— tarium, and publishing institutions, we now (1925) have eight-| een schools, with an aggregate attendance of 1,050 students; and 1 four sanitariums, with a capacity for 700 patients. We are printing the truth in twenty different places, and in seventy-five languages. More than 1,200 colporteurs are busy the year round selling our publications, among which are included thirty-one periodicals. Our mission funds everywhere show similar growth. For example, in 1888 our brethren in England contributed $700 to the work. In 1923 they contributed more than $140,000. The early efforts of Elder Matteson in Scandinavia cost less than $500 a year; last year (1924) the Scandinavian Union raised in tithes and offerings more than $185,000 for work in their own borders and in foreign fields. In Germany the work began later, hardly before 1886; but there it won its greatest triumphs, s that while their currency remained stable, our German confer- ences did their full share in supporting the general cause. In 1914 we had 14,234 believers in the three German unions; te years later the membership was 32,011. In Russia the member ship doubled from 1914 to 1924. In the Catholic countries o the large Latin Union, with its population of 140,000,000, th work is making a good growth, and is largely self-supporting RECENT DEVELOPMENTS 7338 The European Division also has large mission interests. In 1901, shortly after our first missionaries from America started for the Orient, Europe sent missionaries into Africa, and later into Asia. Today we have missionaries, schools, and churches in Sierra Leone, Nigeria, and the Gold Coast, Algeria, Tunis, Morocco, Egypt, Abyssinia, the British possessions of East Africa, in Mesopotamia, Persia, the Holy Land, and Asia Minor. Our people in Europe feel that they should carry the message not merely to the countries of Europe, but also to the large sec- tions of the mission field which have been assigned to the Euro- pean Division. Since the World War the European conferences have sent out more than sixty missionaries to foreign fields. The Far Eastern Division The territory of the Far Eastern Division of the General Conference includes the countries of Japan, China with her dependencies, eastern Siberia (extending to Lake Baikal), Siam, the Federated Malay States, Indo-China, the Dutch East Indies, Borneo, and the Philippine Islands. The combined population is 640,000,000. The field is divided into eleven union missions, which are subdivided into forty-four missions and two organized local con- ferences. Each union mission is administered by an executive committee, the chairman of which is called the superintendent; while each local mission is presided over by a local committee with its chairman, who is called the director. There are in the employ of the Far EKastern Division, 282 foreign workers and 486 native workers. Should we include the native teachers in our schools, the employees in the printing houses and sanitariums, and the colporteurs, the working force would number 982 natives. This would make, including natives and foreign workers, a total working force of 1,278. We have, in the countries named, five advanced training schools, which are prepared to give fourteen grades of work. In addition to these, there are twelve intermediate schools that carry work to the ninth or tenth grade, and 131 church schools. There are five printing plants,— one each in Japan, Korea, China, the Philippines, and Malaysia. In 1923 we sold more than $170,000 worth of literature, printed in twenty-eight lan- guages. We are publishing twelve periodicals, five of which are missionary magazines, with an aggregate monthly circulation of 100,000. The condition of the masses almost everywhere is pitiful, and yet it has been difficult to secure help to promote medical 734 ORIGIN AND PROGRESS missionary work. We have a little dispensary in Korea, where our workers can minister to the people and give treatments to the sick. The number who can be helped is limited, however, by meager facilities and few workers. In Honan, China, there is a hospital dispensary that was built up by the faithful work ot Dr. D. E. Davenport and his co-laborers. In Shanghai we have tried to conduct a little sanitarium, but are greatly hampered in carrying on our work by lack of funds. We have a little dis- pensary hospital in Nanning, Kwangsi. Canton, the Philippines, and other parts of the field are pleading for a physician and a small hospital where medical help can be given the people. Evangelistic efforts are meeting with a fair degree of suc- cess. In 1918 the number of believers was 4,500; in 1924 it was more than 13,000. The membership of the Sabbath schools is — more than 18,000, and many who have not joined the church are keeping the Sabbath, and are following on to know the Lord. In many places the message enters by means of unforeseen agencies. The work began in Borneo through the visit to that island of a Chinese brother who volunteered to go there. He raised up a church, and then asked that a minister be sent to~ baptize the believers. In the same way a Chinese convert opened the work in Siam, ~ and prepared thirty-two converts there for baptism. One of the workers, a native of Celebes, was taken ill. He said he ~ would like to go home to his father and mother and see if he could regain his health. He did so, and while he was recuper-— ating, he talked the truth. Soon a letter came, stating that — twenty-five had begun to keep the Sabbath. Many similar in- . stances might be given. The whole East is ripe for the harvest. — If men could be provided to follow up the openings, there is no j limit to what could be accomplished. The Southern Asia Division India, Burma, and Ceylon, with four union missions, form the Southern Asia Division of the General Conference. The headquarters of the division were removed in 1921 from Luck- now to Poona, which is situated in the semi-hill country near Bombay. J. E. Fulton, the first president of the division, was succeeded in turn by W. W. Fletcher and A. W. Cormack, respectively. In the year 1906 the workers in India came together for their first general meeting, and laid some far-reaching plans. — es oe RECENT DEVELOPMENTS 735 Since then there has been steady growth, as the following facts will indicate: In 1906 the Sabbath keepers in the entire field numbered 180 and paid a tithe of $1,650. In 1921 the membership had grown to 1,436, and the tithes and offerings for that year alone were $35,521. In 1924 the field reported 142 organized Sabbath schools, with a membership of 2,840, an average attendance of 2,702, and offerings for the year totaling $3,167.32. We now issue literature in fifteen of the Indian languages, in the form of leaflets, tracts, pamphlets, magazines, and bound volumes, giving us access by printed messenger to 280 out of the 340 millions of India’s inhabitants. Indian colporteurs have been trained to sell this literature in a systematic way. The English and vernacular sales for 1922 amounted to $15,000. Forty colporteurs were employed. In 1922 there were fifty-nine schools, with an enrolment of 2,000 students, in charge of 150 teachers. Four of these are training schools for workers. Today they number 150. Many of our mission stations are able to carry on medical dispensary work. All have school buildings well equipped for educational work, and a few have church buildings erected largely with money raised by Indian believers. Evangelistic work has been conducted among English-speak- ing people in many of the large cities, and with good results. Our sanitarium at Simla, the summer capital of India, has been greatly blessed in reaching those connected with the govern- ment of India. Our English colporteurs find a ready sale for English books among both EKuropean and English-speaking Indians. . The Australasian Union The territory of the Australasian Union includes Australia, New Zealand, Tasmania, and practically all our denominational missions among the South Sea Islands. The membership in 1924 was about 9,000, including a fair number of native believers in the various island groups. The island work is extending, plans being laid to enter new fields immediately. More than a million dollars’ worth of books were sold in the eight years from 1914 to 1921. In 1922 alone publications to the value of $222,000 were placed in the homes of the people. The chief educational center is at Avondale, Cooranbong, New South Wales, where a college has been established. Edu- 736 ORIGIN AND PROGRESS cational institutions of growing importance are also found in New Zealand and West Australia. Schools for native workers have been established in the different island groups. In connection with the college at Avondale, there has been — built up a large and successful health food factory. The New Zealand health food factory, at Christchurch, erected in 1921, was enlarged in 1923, and is running to its full capacity. At Wahroonga we have a large sanitarium, which is a training center for nurses. South America The South American Division, as organized in 1916, includes eight republics and the Falkland Islands, all lying south of the equator except portions of Brazil and Ecuador. The field is naturally divided into two language areas. Seven of the eight republics, with a population of 26,000,000, speak the Spanish language, while Portuguese is the prevailing language of Brazil with her 30,000,000. The four unions comprising the division are subdivided into six conferences and eighteen missions. F. H. Westphal, our first ordained minister to South Amer- ica, began his work in the Argentine Republic in 1894. F. W. Spies answered a call to Brazil in 1896, and all these years has labored as minister and executive. He is still doing aggressive work as president of the East Brazil Union. In 1901 J. W. Westphal went to the field. He settled in Argentina, and for years stood at the head of the entire field as president of the South American Union. He became the outstanding figure as administrator in the early development of our work there. At the time of the reorganization of the field, in 1916, O. Montgomery was chosen vice-president. The plans and policies put into operation, beginning with this period,. proved, under God, a blessing, bringing to our work financial strength and considerable increases in membership. When Elder Montgom- — ery was called to be vice-president for North America in 1922, Charles Thompson took over the work in South America for a time, till failing health made it necessary for him to return to the United States. In 1924 P. E. Brodersen became vice- president of the General Conference for South America. W. H. Williams has served as secretary-treasurer and auditor of the division since 1916. At the close of 1923 the number of organized churches was 148, and the total membership 12,505. Of this number 4,155 were gained during the first twenty years, and 8,350 during the last nine years. The membership gain in 1928 amounted to s Eo | _— = —_ _ _ RECENT DEVELOPMENTS TSE 1,501, which is the highest net increase in any year of our work in South America. The two missionary magazines, O Atalaia (Portuguese) and El Atalaya (Spanish), have become a power in the field. Our Spanish magazine (30,000 circulation) is self-sustaining. In 1908 a sanitarium was established in the province of Entre Rios, Argentina. Dr. G. B. Replogle joined the staff in 1909. Several classes of nurses have been graduated from the institution, and workers have been supplied for the Lake Titicaca Mission. Since Dr. Habenicht returned to the United States in 1923, due to failing health, Dr. Carlos Westphal has taken the superintendency of the institution. In the Inca Union we are operating seventeen dispensaries, besides a small hos- pital conducted by Dr. Theron Johnston in Juliaca, Peru. Our five training schools, ever keeping before them the ob- jective of winning souls, are developing our young people for service. The Brazil Training School, eight years old, graduated in 1922 its first class of eight bright young people, all of whom immediately entered the work. The River Plate Training School in 1923 graduated twelve from its academic course. These also were placed in active service. During the school year (1923-24) there were enrolled in our training schools 586, and in our church and mission schools 4,588 students, or a total of 5,124, Our first Indian mission was established by F. A. Stahl at Plateria, Bolivia, in 1911. He worked among them ten years, but was compelled to leave the high altitude, and E. H. Wilcox was chosen superintendent of the work in the Lake Titicaca Mis- sion. In 1920 Orley Ford was chosen to ploneer the work in Ecuador, and Reid Shepard was called to open up the work among the Aymara Indians of Bolivia. The latter established a mission station at Rosario. | There are four points from which we are directing the Indian work. More than five thousand believers have been baptized, the greater number being from the Aymara tribe. In connec- tion with the mission stations, seventeen medical dispensaries and seventy-five schools are being operated, with a combined enrolment of 3,929 students. The Inter-American Division The Inter-American Division was organized as a separate unit in 1922, E. E. Andross being elected vice-president of the General Conference for the division. 