CLL1949 PDF

CHRIST'S LAST LEGION
Second Volume of a History of Seventh-day Adventists

Covering the Years 1901-1948
1
"Not many wise men after the

flesh, not many mighty, not many
noble, are called: but God hath
chosen the foolish things of the
world to confound the wise; and
God hath chosen the. weak things
of the world to confound •the
things which are mighty;: and
the: base things of the world, and
things which are despised, ha.th
God chosen, yea, and things
which are not, to bring to nought
things that are: that no flesh
should glory in His presence."
1 Corinthians 1:26-29.
aS7
Christ's Last Legion

SECOND VOLUME OF A HISTORY
OF SEVENTI-[-DAY ADVENTISTS,
COVERING THE YEARS 190I-1948
By
Arthur Whitefield Spalding

Author of Footprints of the Pioneers,
Camping With the J.M.V.'s, Christian
Storytelling, and other books. Co-au-
thor • of the Parents' Manual Series.
N. E. SAN Y. P. SOC.
`'
•REVIEW AND HERALD PUBLISHING ASSOCIATION

WASHINGTON, D.C.
NEW ENGLAND SANITARUM CHURCH.

M. V.
SOCI_ET)(„>---
COPYRIGHT, 1949, BY THE
REVIEW AND HERALD PUBLISHING ASSN.
WASHINGTON, D.C.
PRINTED IN U.S.A.
DEDICATION
To the fathers and mothers of the children of faith,

Who have borne the burden and heat of the day
And have not wearied or grown faint,
Looking for that blessed hope and the glorious
appearing
Of our God and OUT Saviour Jesus Christ;
Who have nurtured their little ones and taught their
youth,
Instilling. in them the divine passion of love
And training them up in the service of God;
Who have willingly pierced their hearts
In the sacrifice of their loved ones for the saving of
men the world around;
Upon whom have rested light and glory from the
throne of God
As in humility and shining faith
They have developed in human souls the likeness of
the divine
And given hostages to eternity.
MU. ST R. R N. HARRY ANDERSON. ARTIST
It Ts the Last Hour. "The Work That Centuries Might Have Done,
Must Crowd the Hours of Setting Sun
FOREWORD
WITH this second and last volume of a history of Seventh-

day Adventists, a further explanation is desirable.
The beginning and early growth of the movement, which
were covered in volume 1, were comparatively easy to portray,
because they were small and simple. It was like tracing the
course and development of a stream: first a spring, then a rill,
a creek, a river, entering, indeed, broader valleys, embracing
a larger area, but far from covering the earth. The simple annals
of a cause that at first moved about with its carriers; and that
only gradually assumed greater complexity, could be kept
more or less in the channel of a flowing narrative, and most of
its prominent leaders brought into view.
But the history of this church in its second half century
presents to the chronicler a very different problem. It is no
longer a single stream with a few tributaries; it has become
the world-girdling ocean, into which pour thousands of rivers,
an ocean with its seas and hays and straits, its far-sweeping
currents, its storms and calms, its tempestuous trials, and its
snug harbors of relief. NVith the new vision and a resolution
to compass the earth speedily with the last gospel message,
a vision and a resolution which took form at the General
Conference of 1901, and which witfi every succeeding con-
vocation have received an accession of energy, implementation,
and resource that carried them beyond the comprehension of
a single mind, this history has burst the bounds of a confining
volume. If space were to be given to the record of the church
in the present half century proportionate to that of the pre-
ceding fifty-five years, there would be ten volumes instead of
one.
Obviously this cannot be. The only recourse, then, is
condensation, selection, and omission. We must be content,
as we sail these broad waters, to point out the general con-
-7
8 Christ's Last Legion
formation, to call attention to its most salient features, to

chart this channel and that landmark, and for romantic
color that heightens interest to recite the occasional story of
a sighted land and people.
- This limitation is particularly observable in the section
"The Field," where in each continent or area the history of
forty years is compressed into a single chapter. Instead of
a chapter, a volume is needed. Of course some phases of the
development of such fields are dealt with in other sections,
so that the microfilm is enlarged upon the screen; yet the
interested student must seek in local and more expansive
works the' complete history of any particular field.
Scores and hundreds of Christian workers in this modern
church movement receive here no mention, though they are
every whit as worthy as some who are named. The record
cannot consist wholly of the rolls of heroes:, they are recorded .
in the books of God. The aim is not to celebrate men but
to portray a cause.
Two objectives have been kept in mind: first, to give
sufficient data to make this a reliable history, even if in some
cases -dryly statistical; second, to create, through narration of
missionary exploits, an atmosphere of the romance of God's
work which will help to inspire young men and women to
live, and if need.be to die, for it. This plan makes for uneven
treatment: some enterprises and some persons receive dispro-
portionate notice. But here is given the reason.
Again it is to be acknowledged that in -philosophy and
style this book is not a historian's history. While it seeks
to avoid undue bias. it neither claims nor tries to be detached
and disinterested. It is the story of a cause written for the
champions of a cause. The author feels the warmth of hiS
subject, and employs the• language of his people. He cannot
use the scientist's cold measurements, or offer his subject a
sacrifice on. the altar of comparative religion. It is his pro-
found conviction that this truth and this crusade contain
the essence of the last gospel message. That people whom
Foreword 9
God makes the spearhead of His final assault upon the works
of the devil must be iron, not oil.
No effort has been made to tell in detail of the work
of other churches or missionary societies, whether antecedent
or contemporary with our own. For a balanced view of Chris-
tian missions, that indeed would be, highly desirable, indeed
indispensable; and its observance is recommended to stu-
dents. But the limitations of space prevent recital here. This
is a history, not of all Christian churches - and missions, but
of the Seventh-day Adventist Church and its missionary
activities. If the effect is that of the map of a particular rail-
way, whose heavy lines appear to be the shortest distance
between two points, while the lines of other railroads are
faint and devious, it is the penalty of keeping a- single eye. -
The heroic service of the pioneers and of their successors
in Christian missions elicits the admiration and gratitude of
all who follow. No earthly praise, however sincere and true.
can do justice to the consecration, fortitude, learning, and
achievements of the great army of Christ's who have given
their all to. His mission outside the lands of their nativity.
None more than they would rejoice at the evidence now
appearing-of the approach of that great day of God, which is
the . culmination of all Christian hope and toils. For thou-
sands of years; generation after generation has seen the army
of God recruited from among those who have heard the
Word of life and who have believed. Now, in this last time,
the final call is given, and the last of the legions of Christ
is called to the colors.
There is no intent to claim that Seventh-day Adventists
are the only people. of God, or that they alone constitute
Christ's Last Legion. That distinction is conferred, not by
profession of faith, but by demonstration of life. In every
land and in every communion God numbers His legionnaires,
and through them all He accomplishes His divine purpose.
Yet there is the sound of a trumpet, and there is a banner
to which to rally. Before the final triumphant assault Christ's
army will be united in mind and in rank, alive and militant

with the power of God. There is no time and there is no
action to waste. In the face of the transcendent issue of a
world coming swiftly to the judgment seat of Christ, all
controversy, all compromise, all evasion, all ecclesiastical
pride, must give way before the herald's cry: "Prepare to meet
your God!" ARTHUR W. SPALDING.
ACKNOWLEDGMENTS
In addition to the prime movers in the project of writing

this history, who are named in the first volume, my grateful
thanks are due to the following persons, who have for this
second volume furnished information either by document or
by personal testimony, or who have read manuscript and
given their prepublication criticisms in those parts in which
they are authorities, thus contributing to its accuracy:
G. K. Abbott, Wesley Amundsen, J. N. Anderson, W. H.
Anderson, E. E. Andross, Matilda Erickson Andross, J. H.
Apigian, F. G. Ashbaugh, Mrs. A. E. Ashod, E. Bethmann,
C. Lester Bond, W. P. Bradley, Floyd Bralliar, Henry F.
Brown, B. C. Butler, Arthur Carnig, Leon L. Caviness, Agnes
Lewis Caviness, L. H. Christian, A. W. Cormack, R. F. Cot-
trell, M. Bessie DeGraw, E. W. Dunbar, G. R. Fattic, R. R.
Figuhr„ Orno Follett, C. 0. Franz, L. E. Froom.
Frederick Griggs, L. B. Halliwell, Louis Halswick, Eric
B. Hare, S. G. Haughey, Mrs. Harriet Holt, J. M. Howell,
J. S. James, Pedro Kalbermatter, M. E. Kern, George Keough,
Louise Kleuser, Mary Lamson, Frederick Lee, Helena K.
Lewin, L. FL Lonergan, C. S. Longacre, E. L. Longway,
H. B. Lundquist, Mrs. Grace D. Mace, Mrs. Alma McKibben,
W. E. Murray, Julia Leland Nelson, M. W. Newton, A. V.
Olson. F. F. Oster, G. E. Peters, F. L. Peterson, J. T. Porter.
D. E. Rebok, L. B. Reynolds, H. M. S. Richards, Olive Lind-
berg Roberts, J. I. Robison, Milton Robison, D. E. Robinson,
Alfred Shryock, L. A. Skinner, M.J. Sorenson, Maud Wolcott
Spalding, W. A. Spicer, F. A. Stahl, 0. R. Staines, Claude Steen,
A. G. Stewart, R. E. Stewart, W. E. Straw, L. A. Sutherland,
Serpouhi Tavoukdjian, Leo Thiel, V. E. Toppenberg, H. H.
Votaw, Mrs. Jasper Wayne, A. L. White, P. A. Webber, Paul
Wickman, S. E. Wight, E.. M. Wilcox, N. C. Wilson, L. H.
Wood.
11
Thus from every quarter of the world and from every

department of the cause, this work has received the correction
and the stamp of approval of qualified witnesses. Without
guaranteeing perfect accuracy or comprehensiveness, the author
therefore has a sense of satisfaction in the support of these
brethren and sisters. And he thanks them.
If there be any out of the multitude of helpers who are not
herein named, it is regretfully, because memory naps and is
o'errun. A. \V. S.
CONTENTS
Section I, PROLOGUE
I. A Century of Power 17
Section II, REORGANIZATION
2. The Great Conference 29

3. College in- the Country ___________ __________ 55
4. Removal .of Headquarters 73
5. Multitude of Counselors 86
6. Far Lands and Near 97
7. The Youth Movement 117
S. The Parting of the Ways 129
9. Medical Evangelism 143
10. With Hand and Heart 163
11. Reapers of the Harvest 179
12. Greatest of All Edttcational Agencies 187
13. Little Brother-Sister 199
1 4. Like the Leaves of Autumn 209
15. A More Excellent Ministry 230
16. At .Eventide 253
Section HI, THE FIELD
17. English America 271

IS. Ministering to Minorities 291
19. Europe 311
20. Australasia 335
21. Africa 371
22. South America 403
23. Inter-America 431
13
24. Moslem Lands 443

25. China 475
26. The Ear East 513
27. Southern Asia 541
Section IV, A CHANGING WORLD

28. The First World War 573
29. The Second World War 599
30. Christian Servicemen 622
31. Garrisons of Christ 649
32. The Young Guard 671
33. Advance 701
Section V, THE FUTURE

34. The Waters of Trembling 719.
35. God Is Our Refuge 731
36. The Holy Land 743
Bibliography 757
Index 763
SECTION I
Prologue
FRAUICI.1!: eooTH. ARTIST
The Evangelization of the World by Christ's Last Legion Is

Symbolized by the Mighty Angel of Revelation 1S:1
CHAPTER 1
CENTURY OF POWER
WO and a half millenniums ago a -prophet beloved of
T God stood by the great river Tigris, in the land of the

Persian Empire, and saw a vision of time to its end.
Gaunt and fasting and prayerful for three full weeks, seeking
to know the mysteries in visions before vouchsafed to him,
he had come out of the city to meditate, in the midst of the
works of God, upon the fate of his people and of nations
and of the race. A retinue of companions and servants sur-
rounded and followed him, for he was also president of the
king's council; yet he walked alone, for his thoughts were
beyond their thoughts, and he went to an audience where
Men of lesser mold might not intrude. ..
Then he lifted up his eyes and looked, and behold, there
stood as it seemed a man clothed in white linen, with a girdle
of gold about his loins. His body glowed amber as the topaz,
his face was dazzling as the lightnings, his eyes were stars of
fire, and his voice was as the sound of mighty waters.
None but Daniel saw this vision; for a great quaking fell
upon the men who were with him, and they fled to)nde
themselves. But Daniel stood, and steadfastly beheld, and'rfelt
his comeliness depart as the dust, while his strength oozed
out of him until he sank to the ground in a deep faint, yet
hearing the sound of the N,oico of the Almighty.
Then came another, Gabriel, who stands in the presence
of God; and he laid his hand upon the prostrate prophet, and
set. him up on his hands and knees. And he said to
him, "0 Daniel, a Mari greatly beloved, understand the words
that I speak unto thee, and stand upright: for unto thee am
I now sent." Then the man Daniel stood trembling.
"Fear not, Daniel. I have come to - make thee understand
what shall befall thy people in the latter clays.- There shall
17
be years, and generations, and centuries, and millenniums,

for the vision is long. Yet shall it come to its end, when
Michael, thy great prince, shall stand up, and thy people shall
be delivered."
The man Daniel bowed his head and was dumb, for there
was left in him no strength to speak. Then one in the like-
ness of the sons of men came and- touched his lips, and he
murmured in weakness. And yet again the angel came and
touched him, and he was revived, and he said, "Let my Lord
speak; for thou hast strengthened me."
Then before the seer was unrolled the great scroll of
prophecy, which generation by generation and age by age
should become the history of the world. Three kings yet to be
in Persia, then the mighty conqueror from Macedonia and
Greece. And after his kingdom should be broken, four in its
place. Then the kings of the South and the kings of the
North. And the Romans. And that far dim galaxy of king-
doms and principalities and powers out of the forests and
morasses of a yet savage continent. And last, across vast seas,
in distant time, a giant of the West.
In all this welter of world politics the eye of the prophet
held to the central theme: the salvation, welfare, and final
triumph of God's people. For this people, changing as it
might from age to age in complexion, in understanding, in
immediate mission, kept nevertheless the vital fire of kinship
with the Divine. And this people makes on earth the nucleus
and the living cell, through all of time, of that universal
realm of eternity, the kingdom ,of God.
In -the end of his vision it was said to Daniel, "But thou,
0 Daniel, shut up the words, and seal the book, even to the
time of the end: many shall run to and fro, and knowledge
- shall be increased." ' Not until the time of the end, twenty-
three centuries later, was the seal broken, and the contents
and meanings of the prophecies of Daniel were made clear.
"Knowledge shall be increased." As in a pyrotechnic dis-
. play of human intelligence, the vision closes with this pre-
A Century of Power 19
view of the modern burst of science: Knowledge, first of all,

of the divine oracles, of the plan of salvation, of the love
of God; for without this all other knowledge, all scientific
achievement, all inventions of men, would be purposeless
and self-destructive. Then knowledge also of man, the
sciences of his physical being, of his mentality, of the mean-
ing of his history. And knowledge of the physical world out-
side of man but focusing upon his existence and his career:—
sciences of handicraft, of transportation, of communication;
sciences of physics, of chemistry, of dynamics; sciences of
biology and medicine and microcosms and the universe.
This prophecy we see being 'fulfilled. The increase of
knowledge in our time is without precedent.
As the time of the end approached, God poured forth His
Spirit upon chosen men, enlightening their minds with refer-
ence to His purposes and plan. He guided men who pressed
beyond the curtain of the Old World and discovered great
continents wherein to build governments of liberty. He gave
knowledge to men who sought to improve the conditions of
their fellow men, lightening their burdens, increasing their
means of communication and transportation, multiplying a
thousandfold their means of spreading the truth. The Bible
was read in the common tongue, and reached toward that
day when it should be distributed over all the earth. The
sacred oracles were better understood, their ancient mysteries
gradually unfolded. The ministry of Christ was more fully
revealed, and the blessed hope of His coming brightened
toward the dawn.
On the other hand, seeking to checkmate this movement
for righteousness, the devil turned many a discovery from its
beneficent purpose to his hateful design. He made slaves of
men, filling the New World with them beyond all precedent
in the Old. He used the press in the dissemination of evil.
He caught the labor-saving devices and made them the instru-
ments of numbing monotony and virtual slavery. He thrust
forth his hand and took the inventions of science to his foul
employment of war, and drenched the earth with blood and

misery. He captured some of the greatest intellects of the
who twisted the revelation of God in His creation into
fantastic theories and consigned the Word of. God to the
realm of fables. The higher the race reached for knowledge,
the tighter wound the dragon coils about them, ensuring that
they should know evil rather than good. Thus was the stage
set for the last act of the drama.
Stirrings of the new era of science were evident two cen-
turies before the• time of the end. Men, made restlesS and
inquisitive by powers they did not always recognize, ventured
out to explore an unknown world, and nations became
voyagers and merchantmen.' Marco Polo, Da Gama, Colum-
bus, Cabot; Venice, Portugal, Spain, England. And as the
world widened, hand in hand with the expansion went the
spread of knowledge through the new art of printing.- Knowl-
edge was increased both by adventure.and by invention.
Still men toiled as they had toiled for ages, with only the
help of a few domesticated animals and water falling over a
wheel. Still they bent their backs to dig in the soil and to
lift the weight of their building. Still they walked on their
visits, or rode in cumbersome wagons, or were wafted in ships
by the wind. Still they made their fire by flint and steel, and
kept it alive by candle and fagot. Still they cried their news
along the street, or sent their couriers on horseback, or lighted
their signal fires on lofty hilltops. Still they threw their wastes
about them, and when their bloodletting and their .empiric
medicines could not cure their diseases, they lifted resigned
hands to heaven and gave up the ghost. Knowledge was too
wonderful for them.
Then came the nineteenth century, and the twentieth, the
time of the end: the age of steam, the age of electricity, the
age of the ether, the age of chemical affinities, the age of
atomic fission. As from a mortar, man shot to dizzy heights
in science, invention, application of his new-found knowledge
to all the fields of !Inman activities and thought. Inventions—
.4 Century of Power 21
a thousand, ten thousand, a hundred thousand, a million—

mushroomed and pyramided and overflowed, to make men
accomplish more, have more ease, go faster, talk farther, see
more, control more, make more, destroy more, aspire to be
like the gods, knowing good and evil.
Home industries became mills, factories, laboratories,
huge aggregations of loom, vat, forge, foundry, assembly
line, salesroom. Men ran to and fro: first the steamboat, then
the locomotive, then the automobile: then the airplane
carried them around the world in -the time it took to yoke
up the ox team. Men peered within organisms and into
space, below, above, beyond. They' found worlds in particles.
elements in the universe. •The lightning they chained to
their chariots of travel, of speech, of creation; with it they
lighted their nights, they energized their machines, they
analyzed and healed their bodies.
Like an avalanche that gathers weight and momentum
with its progress, science roared through the nineteenth cen-
tury with increasing force. When it comes to the twentieth
century it appears in overwhelming power, until it seems to
have reached the apex of the. serpent's promise to men, "Ye
shall he as .gods." Propulsive power ascended from steam to
gas to electricity to jetting explosives. The sleek car on the
smooth pavement mocks the mud-hampered oxcart of yester-
day: it is in turn left at its starting point by the jet-driven
airplane that shoots across the continent in hours and girdles
the globe in clays. News that once would have spent months
and years in reaching us, not only thunders in our ears, but
pictures itself before our eyes the moment it is born. The
motes of the sunbeam are made to yield the massive power
of the engine; the microscopic cell opens secrets of energy
and of healing. Man stands at the door of the Master of life,
and knocks. And lo, to his astonishment, it opens a crack:
the atom, indivisible unit of matter, is rent asunder, and
vents upon the dismayed head of the intruder the thunders
of creation and the blasts of doom.
22 Christ's Last Legion.
Here, then, at the end of time, stand opposed for the

final conflict the forces of good and evil. Knowledge has
made men to be as gods. Which gods—the gods of heaven,
or the gods of hell? For the battle of the ages, the battle
which will be the last battle, the battle that settles for
eternity the issues that time has brought forth, the contestants
are panoplied With the livery and the armor of their leaders.
God, the ineffable, the Creator of all beings and all things,
the God of heaven, bestows His name and His power upon
His followers: "I have said, Ye are gods."' Satan, the rebel,
the god of this world, gathering his tarnished glories about
him, proclaims to his myrmidons, "Ye shall be as gods."' The
battle joins, with the crash and• roar of elements beyond the
imagination of bards pagan or Christian. Mighty battles
there have been through the course of time, battles in fact
and in fable: battles of giants,. battles of heroes; battles of
titans, battles of angels. This is a battle of gods.
How stand the forces on either side? How balance the
powers?
On the rebel's side are the rabble, but also men of dis-
tinction—magnates, nobles, lords; inventors, artists, crafts-
men; scholars, doctors, captains. Men of genius, men of action.
A mighty company, the great of earth, are gathered together
against the Lord and against His Christ.
On the side of Christ are arrayed a company, seemingly
few, yet, allied with all the universe of God and all the power
of God, overwhelming, an invincible force. "Not many wise
men after the flesh, not many mighty, not many noble, are
Called: but God hath chosen the foolish things ,of the world
to confound the wise; and God bath chosen the weak things -
of the world to confound the things which are mighty." 5 For
this last conflict God is preparing a people who shall be the
marvel of the ages. They ar.e filled with the spirit of truth
and wisdom; they • are inured to hardship and persecution; .
they are ministers to their fellow men's necessities; they are
one with God. Answering to the increase of knowledge and
power in the material world, they are armed with the power
of righteousness; they are God's answer to the destructive use
of science by the adversary. They shall finally accomplish the
purpose of the Almighty in the earth: they shall complete
the gospel work and prove the falsity of Satan's charges. "In
their mouth was found no guile: for they are without fault
before the throne of God," and through the countless ages of
eternity, leading the hosts of the redeemed, they shall "follow
the Lamb whithersoever He goeth."
Not by any show of hands is .this company discovered.
No membership in a church, no profession of faith, determines
who will be counted in the army of Christ. But whoso loves
God, seeks righteousness, follows after truth, gives himself to
ministry, he is marked with the seal of God, and his name is
written in the Lamb's book of life.' Yet it is inevitable that
they who so enter the service of Christ will find fellowship
together, and it is of advantage that they organize themselves
into a church agency to effectuate their purposes. Some will
attach themselves to this organization who are not of the
church of Christ. Many there will be of the mixed multitude
who will never go into the Promised Land. Yet in the liVing
embryo there is the hope of the perfect body, and destiny.
This faithful company, this nucleus of .the kingdom of God
on earth, is the instrument by which Christ will finish the wars
of God, and conquer.
What are, the characteristics of this last legion of Christ?
They teach and exemplify the love of God, opposed to
the hatred, envy, rivalry, and war of the world.
They defend the divine law, which the world would
breach and destroy. Over them flies the Sabbath banner, the
sign and 'seal of obedience and love. And they maintain the
revealed science of God against the pseudoscience of the
world.
They proclaim the imminent coming of Christ in glory.
Hope of the ages, bright goal of the saints through six
millenniums, that day approaches, to climax the conflict of
2-3 Christ's Last Legion
the universe and restore purity and grace to the redeemed

of God.
They are seers of the invisible. Enlightened by the testi-
mony of Jesus, they perceive the true meaning of human
history; they know in essence the events of the future; they
recognize both the influence of the demonic world and the
controlling hand of God in human affairs. They are not de-
ceived by the spirits of devils working iniracleS or muttering
counsel or inciting to riot. Their confidence is in God, and
they endure as seeing Him who is invisible.
They are conservators of health and vitality. The life they
receive from God they hold in sacred trust. They are tem-
perate and self-controlled in all matters physical, mental, and
spiritual. No body-destroying vices, no dissipating habits of
mind, no complexities of spirit, are in their experience. Their
labors are purposeful and their recreations truly re-creative.
They take the gifts of God and labor to improve them, that
they may be fit for service. And the health and strength so
nurtured they give in glad service to their fellow men.
They teach the truth. Perceiving the -widening .breach
between the education of the world and the education of
Christ, they are diligent to teach their children and all others,
not the fables of men, but the wisdom of God. They leave
the works of men in the city to seek the works of God in the
country, where they and their children may come to know
truth and love. They establish schools, from the home to the
seminary, and with all their might they uphold the simple
and profound truths of God against the errors of men.
- They• are sustained by communion with. God, even as
their Master was daily revivified by seasons of prayer and by
study of the Scriptures and the creation. Knowing full well
the approach of earth's final agony and the ordeal through
which the people of God must pass, conscious of their own
weakness and insufficiency, they put their trust in Christ for
triumph. "Therefore will not we fear, though the earth be
removed, and though the mountains be carried into the midst
of the sea; though the waters thereof roar and be troubled,

though the mountains shake with the swelling thereof. . . .
The Lord of hosts is with us; the God of Jacob is our
refuge."'
They are the ministers of peace and joy. They follow their
Master in service of hand and tongue and spirit for the heal-
ing and relief of suffering mankind. And in the midst of the
confusion of men, the wrack of nations in war and catas-
trophe, the fear, the desperation, the frenzy of demon-ridden
humanity, they steadfastly proclaim the news of salvation and
the coming in glory of the King of kings.
Here is power! transcendent power! power that brought
the world into being, that set the life in the soil, that stanches
the wound and revivifies the ailing life, that year by year
and season by season sets forth the joy of the resurrection, in
bursting bud and living leaf and flower and fruit. Here is
power! omnipotent power! that lights- the suns and the
worlds and the vast infinitude of the heavens, and by -every
glowing morn sets hope in the darkened lives of men. Here
is power! divine power! that calls to chaos, and it becomes
order; that calls to the sunbeam, and it becomes the spectrum:
that speaks to the lightning, and it governs the world; that
holds the earth in its hand as it holds the atom. and that 'in
the soul of man, in silence deep, declares, "Be still, and know
that I am God."
• This is the century of power. This is .the age of which
it was prophesied: "Many shall run to and fro. and knowl-
edge shall be increased." Knowledge of truth shall overcome
the knowledge of error; and the power of righteousness shall
triumph over the power of evil. Men, rebelling against the
decree and' the name of God, may make their bricks and
burn them thoroughly, and scoop their slime for mortar, and
build their Babel to reach to heaven.' But their puny inven-
tions and their fearful secrets, allied to all the diabolic power
of Beelzebub, are but the shaking of a spear against the fire
of God. For it is also prophesied:
"At that time shall Michael stand up, the great prince
which standeth for the children of thy ' people: and there
shall be a time of trouble, such as never was since there was a
nation even to that same time: and at that time thy people
shall be delivered, every one that shall be found written in
the book And they that be wise shall shine as the bright-
ness of the firmament; and they that turn many to righteous-
ness as the stars for ever and ever." '°
7 Daniel 10, 11; Revelation 13:11-18.

Daniel 12:4.
Psahns 82:6.
7 Genesis 3:5.
1 Corinthians 1:26, 27.
0 Revelation 14: 4, 5.
7 Matthew 25:31-46; Luke 13:25-30; Revelation 21:27.
• 8 Psalms 4-6.
Genesis 11:1-9.
7 ' Daniel 1?: 1-3.
SECTION II
Reorganization
4011111 C. KARA
•
Mrs. Ellen G. White Addressing the History-making General
Conference Session in the Bailie Creek Tabernacle, 1901
CHAPTER 2
THE GREAT CONFERENCE
T HIS will be the most important conference ever held

by the Seventh-clay Adventist people." The words were
spoken by President George A. Irwin in the tabernacle
at 'Battle Greek, Michigan, at the opening of the General Con-
ference of 1901. He was looking clown into a sea of faces that
filled the great church. Nigh two hundred and fifty delegates
from the United States and many countries overseas occupied
the center of the auditorium, the nucleus of' an assembly five
thousand strong that, cramming to its utmost capacity - the
tabernacle—auditorium, galleries, opened vestries—over-
flowed and turned away by the hundreds.
"The most important conference." He said it not as a
boast but as a prayer. His complete statement was: "I think
it is hardly necessary for - me to say to the delegates and
brethren assembled, in view of the time of great peril in which
ice are living, and in which we are convened to consider the'
important interests of the cause of God, that this will.be the
most important conference . ever held by the Seventh-clay
Adventist people." ' He was right. . .
The most important conference? Why? Because it could
present an array of accomplishments unparalleled in its
history and outshining- the deeds of other religious bodies? No.
Because it could stand as on a mount of victory, to view the
rout of the enemy and hail the triumph of its cause? No.
Because its resources were increased beyond calculation and
the path to glory was strewn. with roses and delight? No.
Because it brought together men the most learned, the wisest,
the most astute, the most wealthy, the great and famed of
earth? No. But because, in the face of difficulties internal and
. external, of failures many and dangefs rife, of faith tried and
often wanting,- of problems that rose like a wall to bar further
29
30 • Christ's Last Legion
progress, this people had bowed its heart in prayer and con-
fession, and had come to hear the word of the Lord, resolved
to rise up and conquer in the wisdom and might of Christ. That
prayer and that humility and that high resolve would be hon-
ored by the God of heaven. "Let not the wise man glory in his
wisdom, neither let the mighty man glory in his might, let not
the rich man glory in his riches: but let him that glorieth
glory in this, that he understandeth and knoweth Me, that
I am the Lord which exercise lovingkindness, judgment, and
righteousness, in the earth: for in these things I delight, saith
the Lord."'
They might, indeed, have found encouragement in the
statistics of their growth and in the historic associations of
their present conference. Forty-one years before, in this city,
in a little wooden church a long block to the west, the first
steps toward a general church organization had been taken,
in the decision to form a legal body to hold property and in
the adoption of a denominational name. One year later the
first local conference, Michigan, had here been formed, and
after two more years the first General Conference organiza-
tion. These closely linked events marked an epoch in - the
history of this church. To reach that point of organization had
taken the first eighteen years .of the church's life. Since then,
double that time had, passed:, many developments had come,
. the field of operations . had greatly expanded, the resources
of the church had multiplied, the problems had grown more
complex.
At that first General Conference, thirty-eight years before,
there had been just twenty delegates, from six States of the
American Union; now there were 237, from the United States,
Canada, a number of European nations, the continents of
South America, Africa, Asia, and Australia, and islands of the
sea. The membership had multiplied twentyfold, from 3,500
to 75,000. The church's financial support, then unorganized
and haphazard, had taken form in tithes and offerings,
which in this year amounted to over half a million dollars.
The Great Conference 31
The literature, which in the '60's was in one language only

and put out by one small publishing house, now was a thou-
sand times greater in volume, in twoscore languages, and
employed thirteen publishing houses, ten of them outside
America. The medical missionary work, almost nonexistent
then, now included twenty-seven sanitariums and thirty-one
treatment rooms, vegetarian restaurants, a medical college,
institutions for orphans and for aged persons, and a ministry
that reached from the highest of men to the outcast in the
slums of the city. There had been no denominational schools;
now there were sixteen colleges and academies and the be-
ginning of an elementary and a secondary system of education.
If men were justified in boasting of progress, in taking
pride in accomplishments, these men might vaunt themselves.
But the work was not of men; the work was of God—And but
for the interference of unsanctified spirits, it might have been
infinitely greater. The omnipotent God requires humble men
through whom to work His mighty works. "Thus saith the
high and lofty One that inhabiteth eternity, whose name is
Holy, I dwell in the high and holy place, with him also that
is of a contrite and humble spirit, to revive the spirit of the
humble, and to revive the heart of the contrite ones."
Fair and promising were the winds that blew -from the
far quarters of the earth, bearing the messages of providences,
of conversions; of progress of the gospel. The delegates testi-
fied throughout the conference:
Four thousand members in Europe, which a quarter cen-
tury before had but a handful. And eleven hundred of them
in Russia, where the message began and continued in im-
prisonment and exile. Bound for Siberia, Adventist men stood
on one side of a line, separated from their families by soldiers,
no farewells possible. "Are you not discouraged?" Conrach
asked one daughter. "No," she answered, "God still lives. And
if we are ever to go to work, it is now. All they can do is to
send us where our fathers have gone." And soon they had
twice as many believers in that place, while the exiles carried
Christ's Last .Leginiz
the truth farther into the hinterland.' Through bonds and

exile Asiatic Russia received the message.
Africa held out her hands. Stephen Haskell stood under
a tree in the presence of a paramount chief, and Kalaka
interpreted for him. The chief had a long.story of grievances
against his underchiefs, because they would not agree with
him. "I see how things ought to go," he said, "but my council
will not do as I Say." The missionary pointed to the tree.
above their heads. "Do you see that. tree? There are no two
limbs on it just alike, yet it makes a tree and does the work
of a tree. Do not expect all your" chiefsto see just as you do.
but work together with them as the limbs and the leaves of
the tree work together." "Oh, I see!" cried the chief; "but
you must come and teach us." And Freeman went up and
opened a mission.' •
South America, on the east coast mostly but Chile also,
was receiving the light. In Santa Fe Province, Argentina.
where the Kalbermatter brothers and father had hung up
their pipes and tobacco "before the Lord," 0 as the Gibeonites
had done to the sons of Rizpah,' there was a struggle in their
souls over tithing; for they had great possessions of herds
and flocks. "I am sending you away," said the father .to West-
phal, saddling up; "you are just like the Catholics, striving to
get our money." But the Bible conquered him; and a little
later, when the treasury in Buenos Aires was empty, one
morning the postman stuck a letter in the gate. Inside was
two hundred dollars, sent by Kalbermatter as tithe'
The Thurstons went to Brazil in 1894 as self-supporting
missionaries and to establish a book depository. "I don't
think it is time to open the work in Brazil," one official told
them, "but if you want to open it on your OW11 responsibility,
and if it is a success, then we'll father it." "I would not go
one step," said another brother. But they said, "We are
going." And they went. Out of conditions of privation and
want the Lord delivered them. Some colporteurs had preceded
them: Graf, Spies, Snyder, Stauffer. Nowlin. Much .opposition
was shown them by priests and mobs. Stauffer was clubbed

and disabled, and, when he could walk, was haled into court.
There he confounded his enemies with the Bible. The man
who had clubbed him confessed; and was converted. Another
who bore false witness in court had his tongue immediately
paralyzed. A good church was raised up. Other workers were
knifed and beaten and jailed, but the truth spread. The mis-
sion now had a membership of seven hundred.°
Australia held 2,300 Sabbathkeepers, a missionary-minded
people, schooled by the Whites, mother and son, and Haskell
and Corliss and Daniells to vigorous action and innovation in
field methods and organization. This field, pressed by the
rapid progress of its work and inspired by instruction from
Mrs. White, developed a form of organization and a system
of operation which were to prove the basic model for the
whole denomination. Elder A. G. Daniells, elected president
of the Australian Conference in 1893, found the message
spreading into the states of the Commonwealth so far and
so fast, and the different phases of the work developing so
broadly, that he counseled a division yet a union of fields
and a distribution of responsibilities among a greater num-
ber of men. In consequence there was organized, in 1894, the
Australasian Union Conference, consisting at first of the
New Zealand and the Australian conferences, but expecting
and experiencing soon the division of the Australian field
into several conferences.
W. C. White was elected president of the union; A. G.
Daniells, vice-president; and L. J. Rousseau, secretary." A great
increase in the individual worker's responsibilities, a mini-
mizing of central authority, and encouragement of initiative
and burden bearing made a distinct departure from the tra-
ditional government. Departments were organized for the
Sabbath school and the colporteur work, and soon for the
medical, educational, and missions work. They were ready-
ing for invasion and missionary control of the great island
field at their hand. This initial movement toward reorganiza-
2
tion was most significant, in view of the changes to come at

the General Conference.
From the islands of Oceania came word of Samaritan
service and home teaching and new visions of Christianity
and developing native workers; " from the islands of the West
Indies and the Central American and Mexican mainland,
tales of colporteur heroism, medical miracles, the cleaving
of the seas by the missionary schooner Herald."
Asia had been entered only at three widely separated
points: Turkey, India, Japan. China was touched merely at
Hong Kong, by La Rue. In Turkey, Baharian was confined
to his own city •by government orders, but he had lighted fires
which would not be quenched. "I see that the devil does not.
want our money to go to the cause," said the church treasurer
of a company up in the Anatolian hills who had been impris-
oned for four months for collecting tithes; "therefore I shall
the more diligently gather up the tithes." From India, where
Georgia Burrus was engaged in zenana work, was heard the
call of a mother: "Come, 0 you women, come and hear! This
is the mem padre who says their Jesus is coming soon. His
signs are in the earth: wars and famines and pestilences and
earthquakes! She says their Jesus is coming!" From Krum's
treatment rooms in Jerusalem: "Two lame persons walk, one
deaf girl now hears, sick of all descriptions are being healed:
besides, I have more openings for Bible work than for-
merly." "
These are but a few spotlighted items in reports- of prog-
ress around the world. Spontaneously the delegation broke
into song, and the congregation swelled the refrain:
"Words of cheer from the battlefield of life,
Welcome tidings from the war;
Glorious news from the grand and holy strife,—
Soon the conflict will be o'er."
Yet, though this people had gone further in the work of
reform than any other people, though they had devoted
themselves uniquely to the completion of the gospel mission.
The Grenl Conference 35
though among their leaders were men who were earnest,

humble, teachable, enterprising, still the picture was not per-
fect. The standards of God are high beyond man's thought.
To this people God had given the message to Laodicea:
"Thou sayest, I am rich, and increased with goods . . . ; and
knowest not that thou art wretched, and miserable, and poor.
and blind, and naked: I counsel thee to buy of Me gold . . .
and white raiment . . . ; and anoint thine eyes . . . . that
thou mayest see." "
But though God sees in His people defects which they
cannot see, and counsels and corrects them accordingly, He
also sees virtue and promise which their enemies cannot see.
Critics may pounce gleefully upon the faults of Christians
and the church, but God is their defender. In Zechariah's
vision the high priest, Joshua, stood before the Lord clothed
with filthy garments, and Satan stood at his right hand to
resist him; but God said, "Take away the filthy garments from
him"; and to Joshua, —Behold, I have caused thine iniquity
to pass from thee, and I will clothe thee with change of
raiment." It takes but repentance and humility of spirit
to convert the Laodicean into the Philadelphian.
Though, in accordance with His design, God must ad-
minister His salvation through fallible men, who often bring
postponement to His plans and shame upon His name, yet
there will be no final failure. Patiently but firmly, compas-
sionately yet inexorably, He moves to the accomplishment of
His purpose. His objective is not a clocked finale; it is the
development of the divine image in human lives. And so He
bears with men, and corrects them, and loves them. And so
He makes the church the instrument of His plan. "Enfeebled
and defective, needing constantly to be warned and coun-
seled, the church is nevertheless the object of Christ's supreme
regard. He is making experiments of grace on human hearts,
and is effecting such transformations of character that angels
are amazed, and express their joy in songs of praise." '°
The church embodied in the Seventh-day Adventist de-
nomination needed "constantly to be warned and counseled."