'The territory extends from Rio Grande River along the northern boundary of Mexico to 47 738 ORIGIN AND PROGRESS the northern boundary of Brazil and Ecuador in South America. It also reaches across the Caribbean Sea, and includes the West India Islands and the Bahamas. The division includes three unions,— the Antillean, the Az- tec, and the Caribbean. In these unions there are three organ- — ized conferences and eleven organized mission fields. The total — number of organized churches is 211, and the membership — 8,532. During 1923 there were 1,098 baptisms. The total offer- : ings for church purposes amounted to $155,469.76. In the division there are seven training schools, all industrial. | Four are Spanish, two English, and one French. The West Caribbean Training School is conducting a Spanish department. The West Indian Training School in Jamaica is carrying its — students through thirteen grades. This is the largest, and in some ways the best equipped, school in the field. The publishing house at Cristobal, Canal Zone, is supplying our field with Spanish as well as English literature. The year 1923 was the best in its history, the total literature sales amount- — ing to $156,425.40. Our 342 Sabbath schools had 10,920 members in 1923. These schools are training centers for our entire church membership and the children. There is great love for the Sabbath school in this field. Some of the members hold a perfect attendance record for five years. The Present Work in Africa At present there are in the southern half of Africa, exclud- ing Tanganyika and Kenya, seventy-nine Adventist church or- ganizations, scattered from Cape Town to the heart of the great Belgian Congo. These churches are organized into twelve local conferences and mission fields, three union organizations, with another rapidly developing in the north, and a General Conference Division. The South African Union comprises the political union of South Africa, and the Bechuanaland Protecto- rate; the Zambesi Union Mission includes the two Rhodesias and Nyasaland; while the South Atlantic United Missions compris the territories of Portuguese West Africa and (German) South- west Africa. The Congo has its own union mission organization. The membership of this division stands today at just over 5,000, although the total number of Sabbath keepers is 9,245. It is the policy of the field to require the native people wh accept the truth to wait one or two years, and sometimes longer before being baptized, in order that they may have opportunit to prove themselves; for this reason the number of Sabbat RECENT DEVELOPMENTS 739 keepers always greatly exceeds the number of church members. There were 635 baptisms reported for the last quarter of 1928. The fourth quarter’s report of 1923 shows a total of 274 Sabbath schools in this field, with a membership of 12,058. The believers contributed more than $100,000 during 1923 in tithes and mission offerings, besides several thousand dollars for home missionary and church work. Of. this amount, $10,654 was given by our native churches, and the rest by the European believers. The mission offerings alone for the entire field in T9238 amounted to $44,355. This shows an increase over 1920 of $24,272. The European membership reached its goal of 60 cents a week for the first time in 1923. Thus the believers in South Africa have taken their place beside their brethren in other lands, sharing equally in the burdens and responsibilities of speeding the message on to the heathen world. The literature sales now amount to about $50,000 annually. The publishing work has become one of the strongest factors in disseminating the truth throughout the entire field. The institutions of the African Division consist of a sani- tarium at Plumstead, Cape; a publishing house at Kenilworth; a training college at Ladysmith; five mission training schools, nine mission stations, and one medical mission. Several new missions are being established this year, and a number of med- ical dispensaries are being opened. Besides these, there are sev- eral self-supporting medical institutions, situated in some of the cities of South Africa, which have been doing good work for years, and exerting an influence in favor of the truth. One thing to remember about the situation in Africa is that these poor, ignorant natives are pleading with us to let them come to our schools. They tell us they have heard rumors that God is with this people, and that we are teaching His Word and they feel that they must come and learn more. A worker in Northern Rhodesia writes: “It is certainly hard for us to keep pace with the work. We have more openings than we can fill... . They [natives] build schoolhouses and homes for the teachers, and then come to the mission and say, ‘We have the schoolhouses and the homes. You cannot deny us a teacher now.’ And no less than twenty times in that one field during this year have we had to send them back and say,.‘ We are sorry, but we have no more money to pay teachers. You will have to go back and wait.’ I know of places where they have been waiting for years, with the promise every year that perhaps by another year we could send them help.” W. A. SPICER Elected President of the General Conference in 1922. 740 SEVENTH-DAY ADVENTIST CHURCH, TAKOMA PARK, WASHINGTON, D. C. CHAPTER XLII The General Trend in North Ametica IN North America the general line of development in the last quarter of a century has been what might be expected from the history recorded in the earlier chapters of this book. After the great disappointment, the advent message, in the clearer light that grew out of that experience, was preached mainly in New England in the late forties. In 1852 the office of publi- cation of the Advent Review was moved to Rochester, N. Y., and three years later it was taken farther west to Battle Creek, Mich., which continued to be the headquarters of the denomi- nation for nearly fifty years. It was in 1903, two years after the memorable General Con- ference of 1901, in which the denomination first began to lay its plans on a broader world basis, that the decision was made to transfer the headquarters to the capital of the nation. The move was indicative of the developments which have followed. While Battle Creek was the center, the work grew rapidly in the Mississippi Valley, and spread northward into Canada, 741 742 ORIGIN AND PROGRESS westward to the Pacific Coast, and in the latter part of the century began to make encouraging progress in the South. _ During this half-century, the great bulk of the believers, old and new, were living in the United States; the money raised in_ the denomination was nearly all spent in this country; and the growth and development were largely here. Nevertheless, during these years there was seed-sowing on a small scale also in other parts of the world. The printed page had entered many different countries, and General Con- ference operations in foreign lands had reached a stage in the middle nineties where the lack of adequate financial support created serious embarrassment. The interest in world evangel-. ization had gone in advance of a world program of financial — support. } At the General Conference of 1901 the proposition was first — definitely advanced that the financial resources of the denomi- nation should be pooled to give the advent message to the world. Before that time each local conference used the funds raised — within its boundaries largely for its own work, barring a small percentage sent to the General Conference for the support of — the central organization. After that meeting the conception | gradually prevailed that the work is one the world over; that strong conferences should assist weak ones; and that believers in America should give freely for the support of the work in all parts of the world. With the adoption of this plan, not only have the foreign mission offerings grown rapidly, but the reg- ular tithe raised in the various conferences and unions for their local work has been shared with the General Conference for the support of the work in other lands. Following such a program has necessarily involved some limitation as regards aggressive evangelistic efforts in the home field. But the taking over of the responsibility for a world effort has undoubtedly strengthened the morale of the home churches, and has made for the development of a finer type of Christian character. | The work in this country can be most easily understood if we regard America as the base for supplies of men and of means. The growth of our educational system, which has been recorded in other chapters of the book, is best understood in the light of the great demand for trained workers of all kinds. Our various sanitariums are likewise educational centers. The publishing houses are training men and women both within their walls and out in the field, and they have in their employment the largest number of trained workers in the denomination ett GENERAL TREND IN NORTH AMERICA 745 Moreover, our union and State conferences are continually train- ing young evangelists and secretarial workers, as well as leaders in all other lines of conference activity, in order that the most promising of these may at the proper time enter the foreign field. On such a régime the work in this country will show a higher degree of efficiency,— increased power to do the thing expected of it,— rather than growth in numbers, and the latter will be looked for in the work throughout the world. This is in harmony with the facts. There has been a fair growth in this country, as shown by the fact that while our membership in 1901 was 61,916, in 1924 it was 106,941. But the membership in other lands has in this same period increased from 16,272 to 123,891. Beyond this, the mission funds raised in America during this same period increased from $162,206.80 in 1901 to $2,354,689.74 in 1924, thus showing that as a base for mis- sion supplies the home churches have increased in efficiency at a considerably higher rate than they have grown in members. An encouraging feature of the work in North America is the unanimity with which this world policy is being carried out. Although all the General Conferences thus far, and most of the Ceneral Conference Councils, have been held in the United States, yet ever since 1901 by far the greater share of attention at all these meetings has been devoted to world problems. In fact, the time spent on North America has been devoted chiefly to considering what it can do to further the work in foreign fields. In previous chapters we have told how the great question of giving the message to the world occupied the energies of the General Conferences from 1901 to 1922 inclusive. The same thing has been true of the annual councils held between these larger gatherings. Furthermore, this attention to the foreign fields is not dependent on the number of delegates from those fields. Some of the most important measures have been passed when there have been present very few workers from countries outside the United States. This deep interest in the work overseas was a very marked feature of the Fall Council held in Milwaukee in 1923, and again at the Council the following year in Des Moines, Iowa. At the Milwaukee meeting there was deep concern over the financial conditions in Europe, and a desire to render such effective assistance that the work should not suffer in that field because of a lack of funds. At the meeting held a year later the delegates from Europe reported a much more favorable out- 744 ORIGIN AND PROGRESS look, and yet the desire to plan for more aggressive work in that great field was in no way diminished. Perhaps the needs of the great Far Eastern Division made a still stronger appeal. Africa, South America, and the South Asiatic also received — much serious consideration. When Prof. Frederick Griggs and Dr. H. W. Miller expressed their conviction that they should devote themselves to the work in the Far East, it was an emphatic recognition of the needs of that great field. Professor Griggs, as head of one of our largest senior colleges, was already training workers for all fields. Dr. Miller was superintendent. of one of our largest sanitariums, where his surgical skill was a very vital factor | in the building up of the institution. It seemed almost impos- sible to spare these men from the positions of large responsi- bility that they already held; but the managing boards of the two institutions yielded to the call of the field as it came to these men, and the workers in the Far East rejoiced over the acces- sion of two strong, experienced leaders. There was another significant action taken at this Fall Coun- cil in Des Moines. It was strongly recommended that the insti- tutions in this country limit their expenses in every possible way, getting along with present facilities, even at considerable inconvenience, in order that enterprises abroad might have needed support. Here, again, the principle prevailed that the home field should share as far as possible in the hardships and ~ difficulties that must necessarily be met in foreign fields. It was in line with the general policy outlined above that the North American Division began at once to devote special attention to the plans for paying off the debts on its institu- tions, especially academies and colleges. It was resolved also to follow in future a strict budget arrangement year by year, so that it will be impossible for debts to accumulate. This plan, in fact, is strongly advised for the institutions of the denora nation throughout the world. The closing word in this narrative