The subtle temptation that assails all disciples—"We have
the truth, and so are ticketed to heaven"—did not by-pass
them. And with increasing prosperity they were inclined
to "settle on their lees," to cease to be missionary-minded
and to sink into spiritual sloth. Battle Creek was the vortex
of this tendency: to slide into Battle Creek was to arrive in
Jerusalem, and once in Jerusalem you had no more to do.
Yet all was not apathy in the headquarters church. Mem-
bers strove to meet God's requirements; leaders sought to
follow His directions. There was much missionary activity—
in the wide distribution of literature, in "Christian help
work" (ministry to the sick and the needy), and in personal
evangelism. (cottage meetings, prayer meetings, and solicita-
tion for Christ). Now and then some family, answering to
calls from the Spirit, moved out to more barren fields, there
to witness and work. The sanitarium had a high spiritual
pulse, and its workers were active in relieving want and sick-
ness in the community and farther afield. The college, in
the beginning of the school year in 1899, experienced a
remarkable revival among its faculty and students. For days
the Holy Spirit wrought upon their hearts and controlled
their actions, so that no formal classes could be held. Prac-
tically the entire student body experienced conversion or
deeper consecration. For months they went out two and two
to neighboring communities, and held revival and evangelis-
tic services, and the religious atmosphere was filled with the
ozone of heaven. What was to be seen in Battle Creek was
also to be found in other churches throughout the field.
The leadership of the church listened to the testimonies
which came to them from Mrs. White, working and praying
and counseling from far-off Australia. These testimonies
called for deeper heart searching, for abandonment of selfish
designs, for broader vision of world needs, for distribution
of centralized authority and power. In the General Confer-
ences of 1897 and 1899 sincere efforts were made to measure
up to these appeals. Confessions were made by men high
and low where they were at fault; plans were laid and put
into operation for broadening the boards of control. Yet they
did not go far enough. So difficult is it for man to see himself
and his plans and his methods in the light of God's wisdom.
There were assets. The heavenly vision, though dimmed,
was not lost. Men and companies there were who daily sought
God for His counsel; and before their eyes the Son of Right-
eousness revealed the virtues and the purposes of Christ. The
Christian pioneer spirit was still manifest in vigorous mis-
sionary efforts throughout the world. The potential financial
resources of the church had greatly increased (estimated by
one speaker as sixty million dollars)," and needed but the
invigorating influence of the Holy Spirit to be placed more
fully at Christ's command.
In the educational field the church had made, and was
making, great strides. The elementary and secondary church
school system had been accepted and established; and the
influence of these schools upon the children and youth and
upon their parents was telling for greater consecration and
greater power. Reforms in curriculum, in methods, and in
aims characterized the higher schools. Thus the youth were
being more fully, competently, and objectively trained for
service. The medical missionary work was thriving, and
bringing returns of healed bodies and rescued souls. Based
upon the sanitariums, its ministry reached out in many direc-
tions. In the cities rescue missions were operated and lodging
and boarding places for the poor and needy provided. Farms
were found on which the salvaged could be placed for re-
habilitation under better conditions. Through gifts and earn-
ings the Haskell Home for Orphans at Battle Creek and the
James White Memorial Home for aged persons were estab-
lished. A medical college had been founded, with headquarters
in Battle Creek and Chicago.
Despite these assets there remained still great dangers for
the church. The heart of the difficulty, as always, lay primarily
38 Christ's Lust Legion
in personal, individual lacks, and consequently, in failure

to perceive and to act wisely and spiritually en masse in the
degree required. The call of God to this church of the last
days was, and is, for consecration equaling the consecration
of the apostolic church; yes, surpassing it. To this end came
the message of justification by faith, a truth never grasped in
its fullness by the church of any period. To lose self in the
depths of the love of Christ means complete transformation
in physical, mental, social, and spiritual habits and activities.
The denomination had nominally accepted that doctrine,
and individuals in it had gone deep and far, but not deep
enough or far enough. And there were bafflement and distress
and need. God was seeking to relieve that want, but it could -
be clone only in His way.,
There was a problem of organization. The greatest ques-
tion facing this conference, involving in some respects all the
other questions, was that of so distributing the responsibilities
and of so reducing the authority of a small group that free-
dom of action and enterprise might be accorded to the
workers in local and regional territory. This reform envisaged
a reorganization.
Thirty-eight years before, a great victory had been won
. in deciding upon any organization at all. If that organiza-
tion had not occurred, there would have been no cohesion

mid no progress. The polity then adopted was best fitted to
the needs and the size of the denomination. But.as time went
on and the work grew, it became apparent at one point or
;mother that more media of operations were needed. First, the
Sabbath school work developed, and by degrees there emerged
the International Sabbath School Association. Then the sani-
tariums and the health work grew, and in time there came to
be an International Health and Temperance Association,
later (1893) the international Medical Mii.onary and Be-
nevolent Association, with many branches. Then the over-
seas mission work was taken under the wing of a Foreign
Mission Board. The religious liberty work was organized as
The Great. Conference 39
the International Religious Liberty Association. The schools

were owned and managed by local constituencies and boards,
with only a nominal -allegiance to the General Conference.
The publishing houses were independent of one another and
of the General Conference, but together they developed the
colporteur work, and managed it through State agents. The
distribution of literature, however, had another outlet in the
Vigilant Missionary Societies first organized by S. N. Haskell,
resulting in the International Tract Society.
All these agencies were independent or semi-independent,
and worked together or at cross purposes according to the
degree of divine grace in the hearts of their members and
officers. Nominally the General Conference was the parent
of them all; but the reciprocative organizations creaked in
operation, sometimes 'got out of hand, and were disciplined
to a degree, like the obstreperous adolescent children of an
ill-managed family, by the increasing arbitrariness and
severity of the parent.
Thus there came to be what Mrs. White denounced as
the exercise of "kingly power." The fortunes and fates old
several of these organizations were controlled by interlocking
directorates, wherein a few men in Battle Creek (and in lesser
degree in Oakland, on the Pacific Coast) who were influential
members of nearly all the boards could put their veto or their
approval upon the work. Distrusting this state of things, the
people restricted their liberality, and scarcity of funds exas-
perated the situation.
Certain of the organizations, however, being more vig-
orous and assertive, appeared to suspicions eyes ready to grasp
all power and authority, and become rivals to the General
Conference. Especially was this the case of the International
Medical Missionary and Benevolent Association, with several
affiliated State organizations. This association in 1901 em-
ployed more people than did the General Conference, and
commanded more income. It was vigorous and missionary-
minded; and under the dynamic leadership of Dr. J.
Kellogg had pushed its activities into neglected fields of serv-

ice which should have been the work of the whole denomi-
nation. Dr. Kellogg and his associates indeed desired that it
should be the whole church's work; but, often defeated and
discouraged by the lax loyalty to health principles and the
health message on the part of many ministers and people,
they were determined to push ahead even if they left the de-
nomination behind. Some felt that they aimed to become a
separate movement. In less degree the Foreign Mission Board
and the Sabbath School Association were restless and impa-
tient over restrictions and impotence, and the publishing in-
terests, finding a profitable field in commercial printing, were
threatened with worldliness and loss of zeal.
This situation must be corrected; and the correction in-
volved, first of all, personal conversions, and second, a reor-
ganization that should, on the one hand, bring all elements
within the shelter of the denominational organization, and on
the other hand distribute responsibility to those who were
doing the work. Could it be done? There was a complex prob-
lem of management. The financial demands of the work,
spreading rapidly throughout the world, were more than the
officers and boards knew how to meet. In their perplexity
they borrowed money, mainly, it is true, from members of
the church and from the. publishing houses, but in emergency
from banks and other loan agencies. At this General Confer-
ence the treasurer's report revealed that the administration,
during the biennial period, had expended over $15,000 above
its receipts, the difference having been borrowed. Its cash in
hand was $32.93. The sanitariums and other medical enter-
prises had fared better, not only balancing their books, but
expending considerable sums in missionary work. Still, be-
cause of expansion and improvements, much of their capital
was borrowed. The Battle Creek Sanitarium was paying inter-
est on $200,000 in loans from Adventists alone. All the schools
had debts, incurred both in operation and in expansion, which
were to them overwhelming, aggregating $330,000. Battle Creek
College, the most heavily burdened, had an $84,000 debt on a
plant worth $108,000, and this was mostly loans. It had be-
come the accepted pattern of management to operate on bor-
rowed capital.
Beyond the Atlantic this policy had come to its fruitage.
The printing of a paper and some tracts, begun by Elder J. G.
Matteson in his home a quarter century before, had developed
into a publishing business in Christiania (now Oslo), Norway.
But to a great extent it had done so on borrowed capital; and
to pay the interest, loans were made at the banks. When a
financial depression hit the country in 1899 these loans were
called, and the capital loans also. Unable to meet the strain,
the Scandinavian brethren appealed to America for help. The
Foreign Mission Board sent them $5,000, which, however, was
but a stopgap. They appealed again, and the Mission Board
sent them $3,000, with the statement that this was the last
possible help they could give.
The Christiania men asked their creditors for a moratorium
of six months, to try to get their finances into shape. They
hoped, like Jabesh-Gilead, to get help from their brethren in
America within that time. When their appeal came the Gen-
eral Conference sent over a committee, I. H. Evans and J. N.
Nelson, to investigate. They reported that there was a debt of
$81,084, all immediately due. The General Conference Com-
mittee thereupon decided that the case was hopeless, and that
they must allow the Scandinavian publishing house to go into
bankruptcy and let the creditors take the assets and the loss.
And they so informed them.
Then there came from Mrs. White, living in Australia, a
letter saying that this was wrong, that the house should be
rescued, for its failure would bring great depression upon our
people and be a disgrace to our cause. Taking courage from
this counsel, the General Conference Committee called to-
gether the State conference presidents, with the Mission Board,
and prepared a fresh proposition: If the creditors would give
them time, they would pay the amount in full, in three annual
Christ's' Last. Legion
payments. This proposition the creditors gladly accepted, say-

ing that the church had reinstated itself in their esteem. This
proposition and promise, brought to'the conference, received
confirmation and execution.'
In the matter of the school debts a unique and spirit-stir-
ring plan had been laid to lift them. Mrs. White offered to
give a freshly prepared book manuscript for the relief of the
debts of the schools, on condition that the publishing houses
also forgo their profits and that the people of the church take
hold to sell the book without commission." This book was her
exposition of the parables of Jesus, and it was entitled Christ's
Object Lessons, a book which now through nearly fifty years
has proved its lasting inspiratidn and power in the lives of
millions. The fire was kindled, and it burned with amazing
speed. The. Review and Herald and the Pacific Press arranged
to publish '300,000 copies for the bare cost of material, do-
nating their labor; and a popular fund was raised for this and
for the costs of handling. To manage the campaign, a Com-
mittee on Relief of the Schools was appointed, with S. H.
Lane, chairman, and Dean P. T. Magan, of Battle Creeks Col-
lege, secretary. The latter devoted a great part of his time to it.
The campaign was begun in the spring of 1900. Churches
were aroused to take quotas of books amounting to six copies
a member, and to sell them to the public. Many a quiescent
church member and many a minister who had thought they
could never sell books were stirred to action, and in the experi-
ence found a great increase of spiritual power and an unex-
pected public interest. Moreover, there was instituted a reform
in financial policy, an abhorrence of debt, and a determined
effort to avoid it. At this General Conference, Professor. Magan
reported . that about $57,000 had already been raised by the
sale of Christ's Object Lessons in America, that plates had
been shipped to Australia and England for publication there,
and that translations and plates were being preparedfor Scan-
dinavia and Germany."' This work, thus barely begun, contin-
ued for several years in this special purpose, until, largely by
The (,real Conference 43
its aid, the debts were paid off and, more important, there
was a thorough and lasting revival of home missionary and
literature work by the entire membership.
With these problems and these varied interests the dele-
gates now came to the conference. Many fac6d the meeting
with dread. As was confessed when the conference closed,
"hardly a delegate appeared at this session who did riot antici-
pate worry, and even. disaster more or less serious. . . . Whis-
pers of'disintegration were borne from ear to ear, and specu-
lations as to the final result were rife." Mrs. White herself
declared: "I was troubled before leaving California. I did not
want to come to Battle Creek. I was afraid the burdens I
would have to bear would cost my life.... . I said that I could
not go to Battle Creek. . . . But night after night I was speak-
ing to a congregation like the one now before rne. Then
would wake up and pray, saying, 'Lord, what does this mean?'
I thought that I could not go to Battle Creek; but when 1
found that my mind was there, and that in the night season
was working there, I said, 'I think I will have to go.' ""
And when she came she went immediately to work. The
clay before the conference opened she called a meeting in the
college•library of the heads of the work—conference officials,
educators, physicians, publishers—and outlined to them in un-
mistakable language the course that must be followed. It was
a preview of her address to the conference the following clay.
There must be an end to "kingly power"; no more should one
man or a few men at headquarters determine the extent and
the extension of the work throughout the world. There must
be a reorganization of the church body and polity. Greater
liberty must he accorded; responsibility and authority must be
distributed to rest in every case primarily upon the workers
in each separate field. There must be a regeneration of 111C11
or, where necessary, a weeding out of unprofitable servants.
There must be a change in financial policies. The means which
the Lord through His people provided for the work should
not be selfishly hoarded in favored places, but under the coun-
sel of a broader body be equitably distributed to the cause

throughout all the world. Better trained and more consecrated
talent was needed in business lines. Debt was to be "shunned
like the leprosy." There must be a pressing together in place
of the division, suspicion, and opposition shown by many. The
evangelistic work, the literature work, the medical work, the
educational work, were to be united in bonds both fraternal
and organic.
Her words were not the orders of a taskmaster; they were
the counsel of a commissioned servant of God who had earned
the respect and reverence of a people she had helped to guide
from the beginning. Lone survivor of the first pioneers, she
had witnessed the ascent and growth of a cause which in the
beginning had not where to lay its head, but now lodged and
camped and fought and won its victories the world around.
She had seen the fulfillment, in significant part, of that early
vision in which the little flame kindled in New England grew
to be streams of light that went clear round the world; and
she had not stood idly by to watch it. With her husband and
with Joseph Bates she had spread the first little fires when
there was none to help. With them and with later workers she
had labored and toiled and wept and prayed and counseled.
and guided until the young church took frame and form. Her
early companions passed, one after the other, to their rest;
she toiled on. In bereavement, yet in courage, she went to
Europe when it was barely entered by the Advent message,
and there she builded sturdily and well. She turned to the
other side of the world, and when the work was in its infancy
in Australia she 'went there and threw the enthusiasm and
wisdom of her presence and counsels into building a constitu-
ency that now in vigorous fashion was furnishing a leadership
for the whole denomination. Through it all her counsels, born
of God, had shaped and molded the work of the church, de-
spite the laggard following, the neglect, the misunderstanding,
sometimes the opposition and the disaffection of some. And
she had come now, not only because of her vast experience,
her self-abnegating love, her selfless devotion, but also and su-
premely because this people was convinced of her selection by
God to speak His word—she had come to a position where,
when she spoke, men of the church, leaders and people, must
take heed.
The council of that morning appointed a committee to
frame its desires for presentation to the conference. Vital de-
cisions were made. If there had been any cut-and-dried plan
for the General Conference, any order of business arranged,
any elections rigged, they were all thrown overboard. It was
decided to present an entirely new program to the conference
on the morrow.
The General Conference opened in the tabernacle at 9
A.M., Tuesday, April 2, with G. A. Irwin in the chair; L. A.
Hoopes, secretary; and F. M. Wilcox, assistant; A. T. Jones,
editor of the Bulletin, with W. A. Spicer assisting. The presi-
dent made his opening remarks; the delegates were seated; a
number of new conferences were admitted; and, the organiza-
tion completed, President Irwin gave his address, citing the
progress made during the biennial term, remembering the
warriors fallen in battle, praising the Lord for His beneficent
guidance, and invoking His continued care.
The Chair: "The Conference is now formally opened. What
is your pleasure?"
Thereupon Mrs. White came forward, and spoke as fol-
lows:
"I feel a special interest in- the movements and decisions
that shall be made at this Conference regarding the things
that should have been done years ago, and especially ten years
ago, when we were assembled in Conference, and the Spirit
and power of God came into our meeting, testifying that God
was ready to work for this people if they would come into
working order. The brethren assented to the light God had
given, but there were those connected with our institutions,
especially with the Review and Herald office and the Confer-
ence, who brought in elements of unbelief, so that the light
that was given was not acted upon. it was assented to, but no
special change was made to bring about •such. a. condition of
things that the' power of God could be revealed among His
people.
"The light then given me was that this people should
stand higher than any other people on the face of the whole
earth, that they should be a loyal people, a people who would
rightly represent truth. The sanctifying power of the truth,
revealed in their lives, was to distinguish them from the world.
They were to stand in moral dignity, having such a close con-
nection with heaven that the Lord God of Israel could give
them a place in the earth.. . But they departed from that
light, and it is a marvel to me that we stand in as much pros-
perity as we do to-day. It is because of the great mercy of our
God, not becauSe of our righteousness, but that His name
should not be dishonored in the world."'
Then followed in even greater detail what she had pre-
sented the day before to a select company of workers. The
whole conference heard; the people heard; and there was re-
joicing. If any were confounded, they kept silent. Indeed, there
was in the congregation'.a spirit of confession, a spirit of hu-
mility, a spirit of reform, a spirit • determined to take right
steps, to cut off the evil and to espouse the good.
The chair called for action; and A. G. Daniells responded
by referring to the instruction received yesterday and the de-
cision reached in consequence. As chairman of that meeting
and of the committee it appointed, he embodied their con-
clusions- in a resolution to constitute a large committee, rep-
resenting every department and interest of the work and the
various quarters of the field, this committee to consider the
broad interests of the worldwide work, and to recommend to
the conference what procedures it should take. "And if
we will throw away our preconceived opinions, and will step
out boldly to follow the light He gives us—whether we can
see clear through to the end or not—God will give us further
light; He will bring us out of bondage into glorious liberty."
He was supported by S. N. Haskell, W. W. Prescott, E. J.

Waggoner, and W. C. White. With little discussion the motion
was adopted. The committee thus formed, consisting of about
seventy-five persons representing every phase of the work, re-
ceived the name of •the Committee on Counsel.'
Through this initial action there was evolved a thorough
reorganization. The Committee on Counsel delegated its prob-
lems to appropriate subcommittees—Conference Organiiation,
Finance (More Equal Distribution of Funds), Education, Can-
vassing and Colporteur Work, Camp Meetings, Publishing,
Sanitariums, Foreign Missions, Religious Liberty, and the
usual_ committees on operation—which in the main reported
directly to the conference. At the second meeting the Commit-
tee on Counsel rendered enough of a report to enable the
conference to proceed upon its business; and this was in effect
its only report, the committees which it had appointed appear-
ing thereafter in the role of committees of the conference.
The conference had not proceeded far, however, before the
initiative in reorganization was seized by the Southern field.
Neglected child of the American family of conferences, it had
received the special attention of Mrs. White, whose son, J.
Edson White, in response to her testimonies, had lifted the
Negro work in that field to a respected and vibrant life. Mrs.
White visited the field and consulted with the workers on her
way to the General Conference. Now, at the third meeting.
the South brought in a memorial, petitioning that it be con-
stituted a union conference, after the order of Australia, with
a good degree of self-government, but not abjuring the finan-
cial help of the General Conference. The memorial was pre-.
sented on behalf of the field by Smith- Sharp, the recently
elected head of a proposed new little conference, the Cumber-
land. For a field that contained only two small and rather
weak conferences, with a third applying here for admission, its
institutions consisting of one struggling publishing plant, one
or two treatment rooms, and three small schools, it appeared
like a piping adolescent in the family of older members. But
it had the confidence of a David: it had heard the voice of