cannot be otherwise thal hopeful. From the earliest beginnings of the denomination there has been growth along all lines,— growth in conception of the work in its larger possibilities, and growth in actual num- bers of those to whom the work is more precious than life itself. Moreover, in the last few years the rate of progress in most parts of the world, has been accelerated. While the greatness of the task yet to be done seems appalling, it is well to remem- ber, after all, that the work to be done, and the agents brought into requisition to do it, are all in the hands of the great Mas- ——— GENERAL TREND IN NORTH AMERICA 745 ter Workman. Adventists feel as Luther did at Worms, when he said in his prayer: “ Lord, this is not my work, it is Thine; Thou Thyself must do it.” It is right for the believers in this message to give their all to see it carried to the ends of the earth. Whole-hearted consecration of all one has and is,— this alone is Christianity. But having done this, which in a sense is our part, we may rest assured that God will not fail to do His part, for His Word declares that ‘‘ He will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.” There is nothing impossible with God. HOW FAR FROM HOME? How far from home? I asked, as on I bent my steps—the watchman spake: “The long, dark night is almost gone, The morning soon will break. Then weep no more, but speed thy flight, With Hope’s bright star thy guiding ray, Till thou shalt reach the realms of light, In everlasting day.” I asked the warrior on the field; This was his soul-inspiring song: “With courage, bold, the sword I'll wield, The battle is not long. Then weep no more, but well endure The conflict, till thy work is done; For this we know, the prize is sure, When victory is won.” I asked again; earth, sea, and sun Seemed, with one voice, to make reply: “Time’s wasting sands are nearly run, Eternity is nigh. Then weep no more— with warning tones, Portentous signs are thickening round, The whole creation, waiting, groans, To hear the trumpet sound.” Not far from home! O blessed thought! The traveler’s lonely heart to cheer; Which oft a healing balm has brought, And dried the mourner’s tear. Then weep no more, since we shall meet Where weary footsteps never roam — Our trials past, our joys complete, Safe in our Father’s home. — Annie R, Smith. A Partial Bibliography Armitage, Thomas: ‘“‘ A History of the Baptists,”’ 1887. Backhouse, Edward: “ Karly Chureh History to the Death of Constantine :"’ edited and enlarged by Charles Tylor, 2d edition, 1885. Bliss, Sylvester: ‘‘ Memoir of William Miller,” 1853. Déllinger, John J. I.: “The First Age of Christianity and the Church,” translated by N. H. Oxenham, 1906. Fisher, George P.: ‘ History of the Christian Church,” 1913: “ The Beginnings of Chris- tianity, with a View of the State of the Roman World at the Birth of Christ,’ 1877. Gibbon, Edward: “ The Decline and Fall of the Roman Hmpire.”’ ITaldane, Alexander: ‘‘ Memoirs of the Lives of Robert and James A. Haldane.” 1852. Himes, J. V., Bliss. S., and Hale, A.: The Advent Shield and Review, Vol. 1,.1844-45: The Siqns of the Times, 1840- . Iturst, John Fletcher: ‘‘ The History of Methodism,” 1902. Johnson, Albert C.: ‘“‘ Advent Christian History: A Concise Narrative of the Origin and Progress, Doctrine and Work of This Body of Believers,’’ 1918. Leonard, Delavan L.: ‘A Hundred Years of Missions,’ 1895. . Litch. lect : “The Probability of the Second Advent of Christ About A. TD. 1843." ete.. 183 “Prophetic Exposition, or a Connected View of the Testimony of the Pr oph- ets ee the Kingdom of God and the Time of Its Establishment,” two yol-_ umes, 1842. Loughborough, J. N.: “ Rise and Progress of the Seventh-day Adventists,” 1892: “ The Great Second Advent Movement,’’ 1905. Miller, William: “ Evidences from Scripture and History of the Second Coming of Christ About the Year 1843," issued at Troy, N. Y., in 1836 and at Boston in 1842. Miller, Edward: ‘‘ The History and Doctrines of Irvingism,’’ two volumes, 1878. Neander, Augustus: “General History of the Christian Religion and Church,” translated from the German by Joseph Torry, 1861. Newton, Isaac: ‘‘ Observations upon the Prophecies of Daniel and the Apocalypse of St. John,’ edition of 1733. Rogers, H. H.: Seventh-day Adventist Year Book, with historical summary, 1905. toot, Jean Christie: ‘‘ Rdward Irving, Man, Preacher, Prophet,’” 1912. Pierson, Arthur T.: ‘‘George Miiller of Bristol, with an introduction by J. Wright;” 1899; Richards, George: ‘The Divine Origin of Prophecy Illustrated and Defended, being the Bampton Lectures for the year 1800. Rutherford, Samuel: ‘‘ Letters of. with a Sketch of His Life by A. A, Bonar,” 1894. Scholler, lL. W.: ‘A Chapter of Church History from South Germany, Being Passages from the Lite of Johann Evangelist George Lutz,” translated from the German by Spicer, W. AL: “An Outline. of Mission Fields,”’ fourth edition, 1920; “Our Story of Missions,”’ 1921. ST @ILt > ae Hae wee Me oer Successful and the Internal Causes of Its Success,’ 1860. Welleome, ieaay C.: “ History of the Second Advent Message and Mission, Doctrine and People,” 1874. Wesley, John: “ Notes on the New Testament,” based on Bengel’s “Gnomon,” 1845. White, Ellen G.: ‘‘ Experience and Views,” 1853; ‘“ How-to Live,” 1865; ‘“ Testimonies — for the Church,”’ Vols. I-IX. ae White, James and Ellen G.: ‘‘ Christian Temperance and Bible Ilygiene,” 1890. White, James: Present Truth, Nos. 1-11, 1849-50; “The Early Life and Later Expe- rience and Labors cf Elder Joseph Bates,” edited by James White, 1878: ‘“ Sketches of the Christian Life and Public Labors of William Miller,’ gathered from the- memoir by Sylvester Bliss and others, 1875; ‘‘ Life Sketches of James White and Kllen G. White,’’ 1880; ‘ Life Incidents in Connection with the Great Advent Move- ment as Illustrated by the Three Angels of Revelation XIV,” 1868. Wolff, Joseph. : “Researches and Missionary Labors Among the Jews, Mohammedans, and Other Sects,” 1837. 746 Chronological Appendix Representative Actions and Events in the History of the Advent Movement 1831 First Sunday in August, William Miller preached his first sermon on the coming of Christ. 1832 William Miller began a series of articles on the second advent, in the Vermont Telegraph of Brandon, Vt. 1833 March, Miller’s first pamphlet published. September 14 he was granted a license to preach by the Baptist Church. 1836 Miller’s course of sixteen lectures published in pamphlet form at ‘LEOys oN oY: 1838 About the first of March, Josiah Litch, a Methodist minister of Lowell, Mass., embraced Miller’s views, and began to proclaim them by voice and pen. His 48-page pamphlet, “ The Midnight Cry,” and his book of 204 pages, entitled, “The Probability of the Second Coming of Christ About 4. p. 1843,” came out this year. 1839 Early in December, Joshua V. Himes. of Boston. Mass., joined William Miller and Josiah Litch in the proclamation of the advent message. 1849 March 20, J. V. Himes began, in Boston, Mass., the publication of the Signs of the Times. The paper thus started was published for two years as a semimonthly, and then as a weekly. March, William Miller gave his first course of lectures in Portland. Maine. They were attended by Ellen G. Harmon, later Mrs. BE. G. White. First “General Conference of Second Advent Believers” convened in the Chardon Street Chapel, in Boston, Mass., October 15. and con- tinued two days. 1841 Second “General Conference of Advent Believers ” held in Lowell, Mass., June 15-17. Third “General Conference of Christians Expecting the Advent of the Lord,” in Portland, Maine, Oct. 12, 1841. Between that date and Feb. §, 1842, seven similar conferences were held in the New England States. 1842 The Signs of the Times has not less than 50,000 readers. More than 60,000 copies of various books and tracts have been issued from our establishment, and spread through the world in the four quarters of the globe and the islands of the sea. From three 747 748 1843 1844 1845 1846 1848 1849 ORIGIN AND PROGRESS to four hundred ministers of the gospel are now engaged in giving the midnight cry.— Signs of the Times, March 15. In the latter part of November, J. V. Himes began the publication, in New York City, of a daily paper entitled, The Midnight Cry, prin-. cipally under the editorial supervision of N. Southard. Twenty-four numbers were published, and ten thousand copies of each number circulated. During the summer, tent and camp meetings, with large attendance, held in Eastern Canada, Vermont, New Hampshire, Maine, New York, Massachusetts, and New Jersey. James White attended the camp-meeting at Exeter, Maine, in October, and shortly thereafter went out to give the message. December, Josiah Litch and A. Hale began public services in Philadelphia. Different ministers conducted meetings in the South and West, going as far as Richmond, Va., Washington, D. C., Pittsburg, Pa., and Cin- cinnati, Ohio. Papers devoted to the advent cause were published in Cincinnati, Philadelphia, and Washington; also in Eastern Canada. James White ordained to the ministry by the Christian Church. The Methodists, at an annual meeting held at Bath, Maine, passed resolutions condemning the advent teaching. Opposition on the part — of the churches was becoming general. A second advent camp-meeting was held in the late summer at Exeter, N. H., following which the belief became general among the followers of William Miller that Christ would come Oct. 22, 1844. Seventh-day Sabbath first brought to the attention of the Adventist people at Washington, N. H., by Mrs. Rachel D. Preston, a Seventh Day Baptist, from the State of New York. From this place, several Adventist ministers received the Sabbath truth during 1844. One of these, T. M. Preble, put his convictions in writing. Preble’s article on the Sabbath, dated Feb. 13, 1845, was written at Hast Wear, N. H., and was printed in the Hope of Israel, Portland, Maine, Feb. 28, 1845. It was rewritten by Elder Preble in March, 1845, — and published in tract form. It was referred to by J. H. Waggoner, and briefly quoted by him in the Review and Herald of Dec. 21, 1869. Aug. 23, 1870, Preble’s article as it appeared in the Hope of Israel, was printed in full in the Review. : Ellen G. Harmon given her first vision, on “The Travels of the — Advent People to the Holy City.” . Joseph Bates began Keeping the Sabbath as a result of reading the article by T. M. Preble in the Hope of Israel. James White married to Ellen Gould Harmon, August 30. Two-page leaflet by Mrs. E. G. White, entitled, “To the Remnant Scattered Abroad,” published. First general meeting of Sabbath keepers, held at Rocky Hill, Conn., April 20, 21. Mrs. E. G. White had vision concerning the beginning of the pub- lishing work. First four numbers of Present Truth printed at Middletown, Conn., No. 1 dated July; Nos. 5 and 6 printed in Oswego, N.Y. 1850 1851 1852 1853 1854 1855 1856 1858 1860 1861 CHRONOLOGICAL APPENDIX 749 J. N. Andrews publicly took his stand for the truth in a meeting at Paris, Maine, September 14. First number of the Second Advent Review and Sabbath Herald printed in Paris, Maine, in November. Death of William Miller, December 20. (Born Feb. 5, 1782.) First Testimony for the Church, addressed “To Those Who Are Receiving the Seal of the Living God.” Signed “EK. G. White.” First hymn book used by the denomination published by James White. It contained fifty-three hymns, without tunes. Nos. 7 to 10 of Present Truth printed in Oswego, N. Y. No. 11 printed in Paris, Maine, in November. , First number of second volume Advent Review and Sabbath Herald, dated August 5, printed at Saratoga Springs, N. Y. Annie R. Smith took her stand for the truth, and entered the employ of the Review office at Saratoga Springs. First number of the Advent Review and Sabbath Herald published at Rochester, N. Y., bore date of May 6. James White equipped the first printing office with money received in donations. Donations amounted to $655.84. The cost of equipment was $652.95. The first press bought was a Washington hand press. First number of the Youth’s Instructor appeared in August, J. N. Loughborough kept his first Sabbath, October 2. Uriah Smith observed his first Sabbath in December. J. H. Waggoner accepted the message, and was ordained to the gos- pel ministry. Uriah Smith connected with the Review and Herald, May 3. Kirst subscription price put on publications was $1 for 26 numbers of the Review. First regular Sabbath schools organized in Rochester and Buck’s Bridge, N. Y. First tent-meeting conducted by J. N. Loughborough and M. E. Cornell at Battle Creek, Mich., June 10-12. First sale of denominational publications at a tent-meeting in Rochester, Mich. A parcel containing one copy each of all tracts and pamphlets published, sold for 35 cents, price being fixed by J. N. Loughborough. Annie R. Smith died July 26. Review office moved to Battle Creek, Mich. First number of Review printed there bore date of December 4. Name of S. N. Haskell first appeared in the Review, January 31. Bible class, conducted by J. N. Andrews, held in Battle Creek, Mich., in April. Its object was to learn what the Scriptures teach concerning the support of the ministry This effort resulted in the adoption of the plan known as “systematic benevolence,” or the tithing principle. Name Seventh-day Adventist adopted for the denomination October 1. On the same day a temporary organization, known as the Advent Review Publishing Association, was formed in Battle Creek, Mich. Seventh-day Adventist Publishing Association (now Review and Her- ald Publishing Association) incorporated May 1. Churches first formally organized. Michigan organized as the first State conference, October 5. ad 1863 1864 1865 1866 1867 1868 1871 1872 1873 1874 ORIGIN AND PROGRESS Other conferences organized: Southern Towa, March 16: Northern Iowa, May 10; Vermont, June 15; Ilinois and Wisconsin, September 28; Minnesota, October 4; New York, October 25. General Conference organized at a meeting held in Battle Creek, Mich., - May 20-23. Meeting was called by James White, J. N. Loughborough, and John Byington. There were twenty duly elected delegates, repre- senting the work in six States. John Byington elected first president of the General Conference May 21. : August 29, Elder J. N. Andrews left Battle Creek for Washington, D. C., where he was successful in securing for Seventh-day Adventists in the army, recognition as being conscientiously opposed to taking human life even in war, and their assignment to noncombatant service in hospitals, ete. First health publication, “How to Live,” published. Written and compiled by Mrs. E. G. White. James White elected president of the General Conference, May 17. First denominational health journal published, bearing the ‘name Health Reformer, August 1. Heaith Reform Institute (Battle Creek Sanitarium) opened for patients September 5. J. N. Andrews elected president of the General Conference, May 14. The Health Reform Institute incorporated, April 9. First California State gathering of Seventh-day Adventists held near Santa Rosa, April 10, 11. James White again became president of the General Conference, May 12. First general camp-meeting held at Wright, Mich., September 1-7. | First local tract and missionary society organized in South Lancaster, Mass., known as “ The Vigilant Missionary Society.” First conference tract and missionary society organized, November 6, ~ called “ Missionary and Tract Society of the New England Conference — of Seventh-day Adventists.”’ Tenth annual session of the General Conference convened in Battle Creek, Mich., December 29, with fourteen delegates present, repre- senting twelve conferences and one mission. George I. Butler succeeded James White as president. Joseph Bates died in Battle Creek, Mich., March 19, at the age of eighty. He was buried at Monterey, Mich. ; First denominational school opened, June 3, at Battle Creek, Mich., G. H. Bell in charge. Eleventh session of the General Conference, Battle Creek, Mich., March 11. There were eighteen delegates representing thirteen conferences and one mission. | Total number of ministers, 51; licentiates, 83; churches, 239: mem- bership, 5,875; systematic benevolence fund pledged to State confer- ences, $26,246.69 — Review and Herald, March 18, 1873. Seventh-day Adventist Educational Society incorporated March 11. Main building of Battle Creek College erected. First number of the Signs of the Times issued, Oakland, Calif., June 4. James White again elected president of General Conference, August 10, *~ 1875 1877 1878 1879... 1880 1881 1882 1883 1884 1885 1886 CHRONOLOGICAL APPENDIX 751 J. N. Andrews, our first foreign missionary, sailed from Boston, September 15. General Conference Tract and Missionary Society organized. Main building of Battle Creek College dedicated January 4. Seventh-day Adventist Publishing Association (now Pacific Press Pubtishing Association) incorporated at Oakland, Calif., April 1. Missouri Conference organized June 2. Kansas Conference organized September 10. North Pacific Conference organized October 25. (It embraced much of the territory now included in the North Pacific Union.) First State Sabbath School Association organized in California. J. G. Matteson sailed for Denmark, beginning his labors at Vejle, in Jutland. General Conference Sabbath School Association organized, and the first Sabbath school contributions given. Battle Creek Tabernacle built. St. Helena Sanitarium established. First local Young People’s Society organized at Hazelton, Mich. June 7, J. G. Matteson organized a church of thirty-eight members in Christiania, Norway. : A printing house was established in Christiania about the same time, and Tidernes Tegn (Signs of the Times) began to be issued. Mrs. E. G. White wrote her first message regarding house-to-house work with our publications. Tabernacle in Battle Creek, Mich., dedicated. First baptism of believers in England, at Southampton, February S. George I. Butler again president of General Conference, October 6. James White died at Battle Creek, Mich., August 6. (Born Aug. 4, 1821.) Healdsburg (Calif.) school opened April 11; chartered as a college Cuty, 29: South Lancaster (Mass.) Academy opened April 19. First subscription book, “Thoughts on Daniel and the Revelation,” published by the Review and Herald, sold by George A. King, and purchased by D. W. Reavis. J. N. Andrews died at Basel, Switzerland, October 21. (Born in 1829.) First Year Book of the denomination issued. Total number of ministers, 165; licentiates, 135; churches, 680; membership, 17,436; tithes raised during the year, $96,418.62.— From 1884 Year Book, p. 73. First denominational training school for nurses opened at thé Battle Creek Sanitarium. Present Truth issued in England, M. C. Wilcox, editor. First party of workers for Australia (including S. N. Haskell, J. O. Corliss, and others) sailed from San Francisco. R. F. Andrews began labor in Ireland. Mrs. E. G. White and W. GC. White visited the believers in Europe, arriving at Basel, Switzerland, in September. L. R. Conradi sent to Europe in January. L. R. Conradi made his first visit to Russia. First Seventh-day Ad- ventist church organized in the Crimea. 152 1887 1888 1889 1890 1891 1892 1893 ORIGIN AND PROGRESS First number of the Australian Bible Echo and Signs of the Times issued in January, Church organized in Melbourne, April 10. First EKuropean camp-meeting held at Moss, Norway, in June. First missionaries (D. A. Robinson, C. L. Boyd, and others) sent to South Africa, reaching there in Liye Hstablishment of local or church schools recommended by the Edu- cational Society. A. La Rue went as a self-supporting missionary to China. British Publishing House established at 451 Holloway Road, London, England. H. P. Holser sent to Europe. B. L. Whitney died April 9, 1888. (Born Dec. 10, 1845.) O. A. Olsen elected president of the General Conference, October 17. Message first reached South America through literature. J. H. Waggoner died April 17. National Religious Liberty Association organized July 21. The name was changed later to International Religious Liberty Association; and in 1901 was made a department of the General Conference. Maria L. Huntley .died April 18. (Born in 1847.) Missionary Ship “ Piteairn ” launched in San Francisco Bay, July 28. Union College established at College View, Nebr. Mrs. E. G. White and W. C. White, with a group of workers, landed in Australia in December. Walla Walla College established at Walla Walla, Wash. Portland (Oreg.) Sanitarium established. College at Claremont, South Africa, opened February 1. M. E. Cornell died November 2. Number of ministers, 244; licentiates, 156; churches, 1,002; member- Ship, 33,778; tithes, $302,310.19; offerings to missions, $75,296.59.— From the 1894 Year Book, p. 65. 1893-94 Canvassers pioneered the way in India. 1894 1895 1896 1897 1898 1899 Miss Georgia Burrus reached Calcutta as our first missionary to India. Missionaries sent to Matabeleland, South Africa, reached Bulawayo, July 4. Fk’. H. Westphal, our first minister to South America. Union training school for the three Scandinavian countries opened at Frederikshavn, Denmark. D. A. Robinson began work in Caleutta, India. Hamburg Publishing House established in Germany. Boulder (Colo.) Sanitarium established. G. A. Irwin elected president of the General Conference February 19. Publishing House established at Buenos Aires, Argentina, South America. Sanitarium established in Skodsborg, Denmark. First number of the Oriental Watchman issued in Calcutta; W. A. Spicer, editor. New England Sanitarium established at South Lancaster, Mass.; removed to Melrose, Mass., 1902. : CHRONOLOGICAL APPENDIX 753 1901 A. G. Daniells elected president of the General Conference, April 2. Young People’s work organized in connection with the Sabbath School Department. Duncombe Hall Missionary College, our first British school, estab- lished in London, England. Southern Publishing Association established at Nashville, Tenn. J. N. Anderson, Mrs. Anderson, and Ida Thompson sailed for China. H. P. Holser died September 11. (Born Oct. 5, 1856.) 1902 Buildings of the Battle Creek Sanitarium destroyed by fire, Feb- ruary 18. Main building of the Review and Herald in Battle Creek destroyed by fire, December 30. Battle Creek College moved to Berrien Springs, Mich. 1903: Uriah Smith died March 6. (Born May 2, 1832.) A. La Rue died April 26, at Hongkong, China. Dedication of the new building of the Battle Creek Sanitarium, May 30 to June 1, 1903. Headquarters of the General Conference moved to Washington, D. C., August 10. First number of the Review printed in Washington, August 20. At the close of the year there were seventy-eight local conferences and two union missions directing the work. Ministers, 612; licentiates, 324; missionary licentiates, 662; churches, 2,120; membership, 69,072; Sabbath keepers, 77,554; tithes, $684,030.54; offerings to missions, $216,342.98 — Review and Herald, Aug. 18, 1904. 1904 September 21 date of the first issue of the Signs of the Times after the removal of the Pacific Press Publishing Association from Oakland to Mountain View, Calif. Hinsdale Sanitarium established at Hinsdale, Ill. Washington Training College established in Takoma Park, D. C. Gland (Switzerland) Sanitarium established at Gland, on Lake Geneva. Paradise Valley Sanitarium established at National City, Calif. 1905 General Conference offices moved from the city of Washington to Takoma Park, Washington, D. C., in February. Loma Linda (Calif.) Sanitarium established. Sanitarium established in Glendale, Calif. Publishing House established in Brazil, South America. Signs of the Times Publishing House established at Shanghai, China. 1906 Main building of the Pacific Press Publishing Company, Mountain View, Calif., destroyed by fire, July 20. 1907 Name adopted for the Missionary Volunteer Department at the first general Missionary Volunteer Convention, Mount Vernon, Ohio. First Seventh-day Adventist church organized in Tokio, Japan, in June. Washington Sanitarium dedicated June 12. 1908 Florida Sanitarium established at Orlando, Fla. Publishing House established at Tokio, Japan. 1909 Pacific Union College established at St. Helena, Calif. (Post office now | Angwin, Calif.) 48 1915 1916 1917 1918 1919 1922 1923 1924 ORIGIN AND PROGRESS Stanborough Park Sanitarium established at Stanborough Park, Wat- ‘ford, Herts, England. Far Eastern Division of the General Conference organized. Total number of workers, 5,248; churches, 3,589; members, 114,557; tithes, $1,771,989.60; home and foreign mission offerings, $1,094,737.80. G. A. Irwin died May 23, at Takoma Park, Washington, D. C. O. A. Olsen died January 22, at Hinsdale, Ill. (Born July 28, 1845.) Mrs. Ellen G. White died July 16, at St. Helena, Calif. (Born Nov. 26, 1827.) H. R. Salisbury drowned December 30, en route to India on “ Persia.” A. C. Bourdeau died July 7. South American Division of the General .Conference organized. Treatment-rooms established at Shanghai, China. George I. Butier died July 25. (Born Nov. 12, 1834.) R. C. Porter died July 29. (Born April 29, 1858.) Southern Asia Division of the General Conference organized. (India Union Mission since 1910.) African Division of the General Conference organized. Tabernacle at Battle Creek destroyed by fire, January 7. W. A. Spicer elected president of the General Conference, May 11. S. N. Haskell died in California, October 9. (Born April 22, 1833.) Inter-American Division of the General Conference organized. J. O. Corliss died in California, September 17. (Born Dec. 26, 1845.) Total number of workers, 7,795; churches, 5,096; members, 221,874; tithe, $4,814,554.87; home and foreign mission offerings, $4,382,227.08. J. N. Loughborough died at the St. Helena Sanitarium, Calif., April 7. (Born Jan. 26718523 Index Abbey, Iva, 335. Abraham, a Greek colporteur, 618. Abyssinian Mission, 513, 604, 733. Achenbach, C. V., 547. AcMoody, C. D., 619, 620. Adams, E. M., 684, 685. Adelaide, Australia, 384, 393. Advent awakening, the great, 121-141. Advent message, in Old World, 91-105. 