God, and it made ready its sling and five smooth stones and
went forth to battle.
" The memorial was favorably received by the conference. Its
purpose was endorsed by such speakers •as Prescott, Haskell,
White, Lane, Olsen, and Daniells, every one advocating
stronger financial and moral support than had formerly been
given. Then Mrs. White spoke, and in her plea for the South-
ern field she touched still further on the principles of local
government and personal responsibility to God, which were to
be included in the plans for reorganization; and she advocated
for all America and for the whole world the same type of or-
ganization which the South had proposed. The memorial was
adopted; and the delegates from the South proceeded to draft
a constitution which became the model of the other unions
into which, before the conference closed, the entire field was
divided' At the appeal of Mrs. White, Robert M. Kilgore re-
turned to that field, and was elected the first Southern Union
Conference president.
Reorganization had the right of way. The Committee on
Reorganization made reports, supplemented by reports from
the Finance Committee, which in the aggregate resulted in
these changes:
1. The world field was organized into union conferences
and union missions: eight union conferences in North Amer-
ica; five union conferences in Europe, including the Levant,
all comprising a General European Union Conference; the
Australasian Union Conference, comprising Australia, New
.Zealand, Tasmania, and the South Pacific island field. Union
missions were areas in which the work was as yet weak or un-
developed, and which, with their several constituent mission
fields, were placed under the care of the General Conference;
their creation looked to their future organization as self-gov-
erning fields. Such areas then were South Africa, Southern
Asia, Eastern Asia, Central America, and South America.
2. The General Conference Committee was to be com-
posed of twenty-five members (soon expanded), representing
all phases of the work and all great areas. It was to organize
itself (and thus, indeed, the General Conference administra-
tion), electing all officers, including a chairman for such time
as it might determine. The opinion was voiced on the floor
that this might mean that no man would be chairman for
more than a year. This provision was the extreme fruit of a
fear of "kingly power." It was felt by some that a sharing of
the chairmanship would help to ward off that evil. This pro-
vision remained in the constitution for two years, until the
General Conference of 1903, when it had become apparent
that strong administration required permanency, and provi-
sion•was made for conference election of a president and all
other officers. In the meantime, however, the committee prac-
tically settled the question by electing A. G. Daniells perma-
nent chairman; and he was therefore in effect president of the
General Conference from 1901 on.
H. E. Osborne was elected secretary, H. M. Mitchell treas-
urer, and H. E. Rogers clerk of the Committee. W. W. Prescott
was elected field secretary of the Foreign Mission Board; and
W. A. Spicer, corresponding secretary." As the work of this
board became the chief business of the General Conference,
the merger was completed in the 1903 session, and Elder Spicer
was elected sole secretary of the General Conference.
3. There were certain independent organizations to be con-
sidered. The General Conference Association, a legal body
which had been formed in 1887 to hold the property of the
General Conference, was not affected by any legislation at this
conference. Indeed, its membership was practically that of the
General Conference Committee, and it was the legal represent-
ative of the General Conference. However, in the case of the
Foreign Mission Board, which was also a corporate body, com-
petent to hold property as well as to direct operations, it was
decided, after considerable discussion, to coalesce its supervi-
sory and operating functions with the General Conference; but
the continuance of the corporate life of the Mission Board was
left to the General Conference Committee, anticipating the

time when the property it held should be transferred to the
General Conference Association. This action was completed at
the 1903 meeting, by the abolition of the Foreign Mission
Board corporation, the General Conference baying already
taken over all the functions and work of the board; and its.
property now passing to the association.
The most difficult problem was that of the International
Medical Missionary and Benevolent Association and its affili-
ated institutions. This was the strongest, most compact, and
perhaps the. most virile of the denominational organizations.
Indeed, its charter made it undenominational; and; its type of
work attracting the favor of non-Adventists, it had received
substantial gifts and moral support from a number not of this
faith. However, its control was wholly in the hands of mem-
bers of the church.
There had been not a little antagonism between it and
some officials and leaders who saw in the vigorous prosecution
of the medical missionary work a threat to ecclesiastical con-
trol; whereas on the other side the health reform advocates
were aggrieved at the lack of personal adherence to health
principles and medical missionary enterprises exhibited by
some of their critics. The spirit of the conference, promoted
by 'Mrs. White and other spiritual leaders, brought in greater
harmony. But it was thought injudicious, and perhaps legally
difficult, to propose the absorption of the medical missionary.
organization by the General Conference; therefore a compro-
mise was proposed and effected by which it should have a rep-
resentation of six members in the General Conference Com-
mittee, and its own governing body should be composed of
members nominated equally by its constituents and the Gen-
eral Conference. This;too, came to a head in the 1903 General
Conference.
4. The union conferences were to be self-governing and,
in the main, self-supporting, but the stronger were to devote
their means as fully as possible to the support and extension
The (:real Conference 51
of the message throughout the world. They were exhorted to

apply their funds frugally to their own needs, and to send the
surplus to the General. Conference, which would apply them
to the worldwide work. This proposal was to eventuate in the
policy of the local conferences' giving a tithe of their income
to the unions, and the unions' giving a tithe to the General
Conference, while all bodies were to exhibit generosity there-
after in further gifts to the cause as they were able.
One other question was the removal of Battle Creek Col-
lege to the country. This had been advocated by E. A. Suther-
land and P. T. Magan, because the city environment was not
conducive to the highest ideals, and because the constricted
quarters of the institution did not permit the development of
industrial education and especially agriculture. The College
Board of Trustees finally committed themselves to the propo-
sition, but it was assailed both by some residents and by sev-
eral of the faculty.
In the fourteenth meeting of the conference, on April 12,
at 9 A.M., the relief of the schools through the sale of Christ's
Object Lessons was being considered. Professor Magan made
his report, and then Mrs. White took the floor. In the midst
of her talk. she said: "The school, although it will mean a
fewer number of students, should be moved out of Battle
Creek. Get an extensive tract of land, and there begin the
work which I entreated should ,be• commenced before our
school was established here,—to get out of the cities, to a place
where the students would not see things to remark upon and
criticise. where they would not see the wayward course of this
one and that one, but would settle clown to diligent study."
Again: "Some may be stirred about the transfer of the school
from Battle Creek. But they need not be. This move is in ac-
cordance with God's design for the school before the institu-
tion was established."
That same clay the Seventh-clay Adventist Educational So-
ciety (Battle Creek College constituency) voted to remove the
college from Battle Creek. Four clays later the Michigan Sani-
NEW ENGLAND SANITARUM CHURCH.

M. V. SOCIETY.
tarium and Benevolent Association (Battle Creek Sanitarium

constituency) voted to purchase the college plant to house the
American Medical Missionary College. Thus the way was
opened for Battle Creek College to move out into the country,
where it should have been located in the beginning. The
purchase price of $108,000 covered the remaining debt of the
college and left $26,000, a sum which must be greatly aug-
mented from other sources, to establish the school in a new
location.'
Thus the last moot question before the Conference was
settled. Perhaps nothing more signally indicated the new order
there instituted than this decision to remove Battle Creek
College from its base, and establish it in a location in con-
sonance with the counsel given at its founding. It was a definite
break with that policy of resting in harbor which had been so
fatal to previous attempts at reform. Now, action! and action
which would be followed by more actions, until a revolution
had been effected.
This General Conference of 1901, approached by most of
the leaders and delegates with apprehension, weighted with
problems administrative, financial, ideological, and social,
carrying the threat of deepened distrust and of disintegration,
proved instead to be the turning point toward unity, reform,
solvency, and ardent evangelism. In great degree there ensued
harmony of purpose and'cooperation in execution of the plans
laid. Not every problem was completely solved, but a formula
for solution was presented which, if faithfully followed in the
years to come, would mean success.
This happy result came not because of the power and vision
and diplomacy of the men whd-composed the confelence. Such
qualities might have ministered to increased arrogance and
pride and division rather than to fraternal union. It came
because, in answer to divinely inspired counsel, men humbled
their souls and sought God for pardon and guidance. Then
they were brought together in the bonds of .Christian love;
and the differences dissolved like mists, and the mountainous
problems became high vantage points from which to view the
road to the Promised Land.
The conference closed Tuesday, April 23, with a farewell
service for the appointees to foreign fields. It was a service of
triumphant faith and joy. United and invigorated, the church
faced forward to a greater work of world evangelization. The
"old hands"—Uriah Smith, J. N. Loughborough, S. N. Haskell,
G. I. Butler, A. C. and D. T. Bourdeau—stood with Ellen G.
White as the pioneers of the early days; and they were joined
by other men, some in the full prime of manhood, others young
and more vigorous, full of promise for the future.
The testimony meeting, mingling with an ordination service,
lasted through two sessions, the first at three o'clock in the
afternoon, the other at seven o'clock that evening. Testimonies
from veterans, many of whom had seen service in foreign lands,
testimonies from beginning workers, testimonies from lay
members, gave a chorus of thanksgiving and praise for the
wonderful work of God. And song welled up to express their
feelings:
"I fear no foe, with Thee at hand to bless."
"Then cheer, my brother, cheer!
Our trials will soon be o'er."
"Is there anyone can help us . . . ?
"Yes, there's One, only One,
The blessed, blessed Jesus, He's the One."
"Behold! behold! the Lamb of God."
The benediction was by J. 0. Corliss: "Again, our Father,

we render thanksgiving to Thee for the blessedness of the
Conference that is just closing. We thank Thee that Thou hast
distilled upon us the droppings of the Holy Spirit, and Thou
hast unified our hearts. Let our work in the future, 0 Lord,
be that which will unify, and the message that which will unify
those who are in the message everywhere throughout the wide
world. And now, 0 God, as we separate this night, let the
blessed Spirit that has been with us follow us. May we be

directed in the way, so that on Mount Zion we may all gather,
and sing the great song of redemption in. Thy kingdom. For
Jesus' sake. Amen."
Thus closed the last service of the conference, the echoes
of the benediction dying away with the sound of the clock in
the tabernacle tower over their heads, striking the hour of ten.
5 General Conference Bulletin, 1901, p. 17.

• 2 Jeremiah 9:23, 24.
3 Isaiah 57:15.
4 Ibid., p. 119.
Ibid., p. 234.
See volume 1 of this work, p. 616.
2 Samuel 21:8, 9.
S General Conference Bulletin, 1901, p. 327.
Ibid., pp. 122, 123.
Tear Book (S.D.A.), 1894, p. 61.
Cl General Conference Bulletin, 1901, p. 198.
Ibid., pp. 275, 276.
13 Ibid., pp. 247, 258.
14 Revelation 3:17, 18.
i5 Zechariah 3.
in Ellen G. White, Testimonies for the Church, vol. 7, p. 16.
General Conference Bulletin, 1901, p. 412.
ls Ibid., pp. 183, 184, 409, 410.
i9 Review and Herald, May 1, 1900, p. 283.
10 General Conference Bulletin, 1901, pp. 209-219.
21- Ibid., p. 457.
22 Ibid., p. 204.
Ibid., p. 23.
IC /bid, p. 35. •
23 Ibid., pp. 67-70, 132, 185.
26 Ibid., p. 377.
2' Ibid., pp. 213-219, 313.
CHAPTER 3
COLLEGE IN THE COUNTRY
T
HEY had the word to go, and they lost no time in seeking
where to go. Battle Creek College must be moved out of
the city, must be placed upon the land, must make agri-
culture the basic educational industry, must build its curricu-
lum according to the pattern given a quarter century before.
It was a pattern men had found hard to follow, because
their ideas of education took "too narrow and too low a
range," ' because their vision was dim and their faith small.
But in the 1901 General Conference, Mrs. White said:
"This move is in accordance with God's design for the school
before the institution was established. But men could not see
how this could be done. There were so many who said that
the school must be in Battle Creek. Now we say that it must
be somewhere else. The best thing that can be done is to dis-
poSe of the school buildings here as soon as possible. Begin
at once to look for a place where the school can be conducted
on right lines."'
Therefore the conference had barely closed when the presi-
dent of the college, E. A. Sutherland, and the clean, P. T.
Magan, began to look for a suitable location. They went forth
to search out the land, and they went in much the same fashion
that the ten spies went forth from Kadesh. The automobile at
the turn of the century was a curiosity, a plaything for the
rich and the adventuresome. And the roads were sandy trails
or muddy sloughs. But the popular predecessor of the motorcar
was the bicycle, evolved from the high-wheel, hard-tire type
to the low equal-size two-wheel, pneumatic-tire affair, which
quickly had everybody on the road. Hard-surfaced bicycle paths
were constructed between cities, but often the cyclist, if he pre-
sumed a journey, had to push through the scouring. spattering..
or dusty trails that answered for highways. .
55
Abandoning Old Battle Creek, the College Moved, in 1901, to a
Rural Location at Berrien Springs, Michigan. The Modern Adminis-
tration Building Is Shown in the Upper Picture
College in the Country 57
Forth, then, on bicycles went Sutherland and Magan, fer-

reting out the prospects that were named to them by well-
wishers or enterprising real estate men. They looked here and
they searched there and they examined everywhere—not so
very long, however; for Mrs. S. M. I. Henry soon introduced
them to a group of people who were proposing to start a school
they called The People's University. This group had had in
mind a farm near the little town of Berrien Springs, nine miles
from Saint Joseph and Benton Harbor on Lake Michigan.
However, they had encountered difficulties in their enterprise,
and were uncertain in their minds whether to abandon it or
perchance join with some others who might bolster their
exchequer. With this group a meeting was arranged in the old
Hotel Oronoko, on the main street of Berrien Springs, near
the bank of the Saint Joseph River. They gave information
and encouragement, and in the end, dropping their' project,
gave their option to the new enterprise, and cheered it on.
Berrien Springs had once been an important town in south-
western Michigan. It was a popular health resort, and it was
the first county seat of Berrien County; hence the big hotel,
and hence the now-abandoned courthouse and the brick jail,
most imposing building in the town, but now mutely pleading
for occupancy, so reversing Whittier's lines:
"Still sits the school-house by the road,

A ragged beggar sleeping."
Here sat a courthouse by the road, a ragged beggar to be turned

into a schoolhouse.
The town was not easy of access, but this, too, was counted
an asset. Certainly it would be a place "where the students
would not see things to remark about and criticise." They had
ever before them instead the works of God, from which they
might gather instruction in righteousness and in skill of hand.
To reach Berrien Springs, either you rode on the Michigan
Central to Niles and there took a hack or a private carriage, or
else you continued on to the next stop, Buchanan, where you
•
58 Christ's Last Legion-
could find a primitive type of railway called the Milwaukee,

Benton Harbor, and Columbus, though it never saw either
Milwaukee, Wisconsin, or Columbus, Ohio. It did meander
amiably out of Benton Ha•bor to go through Berrien Springs
and end at Buchanan. It ran a train three times a week, with
one passenger coach and as many freight cars as the traffic
demanded. Berrien Springs was the only town between its
termini, but it would stop anywhere that a lady waved a
handkerchief or a farmer flagged it down to put on a bushel
of peaches. However, it served the early years of the school,
until an interurban electric railway came through and the
automobile shortened all distances.
It was decided to purchase the farm o1 272 acres on the
banks of the Saint Joseph River, two miles from town, and
there to establish the college. As soon .as the year's session in
Battle Creek closed, the college began to pack. It filled sixteen
freight cars with furniture, library, and other chattels, and
this was the plant that was shipped to Berrien Springs the first
of July, 1901. The jail and the courthouse received the goods.
The college received a new :name, suggested by Prof. Homer
R. Salisbury, a member of the faculty; it was called Emmanuel
Missionary College. It was a prayer and it was a promise:
Emmanuel, "God with us." •
No hiatus was permitted between the closing of Battle
Creek College and the opening of Emmanuel Missionary
College. That slimmer a teachers' institute was held in a camp
of tents, in a grove now called Indian Fields, at the edge of
the village, on the banks of the river. It was a very happy,
hopeful, successful summer term, attended by two hundred
elementary and secondary teachers, and visited by many a
member of the new General Conference Committee, excited
and thrilled with the promise of a major school that dared
to cut loose from all facilities and, like Elisha's migrant sons"
of the prophets,' to carry on school while building habitations.
Possession of the farm was not given until fall, and then
there were no buildings save the farmhouse and one or two
small tenant houses. Therefore this first year the college made
shift in the courthouse while faculty and students found such
quarters as the village afforded, principally the old Hotel
Oronoko. "It will mean a fewer number of students," said
Mrs. White; and the number was fewer. But they were young
men and women, for the most part, who hailed the adventure
of roughing it and building as they learned.
The first beginning on the farm was in "The Grove," a
beautiful though mosquito-infested maple woods a little dis-
tance behind the farmhouse and the proposed campus. Here
small cottages and cabins were built that year, with an assembly
hall, octagonal and screened, for summer use only. The money
for this was given by Mrs. P. T. pagan, her whole patrimony.
Here for several years thereafter were held the summer ses-
sions of the school, chiefly teachers' institutes; for the college
was still the mainspring of the elementary church school and
academy system.
Meanwhile two larger buildings were erected on the campus
site: one called Domestic Arts Building; the other, Manual Arts
Building. These were intended for eventual use in the depart-
ments their name's indicated; but temporarily and for Several
years they housed, in dormitory fashion, the women students
in one and the men students in the other. Indeed, Domestic
Arts Building was in time metamorphosed into Birch Hall, for
many years the chief home for girls, but now a men's dormi-
tory.
The second year, Study Hall, the main school building, was
erected, so close behind the farmhouse that'the rain water from
their eaves mingled, until the old relic was torn clown. These
buildings were all put up by student labor, captained by indus-
trial teachers; and many a competent craftsman came forth
from those years to give service in home and foreign lands. -
The farm was located in that famous fruit belt of Michigan,
sheltered and tempered by the waters of Lake Michigan, which
moderated the winds and the frosts. Tt had extensive vineyards
and orchards, though the college people found the peach
•
orchard so infected with the yellows that it had within a year

or two to be rooted out. But new orchards were planted, neg-
lecting the peach, however, for the more certain and profitable
crops of grapes, pears, plums, and apples, besides small fruits.
In the first years C. M. Christiansen was at the head of the
agricultural work, but other teachers had various departments
of the farm.
The principal market crop of fruit was from the vineyard.
And when the grapes were ripe, large shipments were made,
chiefly to Chicago. The little railroad was not favored with the
transportation. A river steamer, the May Graham, came up,
docked at the college landing, and carried both passengers and
freight to Saint Joseph and Benton Harbor. From these lake
ports the fruit was transshipped by steamer to Chicago and Mil-
waukee. It was a seasonal traffic, the peak being in the time
of vintage, but it continued nearly from frost to frost. The
river trip was a favorite excursion for shoppers and sightseers,
leisurely but entrancing, though the return must be by
rail or by steamer after an overnight stay in town. 'This means
of transportation, however, ceased after about four years, when
more efficient though less romantic means were provided. But
the picture of the river boat and of its bluff, portly captain,
calling in his foghorn voice ere he cast off, "Hoory, hoory!
Hoory!" remains in the memories of the early workers.
Every member of the faculty had some part in industrial
teaching and leadership as well as in academic studies. And
they really worked with their students, half the day, though in
some cases as understudies to more trade-competent students
or assistants. But certain teachers were very competent in in-
dustries, as for instance. Joseph H. Haughey, the mathematics
teacher, who had been not only a department head in Battle
Creek College but principal of South Lancaster Academy. His
agricultural specialty was the tree fruits, besides the bees,
and he was very proficient, with student help, in maintaining
and planting orchards and in building an apiary.
The campus was on the upland part of the farm, where it
still remains. A favorite meeting place for the whole school,

especially on Sabbath afternoons in the summertime, was the
Point, a sandy-banked, swallow-tenanted bluff projecting from
the plateau and looking over the river and the lowland farm
tract. Here, in the remnant of an old apple orchard and on the
velvety bluegrass, with the clear water of the Saint Joe stretch-
ing below in a right-angling curve, the Word and the works
of God were studied together, and deeper understanding and
. wider vision of the things of earth and heaven were caught by
teacher and student.
The lowlands, in elevation but a few feet above the river,
were the most fertile fields, though subject to spring overflow;
and here the main farm crops, aside from fruit, were raised.
Into these lowlands and bordering them at the base of the
plateau flowed a creek, the pleasant upper gorge of which came
to be known to the school as "The Valley of Eden." There it
was pastureland, extending up the hills on the other side;
on the heights, new orchards. The woods were patches and
groves, with no heavy timber except on the half-drained
swamp into which the maple-wooded assembly land descended.
After three or four years the farm adjoining the lowlands was
added to the school property, doubling its area.
It was, to rural-minded, country-hungry students and teach-
ers, who came out in large part from immediate city environ-
ment, a taste of the Promised Land. No more surrounded by
the crowded works of man, they lived in the midst of the
Creator's handiwork, and they were privileged to behold "on
everything upon the earth, from loftiest tree of the forest to
the lichen that clings to the rock, . . . the image and super-
scription of God."
Nor was their life an idle gazing, confined to exclamations
of wonder and delight. They, wrought with the Creator, and
their recreation was a re-creating. They put their hands to the
plow; they trained the vines and pruned the trees and planted
the seed and reaped the harvests. And in this partnership with
God they learned precious lessons of foresight and diligence
and industry and responsibility. They felt the inspiration of

a prescribed and chosen mission, to set the pattern of an educa-
tion after the order of God.'
It was a turning point in the educational history of Seventh-
day Adventists. The vision and the courage and the resource-
fulness which were demanded for this enterprise, breaking the
bonds of custom and inertia, starting out on exploratory paths
of education, breaking trail for adventurous and purposeful
teaching, Were worthy of all emulation by the rest of the
church's schools. And to no little degree that course was taken.
Avondale, in Australia, had first shown the way. Under the
impulsion of Mrs. White it went into the wilderness, hewed
down the giant trees, turned the virgin soil, built its dwellings
and its halls of learning and its modest temple of worship,
and sought to follow the oracles of God in education. Berrien
Springs had in some respects a harder task, because it had to
break the ties which sentiment and habit had formed to hold
it to the city and the headquarters of the church. It had to
forsake the prestige 'which it had gained in Battle Creek, and
to seek for and train a new order of students, students willing
and eager to round out their education by uniting the hand
to the head and the heart. Emmanuel Missionary College broke
the fetters which were in one degree and another binding
the educational work of Seventh-day Adventists to the chariot
of popular education.
Its influence was not lost. The educational system of Sev-
enth-day Adventists was liberalized and enlightened as a result
of its example. Even in those institutions which kept their
seats and their ideas there appeared new thinking and new
impulses toward the right. And some schools followed suit.
Healdsburg College, in California, the second founded by
Seventh-day Adventists, and Southern Junior College, in
Tennessee, were moved within a few years to seek more favor-
able locations.
Healdsburg College,' during its quarter century of service,
made a notable 'contribution to the cause of the last gospel
C(illege in the ColinIry 63
message. It gathered in the youth of the Far ‘Vest, even from