364, 407; in Pitcairn, 443; carried by men into banishment, 480. Advent movement, roots in Pietism, a8 in America, 107-119; survived disap- pointment, 149; Providence over, 201; growth of, 723-729. Sr Review and Sabbath Herald, 208- 210. Advent, second, Augustine spiritualized promises of, 29-31; interest in, 77, 78: emphasized by Wolff, 105. ee in Boston, 129; in Australia, Adventists, teaching of, in 1842, 135, 136: summer of 1844, a trying time for, 148: division after disappointment, 164; ori- gin of present branch of, 165; views of visions, 174; position and work of, 181; confusion among, 196, 197; pub- lishing work, 201-221; relation to war, 240, 241; trials in early dayseeoile(esain= terest in Christian education, 331; in- terest in islands, 441; prosecuted for Sunday labor, 465. Africa, S. S. donations to, 325: colpor- teurs in, 485, 506; made a division of General Conference, 486, 487: Mission- ary Volunteer work in, 711; present work in, 738, 739. African missions, 483-515. Alaska, schools in, 644. Albania, 622. Alberta Industrial Academy, 597. Algeria, 514. Algiers, 616; present work in, 733. Allen, A. N., 541. Allum, F. A., 656-659, 667, 673. Altman, M. A., 369, 371. Alto Parana Mission, 569, 570. Amadon, G. W., 321. Ambrose, 454, 455. American Sentinel, 469. American Health and Temperance Associ- ation, 271, 585, 586. Anderson, D : Anderson, B. L., 655. Anderson, Fred, 602. Anderson, J. N., 650-653. Anderson, J. P., 653; death of wife, 653. Anderson, Nils, 603. rast W. H., 489, 491, 492, 500, 501, Andrews, C. M., 303, 308. Andrews, Edith, 307. Andrews, J. N., early experience of, 218; returns to work with new courage, 229; studies support of ministry, 247; health principles a benefit to, 260, 26.1%) at Wright camp-meeting, 275; our first missionary to Europe, 303: visits Ger- man Sabbath keepers, 303, 304; in Pied- mont Valleys, 306; at General Confer- ence of 1879, 307; labors in Europe, 303-309; death of, 308; sketch of, 309, 310; in England, 365; in Scotland, 371. Andrews, Dr. J. N., 661, 662. ete vik Mary, in Europe, 303; death of, Andrews, R. I’., 275, 366, 370. Andross, E. H., 369, 370, 724, 737. Anthony, R. S., 485. Anton, Dr. Paul, 54, 55; lectures on Apoc- alypse, 81. Apostolic church, brief Survey of, 11-20. Arabic, book published in, 514. Argentina, work opened in, 560, 561: di- vision of, 569; sanitarium IN io exe emption in military service, 565. Arkansas, evangelistic efforts in, 298. 299; conference organized, 299: repeal of exemption clause, 466. Arkansas Legislature, repeal of exemption clause, 466. Arizona, 294, Armenian Adventists, in apostasy among, 515. Armenians, labor for, 608; persecution of, 619-621; persecuted Adventists, 620: institute for, 621. Armitage, F. B., 491, 492, 503, 506. Armstrong, HH. -8.,°371, 372. Armstrong, V. T., 677. Arnold, David, 280. Arnold, William, in Australia, 379, 384, 391; in West. Indies, 429, 539. Ashbaugh, F. G., 684, 685. Asmara, 5138, Atchin, 458. Auckland, 398, 394. Aufrane, L., 305. Augsbourger, U., 514; in France, 612; in Latin Union, 616. Augsburg, confession of faith, 408. a ea influence on Western church, Augustine, memorable work in Britain, 34. Austen, Ina and Etta, 496. Australasian Union, O. A. Olsen president, 369; growth in, 735, 736; Division, or- ganization of, 628, 629. Australasian Missionary College, 391. Australia, first work in, 379-393; as base for missions, 396, 397; island work turned over to, 397; schools, 644. . Australian Conference, organization of, 385; S. S. offerings given to, 325. Austria, 608, 609. Avondale Press, 391, 449 ; school, 391, 736. Aymara Indians, 582, 737. Aztec Union Mission, 557. Babcock, D. C., 507-510. Babumohal Mission, 523. Bacheller, J. W., 211. Badaut, Paul, 514, 616. Baharian, Father, 618. Baharian, Z. G., 618-620; murder of, 620. Baird, G., 374. Baker, Joseph, 210, 211. Bakeriedi 5 0; Baker,. W.-L.)H., 38493389) Balle DAeAe oo 0. ba oe Ballenger, A. F., 465, 466. Bangalore, 521; training school in, 535. Baptism, requires faith, 45; in Virginia, 295; of children, 318, 319; in Great Britain, 364; in New Zealand, 394. Baptists, opposed to state ehureh: bi". persecution of, 52; in Argentina, 561. Barbados, believers in, 538; colporteurs in, 539. Barcelona, 614. Barlow, W. A., 523. Barotses, 502. Bartlett WoT. sa tee 14.-61 1, 755 Egypt, 514: 756 Basel, headquarters for Hurope, 305; pub- lishing house in, 312, 313; sanitarium In GB. Basutoland, 497. Bates, Joseph, 122, 124, 184-191, 211, 218, 223-225, 231, 258-260; tract on Sab- bath, 188-191, 199; tract on astronomy, IN pamphlet on prophecy, 201; at W right camp-meeting, 275. Batongas, 502. Battle Creek, J. N. Loughborough visits, 220; first meeting house, 221; publish- ing house erected, 221, 923 : growth of work in, 224; Sabbath ‘school, Salewa gion: meetings held by Mrs. White after Min- neapolis Conference, 627: headquarters moved to Washington, 633, 635. Battle Creek College, 333-337. 589. 591-593. Battle Creek Sanitarium, 266-271, 586- 588; lost to denomination, 632, 633; young people not advised to go to, 633. Bavaria, Sabbath keepers in, 408. Baxter, W. E., 542. ’ Bay Islands, 538, 539. Beckner, R.. A., 535. Beddoe, B. E., 486. Beirut, 620, 621. Belden, S. T., 196,.211, 457. Belgium, 605, 615. Belgrade, 610. Belgrave, C. C., 527. Bell, G. H., author of “ Progressive Bible Lessons, ++ 323)5. sketch 0f110332-035% in Battle Creek College, 335, 336 ; high ideals of, 337; resignation of, 338; in South Lancaster Academy, 338-341. Bell, Isaac, 370. Bele ema taro) iOmeo vioe Bender, U., 557. Bengal, survey of work in, 518, 521-525; native churches in, 533. Bengel, J. A., 59, 81-83, 98, 99. Benson, H. F., 676. Berger, Albert, 575. Berger, Kred, 575. Berlin, twenty churches in, 604. Berrien Springs, site for college at, 592 educational convention at, 640. Berthelsen, P. E., 688. Bethel Girls’ School, China, 654. Bethel Mission Training School, 504. Bible, translated by Luther, 48, 49; trans- lated by our missionaries, 71: readings in Swahili, 512; study of, after 1844, 162-165; in our "schools, DIL 1592.) 6.9. 666, 667. Bible Training School, in Scandinavia, 358, 359; in Melbourne, 386. Bienne, meetings at, 305, 311. BighiaaA., (314: Big Nambus, 458. Big Week, 439, 715. Black Sea, baptism in, 475. Black, Thekla, 521. Blair Sunday bill, 462-467. Bland, Mrs. Flora IL., 700, 708. Blandford, C. L., 661. Bliss, Sylvester, 127. Blunden, H. M., 659. Boer War, 504. Boettcher, A., 603, 696. Boettcher, J. T., 403, 404, 605, 606. Box, H., 604. Bolivia, 576, 577. Bolton, F. S., 509. Bombay, 518, 522; training school at, 533. Bonaceca, 539, 540. Bond, Frank, 373, 614. Bond, J.B 65 7, Bond, Walter G., 373, 614; ‘death of, 614. Bookmen, pioneers, 566. Books sold, at first camp-meeting, 274; ORIGIN AND PROGRESS by subscription, 426, 427; tries, 518. Booth, Joseph, 493. Boqvist, OSG: Borneo, 735. Boston, advent believers in, 129. Bourdeau,. A,’:C., :237, 9313, 610; -613.°6910 Bourdeau, AL Sint Gls Bourdeau, D. T., 205, 287- 290, 308, 3138, 315, 438, 612, 613, 691, 692. Bowles, And Oye) PAVE Boxer Rebellion, 668. Boyd,.Cr ao 4. Boyds: 1S 359, 485, 689, 690. Boynton, W. J., 537. Branch, T. H., 493, 494, Branson, W. Hs, 487, Branster, G., 453. Brazil, colporteurs in, 561: conference organized,.559; work in, 572-576 Brazilian Seminary, 575. Brazil Training School, 737. Breckinridge bill, 467, 468. British and Foreign Bible Society, Se 512 British Columbia, 294. British Hast Africa, OO ULonas British Guiana, 537, 538, 543, 544, 548. British Honduras, 538. British Union Conference, 369, 511, 512. Brodersen, P. E., 717, 736. Brookfield publishing house, 720. Brooking, Lionel, pee, 565, 566. Brooks, H. H., 0. Brorsen, Andrew, 354. Brorsen, Knud, 354, 355, 357. Brown Jey lavep 4d seo 4: Browne, L. W., 508. Brownists, Sith Brownsberger, S., principal Battle Creek College, 335; resignation, 337; princi- pal Healdsburg College, 338, 339. Bruce, Mrs. Edith B., 521. . Buck’s Bridge, N. Y., 280, 321. Buckner, George, 448, 449. Budapest, 609, 611. | Buenos Aires Conference, 569. . Bulgaria, 610. Bunoa, Pauliasi, 454. Burden, W. D., 676. Bureau of Home Missions, 717-720. Buresala Training School, 453. | 1 in other coun- 68, 473. Burgan, W. L., 720. Burgess, L. J., 522, 525, 527. Burleigh, George, 485, Burma, missions in, 529-535; survey of work in, 529-532; upper, 535. Burma Union Mission, 535. Burrus, Miss Georgia, 517, 518, 520. Busegue, 513. Bush, George, on prophecy, 150. Butler, He Ra ee 0: Butler, G. I., in Iowa, 237; in California, 291: in Texas, 298; in Arkansas, 299; visits EKurope, 311; visit to Scandinavia, 3563; visits England, 366; a strong leader, 625, 626; sketch of, TZ Butler, Joseph, 56. Butler le Ices Butterfield, C. L., 682. Buzugherian, A., in Smyrna, 620; ered from massacre, 621. Byington, John, first president General Conference, 253, 281; sketch of, 280, 281; in early Sabbath school work, 321. Byington. He coe Byington, Dr. J. F.,: 271. Cady, B. J., 447-449, 451. Cady, M. E., 641. Cady Prmlivna4s: T deliv- INDEX Calderone, R., 696. Caldwell, Dr. J. E., 448, 450. Caldwell, R. A., 683. California, Elders Loughborough and Bour- deau open work in, 287-291; conference organized, 290; tract work in, 417. Campbell, J. R., 492, 501, 502. Campbell, M. N., 717. Camp-meeting, first in Canada, 129, first in United States, 130-132; at Exeter, N. H., 151-155; at Wright, Mich., 273- 276; descriptions of, 130, 274-279, 284; in Virginia, 296; in Texas, 298; in Bu- rope, 359; in Australia, 386, 38873; in _ New Zealand, 396. Camp-meetings discontinued, 163; era of, 273-285 ; labor for young people at, 319, 320, 704; health instruction at, 587; success of, 626. Canada, schools in, 596, 597, 642. Canadian Junior College, 597. Canadian Union divided, 723. Canal Zone, 541; publishing house in, 738. Canary Islands, 509. Cantonese Intermediate School, 654. Canvassers, in Britain 372; in Australia, 392; in New Zealand, 394; schools for, 437, 438; in India, 517; in Ecuador, Dis eiWeer Cape Colony, 65, 486. Cape Conference, 485. Cardey, BH. L., 541. Carey, William, 62-65. Caribbean field, 537, 538, 548, 549: print ing plant in, 550; organization of, 557. Caribbean Union Mission, 550. Carmichael, Dr. A. S., 489, 490. Carnahan, S: H., 552. Carte 0.;'.457. Carr, S. W., 453, 457. Carscallen, A. A., 510, 511. Casebeer, G. W., 577, 578. Caterham Sanitarium, 376. Caucasus, 478-480. Cave, Dr. Charles, 545. ean UW. 041, 342,4p04, 556. 557, Caviness, L. L., 616, 711. Celebes, 735. Central America, 539-542. Central Argentine Mission, 569. Central China Mission, 654-659. Central European Mission, 301-315. Central Polynesian Mission, 451, 452. Central Publishing Association, 438. Ceylon, 518. Chaney, J. A., 491, 497. Changsha, dispensary and school in, 654, Chapman, BE. C., 447. : Chaux-de-Fonds, 302, 303, 310. Cherith, baptism in, 621. Chicago, first labor in, 348, 349: medical _Miss'on and dispensary, 586, 587. Chile, \571, 2. Children, instruction of, among. early Christians, 20; preaching in Sweden, 101; baptism of, by James White, 318, 319; meetings for, at camp-meetings, ne 320; denominational teaching of, 3. China, schools in, 643; review of missions in, 61-673; publishing plant in, 733. Chinese converts, character of, 672, 673. Christian Endeavor Society, 705. Christian help bands, 587. Christian, L. H., 693, 717. ee living, discourses by Mrs. White, 31 Christiania (Oslo), 354; publishing house saved from bankruptcy, 600. Christian school, an evangelizing agency, 638, 639. 757 Christian temperance, addresses by Mrs. White, 285. Christiansen, A., 361. Christman; Hy KK... 716: Chuharkana, dispensary at, 533. Chuncho Indians, 582. Church and state, separation of, 716. green changes in doctrine and polity of, Church covenant, 251. Church property, legal holding, 247, 249. Church, worldliness in, 75, 77. Churches, plans for organization of, 2: Church schools, 20, 593, 594, 639. Cilicia, visited by H. DP. Holser, 619. City missions, 587. Civil War, effect on Adventists, Ngee of Mrs. White regarding, 239, organization for or ps Claremont, Africa, institutions at, 485, Clatiky. Ge lita si: Clausen, N., 357. Clinton Theological Seminary, 695. Clough, Miss M. L., reporter for E. G. White, 284. Clyde, Ill., camp-meeting at, 276. Cobban, H. H., 557. Vale, A> BAre79: Cole, J. M., 447, 452. 457. OA of Medical Evangelists, 597, 648, Mrs. College View, educational convention at, Colleges, number of, 588. Collonges, France, school in, 612. Colombia, colporteurs in, 542. Colon, Canal Zone, 541 Colporteur, field, first Australian to enter, 4; more than a salesman, 438; per- sonal ministrations, 438, 439: fruit of labor, 471; in Africa, 506. Colporteur work, in Burope, 314: com- mission plan, 315; in Australia, 391, 392; in Prussia, 403; beginning of, 427; success in different countries, 428, 429; in Africa, 487; in Bengal, 524; in Caribbean region, 538, 539: in Hon- duras, 541; in Mexico, 554-556; in Ar- gentina and Brazil, 561, 576: in Ice- land, 603; in Spain and Portugal, 614; in Belgium, 615; in Hurope, 732. Colporteurs, schools for, 358, 359; success in Great Britain, 372; in Brazil, 373: sent to Africa, 485; in Calcutta, 524, 525; in Burma, 529, 530; institute in Trichinopli, 529; in British Guiana, I ; in Venezuela, 542; in Jamaica, training as, 542; in Trinidad, 544; in Chile, 571; in Sweden, 601; institutes in Finland, 602: in Austria, trials of. 608; in West China, 661, 662: in IKXorea, 683. Columbia, 33. Comer, J. M., 522, 535. Commercial work in publishing houses, 391, 429, 431. Conference, at Albany, 1845, organization agreed on, 162, 163; in Oswego, 208: in Bottle Creek, 1855, 251; of 1857, 229, Conferences, 124; State constitution adopted, 252; in Europe, 311: in South America, 559; formation into groups, 631; strong to assist weak, 742: to train evangelists and secretaries, 743. Conger, M. G., te Congress, U. S., limitations of, 463; Sun- day bills before, 716. Connerly, B. E., 542, 547. Conradi, L. R., at Lausanne, 315; sketch 758 of. 899-403; imprisonment in Russia, 474-479: in Africa, 510-514; in South America, 559; chairman of European Division, 599, 600; in Hungary, 609; visit to Rumania, 610; among Germans in America, 689-691. Constantinople, exnerience of Brother An- thony in, 617. 618: Sabbath keepers in. Cen eS) church organized in, 619; medical mission in, 619; school in, 620, 643. Constitution, efforts to subvert principles of, 462. Cook Islands, 449-451. Cooper, Alfred, 558. Cooranbong, school at, 387, built -atw3s39; 390; Copenhagen, lectures in, 356. 357. 602. Corliss, J. O., 294-296, 379-384, 393, 465- 467. Cornell; M> B., 219, 225-227. 233, 297. CottrellSuRe He 210,26 1ee2sc0acce Cottrell) Re E. (son); eineChinay 6547054. Counsell, I. V., 535. Covert, William, 321. Craver aC were acine lls Crawford, DE. W., 299. Crawford, Ida, 558. Creeds, origin of, 26. Crimea, L. R. Conradi in, 402; literature sent to, 471; persecution in, 479, 480. Cristobal, Pacific Press branch at, 550. Grosierye On Kem liye Oks Cudney, A. J., 445. Curdy, Joseph, 613, 615. CULTIS SV ae ao oe. Curtiss, SN... 437: Czechowski, M. B., 301, Cyprus, 621. 389; chureh 302, 306, 348, 613 Dakota, work for Germans in, 688. 689. Daniells, A. G., in New Zealand, 385: in Australia, 385, 389; in America, 393- 397: president of Australasian Union Conference, 629; president of General Conference, 632; interest in China, 663 ; secretary Ministerial Association, 721; secretary General Conference, 727. Panish Conference, 602. Danish-Norwegian tracts published, 433. Danish-Norwegians, school for, 693. Dansville Health Institute, 260. Davenport, Dr. D. E., 657, 734. Davis, Marian, 386. Davis, O. E., 544. Davis) 7lesele eoihlen OG Cm ise Debate between Luther and Eck, 43: on Sabbath question, with Disciples, 295. DeBeer, J: N., 2493: Debt, canvassers involved in, 391, 392; on institutions, 744. Deeker, H. W., 232. Des Morrest Ola okeweAs et ONDE Denmark, calls for preacher, 352; J. G. Matteson visits, 3538, 354; organization of conference, 355 3 schurch jin, spt: sanitarium in, 601. Des Moines, Fall Council at, 744. DeVinney, F. H., in Japan, 677. Dexter, HH. H., “in? Rrance, 612) “603 in Geneva, 616. eons prepared by our missionaries, Dispensaries, large field of, 646, 647 Divisions of General Conference, 628. Doolittlen Ewin 658 Dortch, W. D., 298. Dress reform, 266. Drew, G. R., 365. Druillard, A., 485, 488. “Duff,” first missionary ship, Duffie, M. B., 5, Duneomb Tall Missionary 65-67, 70. College, 373. ORIGIN AND PROGRESS Dunsecombe, Dr. W. C.. 677. Dtrland;*).> Hs 869) 366: Dutch work, 3519 503.;-in jBrazil) 573. Earthquake, at “Kingston, 552)) 553; at Valparaiso, 572; at Tokio, 679. East Caribbean Conference. 549. East Caribbean Missions, 557. Kast China Mission, 658, 659. Kast, prediction of return of message to, 635. Eastern Canadian Missionary Seminary. OT ott. Kastman. W. W., 437. Eecles. Dr. John, 540, 541. Echo Publishing Company, 385, 391. Iscuador, work in, 577-579. Sdmed, H. J.. 486. Edson, -Hiram, 196; 20557210; 2015. 3220 280. Edueation, Christian, 331-343; industrial. 339; spiritual interests in, 640; in China, revolution in, 665, 666. Educational Association, action regarding industrial work, 339; conventions, 591. 640: institutions, growth of, 642-645; facilities for training foreigners in U. S., 688. Educational Society of S. D. im kayal it, Gysiay Educational work, A., organiza- in England, 373; in India, 520, 521; at Karmatar, 523; im Mexico, 554; in Brazil, 575; among Indians of Peru, 581; review of, 637- 645. Edwards. G. B., 518. Egypt, 514, 515, 733 Hhiers, Jeabul: Ehlers, W., 574. Elberfeld, Sabbath keepers in, 303. 305. Eldridge. Capt. C.. 437, 446, 465-467. Hlliott, Ho Ly visit toehurope, 7 Ellingworth, G. A., 496, 503. Emmanuel Mission, 497. Emmanuel Missionary College, 576, 592, 594, England, beginning of work in, 363-377 | medical missionary work, 374. Enoch, Gil k 522 D2 opel aor Entre Rios, 563. Eriekson, Matilda, 708. Hrickson, Miss, in China, 656. . Hritrea, Ernst, Julio, 570. Erzberger, H., 621. Erzenberger, James, sent to America, 302 ; visits German Sabbath keepers, 303- 305;- 30 tee oloy ola west One Odea Europe, Adventists enter, 303; plans laid for work, 359; advancement in, 599- 617; Elder Butler’s visit to, 626% schools in, 642, 643: effect of World War on school work in, 70..; help planned for, 724, 725; since the war, US 1 Cac European Council, first meeting of, 308, 312, 314; at Moss, Norway, 359. European Division, creation of, 628; ter- ritory of, 731, 732; mission interests Olio 1D) vangelical Alliance, 96. Evangelistic affairs of denomination, or- ganization of. 250. Evangelistic efforts, after Civil War, 241: in Japan, 679. : Evangelistic school-teachers, demand for, in ‘Africa, 496. Evangelistic work, 228; in London, 367; in Australia, 384, 385; in Germany, 407; in Jamaica, 543; in ‘Caribbean field, 548, 549; in Mexico, 558, 554, 556; in South America, 559; combining INDEX with medical, 569; on Strait of Megel- lan, 571; in Chile, 571; in China, 671; among foreigners in America, 695, 696. Evans, I. H., 552; vice-president for Far East, 663; secretary Asiatic Divi- sion, 724; vice-president Asiatie Divi- sion, 724. Evans, Dr. Newton G., 597. Evans, William, 540. Everson, C. T., in Italy, 613. Qxeter, N. H., camp-meeting at, 151-155. Exiles, Russian, carried message to. Si- beria, 607. Fairhaven Temperance Society, 258, 259. Falconer, Dr. Roy, 655. Falkland Islands, 566. Family life, influence of, 399-401. Far East, educational work in, 638. Far Eastern Division, territory of, 724; STOWwUR In - tac, 134. Farnsworth, Cyrus, 183. Farnsworth, BH. W., sketch of, 729. Farnsworth, O. O., 370. Farnsworth, William, 183, 722. Faroe Islands, 604. Fasubea tribes, 503. Fattebert, Dr. U. C., 685. werciot,, BB. J4%643. Kerris, A. H., 457. Field, F. W., 676, 677, 681. Fiji, work in, 452-457; Adventists called “clean church,” 457: girls’ school, 453; working of Holy Spirit in, 456, 457. Finance, lack of system in, 628; pooling for missions, 742. Finland, 602, 603. Finster, L. V., in Philippines, 684. Fischer, A. M., 547. Dicuss naries,: f15;11116;0123. 199. 122. 139; lecture on fulfilling prophecy, 135. Pitenie sd). 2s; 642: Hitzgerald, W. J., 370. | UES a Bo at ats das - Flemish Belgium, 605. Flesh food not best diet for man, 263. Fletcher, W. W., 532. Florence, Italy, believers in, 613, 614. Foochow Intermediate School, 656. Ford, Orley, 579, 737. Foreign Department, organization of, 693, 696, 697. Foreign Mission Board, resources of, 628. Foreign Mission Seminary, 373, 596. Foreign periodicals, first issued, 351. 352. Foreign work in U. S., 345, 687-697: at- tention given at General Conference of aL CUM ORE eS Forga, E., in Spain, 614; death of, 614. France, 306, 313, 315; survey of work in, 612, 613; school in, 643. Pranke Ali ree5 40005, 360: Frauchiger, E. E., 403; in Turkey, 620. Frederikshayn, school at, 602. Freeman, J. M., 486, 497. Freedom of thought in modern times, 47. bo ~ Freewill Baptists, James White begins preaching for, 193. French, Calvin, 124. French department in South lLaneaster Academy, 694. French Huguenots in Brazil, 572, 573. French in America, work for, 691, 692. French publications, 305, 306, 433, 514. French, T. M., 508, 509. Mrench, W. R., 523. French workers, Oshawa a training cen- here tors, 69'7: Friedensau Missionary 405, 407; languages in, 605 Friedensau Sanitarium, 407. Seminary, 759 Iriedensau, General held in, 622, 623: ty, | (O-4BE Friendly Islands, 65, 451, 452. HLOSTa Soler tlds Fuller, Nathan, 275. Fulton, J. E., 393, 452-457, 532, 734. Funds, equal distribution of, 630. Conference Council many nationalities Galicia, society organized in, 608. Garhwal, industrial school in, 525. Gates lity Hau 64 a7 Gendia, 510. General Conference (S. D. A.), 251-253: at Portland, letter to, 126: $6,000 raised by, for Signs, 291; at Oakland, 339: of 1881, J. N. Loughborough at, 365: in tome, N. Y., action of, 417; Book De- partment dropped, 435; Publishing De- partment secretaries, 437: Council at Friedensau, 622, 623; of 1901, far-reach- influence of, 625-635, 723 ; reorganization of, 628-631; in Oakland, action taken at, 632; offices moved to Washington, D. C., 633, 635; action on young people's work, 706, 708; of 1909 a missionary conference, new groupings in Far East, 724; of 1918, North American Division discontinued, 724; of 1922, change of officers, 725, 727. General Conference Association, publish- ay work in England taken over by, General Conference Book Department, 435. General Conference Committee, enlarge- ment of, 629; relieved of administrative detail, 631. General Conference Councils, large work Of wdiios reneral Conference Foreign Department. organization and work of, 693-697; fu- ture of, 696, 697. General Conference ment, 714. eral conferences of believers, 121-124, Publishing Depart- General Sabbath School Association, con- stitution adopted, 324. Geneva, lectures in, 315: institute in, 612; training school near, 616. George, Dr. A. W., in Constantinople, 619: death of, 619. German Sabbath keepers, visited by J. N. Andrews and J. Erzenberger, 303: tracts published, 3807; factions among. 402; first church organized, 402. 471; colonists carry truth to Russia, 473. German East Africa, 511. rerman training school, 691. rermans, in America, work for, 399, 412, 471, 688-691: in Argentina, 560, 561: school at Clinton, Mo., 694. Germany, Luther's work in, 47; influence of Bengel, 83: advent movement in, 98, 99: sale of publications in, 351: sepa- rated from Russia, 403: educational work, 405, 407: denominational activi ties, 599; survey of work in, 604: schools in, 643; growth in, 732. Gibbsy Hob S38 i539) Gibsons hy 4) 492% Giddings. Vhilin. 543. Gilbert (oT CPL ati ele ek (FINE ve SIT re kes CHOU, Awd. Ope Gisborne, mission at. 396. Gland, school at, 612; sanitarium sand food factory moved to, 615. Glasgow, Sabbath keepers visited by J. N. Andrews, 371. Glenn, W. N., 326. 760 — ORIGIN AND PROGRESS Glover, C: S., 226. Gniidjin, E., first Russian minister, 607. Good Health (Battle Creek), 270. Good Health (England), 375, 377, 586, 649; in India, 519. roodrich, H. C., 541. Gopalganj, boys’ school at, 5238, 524. Gospel order, development in §S. D. A. denomination, 245-253. Graft, (Heeb, cee Graham, Edith M., 390, 714, 715. Graham, H. L., in China, 659. Grainger, W. C., in Japan, 675; death of, 676. Grammars, made by our missionaries, 71. Grant, F., 544. Grants Ginbe 00. Graysville, Tenn., school opened at, 590. Great Britain, work established in, 363- 377; growth, 599. Greaves, R. S., 620. Greece, work in, 622. Green) (J.-A. .P.; 555, 96.16; Greiner, F. P., 658. Griggs, Frederick, principal easter Academy, 341, tional Department, 641; manuel Missionary College, 641; Union Se 589; volunteer for Far East, 744. ‘i Grimsby, England, 365-367. Gros, Paul E.;, 692. Grundset, O. J., 662, 663. Guadalajara Sanitarium, 553. Guatemala, 541. Gurney, H. S., 199. South lLan- * in’ Hduca- president EKm- Habenicht, Dr. R. H.. 567, 568, 737. Haffner, G. F., 690, 691, 698. Haitien Mission, 550, 551. Hale, D. U., 506, 507, 548. HalizeCaeAr Halli D sb 219. ali He 437. Hall, Ow Amba T Hall, Sara J., 342. Hamburg, mission opened in, 403; quarters for Burope, 599. Hamburg Publishing House, 576, 604, 609. Hancock, W. E., 514, 541, 572. Hankins, I. J., 485. Hankins, W. C.. 655. Hansen, J. P., 604. Hansen, H. R., 368. Hanson. Sf F., 351. Hare, Robert, 393-395. Harmon, Ellen G., early life of, 169-175; first vision, 173; second vision, 174; errors pointed out by, 175. Harris, W. J., 659. Harrison, Mrs. M., of Jamaica, 542. Harvest Ingathering, 714.715, 720. Harvey Academy, Russian department, 694. head- Harvey, James, 416. Haskell, S. N., sketch of, 281-285: in Tex- Ages OS ein we MUrONe, 1 1o 0 eee O.Oeees 0. Gag Seandinavia, 356; in Switzerland, 367; in Australia, 379. 389: in New Zealand, 393, 394, 396; discussion in Auckland, 393; in Iowa, 401; leader in tract society work. 412; in Africa, 486, 488; sketch of, 727:'death of. 728. Haskell Memorial Home, 586. Haughey, J. H., 341. Haughey, S. J., 369. Hay, R. B.,, 684. Haysmer, A: J., 542, 547, 557. Havton Dre tbe Comes cue Healdsburg College, 338, 339; attended by Japanese, 675. Health Almanac, 271, 586. Health and temperance, 255-271, 394. Health food factories, 369, 370, 377, 556, 615; 64958 %is6: Health Institute, Battle pia founding of, 266-271; Dansville, 26 Health reform. movement, 360. 266, 649, Health Reformer, 270, 427. Health schools, 375. Health work, 585-588, 627; 639; survey of, 645-649. Henderson, J. P., 299. Henry, A. R., 437, 588. HENRY MITES ise ie lene Silos oe Hewitt, David, ‘‘ honest man,’’ 224. Himes, J.) V.,00.17-140,'144, 146 <1475> i5e. 155, 156, 161; 193. Hindu women, work among, 527. Hobart, Tasmania, 385. Hoenes, DTP eA ees Ons Hoffman, John, 602. Holland, 304; survey of work in, 605. Hollanders in America, work for, 692. Holmden, F., 540. Holser, H. P., at Hamburg, 403: director Central European Mission, 599, 615 ; eae aD Lee 619; visits Palestine. Holt, G. W., 206, 2389. Holy Spirit, work of, Fiji, 456, 457. Tlome Commission, G2 00ee tena Home Missionary Department, 713-715. Home missionary work, 411-419 Home Missions Bureau, 717-720. Home nursing course, 648. Home schools, 329. Honan, medical work. 667, 668; genera} meeting in, 672, 673; hospital dispen- sary in, 735. Honduras, 538-541. Hongkong, work begun in, 650. Hoopes, L. A., 688. Hope, Francis, 368, 370. Horton,-S.5B., 716. Hottel, R. D., "996. House-to-house work, 380, 384, 442, 520. Howell, W. E., in Greece, 622: secretary Educational Department, Howland, S., 194, 201 Huenergardt, J. F., Jugo-Slavia, 610. Huffman, M. G., 296. Hughes, C. B., 389, 589. Hull, Moses, 237. Humphries, ADEs, Hunan, opening of work in, 654. Hungary, survey of work in, 609, 619. Hunt, William, 4838. Huntley, Maria L., 401, 412, 414, 416. Hupeh, opening of work in, 656. Hurd, Hettie, 368. Huss, 386, 37. Hutchins, A. S:, 219, 280. Hutchins, F. J., 539-541. Hutchinson, William, 370. Hyatt, W..S., 486, 491, 492, 503. Hygiene, attention given to, 256, 257; in schools, 639. ee Hymn book, first, 207, 208. in schools, in 1844, 153% tin in Hungary, 609; in Iceland, 603, 604. Teonium, Sabbath keepers in, 621. Tgatpuri, dispensary at, 529. Illinois, first labor in, 225: Elder Matte- © son in, 348; French work in, 692. Inca Indians, medical work among, 647. Inca Union Mission, 582, India and Burma, made a separate divi- sion, 724. India, evangelistic work, 517, 519, 520. 