Australia and New Zealand. and gave them thorough training
in Christian ministry. Over four hundred of its graduates were
to be found in the ranks of Seventh-day Adventist workers, in
times when the services were more restricted and the army of
the church was very small. Under the strong leadership of Presi-
dent• W. C. Grainger, and later of M. E. Cady and W. E.
Howell, and the competent and devoted Bible teaching of
R. S. Owen, E. J. Waggoner, and A. T. Jones, it produced
men and women of thorough scholarship and missionary zeal.
like J. E. Fulton, the first graduate and "father of the island
field," Robert Hare, of New Zealand, H. C. Lacey, of Australia,
Abram La Rue, who began the China mission, T. H. Okohira
and ProfessOr and Mrs. Grainger themselves who opened the
mission to Japan.
Healdsburg was a little city, situated in agricultural and
mining country, and the surroundings of the school were not
greatly inimical to the ideals of education held by the denomi-
nation. At times, under the influence of clear-sighted educators.
it included in its curriculum strong industrial work. Rut it
was cramped in its campus, and came to be quite surrounded
by the city. Under President Cady it purchased 160 acres of
land four and a half miles from the city, and there established
-.Timberland Academy, an auxiliary to the college, where stu-
dents on the high school level largely paid their expenses by
their work. The college was favored, moreover, by the encour-
agement and labors of strong men on its board, such as S. N.
.Haskell, J. N. Loughborough, and W. C. White. Mrs. E. G.
White lived at Healdsburg for several years before she went
to Australia.
Nevertheless, in its later career, as the result of some weak
administrations alternating with the strong, the college de-
teriorated in morale and declined in the confidence of the
people. Its industries perished, some of its buildings were
closed, its student body became demoralized, "till there was
no remedy." ' Finally, in 1908, the decision was reached to
close Healdsburg College and seek to build • up a training

school under new and ideal conditions. The educational sense
and morale of the Pacific Coast church required restoration and
strengthening. They were questioning, "Why have a college?
Our elementary and secondary church schools will confirm
our children in the faith, and they will then be strong enough
to stand for truth in the higher schools of the world." Some of
their brightest and best were attending the colleges and uni-
versities of the land, and many were in consequence separated
from the cause.
That veteran stander-in-the-breach, Stephen N. Haskell,
was returned to the West Coast in 1908, and made president
of the California Conference. He and his wife went from
church to church, teaching Christian education, strengthening
the weak hands, and confirming the feeble knees. They were a
tower of strength in the critical battle. Other strong men stood
with them: H. W. Cottrell, president of the Pacific Union;
W. T. Knox, who the next year became treasurer of the Gen-
eral Conference; J. 0. Corliss; M. C. Wilcox, and other stal-
warts. Vision was cleared and courage rose. The necessity of a
college to top their educational edifice was established in the
people's minds.
An interim year was spent in seeking a site; various prop-
erties were offered and considered. At last, with breath-catching
audacity, the pioneering spirit of the West flung its gauntlet
upon a mountaintop. If they were to get away from the city,
leaving behind the works of man; if they were to separate their
students from the temptations of the world; if they were to
make industries, and especially agriculture, an integral part of
their curriculum, let them with one supreme effort burst their
bonds like Samson, and go to dwell in the wilderness!
On the top of Howell Mountain, east of Saint Helena, a
property of sixteen hundred acres was offered them. The focus
of it was a summer resort named after its owner, Angwin, built
in a little valley of a hundred acres that was the crater of a
burned-out volcano. Into this cup for hundreds of years had
washed and settled the silt of the rimlands, mingling with the
ashes and scoriae of the volcano, to make a flat and fertile bed.
Copious springs watered it; it was a garden. Twenty acres were
in fruit, large fields in alfalfa, the remainder in garden and
field crops. Above the valley rose the uplands, mostly in forests
of pine, fir, and redwood. The five hundred acres under fence
were fit chiefly for grazing. The property was purchased in the
summer of 1909.
No city could thrust its tentacles into this rural retreat. The
eight miles of its removal from the moderate-sized town of
Saint Helena were formidable: up and ever up, over a dusty,
narrow, twisting road with hairpin turns looking over preci-
pices; and when the tinkling bells of the eight-mule winery
wagons were heard, the stage or carriage must seek one of the
few wider passing places, and wait with set brakes for the
meeting. In those early days few braved the hazards and tedium
of the road except from necessity. The Saint Helena Sanitarium
was built on the lowest slopes of Howell Mountain, but on
another road, and five miles of like traveling lay between the
two institutions.
In anticipation of a new and strong college a notable fac-
ulty was gathered together. From Australia came Charles
Walter Irwin, who had done great service in building up the
Avondale School; he was made president and business manager.
To support him, pioneer spirits were needed. A. 0. Tait, at
that time associate editor of the Signs of the Times, was a prac-
tical man and a master of comradeship. He was given leave of
absence for service at the college. C. C. Lewis, outstanding
educator and president of Union College, came West and
joined the new enterprise. M. W. Newton, leading science and
mathematics teacher; G. W. Ririe, for English language and
literature; and H. A. Washburn as history teacher were
secured. Hattie Andre returned from missionary service in
the South Seas to be preceptress. There were others; not least
the competent wives of most of the men teachers, who filled
important posts and gave invaluable service.
3
(36 Christ's Last Legion.
The rather flimsy wooden resort buildings nestled against

the hillside: a three-story hotel, six cottages, amusement "pal-
ace," a large swimming pool, and barns with farming equip-
ment and stock. To transform this summer resort into a year-
round school for students, making the present buildings fit
the needs while slowly a permanent building program should
evolve, was one problem before the administration and board.
Northern California is not the semitropic South, with citrus
groves and summery winters; it has cold and snow.
Within a month after purchase the building containing the
dance hall and sports rooms was transformed into a chapel and
classrooms, the hotel turned into the girls' home and dining
department, the farmhouse into a dormitory for young men—
though they spilled over into the loft of the hay barn and the
prune shed. The six cottages were assigned to teachers' families,
though they shared with the transformed sports palace the
privilege of furnishing classrooms, business offices, and store.
Every porch on the place was curtained off with canvas for
sleeping rooms. But by opening day, September 29, 1909, the
school was ready for students, who to the number of fifty were
present, with more soon to follow.
Cash resources were low. The union had been hard put to
meet the debts on Healdsburg and an ambitious school which
had been launched, ad interim, at Lodi. The purchase price
of Angwin, $16,000, had emptied the exchequer. The week
before opening the college President Irwin was returning by
boat from a board meeting at San Francisco, when he suddenly
realized that he had not been given anything for expenses. He
sat down and counted his cash—a few cents over twenty-five
dollars. Then he made a list of groceries he would need to feed
the students for one week. The ends did not meet. As he sat
pondering, a stranger stood before him.
"Professor Irwin, I believe. I am one of the brethren. You
are opening the new school. Could you use a little cash?"
With that he handed him twenty-five dollars, doubling his
capital. Said President Irwin afterward to Mrs. McKibben, one
College in the couniry 67
of the early teachers. "Nothing- ever was done or said that

heartened me so much as that gift." Fifty dollars went a long
way in supplementing the fare of prunes and apples which
they had inherited with the place.
The latent resources of the property were put to work at
once, not only the small but fertile farm of the basin, but
the wealth of timber on the uplands. Elder Tait had been a
sawmill hand in his youth, and he proposed and carried
through the 'purchase of an outfit, of which he had charge,
with the logging. The great redwood and pine logs were at
first hauled down by team over the. steep and dangerous roads,
till funds permitted the purchase of a tractor. The lumber for
the first buildings was largely supplied by this mill.
Gradually, as the enterprise gained strength, the building
program accelerated. New and substantial buildings took the
place of the first makeshift accommodations, until the splendid
plant of Pacific Union College of today stood forth. But that
scant company who can still recall those first years, when the
hands of every-teacher and every student were put to strenu-
ous and enduring effort, will never be convinced that pioneer
days are not the most fruitful and rigorously happy.
The night of the college's first commencement, in 1912, was
symbolic of the stress and the triumph of its cause. Its one lone
graduate, Agnes Lewis, walked in raincoat and stout boots,
with swinging satchel, from her two-mile-distant home, through
a pouring rain that had for days floated Pacific Union College
in a sea of mud. Changing in the old farmhouse, which had
become the music hall, she accepted the umbrellas of escorts,
and lifted the dainty skirts of her graduation dress over the
pools to the assembly hall and her diploma. And all the
mountain rang with applause.
President Irwin remained the head of the school for twelve
years, and through stormy times and lean times and trying
times that brought forth the gold of character, he saw the
firm establishment of the college and the fruit of Christian
education in the hundreds of Christian workers rightly trained.
Middle West, and Far West, and now the South. The
educational work for white students in the South was opened
in 1892, at Graysville, Tennessee, thirty miles north of
Chattanooga, by G. W. Colcord, founder of Milton Academy,
the forerunner of Walla Walla College. This school, named
Graysville Academy, grew modestly, and in 1896 was taken over
by the conference and renamed the Southern Training School.
Through twenty years it expanded into the work of a junior
college. Then it became the third college to move out into the
country. This was in the year 1916.
Unlike Battle Creek College, which was situated in a sizable
city, and unlike Healdsburg College, which nestled in a small
city, the Southern Training School was in a tiny village in a
cup of the Tennessee mountains. The population, however,
tripled because of the establishment of the school, which soon
found itself almost surrounded by the homes of church mem-
bers who had sought its benefits. Its land holdings were small,
and when in successive years fire deprived it of two of its main
buildings, the combination of a number of factors determined
its sponsors to remove it to some location where industries
might be established and where its lands could shield it from
aggressive and solicitous friends.
Such a location was eventually found in the mountains near
Ooltewah, Tennessee, a railway junction point eighteen miles
east of Chattanooga. A main line of the Southern Railroad ran
through the place, and a flag station named Thatcher was on it.
It has since been renamed Collegedale. The central part was
the Thatcher farm, a second, across the railroad, was the Tal-
lant farm, and there was a third down the valley, all totaling
between three and four hundred acres. By later purchases this
area has been increased to one thousand acres. The first pur-
chase price, reflecting the then low values of farm land, was
$5,000. W. H. Branson and S. E. Wight, presidents of the
Southern and the Southeastern Union conferences, were active
in promoting this transfer. Elder Wight first investigated the
property at Thatcher, headed the conduct of negotiations, and
gave the new enterprise the benefit of his sound business and
executive ability and of his fatherly counsel.
Weak and crippled though the Southern Training School,
at Graysville, had been, the moving of the school to an unpre-
pared campus was, as in the case of the two earlier schools, a
testing and trying experience. A. N. Atteberry had been the
last principal of the Graysville school, and he was brought to
Ooltewah as the business manager. Leo Thiel, then educational
secretary of the Southeastern Union Conference, was elected
the first president of what was renamed Southern Junior
College.
The Thatcher homestead, "The Yellow House," was the
largest on the estate, having about twelve rooms. Just across
the tracks was the Tallant house, of five or six rooms. Mr.
Thatcher had not only farmed but conducted a business in
lime. A spur of the railroad ran out into the hills, connecting
the quarries and kilns with the main line; but this business
had at that time dwindled away. There remained nine dilapi-
dated cabins which had once housed the workmen's families.
Some of them had four or five rooms, but, for some time aban-
doned, they were minus doors and windows, and horses and
cattle had wandered thfough them at will, and perchance,
when storms came, made them their habitation.
Nevertheless, every semblance of a house was pressed into
service by the incoming school family. The Thatcher house was
made headquarters and the girls' dormitory. The Tallant
house took in the family of the printer and later of F. W. Field,
the Bible teacher, and a number of students. President Thiel's
and other teachers' families cleaned out the shacks, filled the
openings, mended the roofs, went in, and thanked God for
their homes. For the boys, a street of tent houses—half frame
and half canvas—was built, each housing four students. That
first year the student body numbered about fifty. And there
were in houses, tents, and public buildings, fifty wood-burning
stoves, the wood commissioner being the president of the
school.
At the end of the first year the initial new' building was
begun, the ladies' home. When school opened the next Sep-
tember the girls moved in, though there was no electricity or
completed heating system or bath, and the footing was only
subflooring. But this was the South, though its upper zone, and
the accommodating weather furnished fair warmth until -Christ-
mas, by which time furnaces were installed. Meanwhile the
kitchen and the dining room, with their wood-burning ranges
and stoves, furnished study rooms in the evenings. And the
students were a cheerful band, willing, as young people always
are, to bear a few discomforts in the thrill of building a work
for God.
Bath facilities reverted to old Roman, or perhaps to modern
Finnish. A laundry house 14 by 20 feet had been built down
near the spring. It had movable washtubs and a. flatiron-heat-
ing stove. Once a week there was the luxury of a hot bath. On
Thursday the laundry work was done by noon, and the laundry
boy plied the stove with wood until it was red hot. Every
receptacle that could find place on the stove top or against its
sides was pressed into use, and enough boiling water was pro-
duced to warm the cold. Then, with tin tubs, the girls had the
bathhouse to themselves. On Friday it was the boys' turn. No
one complained; luxuries were too hard conic by. This state,
of course, lasted only as long as was required to provide better
facilities—but that was a year. In _the second year the women's
dormitory was completed and the men's dormitory was erected.
The first commencement exercises were held in a tent
loaned by the conference and erected on the lawn of die
Thatcher house. Later; the newly erected barn served the same
purpose. The farm, centering in the broad, long sweep of the
creek bottom between the ridge that saw the multiplication of
the school buildings. and the hills on the opposite side where
the rail spur ran and where the wood-working factory was
established, felt the united efforts of the faculty and the stu-
dents. The business manager, A. N. Atteberry, first taught agri-
culture and superintended farm operations; a year later this was
taken over by C. E. Ledford. The history teacher, J. S. Marshall,

ran the dairy: and various other departments of agriculture
were headed by faculty members. There was no teacher but
had some industrial subject as well as academic.
President Thiel served for the first two years; then Lynn
H. Wood was head of the school for four years, after which
Professor Thiel took up the work again for three terms. The
school prospered; and the results in students' lives, ideals, and
capabilities thrived with it. The Seventh-clay Adventist South,
as it developed through the years from the weakling among
American fields into one of the stanchest and strongest, was
}t-ell served by the college, by secondary industriaLschools which.
sprang up in the conferences, and by the widening elementary
church school work. In 1945 the college left its junior status
to enter the senior ranks: Southern Missionary College'
The days of adventuring for God are not yet past. The
model of the school of God is set before us, the shining proto-
type that was set up in Eden, which "is still conformed to the
Creator's plan. . . . The great principles of .education are un-
changed. 'They stand fast and forever and ever;' for they are
the principles of the character of God." Blessed are they who
seek to know God's way in education and who have the heart
to walk in that way. Not by aping the fashions and the foibles
of the world, but by following the blueprint of heaven, are the
schools of Christ to accomplish the great aim of Christian
education, "to develop in a human soul the likeness of the
divine." 10
1 Ellen G. White, Education, p. 13.
2 Kings 6:1-7.
4 White, op. cit.. p. 100.
The data on Emmanuel Missionary College come partly from memory,
partly from an interview with E. A. Sutherland, December 3, 1947.
The data on Healdsburg College and Pacific Union College are drawn
chiefly from manuscripts by Mrs. Alma E. McKibben, and Pioneering the
Message in the Golden West, by H. 0. McCumber.
7 2 Chronicles 36:16.
The data on Southern Training School and Southern Missionary College
come partly from memory and yearbooks, but chiefly from interview with
Leo Thiel, April 1, 1948.
White, op. cit., p. 30.
io Ellen G. White, Ministry of Healing, p. 378.
The General Conference and Review and Herald Buildings as They First Appeared in 1906 at
Takoma Park, Washington, D.C.
CHAPTER 4
REMOVAL OF HEADQUARTERS
I WILL instruct thee and teach thee in the way which thou
shalt go: I will guide thee with Mine eye. Be ye not as the
horse, or as the mule, which have no understanding: whose
mouth must be held in with bit and bridle." 1
Men like to assume that they are very wise and under-
standing, that their actions and moves are dictated by discre-
tion and marked by obedience to higher authority. And
chroniclers of religious enterprises are tempted to present their
heroes as paragons of virtue, who never departed a hairbreadth
from the strait and narrow way, who never consulted their
own judgment but listened to the still small Voice which said,
"This is the way, walk ye in it."
But seldom are any men so perfect in response to the will
of God that they need no correction from on high. Often they
require the bit and bridle. And the sincere recorder of history
will take into his picture the fallibility of even the best of men.
His candor may encourage the critics of the cause, who will
criticize in any case; but it will also win the applause of gener-
ous men and the approval of God. And his fair record will
make more convincing the tales of humility and obedience
which he may happily find and recite.
It would be the pleasure of the historian of the Seventh-day
Adventist Church to depict its people and their leaders as men
of such perfect vision and such unerring judgment that they
never made a misstep or took positions which they had to
vacate. And it is his pleasure to present the f.ct that they
have made a fairer record than the majority of men commis-
sioned to carry on the work of the gospel. The results of their
labors testify to it. There might have been a more perfect
record. But so far as the record is good it is attributable to the
degree of their acceptance of the counsel of God and to their
73
submission of their own judgment .to that counsel. When they

have failed to do this, and the results have been detrimental
to God's work, it is the part of candor to acknowledge it.
The name and the place of Battle Creek are treasured in
the Seventh-day Adventist Church. Like a shelf on the cliff's
face above a roaring sea, where shipwrecked mariners find
refuge before their laborious climb to greater heights and
glory, Battle Creek served for half a century as the resting place
of this people, where they recuperated and grew strong. When
they came to Battle Creek they came out of a sea of troubles -
which had seemed about to swallow them. They were few and
weak; they had been tossed from place to place like men upon
the -billows of a relentless fate. The quiet village life of this
western outpost soothed yet stimulated them. They found
themselves a part of the invigorating frontier movement, ever
conquering, ever building, ever accomplishing miracles of
growth. The pioneers needed and welcomed the• pioneering
environmen t.
It was natural that they should regard their encampment
as a goal, a minor objective, to be sure, but sufficient until the
Day. Yonder ahead was- the Advent, hoped for, longed for,
worked for, the entire reason-for-being of their movement.
But meanwhile, how gratifying, how comforting, the spires and
towers of their little Jerusalem! Here grew their publishing
house, largest in the State; here rose their sanitarium, greatest
in the world; from here rayed out the beams of their light in
multiple forms, to girdle the earth. Battle Creek, little Michi-
gan city, became famous in the world, not because of its manu-
factories, its commerce, and its public spirit, but chiefly because
it was the headquarters of a remarkable people noted not less
for their medical, philanthropic, literary, and educational work
than for the peculiar tenets of their - religion.
They sank their roots deep, .they thought, in the shallow
soil. They had the esteem and confidence of their townsmen;
they built great institutions; they began to have a reputation
in the world, and that fame was mirrored in the pagan but
Removal of Headquarters 75
baptized name of Battle Creek. Why should they not dig in,
fortify themselves in their castle of power, and sally forth—
humbly, yes. humbly, but puissantly—to fill the earth with the
glory of the knowledge of the coming of the Lord!
Yet in that self-satisfaction lay weakness and danger. The
laity thought of Battle Creek as the vestibule to heaven; the
leaders, especially those who stayed by the stuff instead of
ranging the earth, had their vision cribbed and confined by
the interests of a small place which set its horizons upon the
rimming hills. The substance of their faith indeed invited
their minds to flights of infinite space. Home was not here but
yonder in the skies; earth was a camping place, heaven the goal;
time was to merge into eternity. But minds, unless inspired,
could not hold that vision continuously. "The cares of this
world, and the deceitfulness of riches, and the lusts of other
things" were ever lurking to distract the mind and to occupy
the time. Men's vision contracted: the world was vaguely space,
and Battle Creek the center.
For thirty years the testimonies of Mrs. White had urged
decentralization—the exodus of believers to more needy fields,
the distribution of institutions and interests to other places,
the getting of a broader and clearer vision, which would bring
the world into truer perspective and lessen the emphasis upon
Battle Creek. These testimonies were listened to, assented to,
but no radical change in policy was made. Men thought they
tried to follow them, but when their nearsighted eyes were
confronted with apparent necessities for expansion—more pub-
lications, more patients, more students—they rationalized their
course in going contrary to the instruction and in building
ever greater. The General Conference of 1901 did indeed make
a revolution in organization, and it set the stage for change;
but to effect that change a cataclysmic overturning was
required.
The time came when God must make a demonstration.
Calamities befell. On the night of February 18, 1902, the main
building of the Battle Creek Sanitarium, and the hospital,
burned to the ground. Ten months later, on December 30,

the manufacturing plant of the Review and Herald Publish-
ing Association was completely destroyed by fire. The college,
like Lot, had escaped from the city in time. There was now
left in Battle Creek no material monument of the Seventh-day
Adventist work except the tabernacle, the great meeting place
of the people.
Were these judgments of God? Was there a meaning in
them? Some felt that they were judgments, and that they were
meant to warn the Adventists to get out of Battle Creek. But
others scoffed at the idea. "I do not believe that our God is
a god of vengeance," said Lycurgus McCoy, chaplain of the
sanitarium. "That is a heathen idea, that when any calamity
befalls it is because of the wrath of a god. I can tell you why
the sanitarium bUrned and why the Review and Herald
burned. They were magazines, so filled with combustibles that
they would burn like tinder, and only a match or the crossing
of wires was needed to set them off. I do not think God wanted
them to burn. It was not an act of God but the negligence of
men."
"God's hand is in every occurrence," answered W. W.
Prescott, "and how we relate ourselves to it determines whether
we are heathen or Christian. The heathen says, 'My god. is
angry with me: I will do what I can to appease him.' But the
Christian says, 'My God is correcting me in love. I will answer
to His discipline, and obey His will.' "
"I do not believe, friends," said A. G. Daniells, "that this
is heathenism. God has always disciplined His people like a
Father; and when He permits calamities to come upon them,
whatever the immediate cause, there is a meaning in them. And
that meaning we must discover and heed. Now let us turn our
steps, face about, and take the course that God directs." 2
On receiving the news of the Review and Herald fire, Mrs.
White wrote from her California home: "We have all been
made very sad by the news of the terrible loss that has come
to the cause in the burning of the Review and Herald office.
In one year two of our largest institutions have been destroyed
by fire. The news of this recent calamity has caused us to
mourn deeply, but it was permitted by the Lord to come upon
us, and we should make no complaint, but learn from it the
lesson that the Lord would teach us.
"The destruction of the Review and Herald building
should not be passed over as something in which there is no
meaning. Every one connected with the office should ask
himself, 'Wherein do I deserve this lesson? Wherein have I
walked contrary to a "Thus saith the Lord," that He should
send this lesson to me? Have I heeded the warnings and re-
proofs that He has sent? or have I followed my own way?' " 3
Immediately after the sanitarium fire, nearly a year before
the destruction of the Review and Herald, the question arose
whether to rebuild the institution. Citizens of the town, after
having through their own appointed committee determined
absolutely the philanthropic and Christian character of the
work done there and the self-sacrificing spirit of the workers
from the medical superintendent to the least helper, urged
that it be replaced, and pledged $50,000 besides much other
help, to the enterprise.' The resilient spirit and institutional
pride of Dr. Kellogg naturally inclined him to that course. But
he sought counsel of his brethren. None of them yet conceived
of a general exodus of the church's institutions from Battle
Creek, though the college had been removed. It seemed to
them altogether proper, besides legally and financially advis-
able, to restore the main building of the sanitarium on its
former site; and therefore the General Conference Committee
voted to recommend its rebuilding.' So the enterprise was
undertaken. Upon the site of the old building they would
erect a new monument to its cause.
Mrs. White counseled simplicity, economy, and a binding
about of supposed wants, with an eye to establishment of other
small sanitariums in different places.' The promoters started
modestly, they thought; but as architects and physicians and
citizens with local pride put their hand to the work, the
plans grew, until the new structure outdid the former building,
if not in capacity, certainly in elegance of design, finishing,
and furnishing. Its financing demanded greater resources than
at first contemplated, and though investment by Seventh-day
Adventists and others was liberal, the building was completed
under a heavy load of debt. Yet, while disapproving of the
policy involved, Mrs. White spoke for maintenance of the
institution and its support, that its abandonment might not
prove a disgrace to the denomination.'
But when the Review and Herald fire came there was pause.
Was this the repeated signal to leave Battle Creek? It was not a
question of fleeing a wicked city in the hope of finding a better.
Battle Creek, conceivably, was more moral and had a higher
standard of ethics than any of the great cities of the East
toward which their minds were turning. It was rather an issue
of reformation and greater breadth of vision. It was a call to
distribute their resources more equitably and to reach- out to
areas and peoples which they had so far seen through the small
end of the telescope. Removal from their long-time residence
was incidental; but it was an incidence vital to the operation,
for. habits of mind are closely allied to habitation. It was neces-
sary to get out of Battle Creek to get out of the Battle Creek
state of mind.
The General Conference was to convene in Oakland, Cali-
fornia, March 27, 1903. The three months between the Review
and Herald fire and this conference saw serious discussion over
the question of removal. Involved in this was not only the.
publishing hOuse but the seat of the General Conference. For
the proposition to establish denominational headquarters else-
where, and specifically in the East, had been considered before;
the fires only gave it impetus. The incentive to such a move
was in the new consciousness in the General Conference of
responsibility to the whole world field. Considering the moving
of missionaries and goods, an Atlantic seaport seemed a desir-
able vantage point. Their Foreign Mission Board had, prior to
1901, been located for several years, first in Philadelphia, then
in New York, where it was better able to facilitate the business

of shipping.
This session of the General Conference took up several
debated questions. First was the final coalescing of the Foreign
Mission Board and the General Conference. The organization,
in 1901, of union conferences and the placing upon them of
the administration of their own affairs, had removed much
detail work from the General Conference, which then became
freer to devote its attention to the worldwide field. This was
in part envisaged in 1901; and experience having demonstrated
its practicability, the action Was completed at the 1903 confer-
ence, by directing the absorption of the Mission Board cor-
poration as well as the functions of its board, by the General
Conference.' Since that time, as never before, the energies of
the denomination have been consciously directed, through the
General Conference and every subsidiary organization, to the
worldwide extension of the last gospel message.
A policy in keeping with this waS proposed, debated, and
decided here. That was the closer tying to the great objective
of all institutions and organizations originated and supported
by Seventh-day Adventists. The process was begun in 1901; it
was consummated in 1903. The policy was contained in a series
of recommendations which provided that all institutions formed
by the denomination should be owned by the people through
their conference organizations.'
This proposal was strenuously opposed by Dr. Kellogg, who
stressed the undenominational character of the International
Medical Missionary and Benevolent Association, and main-
tained that advantage grew out of independent ownership and
control. It was apparent, however, that that association, which
tied its subsidiary organizations and institutions and all its
principal employees to it by strict written pledges, was more
illustratiVe of the policy he opposed than of the liberty he ad-
vocated. This anomaly was recognized by the doctor himself,
and he here pledged himself to a different policy, seeking to
rely upon the teaching of the truth and the controlling influ-
ence of the Holy Spirit upon workers rather than upon hard
and fast contracts."
The resolution, which was adopted, being recommendatory
rather than compulsory, served only to unite the willing and
not to compel the unwilling. It also prescribed the policy in
originating new enterprises under denominational impulse,
which has proved a wise safeguard to the interests of the cause.
The third question was the removal of the General Confer-
ence and of the Review and Herald from Battle Creek. On
this question Mrs. White spoke with decision. She said: "In
reply to the question that has been asked in regard to settling
somewhere else, I answer, Yes. Let the General Conference
offices and the publishing work be moved from Battle Creek.
I know not where the place will be, whether on the Atlantic
Coast or elsewhere. But this I will say, Never lay a stone or
brick in Battle Creek to rebuild the Review Office there. God
has a better place for it. He wants you to work with a different
influence, and [to be] connected with altogether different asso-
ciations from what you have had of late in Battle Creek." 11
Action was taken to remove the General Conference head-
quarters from Battle Creek to such location as should be de-
termined by investigatiori. It was also voted to recommend to
the constituency of the Review and Herald Publishing Associa-
tion the transplanting of that institution, preferably to the
same location." A meeting of the Review and Herald Board
and constituency was called at Battle Creek, Michigan, for
April 20 to May I. At this meeting the decision to remove was
taken.
A committee representing both General Conference and
Review and Herald was formed to investigate opportunities
and advantages of cities on the Atlantic seaboard, particularly
New York. The city appeared to have great advantages, espe-
cially as the principal port of the United States; but, though
the committee investigated east in Connecticut and Long
Island, north up the Hudson, and west and south in New
Jersey, they found prices too high and the areas too congested.
Washington had been considered, but not very favorably.

In the midst of their perplexity a series of three letters was
received from Mrs. White, each letter more emphatically men-
tioning Washington, and the last definitely saying that the
publishing work should be carried on near the national capital.
"From the light given me, I know that, for the present, the
headquarters of the Review and Herald should be near Wash-
ington. If there is on our books and papers the imprint of
Washington, D.C., it will be seen that we are not afraid to
let our light shine. Let the publishing house be established
near Washington." Thereupon a part of the committee went
to Washington, and the decision was at last taken to make
this the new site. It was midsummer, 1903" .
That was an exodus! The material property of the General
Conference and the Review and Herald were not so great,
especially since the destruction of the manufacturing plant and
the stock of the latter; and hence their freight took less space
than had the properties of the college at its removal two years
before. But the psyChological effect of the departure of the
staffs of the two corporations, with their equipment, was tre-
mendous. Shiloh was being deserted, and a new center was
to be established at the hill of Jebus.
The Review and Herald took some of its key workers,
headed by W. W. Prescott, editor of the Review and Herald,
who was also a vice-president of the General Conference. A
new corporation was formed in Washington, named the Review
and Herald Publishing Association. The affairs of the Battle
Creek institution, corporately named the Seventh-day Advent-
ist Publishing Association; but which had come to be familiarly
known as the Review and Herald, were being wound up. The
new corporation had W. W. Prescott as president and S. N.
Curtiss as vice-president and manager; the Seventh-day Advent-
ist Publishing Association retained I. H. Evans as manager.
He spent over a year in liquidating its affairs.
The General Conference officers removed in a body to
Washington: A. G. Daniells, president; W. A. Spicer, secretary,
with a number of assistants. 1. H. Evans had been elected

treasurer, but being busied with the affairs of the Review and
Herald, he was held in Battle Creek; and to the assistant treas-
urer, W. T. Bland, fell not only the affairs of the office but the
extensive negotiations and purchases of land for the institu-
tions to be established, and the giving of assistance in the for-
mation of the several legal organizations of conference, pub-
lishing. house, sanitarium, and college.
A favorable location was found in the northern suburbs
of Washington, at Takoma Park, six miles from the center
of the city, and separated from it by wide stretches of field
and woods. At that time the little town was very rural, with a
few homes clustered around the railway station of the Balti-
more and Ohio, and its outgoing sandy road meantiering along
a ridge, through the woods, across the Sligo Creek, into the
back country of Maryland. Even to Western eyes it seemed
rustic and promissory of isolation for perhaps the rest of time.
No one then foresaw that within forty years it would be en-
gulfed in the great and growing city.
A tract of about five acres was purchased just within and
across the boundary line of the District of Columbia, for the
location of the Review and Herald and the General Confer-
ence office buildings, for a church, and for residence sites. A
mile away in Maryland, on the edge of the beautiful Sligo
gorge, an estate of fifty acres was purchased, and thereon a
sanitarium of modest proportions and a college began to ap-
pear in close proximity. These were the beginnings of the
present institutions at headquarters: the General Conference,
the Review and Herald, the Washington Sanitarium, and
Washington Missionary College.
But before these wilderness sites could be occupied, tem-
porary quarters must be made for the transplanted institutions,
the Review and Herald and the General Conference. Accord-
ingly a five-story building in the city of Washington was leased
at 222 North Capitol Street, and there for nearly two years the
publishing work and the administrative work of the confer-
Removal of fl cad q lla (Ts S?,
ence were carried on. Evangelistic services had been conducted

in the city of Washington for several years before this, and
just prior to the transfer a neat and serviceable church building
had been purchased. This was the M Street church, which
long served as the worship center of an area where now
there are a dozen churches. The institutions and their buildings
have likewise expanded with the growing needs.
A half century before, the Seventh-day Adventist Church,
newborn and struggling against the world weariness and in-
difference of its birthplace, was bidden to take its tabernacle
away from the East and pitch it in the wide-open spaces of the
West. But it was said to them then that when the message
should have increased greatly in power, the providence of
God would open and prepare the way in the East for much
more to be accomplished than was then possible:" That time
had now come, and the. counsel was as emphatic: "Instruction
• has been given me that the message should go again with power
in the cities in the Eastern States." ."
What a contrast between the going and the returning! With
painful vigils and strivings the pioneers in 1855 had gathered
together at Rochester the tiny nucleus of a publishing work,
their only semblance of an organization. From there they took
their journey to the West, to Battle Creek. Under the counsel
and blessing of God their work since then had grown.-Thor-
ough organization had been effected. Their one publishing
house had become twenty; their two periodicals, eighty, in a
dozen languages, with publications in thirty more. There had
been added to them health institutions and agencies, large
and small, 126 in number. Their schools, secondary and col-
legiate, numbered thirty-five, with several hundred elementary
church schools. Their ministers, ordained and licensed, had
increased from the score of 1855 to around nine hundred; their
membership from a thousand to seventy-five thousand. Where
in 1852 James White had not enough money to meet his
freight bill from one point in New York to another, the
denomination now received annually over 5600,000.
These were not things to boast of. Compared to the tre-

mendous task before them, their numbers were few, their re-
sources exceeding small. But whereas they had left their
Bethel, like Jacob, with only staff and scrip and the blessing
of their God, like him also they came back with flocks and
herds and with a great company, to worship and to work in
the land of their fathers, and far beyond.
Their cause in the Eastern States, had, of course, been
maintained through all the years. And the membership had
grown, if not with the rapidity of the West, yet appreciably.
Still, from Maine to Virginia it numbered only eight thou-
sand. But emphasis was now to be put upon the evangeliza-
tion of the great cities as' well as the more rural sections, and
this emphasis told. Fifty years before, they had faced a popu-
lace indifferent or hostile to the Advent message; now they
found the constituency and the psychology of the population
greatly changed. There was to ensue, as had been promised,
a great upsurge of interest and of conversion; and it was to
be shown that the East as well as the West and the South and
all the world outside could be stirred with the glory and
power of the third angel's message.
The establishment of denominational headquarters at the
capital of the nation was a wiser move than was perhaps at
first perceived. Not only did it bring new strength to the
work in the East; it provided an environment which was
more nearly international, and increasingly so as America
took its place in the counsels and affairs of the world. It was
a more favorable point from which to. watch and meet the
trends of public opinion and of propaganda in the field of
religious liberty, and the attempts to inveigle the nation into
reactionary and oppressive legislation. It made easier diplo-
matic contacts, which could expedite the progress of the gos-
pel in other lands. The early development of the work and
leadership required such a secluded matrix as the little city in
Michigan, where it might develop without shadow from greater
concerns. Now it was time for it to issue forth more fully into
the arena of the world, and to stand in the fiercer light of

greater publicity. The wisdom of the move to Washington has
become more and more apparent with the years.
1 Psalms 32:8, 9.
2 Review and Herald, Supplement, April 28, 1903, pp. 5, 7.
Ellen G. White, Testimonies for the Church, vol. 8, p. 101.
4 Review and Herald, March 18, 1902, p. 176.
5 General Conference Bulletin, 1903, pp. 82, 83.
Ibid., p. 31.
7 Ibid., pp. 58, 67, 86, 104.
8 Ibid., pp. 100-102.
9 Ibid., p. 67.
"Ibid., pp. 74-81.
11 Ibid., pp. 85, 86.
12 Ibid., pp. 67, 102, 216.
13 Review and Herald, Aug. 11, 1903, pp. 5, 6; Ibid., Aug. 20, 1903, pp. 4, 5.
14 White, Testimonies for the Church, vol. 1, p. 149.
15 Ibid., vol. 9, p. 98.
CHAPTER 5
MULTITUDE OF COUNSELORS
I N, THE multitude of counsellors," said Solomon, "there is

safety." 1 The ruling principle of reorganization in 1901
was distribution of responsibility. Instead of the rule of
"one man, or two men, or a few nien" in a centralized au-
thority, administration was largely confided to workers in
conference, union conference, and finally division organiza-
tions. No longer must a missionary on Lake Tanganyika in
the heart of Africa wait for authorization from Battle Creek
to build another hut or employ a native teacher. Within his
budget he was free to use his God-given- judgment in expan-
sion .and administration. Larger problems, transcending that
limit, would be settled when he attended a meeting of his mis-
sion or his union conference. The union, in turn, would refer
more far-reaching plans to the division organization, on which
it had representation. Thus sifted, only the most general or
special questions would be left to the General Conference,
which in turn contained men from every division. With the
great expansion of the work this was absolutely necessary. And
men learned to trust one another more readily and completely.
They came to realize that wisdom belongs alone to God, who
is as willing to give liberally to the humblest as to the highest,
all of them brothers.
The make-up of the executive General Conference, more-
over, required specialization. The president and his council,
"the officers," must have lieutenants versed and skilled in
specific fields and vocations. The president, however broad his
knowledge and however versatile his abilities, could not give
himself completely to any one of the interestsforeign mis-
sions, publishing, education, medical service, Sabbath school,
youth. There must be counselors and workers who would de-
vote themselves to one or the other of these departments, who
86
Multitude of Counselors 87
Ivould plan and conduct the work of each, and, coming to-
gether in council as the General Conference Committee, would
pronounce upon plans, campaigns, methods, and implemen-
tation.
So there began, as a result of the 1901 conference, the de-
partmentalization of the work. That beginning was supple-
mented at the 1903 conference, and in the next ten years it
was fairly completed. As each special interest developed, it
was either referred to an appropriate department or, if loom-
ing large, made. a department of itself.
To the charge or the fear that this was making the General
Conference top heavy, the reply could be made that the extern
siori of the war demanded expansion of the command. The
clays were long past when the leader could write his articles
for the paper of which he was editor on the top of his lunch
box by the roadside as he paused on his preaching tour. No
longer could the preacher, editor, publisher, scribe, and finan-
cier be united in one person, carrying headquarters under his
hat from farm to town and from town to city. The work was
too great. One might now respond in the words of Thomas B.
Reed, Speaker of the House, when a member of the 51st Con-
gress protested that appropriations had reached the appalling
sum of a billion dollars, "This is a Billion Dollar Country!"
We are mildly astonished that in 1903 it was necessary to ex-
plain, at the protest of a delegate against selection for treasurer
of a man of great capacity who might cover the field as did the
president, that the time had passed when a girl bookkeeper
could handle the financial portfolio. Likewise, the conception
of the office of secretary had grown from the duties of a simple
scribe who might record the business and answer letters with a
quill pen, to the conception of a man of worldwide vision who
had lived and labored in missions of other lands. So also the
knowledge and management of such great enterprises as had
developed in the Sabbath school, the educational, the publish.
ing, and the medical work required the services of men who
had specialized in these fields.
The development of the work was also mirrored in the

arrangement for conferences. Local matters were handled lo-
cally; unions and divisions held their own conferences. From
the beginning of organization, for twenty-eight years, the Gen-
eral Conference meetings were annual; in the conference of
1889 the period was made biennial; and in 1905 it was ex-
tended to four years, an arrangement which has obtained ever
since. In between come the quadrennial sessions of the union
conferences and the biennial sessions of the local conferences.
During this quadrennial period the General Conference Com-
mittee functions as the executive body. The quorum present
at headquarters meets twice a week for dispatch of business;
but twice each year, in the spring and in the fall, a more gen-
eral meeting is called. The larger business, including appro-
priation of funds, is done at the Fall Council, which is at-
tended by the union conference officials of the North Ameri-
can Division, and so far as practicable by officers of the other
world divisions.
The business of organizing departments got under way a
few months after the close of the 1901 conference. The work
of the Foreign Mission Board was immediately taken over by
the General Conference Committee; but whereas at first it
stood on paper as a bureau or department, it was actually the
concern of the whole organization; and after 1905, when its
corporation was dissolved, its identity was lost in the General
Conference. In the beginning of 1902 there were formed the
Sabbath School, the Religious Liberty, the Educational, and
the Publishing departments, and in that same year the coun-
cil that became the Medical Department. A department which
has seen various changes through the years, in name and man-
agement, was begun in 1905 as the North American Foreign
Department, to care for the peoples of various foreign lan-
guages in the United States. Also in that year the beginnings
of the young people's department was made by including its
interests in the Sabbath School Department.'
At first the practice was for the General Conference Com-
mittee to appoint the members of the several departments,