522; educational work, 520; organiza- INDEX i tion, 522; Sabbath schools and medical work, 523; survey of work, 525-529; missions, 517-529; schools, 648. Indians, in British Guiana, 543, 544; in Canal Zone, 541; in Peru, 580-582. Indians, Flathead, plead for Bible, 69. Indians, young, members of Missionary Volunteer Society, 711. Indulgences, sale of, 41; evils of, 23. Industrial plan, tried out, 391, 491, 496, 525, 541, 592; ; Ingersoll, eat. eee LG, aoe Ingraham, W. S., 210, 211, 232, 237, 347. Ings, William, 306, 363, 364, Institutions, to be under control of de- nomination, 632, 633; paying off debts on, Inter- American Division, 557; 737, 738. International Bible Training School, 695. International Sabbath School Association, 325, 328. International Tract Society, 372, 373, 411- 419, 428, 506; 537, 4, Inyazura Mission, 504. Iowa, 232-237, 348, 401. Ireland, Ones dee Irrawaddy Delta Mission, 535. Irving, Edward, 91-95, 101. trwin,,. C2) W.,)in Australia, 391; presi- dent Pacific Union College, 596; sec- retary Educational Department, 641. InwinsGAvye9e0p 00,20 Sig Oo. Isaac, Daniel, 480. Isaac, John, 618, 619. Lesshikey AWE MOAN a Uses aap aie Israel, M. C:, 379, 384, 395. ciaians sins ws etw Ok! LOM. (lo. Italy, work in, 306, 315, 618, 614. ieee: Mich., Joseph Bates in, 223. Tacksonen DCs dae. 20 Jamaica, 542, 543, school in, 738. James, BH. H., 656. James, George, 493. James, Dr: H. C., 657. James, J. R., 458. SAMCIN ees wo cd ee de aOs COLL, James White Memorial Home, 586. Japan, 648, 675-680 ; publishing house, 733. Jensen, Kathryn ee 648. Jews, work for, 620, 719. Jewell, F. B., 505. Johanson, J. M., 391, 392. Done wALeAT S308) 365, 001. John, O. M., 64 Johnson, Fred, 346. Johnson, O., 356, 602. 0. 547-549; training Johnson. 0. A., 351, SH Tih Johnson, Lewis, 320, 351, 687, 688. Johnston, Je O8N5.48- Johnston, Norman, 552. Jonathan, Chief, 497. Jones, A. T., 465-467. jones, Cy H4'43,7,0446, Jones, D.1.; 238. 465, 466, 5532. Jones, G. F., 459, 685. Jones, Henry, 12°2- Geel Oo: Joppa (Jaffa), medical mission in, 621. Judgment, investigative, time of, 180. Jugo-Slavia, 610. Kafirland, 503. Kalbermatter, Ignacio, 577. Kalbermatter, Pedro, 565. Kalyan disnensary, 529, 533. Kansas, 402. 428. Karens, work among, 555. Karmatareebis. o2ol as. Kavirondos, 510, 511. 761 Kaye Dre M.°M.,,. 65'8: Keanides, Loxandra, 622. Keene Academy, 589. Keith, Alexander, 96. Kelber, L. H., 98. Kellman, S. B., 552. KRelloveseDre Js Hee Tlosse i ISCULOSF a Eo oo a heeee Ge Kellogg, Dr. M. G., 271, “Strid le Kenya Colony, 511. Keough, George, 515. Kern, M. B., 596, 708-711. ICLP SEG eee DUG. Ot. Keslake, C. H., 371. Ketring, H. F., 572. Kief Congress, work of Adventists con- demned by; addressed by J. T. Boett- cher, 605. Kihuiro Mission, 511. Kilgore, R. M., 297, 298, 690. Kimberley, 485, 488. King, G. A., 426, 427, 539. King, R. M., 468, 469. Kingston, Jamaica, 542, 552, 553. Kisii, work in, 511 Klee Bow Karens, 535. Klein, Jacob, 403, 480. Klingbeil, R. G., 605, 615. Kioses Ja.Con6s3: Kneeland, W. G., 543. Knight. Geb.) 55%, 579, bll4: Knox, W. T., treasurer General Confer- ence, 724; retired, 727. Kobe, Japan, work in, 676, 680. Kobe Sanitarium, 677. Kolo Mission, 497. Konigmacher, S. M., 495, 496, 502. Korea, 6438, 680-683, 7338, 735. Kotze Hen bl eo 12:, KressieDree Dab 369,20 C4 oD moo. leGigeben), df; sls. 621. KubniOn bie Goo. Kuniya, IGE a iy Cardi. Tolls 447, 448, ACC Ele @en Ol oso 45 OOo s Caitdndeee 6D 4: Dake wN s+ Oo Lake Titicaca Indian Missions, Hewes Lamson, Dr. Phebe, 271. 294, 295. Lane, E. B., 294, 366, 370, 437. Wane) S.b Lapland, 600. La Rue, A., 652; death of, 664. Latin Union, 622, 615-617, 732: Latin Union Training School, 616. Laubhan, Conrad, 480. Law Keem, Dr., 653; death of, 655. Lawrence, Rs J., 237, 238, 275. Gi Iie Tale eh 230, Dine Wea Chie Cote Ves Lee, Dr. ea 352. Lee, Frederick, 656, 658, 659. Lee, H. M., 682. Leland, Jian tO Ome On Leman Conference, work in, 615, 616. Lesser Antilles, 545. 548. Lewis, C. C., 588, 689. Lewis, W. H., 509. Liberty, Milton’s defense of, 51. Life and Health, 649. Lindsay, Harmon, 335. Lindsay, Dr. Kate, 271. Lipke, John, 575, 576. pile Josiah, 115/121-1229, 137,139, 140; 1 Literature, distribution of, 365, 412, 413: growing demand for, 426; tables of sales, 434, 436; sale of, 474, Little, C. py 654, 657. Little, dir Ceo Loree. 580-582, 762 Littlejohn, W.-H, .2ofioas, o42. Loasby, eh irl.) 6275 533. Loasby, R. E., 538. Lockwood, Dr. S. A., 677. Locusts, remarkable deliverance from, 513. Loebsack, H. J., 608. Lollards, 34. Loma Linda Sanitarium, 597. Lombard, Samuel, 720. London, 367, 368. a London Missionary Society, 65. Longacre, C. §8., 341; 716,- 717. Lorenz, J. D., 579. MoOrenz, J: eos. HOrmts; cba on Lorntz, John, 357. Loughhead, J. W., 589. Lowry, G. G., 528, 533. Loughborough, J. N., on experience of Ellen G. Harmon, 175: unites with S. D.: (A. 219, 5220°: /travelss with «MM. 1. Cornell, 221, 225; labors with Elder and Mrs, White, 224, 226; reconsecra- tion of, 229; in Ohio, 239, 240; advo- cate of health reform, 261; in Califor- nia, 288-291, 293; in England, 364, 365; in California, 417; first to sell literature, 433; at dedication of ‘ Pit- cairn,” 446; in California, 483; sends books to Cape Haitien, 550; sketch of, 428 death iof, 729". Luepke, Otto, 405. Lundquist, H. B., 580. Luther, Martin, 24, 38, 43, 45; at Worms, 47-49, 745, Lutherans, in Argentina, 561. Lutz, work in Karlshuld, 99, 101. Lyndon, F. E., 451. Lyon, Henry, 221, 225. Machlan, B. F., 341. MacDonald, F., 497. MacGuire, Meade, 711. Madagascar, 65. Madgwick, Dr. G. A. S., 511. Madison, Tenn., school at, 594, Magan, Dr. P. T., 594, 597. Magellan Mission, 569, 571. Malay States, 535, 518, 685. Malekula Mission, 458. Malemulo Mission, 493-496. Manchurian Union Mission, 607, 662, 663. Mangold, S., 579. Manila, work in, 683-685. Mann; Drsa-Vi) [7b 2605270 Daan pana training in schools, 339, 340, 374, 639. Maoris, mission work for, 396. Maranatha Mission, 503, 504. Marchisio, S., 554. Marquesas, 65. Marriott, G. B., 453. Marshall, J. S:, 564. MartinverWeie bes il Ge Mashonaland, missions in, 504. aarp by Moslems, §. D. A. slain in, Matabeleland, 488-490, 499, 504. Mathe, L., 608, 611. MEO J: GARSI Deh OSa7cOls. 425 nGe7. Mattison, M. M., 533. Mattsson, Karl, 601. Mauritius Mission, 616. McCoy, J. R., 447, 448, 451. McHlhany, J. L., 683. McKee, W. H., 465, 466. McKinnon, Helen, 368, Mead, He. G,, 297: RUStrey Wee eo Sabbath keepers, increase in. Vermont and New Hampshire, 210; among Scandi- navians, 346-354; exclusion from Bap- tist church, 353; in Christiania, 354; in England, 363; in Belfast, 370; in Glasgow, 371; in New Zealand, 393, 394°: association for defense of, 468; in Haiti, 551. Sabbath, change of, 29; kept by Celtic church, So, 04° accepted by Adventists, 182-187; a sign of loyalty to God, 187, 483, 484; kept by Moravian immigrants, 346, 347; in Egypt, 515; by Karens, 535; appeals to Indians, 544: in Argen- tina, 562; kept by noblemen in six- teenth century, 609. Sabbath School Association, State, 324; in Australia, 385; German, 403. Seo Department, organization 6) Sabbath School Lesson Quarterly, 327. Sabbath School Worker, 325, 328, 329, Sabbath schools, first lessons for, 215, sales Re ie work of, 317-329; lessons for children, 322; first statistical re- port ‘of, 324; offerings, 324, 325; at camp- meetings, 325; divisions, 326-328, 703; term of office, 328; work of, 699- 704: made a department of the General Conference, 699, 700; statistics, 702; lessons, 703: aim for membership, Ose object of, 703, 704. Sabbath school and young people’s work united, 707, 708. Sabbath tract, by Joseph Bates, 188, 189, DO eel 9 9° Sacrifices made to buy printing press, 211. ath How RG 09 fo OOo emp oO Ge iGails Salisbury. W. D., 390, 391. Samoa, 452. Sanborn, Isaac, 232, 2438, 347. San Cristobal, 562. Sanford, E. L., 506. San Francisco, work in, 290, 292, 420: for Japanese, 675. Sanitarium, in Claremont, 485; CULLA SE LOL Onin Guadalajara, 553): sin Argentina, 567- 569; in Christiania, 600. Sanitariums, in England and Ireland, 375- 377; statistics of, 645, 646; number of patients in, 647; centers of. light, 647; as educational centers, 742. San Salvador, é eres Catharina and Paranai Conference, 5 Santa Rosa, Calif., 289, 290. Santals, 521, 523, 533. Sao Paulo a mission field, 574. Sawyer, James, 353, 401. Saxby, William, 282. ' Seandinavia, 600-603; ’ growth in, 732. Scandinavian Mission, 341-361 Scandinavian Union Conference, 513, 604. Scandinavians, early preachers among, 348, 349: growth of interest prions. Sot f.in Th S., work for, 687, Schilberg, Pauline, LW fee NILE: Schilling, J. H., 691. Schillinger, R., 610. See get success in earning in France, Schoolmen; philosophy of, 40. bs 765 School nurses, 648. Schools, mission, aim of, 496; purpose, 637; records, 637, 638; characteristics of, 639; statistics, 644, 645. Schools of the prophets, lectures on, 591. Schubert, G. W., 609. Schuberth, H. F., 405, 691. Schuberth, O., 605. SGUULZ IN OlnEL sO tts Schwerin, G. A., 542. Scoles, J. W., 299. Scotland, 370; 371. Scriptures, fanciful interpretations of, 162. Sealing work, 201, 2. Second advent, resolutions concerning, 148, 144; believers, William Miller’s message to, 148; preparation for,. in 1844, 153; looked for, by German Sab- bath keepers, 304 ; ist literature, 348. Self-sacrifices of early days, 201, 211. Self-supporting missionaries, 547, 551, 560, 561. Selmon, Dr. Pe OO GT GCS: Semmens, A. W., 392. Sentinel Publishing House, 739. Serbia, seed sown by literature, 610. Seventh-day Adventists, made such by study of the Bible, 98; first church of, 183; views of, studied, 223; name adopted, 249, 251; plan of chureh or- ganization, 251; opposition to Sun- day laws, 465; most southern church of, 569; teachers in public schools, 593. Seventh-day Adventist Medical Mission- ary and Benevolent Association, 586. Seventh-day Adventist Publishing Associa- tion, organization of, 249-251, 433. Seventh Day Baptist (A. H. Lewis), speech against Blair Sunday bill, 465; church, first in America, 181. Shan States, 535. Shanghai Sanitarium, 646. Shanghai Missionary College, 667. Sharp, Smith, 2 Shaw, J. L., 487, 519, D2 eo 2 oo OreGeiee Ga micas te Shensi, opening work in. 656. Shepard, Reid S., 577, 737. Ship missionary work, 363-365, 442, 514, Foi DODD lon GOD. Shrock. J. S., ‘402. Shryock,’ M. B., ’527. Shultz, H., 402, 689, 690. Siam, 735. Siberia, 473, 474. 607. Siberian Union Conference, 607, 608. Sicily, believers in, : Sierra Leone, 507, 7338. Signs of the Times, 291° 433% 538. Simla, treatment-rooms in, 525, 538. Simon, fer Sa corr (aU Boe Singapore, school in, 643; plant in, 733. Sisley, W. C., 369, 370, 437, 588. Skodsborg Sanitarium, 601, 602. Slate, J: G., 487. Smith, Annie R., 211, 215, 216, 745. Smith, Cyrenius, 221. 224, 226. Smith S. Parker, 540. Smith, Uriah, connects with Review office, 215; on appearance of first camp-meet- ing, 274; preached funeral sermon of James White. 421; death of, 439. in First-day Advent- publishing ~ Smith, W. I.. 589. Smith, W. R., 682. Snow, S. S., 1538. Snyder, EH. W., 551, 552, 561, 565, 566, 569, 575. Society Islands, 447-449. Societies, young people’s demand for, 704; organization of, 707. ‘ 766 Solomon Islands, 459. Solusi Mission, 488-492. Somabula Mission, 491-493. Songa Mission, 497. Soonan epee ee 682. Southard, N., 133. South, beginnings in, schools, 590, 591, 594; Sunday labor in, 627. South Africa, first missionaries to, 359; sends gifts for church in Australia, 390; requests literature and minister, 483- 485. South African Union Conference organ- ized, 486. South America. missions in, 559-563; first church in, 561: Indian schools in, 639. South American Division, 736, 737. South American Union organized, 574. South Asiatic Division organized, 532. South Caribbean Conference, 544. South China Union, 650-652. South Lancaster Academy, 338-341. South India Mission, 527-529; Union, sur- vey of work in, 533-535. South Pacific islands, periodicals in na- tive tongues, 391. South Russia, 480, 481. South Sea Islands, missionary 64, 397. Southern Asia Division, 734, 735. Southern Junior College, 590, 591. Southern Publishing Association, porated, 431. Southern work, appeals of Mrs. White in behalf of, 431. Southwestern Junior College, 589. Spain, work in, 614. Spanish language, first periodical printed in, 566; literature in, 547, 684; work in, 554; in Uruguay, 570. Spanish Sabbath keepers in Honduras, 541. Sparrow, Charles, 504. Sparrow, Fred, 489. Sparrow, Hubert, 506. Spener, Philipp Jacob, founder of Pietism, 58-56, 60, 80. Spicer, W. A., in England, 372; in India, DLS ee VISLES West Indies, 549; visits South America, 559; secretary of the General Conferches 632; president of the General Conference, 127. Sples. AHL Wi500 45), 0D Vaso Us ao: Spion Kop College, 506, 643. Spiritual gifts, 19, 20, 25, 165, 167-175. Spirituality, marked increase of, 627. Stahl, F. A., in South America, 577, 582; conversions of Indians, 647. Stanborough Missionary College, 374. Stanborough Park, 369. Stanborough Park Sanitarium, 376. Starkweather, John, 39. Starr, G. B., 386. Stars, falling Olea: State canvassing agents, 427, 428. Staubert, O., 622. Stauffer, A. ary 565,°566, 575. Steele, William, 547, 572, Nowe LO Steen, T. W., 5. 