who included a chairman, a secretary, and several others. But
in 1909 the constitution was changed to make the offices elec-
tive, and the head of the department was named, not chair-
man, but secretary. In time associate and assistant secretaries
were added to the list.
Oldest of the independent organizations was the Sabbath
school. From the early instructional work of Adelia Patten
Van Horn and G. H. Bell, supplemented later by J. E. White,
F. E. Belden, and Lillian Affolter, the Sabbath school emerged
in 1878 as a country-wide organization, the General Sabbath
School Association, then in 1886 as the International Sabbath
School Association. The services of W. C. White and C. H.
Jones as presidents, and of secretaries Eva Bell Giles, Winnie
Loughborough, Vesta Cady Farnsworth, and M. H. Brown
were outstanding.
The early Sabbath school, once it got its wind, really was a
school, the first educational effort of Seventh-day Adventists.
Its courses, prepared by the pioneer educator in Seventh-day
Adventist ranks, filled the gap in religious education for the
children and presented for all ages well-conceived, progressive
courses in Bible knowledge. It was a long time before the de-
nomination's daily and long-range educational program caught
up with it. It also set the pace for raising of funds for mission-
ary enterprises. From its first modest "penny collection," it
progressed to the financing of the missionary schooner Pitcairn,
precursor of its later campaigns which have brought in mil-
lions of dollars for mission work.
It was so well organized and so vigorous in 1901 that it
furnished part of the argument for amalgamation with the
parent body. Willingly it yielded up its organization, and be-
came one of the first departments in the reorganized General
Conference. The first secretary of the Sabbath School Depart-
ment was Mrs. L. Flora Plummer, who continued in that office
for thirty-five years. However, because she was unable immedi-
ately to transfer from her home in Minneapolis to Washing-
9U Christ's Last Legion
W. W. Prescott Mrs. L. Flora Plummier
ton, Mrs. Flora H. Bland was appointed secretary [or the

transition year of 1908. For the first four years W. A. Spicer
acted as chairman. From 1905 to 1908 G. B. Thompson was
chairman, and from 1909 to 1913' he was secretary, in which
latter period Mrs. Plummer appears as corresponding secre-
tary. But at the conference of 1913 she took full charge
of the depaitmerit, and continued until 1986. Her fertile
brain, her firm will, and her faculty for vigorous promotion,
coupled with a gracious personality and unusual skill in di-
plomacy, mark her as one of the most successful departmental
secretaries. During her incumbency she greatly improved and
gave impetus both to the instructional side of the Sabbath
school and to its zeal for missions, manifested in increased of-
ferings and in personal evangelism.
The Religious Liberty Department was formed from the.
International Religious Liberty Association. This association
had its origin at the time of the persecutions for Sunday labor
and the threat of Federal and State legislation against religious
Multitude of Counselors
Daniel H. Kress, M.D. Charles S. Longacre
liberties in the last two decades of the previous century. In

that time it had a lively career, acting in defense of the reli-
gious liberties of the people and, through its literature and its
lecturers, in arousing public sentiment for the continued sep-
aration of church and state. Its organ, first titled The Ameri-
can Sentinel, was a powerful voice for the preservation of lib-
erty, and through two changes of name' preserved its charac-
ter. It is now called Liberty.
Prominent among the early leaders were A. T. Jones, J. 0.
Corliss, A. F. Ballenger, A. 0. Tait, and Allen Moon. When
the Religious Liberty Department was formed in 1902, Allen
Moon was appointed chairman. The headship was taken in
1905 by K. C. Russell, who held it until 1912, W. A. Colcord
being secretary most of that time. In 1914 C. S. Longacre was
called to be secretary, the chairmanship of all departments
being abolished in that year. Elder Longacre held the office
for the most extended period, until 1986, and is still connected
with the department. He has been an active and forceful ad-
vocate of liberty, on the platform, before Congress and legis-

latures, and as editor. Since 1926 H. H. Votaw has been con-.
nected with the department; he was elected secretary in 1941.
The publishing business of Seventh-day Adventists was their
earliest vested enterprise; but instead of forming one large
corporation, like the Sabbath school and the medical mis-
sionary work, it made each publishing house a center of its
work. In 1903 there were three principal publishing houses in
America: the Review and Herald, the Pacific Press, and the
Good Health Publishing Company, the last-named concen-
trating on the publication of health literature, and being, in
fact, the agency of Dr. J. H. Kellogg and the Battle Creek
Sanitarium.
However, there was one strong worldwide organization for
the distributing of literature, the International Tract and
Missionary Association. It was formed in 1874, under the name
of General Tract Society, S. N. Haskell being its originator
and long the most active promoter, whether or not he filled
the top office. The State Tract Societies were its branches; and
though it assumed no control over the publishing houses and
had no voice in their affairs, it was indispensable to their busi-
ness. The, colporteurs, whose sales provided the chief outlet
for the works of the publishing houses, were agents of the
tract societies.
When after 1901 several other enterprises were brought
into the fold of the General Conference, the International
Tract and Missionary Society agreed to go along. So there was
formed a publication committee, which shortly became the
Publishing Department. The publishing houses were left with
their several corporations intact, while the State tract societies
were made a part of each conference organization, a transfer
which had been gradually taking place. The Good Health
Publishing Company dropped out of existence; yet there re-
mained three main houses of publication in the United States,
among whom the territory was divided: the Review and Her-
ald, holding the East; the Pacific Press, having the West, and
the Southern Publishing Association, established in 1901, and

operating in the South.
The new Publishing Department, with representatives
from all the houses, became an advisory body and policy
maker for the entire publishing business. W. C. White and
C. H. Jones were successively chairmen, and E. R. Palmer sec-
retary. When the change in offices was made in 1909, Palmer,
as secretary, became the head, a place he occupied for four
years, when he became manager of the Review and Herald,
until his death in 1931. From 1913 to 1933 the secretary was
N. Z. Town.
The Department of Education was from the first of the
reorganization a vital force in the consultative and executive
affairs of the General Conference. There was no general or-
ganization before 1901, each college being held by a separate
corporation; but the interests of the educational work had
from 1888 on been looked after by an educational secretary,
an officer of the General Conference. W. W. Prescott had
filled this position.
In the latter part of the 1890's, under the impulsion of
Battle Creek College, the educational work had greatly ex-
panded, by ,the institution of a system of elementary and sec-
ondary church schools. By 1903 there were six hundred of
these elementary schools, and sixteen academies (high school)
and intermediate (junior high) schools. Their supervision
was as yet embryonic. Some conferences had appointed educa-
tional secretaries, who usually had other duties also; .other-
wise the care and promotion of the schools devolved upon
Emmanuel Missionary College, successor to Battle Creek Col-
lege, and upon other colleges which were beginning the train-
ing of church school teachers.
When the Department of Education of the General Con-
ference was formed in 1902, the leading spirits in it were
E. A. Sutherland, Frederick Griggs; and C. C. Lewis. Suther-
land was at the head of the central training school, and, with
Bessie DeGraw, provided the first elementary textbooks. For
9i Christ's Lust Legion
most of the early years Griggs was chairman of the depart-

ment, and Lewis was secretary. From 1910 to 1914 H. R. Salis-
bury was secretary; then this office was filled by Frederick
Griggs until 1918, when W. E. Howell took his place for the
ensuing four years. From 1922 to 1936 C. W. Irwin was secre-
tary, and froth that time till 1946, H. A. Morrison held tha't
post. At the General Conference of that year E. E. Cossentine
was elected secretary.
The Department of Education, like the Publishing De-
partment, has been chiefly an advisory, coordinating, and
policy-making body. The schools are under denominational
control, the colleges operating as incorporated institutions,
and the secondary and elementary schools being under the
supervision of conference or union conference organizations.
The General Conference Department of Education acts as -a
coordinating and supervising body on the upper level through
its subsidiary board of regents, and on the lower levels as
adviser.
Under conditions prevailing at the time of reorganization.
the International Medical Missionary and Benevolent Associ-
ation, which compassed the medical work of the denomina-
tion, formed an affiliation with the General Conference rather
than, like the other interests, becoming an integral part of it.
Nevertheless, the beginning of a General Conference depart-
ment was made, in the formation of a Medical Missionary
Council, with representatives from various institutions and
sections of the country. In 1905 this council acquired a chair-
man, Dr. W. A. George, and a secretary, J. E. Froom. Dr. W. A.
Ruble succeeded to the chairmanship in 1910, with Dr. D. H.
Kress as secretary. In 1913 this council became the full-fledged
Medical Missionary Department, a name later shortened to
Medical Department. L. A. Hansen was connected with the
department, as assistant secretary, associate secretary, and sec-
retary for more than twenty-five years. Succeeding him have
been, in turn, Dr. A. W. Truman, Dr. H. M. Walton, and
Dr. T. R. Flaiz. As associate secretary for nursing education,
Kathryn N. Jensen pioneered the way, beginning in 1921; her

successor is D. Lois Burnett. Associate secretaries for health
education and for medical extension have since been added.
Through the operation of the Medical Department and
the cooperation of medical institutions and services, the ideal
of 1901 and 1903 has been realized. Health institutions have
increased in number and efficiency; the nursing profession
has been kept in the forefront of progress and devotion; the
lay membership has been increasingly interested and equipped
for community service; and the working principles of health
in all phases of living have been kept before the public
through lectures, schools of health, health magazines; and other
literature.
Since the initial formation of these five departments, there
has been a carefully screened addition of such agencies in the
General Conference, some of them successors to previous or-
ganizations. These include, in the order of their formation:
the Young People's Missionary Volunteer Department, the
Bureau of Home Missions, the North American Colored De-
partment, the Bureau of Press Relations, the Home Missionary
Department, the Home Commission, the Ministerial Associa-
tion, the Home Foreign Bureau, the War Service Commission
(during the two world wars), the Radio Commission, the
Council on Industrial Relations, the American Temperance
Society, and the Commission on Rural Living. Some of these
will receive more notice in succeeding chapters.
1 Proverbs 11:14.
Sources of the data in this chapter are found in the General Conference
Bulletins of appropriate dates, and the Seventh-day Adventist Yearbooks from
1904 to 1914.
A Group of Interested British Sailors and a Soldier at Hong Kong. In Back Row, Extreme Left:
J. N. Anderson; Beside Him, Abram La Rue
CHAPTER 6
FAR LANDS AND NEAR
T
HE vision of their evangelism had greatly expanded
since those early days when Seventh-day Adventists had
seen the conglomerate population of the United States
as their possible solution of the command, "Go ye into all the
world"; when Uriah Smith had written, in answer to the ques-
tion, "Is the Third Angel's Message being given, or to be given
except in the United States?"—"This might not perhaps be
necessary . . . , since our own land is composed of people
from almost every nation."'
First Europe had called them, and J. N. Andrews had re-
sponded; now Europe was a vigorous, growing member of the
Adventist family. Then Australia had beckoned, and S. N.
Haskell had answered; now Australia had forged to the fore,
in leadership, in educational reform, in new evangelistic planS.
South Africa had become the springboard for missions in the
interior of the Dark Continent. South America was beginning
to shake itself free from superstition, and was coming into the
light of the gospel. India, that citadel of the Jebusites, felt the
siege of the Advent forces; and Japan, equally stubborn in
paganism, was at least infiltrated. The islands of the Pacific
and of the Atlantic were humming with the vibrant message
of the soon coming. These beginnings have been related in
the first volume of this work.
The General Conference of 1901, busied with its task of
reorganization, was yet keenly awake to the call of a world-
wide mission. Reports came in from entered fields, now not
only Europe and Australia, but lands upon their borders and
far lands over the seas. The call was to enlarge the borders,
lengthen the cords, strengthen the stakes. The leaders and the
people recognized that their mission was to "every nation,
and kindred, and tongue, and people."
4 97
Christ's Last Legion.
One vast field practically untouched, yet containing a

fourth of the world's population, was China. If it could have
been heard across the ten thousand miles of land and sea, the
voice of an old man, sole representative of Seventh-day Ad-
ventists, would have spoken up for the land of Sinim. Abram
La Rue had been a worker on the -coastal island of Hong
Kong for thirteen years. Like John I. Tay, who opened the
Pacific Island work, Abram La Rue had been a seaman, after
that a shepherd in the hills, where he received the Advent
message. Limited in education, and seemingly without great
talents, he yet had collected his ambitions into one great pur-
pose, the proclamation of the soon-coming Savioui-, and that
purpose ran deep and strong. One instrument lay ready to his
hand, the truth-filled literature which could speak to thou-
sands where the personal preacher could speak to hundreds.
Abram La Rue took to literature distribution, and laid the
groundwork for the raising up of a church in Tehama County,
California, which young W. M. Healey organized.
But as La Rue watched his sheep on the calm brown hills,
there seemed to speak to him a voice that called from over-
seas, where on many a voyage he had stopped—the ports of
China. Does it seem strange that a sheepherder, an _old man
in the hills of .northern California, should have his heart fired
to open the doors of that great land of China to the last gospel
message? Remember, there was a sheepherder, an old man
in the desert of Horeb, thirty-five centuries before, who also
saw his burning bush and received his divine marching orders.
Abram La Rue asked the General Conference to send him
to China. How so, Abram? You do not know the language,
and you are too old to learn; you are not a preacher or a
scholar; you have no fitness as a pioneer to push open the
doors of the forbidden kingdom, proud-of its ancient culture
and allergic to "foreign devils." If your itching feet must feel
the decks of ships that sail the main, there is the great island
held of the Pacific. Go there, if you will; but care for your-
self. and see that you pass not the islands.
Far Lands and Near 99
So the old man, alter spending a short term in. Healdsburg

College, quietly slipped his cable one day, and worked his
passage to Hawaii. There, in the capital city of Honolulu, he
distributed tracts and papers, sold some books; and having a
kindly, quiet camaraderie in him, he made friends among the
seamen and the shipmasters with whom he worked. And his
literature went sailing over the seven seas. He worked also on
the land, and the interest which he created in that island city
called for evangelistic reaping; so his friend Elder Healey was
sent over from the mainland, held a tent meeting, and raised
up the first church in the islands. It was the year 1888.
But still the vision of China haunted the dreams of Abram
La Rue. He had no commission to go to China; he might enter
only the islands of the Pacific. Then a thought struck him:
there was a port of China which was an island of the Pacific—
Hong Kong. One day in Honolulu Harbor he met an old-
time ship captain of his, and bargained to work his passage
to Hong Kong, with no remuneration, except his food and the
privilege of keeping the Sabbath on shipboard. So he sailed
to that British-owned city at the gates of China. With a con-
vert whom he made on shipboard, he took up his distribution
of English literature, combining with it the sale of health
foods, some of which he made and some of which he imported
from far America. Many persons—seamen, officers, and resi-
dents—were brought to a knowledge of the truth by his ear-
nest efforts. Thus he continued for thirteen years, sometimes
making sea trips to Japan, to Singapore, to Palestine, hut ever
returning, and ever pleading for help. Meanwhile he did what
he could for the Chinese by getting an official, Mo Wen
Chang, to translate two tracts; and having memorized a few
Chinese phrases, La Rue would hand the tracts out to non-
English-speaking Chinese.
In 1901 his appeals at last bore fruit. J. N. Anderson and
his wife, of Wisconsin, felt the drawing of the Orient. They
were accepted and commissioned at the conference; and Mrs.
Anderson's sister. Tda Thompson. was added to their party
before they sailed. They arrived in Hong Kong in February,
1902, where their aged Brother La Rue welcomed them with
deep joy. A few days after their arrival seven persons, six of
them seamen from a British warship, who had been instructed
by La Rue, were baptized. They were the first in China, though
none of them were natives of that land, or resident there. A
year later Brother La Rue, beyond his fourscore :years, mur-
mured with Simeon, "Lord, now lettest Thou Thy servant de-
part in peace," and passed to his rest. "Brother La Rue never
was known as a great preacher," said John -E. Fulton, "or a
great administrator, or a great leader in any sense other than
that he was a great follower of the Master, but he left his in-
fluence in the hearts of men."
The Andersons and Miss Thompson devoted themselves
at first to language study, while ministering as their increasing
capability permitted. Thereafter their long and fruitful serv-
ice in China saw a development, from few adherents and no
other workers to a constituency and a staff that, before the
world war, had reached into every province and out into for-
bidding Tibet and far Mongolia.
The choice of Hong Kong as a home for the first mission-
aries was at the instance of the General Conference, and was
due to three facts: First, it was the station of the aged La Rue,
who had made a beginning there, but who must shortly lay
the burden down, yet who would not be retired to the home-
land. Second, it was a British possession and a safe refuge in
those troubled times just after the Boxer rebellion, while con-
ditions throughout China were still unsettled. Third, many
well-established missionary societies had headquarters in Hong
Kong, and it was therefore thought to be a favorable location
from which to study the field and plan for the work'.
But after many journeyings into the provinces Anderson
decided that location in some distinctly Chinese center was
the best way to approach the problem of evangelization. Ten
months after their arrival the Andersons were reinforced by
the arrival of another missionary family, the Edwin H. Wil-
burs. Both of the Wilburs were nurses, and he was also a
printer. They located almost immediately in Canton, and under
strictly native conditions they made rapid progress in learn-
ing the language. However, after five months their health re-
quired a change, and accordingly they went to Hong Kong,
while the Andersons and Miss Thompson took their place in
Canton.
Becoming fairly proficient in the language, the Andersons
entered upon personal and public gospel teaching, while Miss
Thompson opened the Bethel Girls' School, the first Seventh-
day Adventist educational effort in China. That educational
work was to expand and grow into institutions of lower and
higher grades until, keeping step with China's acceptance and
advancement in the arts of the Western world, it' should pro-
duce preachers, colporteurs, teachers, Bible women, doctors,
and nurses, to carry the last gospel message. But now, at its
beginning, it had to meet the suspicion and opposition of the
Chinese substandard for women, who should not be instructed
save in household affairs, and that by their elders. Yet the
school grew in favor, and it won girls to the gospel and pro-
duced Christian workers.
A strong work was also developed in Fatshan, a city of half
a million population, west of Canton. A medical work was
here begun in 1905 by Dr. Law Keem, who was educated and
converted in America, and afterward devoted years of his life
to the China work. The mission was later headed by the first
ordained Chinese worker to carry on evangelistic work.
The Andersons and Wilburs were located in the south of
China, but an interest developed near Hankow, in Central
China. An agent of the British and Foreign Bible Society, Eric
Pilquist, on a visit to America had accepted the Advent faith.
Returning in June, 1902, he taught the new faith. Resigning
in December from his position, he entered our work. Elder
Anderson, visiting him in Sinyangchow in January and Febru-
ary, 1903, baptized six persons and organized there the first
of our churches in China.
NEW ENGLAND SANITARUM CHURCH
M. V. SOCIETY
That autumn this mission was reinforced by the arrival of