294-299; rural persecution for opening of, work in, incor- 580- Steinel, I. A., 685. Steiner, ss 513. Steiner, Paul, 612. Stephenson, a 3 M., 219. Stephenson and Hall, defection, 231, 232. Sterling, G. L., 449, 451. Stevens, H. U., 564, 583. Steward, DUM? b220, ¢aoon Stewart, A. on 452, 453, 458. Stewart, J. H., 95. Stockholm, 356, 601. Stockman, Elder, 171, 172. Storrs, George, 132, 245, ORIGIN AND PROGRESS Stowell, LaO wes liee 2 3. Strahle, J. J., 685. Straw, W. E:, 497. Strickland, J. -A., 9653. Sturdevant, M. C., 491, 492. Stuyvesant, J. B., 540, 541. Sunday bills in Congress, 463 ; Adventists, 627. Sunday labor, fines for, in England, 373: ee oe) for, 465; effect of persecution Oks , Sunday law, in Tennessee, 298; tions in Basel, 615 Sunday laws, why Adventists oppose, 716. Sunday mails, 462. Swedberg, August, 353. Swedberg, A. -G., (352,353. Swedes in America, beginning work with, 352-359 ; school ‘for, 694. Sweden, child preachers in, 101; early work in, 355, 356; religious liberty in, 356 ; school in, 601. Swedish Conference organized, 356. Swiss Conference, report of, 314 Switzerland, work in, 302-315. Syria, work in, 621, 622. Syrian believers, apostasy among, 515. Systematic benevolence, 228, 229, 247, 305. in Battle Creek, effect on restric- Tabernacle, portable, 370 ; dedication of, 420. Tahiti, missionaries in, 65, 67, 70; work in, 448, 449. ! Takoma Park, institutions erected in, 635. Tamils, work among, 521, 527-529. Tanner, W. J., 551. Tarr; Alb ee ois Tarr, Claude, 492, 503, 505. Tarsus, Sabbath keepers in, 621. Tasmania, 385, 397. Tatsienlu, Dr. Andrews in, 661. AM aed Ind Gee eral bY lee I ys Taylor 2C2O.9 215, 1280) aes work among, 435; schools for, 53 Tembus, work for, 594. Temperance, societies, first, 258, 259; addresses by Mrs. White, 285, 291 ;-in France, 307; pledges, 585. Tenasserim Mission, 535. Tennessee, persecution of S. D. A. in, 298. Tenney, G. C., 384, 385. Tent-meeting, description of, 227, 228; first in Battle Creek, 227; in Scandi- navia, 358; in England, 364, 369; in New Zealand, 393, 394; in South Amer- ica, 562); in Japan, 679. Tents, use ‘of, in Europe, 314, 315; Mrs. White in favor of, 314. Texas, conference organized, 297, 298. Textbooks, selection of, 640. Thayer, Jennie, 365. Third angel’s message 348 ;-tract on, 473. Thirteenth Sabbath Offering, 701. Tholuck, a student of prophecy, 99. ‘Thomas, HR Diy boompoos Thomann, BF. W., 571, Di Gomori « Thomason, Dr. George, 503. Thompson, Charles, 736. Thompson, G. B., 700, 701. Thompson, Gertrude, death of, 664. Thompson, Ida, 652, 653. Thorpe, E. E., 452. Thurber, E. W., 541. Thurber, R. B., 530. THUrSton;, suWe mile. wD oe Tibetan Mission, 661. Tiéche, L. P., 612, 616. Timnies, mission among, 510. Tinnevelli District, 527. | ] in Scandinavian, INDEX Tithing principle, 247, 383, 477. Tokio, first work in, 675-678; earthquake, 679. Toppenberg, V. E., 5138. Tornblad, Dr. O., 535. “To the Remnant Scattered Abroad,” by Mrs. BH. G. White, 199. Toung-gyi mission station, 535. TGwhteNueswo ly 4o7, S638 Tract and Missionary Society, in Europe, 364, 365; in Australia, 385; German, 403; in America, 414, 417. Tract, first on Sabbath question, by Jo- seph Bates, 188-191,199; one by James White, on Sabbath, 209; by J. N. An- drews, on Sabbath and law, 209. Tracts, price basis for, 217; ‘‘ will be scat- tered like leaves of autumn,” 274; in Armeno-Turkish, 619. Tract societies, work of, 411, 414; create demand for § A. literature, 426. Training school, in England, 369, 370; Mrs. White in favor of, 387; in New Zealand, 396; in Germany, 403; in Claremont, 485; at Bombay, 533; at Bangalore, 535; in Canal Zone, 541; in Mandeville, Jamaica, 543 ; in Porto Rico, 547; in Peru, 580; in Eastern Canada, 597; at Kirchheim-Tech, 605; at Gland, 616; at Soonan, Korea, 682; in West Indies, 738. aeoela, Sabbath keepers in, 302, 308, Tranquebar, mission at, 62. made an independent mission, Transvaal, 486. Transcaucasus, truth carried to, by exiles, 607, 608. Trichinopoli, work begun in, 528 Trieste, work opened in, 608. Tripp, G. B., 489, 490. Trinidad, 544, 548, 549. ‘Tsetse fly, disappearance of, opens large areas in Africa to settlement, 499. Tsungwesi (Inyazura) Mission, 504-506. ani 607; trip by Mr. Oster through, Turkey, survey of work in, 617-621; per- secution in, 618-620. Turks, work among, 622. Twenty-three hundred days, 142, 150-153, 164, 165. Ukrainians in U. S., work for, 719. Underwood, R. A., 320, 6. Union College, opened, 688, 689; foreign departments discontinued, 688, 693. Union conferences, organization and de- velopment of, 390, te Unity among early believers, AE Ama CW ere ings in interest of, 196. ‘pper Burma, new station in, 535. ‘pper Parana Mission, 569. Irdu language, 522, 527. Truguay, 570, 571. ‘sukuma district, 513. ‘tilla, believers at, 539; meet- ne ee ee ee school in, 540. Valparaiso earthquake, 572. Van Deusen,. W., 1299, 545. Vanderkemp, 66, 70. Van der Schfur, M. J., 692. Van Horn, i: (Di 25 ets dren, 319, 320. Vasenius, Dr. EF. W., 5138. Vaucher, A., 612, 613. Venezuela, work in, 542. Ventilation, importance of, 263. ‘ictoria Nyanza Mission, 512, Vienna, work begun in, 608; by authorities, 609. talks to chil- 513. halls closed 767 Vigilant Missionary Society, 412, 413 Virginia Conference organized, 296. Virgin Islands, 547. Visiting nurses in Christiania, 600. Vitringa, 80, 81. MOULWiw Eb ios eps.Os Vuasu mission station, 511. Vuilleumier Ademar, 302. Vuilleumier, Albert, 303, 305, 313. Vuilleumier, J.,.563, 612, 616, 695, 696. Wade,.B. O., Waggoner, i, “f P69) 372. Waggoner, Tessie B36. Waggoner, J. H., 219, PAPA pa Ae BOM POL Dado Low ko oe Wahroonga Sanitarium, 3938, 736. Wainman, William, 384. Wakeham, Glen, 374. Wakeham, W. I1., 514, 621. Walbom, Erik, 103. Waldensian settlements in Argentina, 565, 566; in Uruguay, 570. Waldensian Valleys, labor in, 613. Waldenses, doctrines Scriptural, 37, 38; Czechowski’s labor among, 301, 306; J. N. Andrews visits, 306; visited by Mrs. E. G. White and others, 613. Wales, work in, 370-372. Walla Walla College, 589, 592. Walston} We ©: 492: Wangerin, R. C., 682. Warburton, William, 85. Warburton, Echo Publishing Company moved to, 391; sanitarium at, 393. War, Civil, relation of Adventists to, 240; end of, 241. Ward, Henry Dana, 122-125, 139. Warren, Luther, 704-706. Warren, M. C., 659. in HWngland, 3861; in Washburn amuse, Wales, 371, 372. Washington, D. C., transfer of S. D. A. headquarters to, 633, 635, 741. Wi petted Missionary College, 595, 635, 6 bo 0, 231, co Washington Sanitarium, 635, 646. Wasukumu people, 512, 513. Watchman, 481. Waterloo, Africa, work opened at, 508. Watson, A. G., 4, Watson C2) Ee <39a50 vail. Watson, J. He 493, 494. Waukon, Iowa, 229, 3538. Webber, P. A., 678. Webster, E. W., 544. Wedekamper, John, 571. Wellcome, I. C., on Wolff, 103. Wellington, New Zealand, church ized, 396. Wellman, D. A., 299. Wellman, G. O., 448, 449. Wellman, S. A., 527. Warners Ke Gio: Wesley, John, 56-60, 83; compared to, 423. Wessels, Peter W. P., 4838, 484, 488, 489. West Australia, Sabbath keepers in, 397. West Caribbean Conference, 541, 542. West China Mission, 659-662. West coast of Africa, mission work in, 506-510, 559, 738. West, expansion in, 287-294; light in re- gard to, given Mrs. White, 226. Western Health Reform Institute (Battle Creek Sanitarium), incorporation of, 26) G. He Bellvst as 2. West India, survey of work in, 529. West Indian Mission, 547. West Indian Union Conference organized, 552. West Indies, 64, 65, 428, 429, 537-557, 644. organ- James White 768 Westphal, Dr. Carlos, 737. Westphal, F. IL, -in South America, 561- 563, 566, 570, 572, 573, 736. Westphal, J. W., 736. Westrup, J. J., 657, 671. Westworth, W. A., 371. he tS Brederick, Miss, st Saez.) oot: ibe Wheeler, G. A., 437. Wheeler, W. W., 579. White, Elder and Mrs. James, first labors, 194-196, 208; move to Paris, Maine, 209; in Michigan, 220, 221; labors with J. N. Loughborough, 224, 226; in Iowa, 233; opposition to, 235; in Ohio, 239; advocate health principles, 260-270; at- tendance at camp-meetings, 273-276, 21 Bim eto, eke e8h ak Wright camp- meeting, 275; in California, 290-293; in Texas, 298; urge school for S. D, A. workers, 334. White, Mrs, E. G. and W. C., in Europe, 313,314; attend camp-meeting in Scan- dinavia, 359. White, Mrs, HE. G., early life, 169-175, 186: marriage, 194; vision, 196; messages of, 202, 203; attacked in rival paper, 228; encouragement for ministers, 228, 229; testimony read at General Con- ference of 1857, 230; vision concerning Civil War, 240; on organization, 250; address at Wright camp-meeting, 275; visit to Switzerland, 313-315: morning talks to workers in Basel, 315; as a girl, held meetings for young compan- ions, 318, 319; on value of manual training in schools, 339; visit to ENng- land, 367; view of Australia as mis- Sionary field, 379; in Australia, 386- 390; favors training school in Aus- tralia, 387; message regarding church in Cooranbong, 389, 390: in New Zea- land, 396; in Prussia, 402, 403; on tract society work, 413; at funeral of her husband, 421; testimony on selling books by subscription, 426; appeals for Southern work, 431; at Harbor Springs convention, 591; on church schools, 593; visit to Italy, 613; plain testi- mony borne after Minneapolis Confer- ence, 627; counsels regarding removal to Washington, D. C.: on young peo- ples’ societies, 705, 706: at General Conference of 1909, 723: absent from General Conference of 1918: death and funeral of. 725; home of, 725; activi- ties of, 725. White, James, begins to preach, 134, 135: early life and labors, 191-196; marriage, 194; publishes tract, 199; pamphlet published by, 201; editor of Present Truth, 206; history of publishing work reviewed, 212, 213; first Sabbath school lessons written by, 215; engine and printing press purchased, 230; in Wis- consin, 231; in Missouri, 237: on sup- port of the ministry, 246, 247; on or- ganization, 250. 251, 253: nervous breakdown of, 260; interest in children, 318; interest in circulation of litera- ture, 411; closing days of, 419-423: an organizer, 421: sent Adventist publica- tions to Piteairn, 441; changes in de- nomination after death of, 625, 626. White, Henry, 194, 213. White, J. E., 333: in South, 4313 in’ re: ligious liberty work, 465. ORIGIN AND PROGRESS White, S. G., 656. White, W. B.; 486. White, W. C., in Switzerland, 313, 3 14; liked Professor Bell's school, Soo ferLD heya 386; in Rhenish Prussia, 402, Whitney, B. L., in Switzerland, 308, suc- ceeds J. N. Andrews, 310; visits Scan- dinavia, 356; at Moss camp-meeting, 359; leader of Central Huropean Mis- ae 599; succeeded by H. P. Holser, Whitney, S. B., 437. Wibbens, Jacob, 605, 615. Wicks, H. B. P., 459. Wightman, Claire, 577. Wilbur, BE. H., 653. Wilcox;) Biv Bie737. Wilcox, F. M., 439. Wilcox, M. C., 366, 372, 446. Wiles, Norman, 458. Wilkinson, B. G., 612. Wilkinson, G. L., 658. Williams, E. R., 486. Williams, Mrs. Flora H., 641, 642, 720. Williams, W. H. 736. Willmore, G., 497. Willoughby, H. B., 532. Wilson, G. T., 396. Wilson, Jared V., 502. Wilson, J. Victor, 502, 503. Wire Hill Station, 510. Wisconsin, first labors in, work 225% among Scandinavians, 348, 351. Wolcott, B. A., 547. Wolff, Joseph, 98, 103-105, 622. Women, Chinese, change in status of, 66 sufferings of, 668, Whe Women, work of, in Wood, C. E., 5438. WoOGd dy .G., 232, 299, Wi00d,7 Iss ise GOS! Wood, Dr. Lillis, 553, Woodward, C. N., 685. Woodward, H. G., 435. World War, S. D. A. work interrupted by, 510-513; experiences during, 604, 611, 710; Europe given help after, 724, 725. Wright, Mich., first camp-meeting held at. 273-276. Wiirtemberg, revival of religion in, 98; selling publications in, 403. Wycliffe, 32, 34, 37. co denomination, 588, Yiddish publications, 719. ° Yorubas, school far, 510. Young people, in early days, 317: interest in nursing and medical work, 627. Young People’s Department, 704-711. Pea People’s Self-Improvement Society, 705. Young People’s Society, growing influence of, 707; missionary work done by. 708; name selected, 709; growth, 709-711. Young, Simon, 4438. Youth’s Instructor, founding of, 213; Sab- bath school lessons printed in, 320-322, 707; as a weekly, 325. Zambesi Mission, 489. Zapotecan Indians, Sabbath keepers among descendants of. 555. . Zenana work, 517. Zinzendorf, Count, 56, 60. Zirkle, Isaac, 294. Zulu Mission, 503, 506. BX6153 .052 A history of the origin and progress of Princeton Theological Seminary—Speer Library Sa a wh) os bed : A i Wt SRE H 7 ed : a 4 = wore 3 : i 1 1012 00020 6096 i's La So 4 e ivees On ire one ‘ 4 Re . ‘ ») ‘ 1 ‘ - : ( % RY a ‘i \ ‘ foe 4 ‘ : Ai ‘ f , > “3 4 i ) th : ie n)! $9 5 15 . ) 1 , & i { 4 ity ‘ ¥ ‘ mG ‘ , ‘ \ ’ ‘ j 4 } 4 , ‘ > : om é iy ’ 1 it . i f P 4 ( ‘ j e i tay ¢ 5 1 i b Ms ‘ is ‘ { ) i) ‘ { Ny y } us d 4 \ he} r) 2) 4 pay : " iy ‘ 1 i es , . : i ry ' t Ay s a 4 fa \ i d 5 we 4 ) 3 ‘ j ‘ i ‘ i wt £ i f a ) ? 2) 43 Mt) al 1 : = { ; ii : * ; j , 5 i ) yf d j A at { , f , if f ' } , ) j 4 : ‘ 5 7 4 : ‘ ere i} ‘ : ; Mf i A ‘ 4 + y / oF ' 4 " ‘ , ?? i ' ; 4 j iy , * i ? ’ j ‘ ; , ; tye f ) ; . ] ) us , 3 y aay ’ j , / ; ; ; / . ’ 5 é p t i y ( i ? 5 ; f ; ‘ j ;” 5 “6, 5 ty ‘ é ‘ , ; ; , ‘; oP . af , E ‘ J ‘ 4 f , 4 of ; “ 7, , i 5 ’, : ‘ y, ; i RS | 7 oF, j i / , ‘ ,