four American physicians, H. W. Miller and his wife Maude,
and A. C. Selmon and his wife Bertha, with .two nurses, Char-
lotte Simpson and Carrie Erickson. Locating in different cities
in the vicinity, they took up language study, at the same time
practicing their healing art, starting the medical missionary
work, which has played so great a part in the China field. In
eighteen months Maude Thompson Miller gave up her life;
but Dr. Miller (who later remarried); as well as the Drs. Selmon,
stayed on, to devote the most of their lives to China.'
Thus the work was established in South China, in the
province of Kwangtung, and in Central China, in the province
of Honan. Soon it opened in the coastal province just north
of Kwangtting, Fukien. A young Chinese named Timothy Tay
had been baptized by R. W. Munson in Singapore, and was
sent to Amoy, Fukien, to study the dialect, which most of the
Chinese around Singapore used. N. P. Keh, a minister of an-
other Christian denomination, seeking to set young Timothy
right on the Sabbath question, was himself convinced of the
truth, and finally accepted the full Advent faith. This Brother
Keh became an earnest and capable minister among his own
people.
In 1905 Elder and Mrs. W. C. Hankins, just come from
America, were stationed with Pastor Keh to work in Amoy.
They were joined the next year by Elder and Mrs. B. L. An-
derson, he a brother of the director, and destined for forty
years of service in China. The influence spread, and soon an-
other Chinese, T. K. Ang, pastor of a church in Chinchowfu,
near the seaport city of Swatow, was inducted into the faith
and the ministry. Other American workers arriving in 1905
and serving for many years were the J. J. Westrups.
Two workers who came in 1907-8 and who were destined
to carry important work in the future were R. F. Cottrell
(grandson and namesake of the pioneer), and F. A. Allum;
from Australia, with their wives. They were at first stationed
in Honan Province. In 1909 there came two families who were
Far Lands and Near I03
to figure largely in the work in China—the 0. A. Halls and

the Frederick Lees.
For the first eight years the work in China, growing slowly
but solidly, was organized as the China Mission, with head-
quarters at Canton. J. N. Anderson, the veteran missionary,
was director through all these years. In 1909 began the era of
larger organizations, in which China was included, the history
of which will be told later.
From the strong but constricted Japanese Mission, the
faith reached out to the ancient land of Chosen. A Korean
in 1904, passing by the Adventist meeting place in Kobe, was
attracted by the sign, written in both the Chinese and the
Japanese languages. The Chinese was more familiar to hint
than the Japanese; and as he stood puzzling over the latter,
a worshiper within the doors beckoned him in, and carried on
an informative conversation in writing, the Chinese characters
being their common medium of communication. This Korean
attended the meetings, conducted by Hiroshi Kuniya, until.
he was fairly well indoctrinated. Then returning home, he
met on the boat another countryman, Lim Ki Pan, who ab-
sorbed the essentials of the faith so quickly that upon landing
_ he began to preach the message, and was soon rewarded with
a congregation of thirty persons. Pastor Kuniya responded to
a call from Korea, where he was joined by F. W. Field, director
of the Japanese Mission, and they remained several weeks,
building a constituency. The next year W. R. Smith and his
family arrived from America, followed by Miss Mimi Scharffen-
berg, and in 1908 by Elder and Mrs. C. L. Butterfield, Dr. and
Mrs. Riley Russell, and Miss May Scott. Through these not
only evangelistic but medical work and schoolwork were begun.
The Korean Mission soon outran its foster parent, japan, in
number of adherents.'
The Philippines had .come under American influence and
control as a result of the Spanish-American War of 1898, and
thus the way was made easier for the entrance of the gospel.
The first Adventist worker was a colporteur. R. A. Caldwell,
who had before canvassed in the Straits Settlements and on

the southeastern coast. He came to the Philippines in 1905,
and sold both English and Spanish books. J. L. McElhany, an
American who had been stationed in Australia for several
years, came up as the first minister, working only in English.
The first one to work in the island vernacular was L. V. Finster,
who came in 1908, and devoted himself to the study of Taga-
log and to working for the Filipinos. By 1912 one hundred
natives had been baptized, and many more were keeping the
Sabbath. From that beginning the work grew rapidly. A mis-
sionary paper and small works were published in Tagalog and
three other native languages; and Spanish literature was ob-
tainable from America. In fourteen years the membership
grew to six thousand, an earnest of the thirty-odd thousand
of present date, largest of the island field.'
The entry of the remainder of the Far East—Siam, French
Indo-China, the Malay States, the Dutch East Indies, Borneo,
New Guinea—belongs to a later recital. Likewise in the vast
Pacific Island field, though the Seventh-day Adventist hold
was maintained and slowly extended, the great forward surge
came later, and will be noted in due place.
For the West Indies and Central America, A. J. Haysmer
reported in 1901 that, despite the obstacles, natural and
human, met in that area, fifteen hundred believers had been
garnered. Hurricanes and earthquakes had again and again
wrecked some islands; the common people were very largely
poverty stricken, working on the great estates for a pittance,
and unable to buy books. Yet the colporteur was making
progress with books, pamphlets, and leaflets, and the word of
truth was spreading through the isla.nds and in some degree
on the mainland. Trinidad, Barbados, Jamaica—English-
speaking all—were the strongholds. There were no Spanish
workers, no French workers, and no entry into those language
areas, either on the continent or in the islands.
But two _years later two conferences, Jamaica and East
Caribbean, were organized, and there were missions in Mexico,
Central America (British Honduras), Panama, Puerto Rico,

and Bermuda. In 1906 the West Indian Union Conference
was formed, with U. Bender, president; J. A. Strickland, sec-
retary; and H. H. Cobban, treasurer. It contained five con-
ferences and four missions, covering the English island field
and Guiana, and reaching into the Spanish in Central Amer-
ica, Cuba, and Puerto Rico, and into the French island of
Haiti. The combined membership was 3,374. During the next
six years the work was strengthened through all these fields,
but without much extension or great accessions. The forward
surge was to come later, which should put this area in the
lead of all divisions outside North America.
In South America the Second Advent message had begun
on the eastern coast—Argentina, Uruguay, Paraguay, and
Brazil. As before noted, the last decade of the nineteenth cen-
tury saw the publishing work slightly opened with the pub-
lication of a missionary paper. A school was established in
Argentina in 1900, and another in Brazil. Medical work, even-
tuating in a sanitarium, was begun by Dr. R. H. Habenicht
in 1901, at the site of the Argentine school in Entre Rios
Province.
Stronger organization was necessitated by the advancing
work, and such organization helped the advance. In 1906 the
three fields which had been organized as the Brazilian Con-
ference (H. F. Graf, president), the River Platte Conference
(J. W. Westphal, president), and the West Coast Mission
(F. H. Westphal, president), were united in an over-all organ-
ization, the South American Union Conference, of which
J. W. Westphal was elected president. In 1911 Brazil was set
off as a union conference, the remaining South American
Union being Spanish. This made two fields, not organically
united, but responsive each to the General Conference. F. W.
Spies was president of the Brazilian Union, and J. W. West-
phal of the South American Union, up to and beyond the re-
organization, in 1916, when the Spanish and the Portuguese
sections were again united in the South American Division.
•
During all these years the work in every line extended,

crystallized, grew steadily stronger. No flaunting parade was
the march of the messengers of Jesus across and up the conti-
nent. They went as the soldiers of Christ have ever gone,
through mud and vilification, lashed with the whip, cut with
knives, greeted with the hail of stones, imprisoned, and threat-
ened with death. But they turned not back.
The youngest son of the Kalbermatters, who had hung up
their pipes in token of surrender to God, was Pedro, then
nine years old. This boy, following his father and his older
brothers, became a devoted exponent of the faith. At the age
of seventeen he left his sheepherding at intervals to enter the
colporteur work. Three years -later, in 1907, he started - in at
the new schoOl in Entre Rios; but he had no more than three
months of study when he reached the age of conscription, and
was drafted into the Argentine Army.
He was a curious specimen to the army command. They
had never heard of Seventh-day Adventists, and they had
never known of any conscript resisting orders for conscience'
sake. The young man Pedro requested freedom from duty on
the Sabbath, but was brusquely told that now he was in the
army he would have to forget his religious ideas and obey
orders. The first Sabbath he refused duty, and on the second
Sabbath was punished by being made to stand at attention
for several hours, until his feet were so swollen he could
scarcely walk. The, third Sabbath he was ordered to wash
clothes, and when he refused to go to the river, a tub was
brought to the parade ground, and clothes and soap were
thrust into his hands. But still he refused to wash, and he was
then whipped on the bare -back till the whip broke, and the
punishment was continued with a strap till he fainted. Sab-
bath after Sabbath he continued to refuse work, being each
time more severely punished. He was whipped and beaten,
then imprisoned with all the refinements of army punish-
ment, and told that he would never be released.
His father was persuaded by the military commandant to
come and plead with him. The old man, with tears in his eyes,
assured him the Lord would not hold him responsible for
yielding, but his son stood steadfast. He was sentenced to a
year of imprisonment, working in the quarries with criminals
of all sorts. But here, by the intervention of the chaplain, a
Catholic priest, he was given liberty on the Sabbath; and here
he was cheered by the first fruits of his testimony, the conver-
sion of a fellow prisoner. Four months of this, and he was
transferred to the disciplinary quarters of the army near
Buenos Aires, expecting a repetition of his ordeal. But the
commandant, learning from him the reason for his stand, de-
clared that his imprisonment was unjust, and he not only
freed him from Sabbath service but took him from the cells
and placed him in charge of his garden, a Joseph in the house
of. a Potiphar.
This officer brought his case to the attention of the minis-
ter of war, who was impressed to such an extent that he de-
creed complete Sabbath liberty to all Seventh-day Adventist
youth who should thereafter be drafted into the Argentine
Army. Thus God honored the testimony of a faithful young
man, and made him the instrument of teaching His truth to
high officials and of securing liberty of conscience for his fel-
lows. Pedro returned to school, and after his graduation went
up into the missionary frontier, where we shall see him on the
firing line.' •
With a base in Chile the Adventists gradually reached up
the West Coast and into the interior. Bolivia, deprived of a
seacoast through the war with Chile ending in 1884, has the
greatest difficulty of all the South American states in advanc-
ing in civilization. Only one tenth of its people are of the
white race, the rest being Indians and half-breeds. Its min-
eral wealth in the mountains has constantly tempted the ex-
ploitation of the ignorant natives by irresponsible capitalists,
and the eastern tropic lowlands, as far as developed, are equally
representative of similar oppression. The history of the country
has been turbulent.
The highlands of Peru, west of Bolivia, contain like con-
ditions, though moderated by a more enlightened govern-
ment. This Indian land of Bolivia and Peru was to become
the scene of some of the brightest of Adventist mission his-
tory, but in the period with which we are dealing it was pio-
neered by only one or two colporteurs, and in 1907 set apart
as a mission field. It was then manned by one Chilean con-
vert, E. W. Thomann, who, settling at Cochabamba, not only
carried on work for the Spanish-speaking population, but
made a beginning, with two or three tracts, for the Indians,
few of whom, however, could read.
Farther up the coast Ecuador was entered in 1904 by T. H.
Davis, one of the two colporteurs who had pioneered in Chile.
The next year he was joined by an evangelist, G. W. Casebeer.
Like nearly all the Adventist pioneers, they experienced mob
action stirred up by the priests—being stoned, beaten, and
driven away, seeing the Bibles and other books they had sold
burned in the plazas. Nevertheless, the foothold gained was
never given up, and the cause looked forward to success.
Peru was first entered in 1905, when F. L. Perry was sent
to the field, where there had appeared a few scattered Sabbath-
keepers gained through literature. The Pacific Coast lowlands,
though largely arid and fertile only where irrigated, contained
the most advanced segment of the population. It was evange-
lized by the usual methods, headquarters being established in
the capital city, Lima. But the high Andes, where dwell the
great masses of the Inca Indians, in two tribes or peoples,
with two languages, the Quechua and the Aymara, provided
the openings for a great and blessed work. A station estab-
lished at Puno, on Lake Titicaca, 12,635 feet high, proved the
fulcrum upon which the later great Indian work was to be
moved. -
We turn to Africa. Here was the first Seventh-day Advent.
ist entry into distinctively heathen territory. The opening of
the native work, in the 1890's has been related: first the Solusi
Mission, in the Matabele country, thirteen hundred miles up
from the Cape. Pressed in turn or in concert by Tripp, Armi-
tage, Anderson, Carmichael, Mead, Watson, Walston, Sturde-
vant, Rogers, Sparrow, Campbell, Robinson, Konigmacher,
half of whom and nearly as many of their wives laid down their
lives in the service, the work spread abroad and higher in the
continent. Through drought and flood, through lion ambush
and baboon mealie raid, through witch doctor superstition
and the savage terrors of the Matabele Rebellion, they cast
their lines, set their stakes, built and endured and taught.
Somabula, Malamulo, Musofa, Songa, Kolo, Rusangu, In-
yazura—these native names ring the chimes on the bells of
African missions, of which they are only a tithe, north, west,
east, reaching ever up into the heart of the Dark Continent.
Some of the missionaries, like Sturdevant, Walston, Anderson,
and Campbell, lived long and carried their service farther and
farther into the darkness of heathenism; others no less heroic
gave their lives early in the conflict. They sowed the seed
which today presents the fruits of half a hundred thousand
full church members and as many more adherents who are
reaching upward toward the rite of baptism.'
India was entered relatively early in Adventist mission his-
tory, and progress—such progress as Christian missions know
there—was made despite the handicaps of climate, caste, and
the stubborn resistance of Hindu and Moslem. Not only lit-
erature work and preaching—those time-honored and success-
tested agencies used in the West—were tried here, but medical
ministry, schools, care of orphans, and zenana work. While at
first the chief effect was on those of European blood, there
were some notable accessions from among the native peoples,
one of them, A. C. Mookerjee, being the grandson of •Carey's
first convert.
When in 1900 the mission met a tragic loss in the death
from smallpox of its director, D. A. Robinson, the leadership
devolved upon young W. A. Spicer, editor of the Oriental
Watchman, the first Adventist organ to be published in a com-
pletely non-Christian land. His tenure of the office of superin-
tendent was brief, however; for in 1901, while attending the

General Conference, he was drafted to remain in America as
the secretary of the Foreign Mission Board. His place was
taken by J. L. Shaw, who came over from the principalship
of the South- African school at Cape Town, and who, except
for brief absences, remained with the India field for twenty-
three years.
Most of the workers and most of the literature were con-
fined to the English language. Evangelism and education in
any of the various languages of India were in the hands of
the three or four Americans who had studied them and of the
few native converts who developed into workers. But in a
conference held at Calcutta in the autumn of 1906 a change
in policy was effected, a more decided turn being taken to-
ward the great masses of India, and it was decickd that mis-
sionaries coming in should devote. their full energies for a
sufficient time to mastering a language.
At this conference also the field was divided. Down into
South India, to Bangalore among the Tamils, went J. S. James,
who in various capacities was to serve India for thirteen years.
Up into North India went L. J. Burgess and his wife, who as
Georgia Burrus had opened work among the women of India.
Just below Mussoorie in the hills, where a site was purchased
and later an advanced school was opened, they labored in
school and evangelism in both the Hindi and the Urdu lan-
guages. Over in the west, in the Bombay area, was stationed
George F. Enoch, who also was to prove a long-time worker
in India.
H. H. Votaw and his wife had gone across the bay to
Burma the year before, and opened work in Rangoon. The
way here had been paved -by H. B. Meyers, a bookman who
ranged widely over the whole Indian field. Here he first sold
English literature, and then engaged for a time in preaching.
Upon his arrival there, he soon found a Burmese woman who,
by reading the Bible, had found that the seventh day is the
Sabbath, and without knowing of any other in the world, be-
came a Sabbathkeeper. Here was the nucleus of a Burmese

constituency.
The Votaws found a good interest awakened, and as the
result of evangelistic work in English, a church of both Euro-
peans and Burmese was established in Rangoon. The brother
of that first woman believer, named' U. Maung, left a good
position in the government and entered upon evangelistic
work, eventually being ordained. Three European ministers,
one day, assailed him. "Don't you know, U. Maung," they
said, "that in ancient Egypt Monday was reckoned as the first
day of the week?" U. Maung asked- them each one in turn,
"Do you think Monday is the first day of the week?" "Yes,"
they replied, "yes, yes." Then he said, "Did Christ rise on
Monday?" And being hoist with their own petard, they left
him and went out.'
Farther down the coast, at the port of Moulmein, an in-
terest was awakened, and Elder Votaw raised up another
church here. Dr. 011ie Oberholtzer, from America, entered
upon a medical service here, and long maintained alone this
outpost of the faith. L. F. Hansen and his wife joined the
Burma forces in 1906, being stationed for. a year in Rangoon.
R. A. Beckner came in 1908, and opened work in Mandalay,
far up the Irrawaddy, though he spent much of his time in
the field circulating literature. C. G. Lowry became superin-
tendent of the Burma Mission in 1916, upon the departure of
Elder Votaiv. A. H. Williams, who came into the faith in
Rangoon, gave himself to the work, later becoming treasurer
of the division. An early recruit was David Hpo Hla, an ex-
perienced teacher and translator, who gave great service to
the cause."
A comprehensive and more detailed survey of worldwide
service in later years will be given in the next section.
In America, while all lines of Christian work were contin-
ued and expanded, one particular development demands no-
tice. This is the work in the great cities.
The people of the United States were at first chiefly coun-
.
try dwellers, the proportion counted rural, at the beginning
of the nation, being 94 per cent. Although to that age the few
chief cities seemed large, Boston contained only 18,000 inhab-
itants; New York, 22,000; Philadelphia, 28,000; Baltimore,
15,000; and Charleston, 16,000. New Orleans was then a Span-
ish possession. Other great cities there were none. Though a
characteristic city psychology showed itself then, as always, in
commercial interests, manners, and amusements, the influence
of the country on the American mind was more evident than
now.
Half a century passed, and the rural population was be-
ginning to lighten, in the balance. In 1840 the urban popula-
tion was 11 per cent. The seaports of the Atlantic had in-
creased in population manyfold, New York thirtyfold; and
out of what had been and still was largely wilderness the
trading posts and stockades began to take the form of cities,
destined soon to rival the East.
Seventh-day Adventists began their work at this time. They
made no intentional discrimination between city and country.
Indeed, their immediate predecessors, in the 1844 movement,
under the impulsion of J. V. Himes, made their strongest ef-
forts in the great cities of the North. And Seventh-day Ad-
ventists, streaming out in a rather ribbonlike movement to-
ward the West, laid emphasis upon work in such cities as
Portland, Boston, Rochester, Buffalo, Cleveland, Cincinnati,
Detroit, Chicago, and Milwaukee. They sent preachers into
them, and in some they established centers for workers.
However, they discovered that their greatest success came
in rural localities. Most of their ministers were country-born
and country-bred, and naturally their appeal was strongest to
the farmers and small townsmen. Without purposely neglect-
ing the cities, they found their constituency growing up prin-
cipally in rural sections, and recruits for their working force
came chiefly from the men and the youth of the- farms. This
was no misfortune. The strength, solidity, judgment, resource-
fulness, patience, determination, and trust in God that are
bred from the soil in Christian lives, were needed abundantly

in the struggles of the early times. They spoke for the success,
the undaunted, unswervable progress of the human-borne gos-
pel message for the last days.
But meanwhile the cities were growing to be greater, the
perplexities of their evangelization ever deeper, their psy-
chology ever stranger to the Adventist people and workers. By,
the time a century and a quarter had passed over the nation,
the great cities had become a problem because of their devo-
tion to materialism, selfish gain, riotous amusement, and crim-
inal influences. Now the balance of the population had passed
over to the other side. Favored by improvements in transpor-
tation and communication, .the cities had come to outrival
Babylon and Rome of old. The United States census of 1920
showed the urban population (cities more than twenty-five
hundred) to be 51 per cent of the whole; in 1940, 56.5 per
cent, leaving the country only 43.5 per cent, half of these on
the farm. The country-born were being more and more fully
absorbed into the city-dwelling. The iniquity swelled. Sodom
must be warned. Mrs. White wrote in 1902:
"The work in foreign fields is to be carried forward ear-
nestly and intelligently. And the work in the home field is in
- nowise to be neglected. Let not the fields lying in the shadow
of our doors, such as the great cities in our land, be lightly
passed over and neglected. These fields are fully as important
as any foreign field."'
A number of testimonies, some reaching back to 1874, but
swelling in volume and urgency in the period between 1901
and 1909, not only stressed the necessity of evangelizing the
great cities but suggested varied ways of working in them."
Awareness of the' city problem showed chiefly in some of
the older workers—S. N. Haskell, J. 0. Corliss, G. B. Starr—
all of whom had worked together in Australia, where the dis-
parity between country and city population was even greater
than in the United States. In consequence they had devoted
their best efforts to city work, and now they not only spoke
out for increased city evangeliiation but demonstrated it.

Elder Corliss on his return to America had labored in San
Francisco and the Bay cities; at the 1901 conference he pre-
sented graphically the need for work in such centers. Elder
Starr, before going to Australia, had been at the head of the
Central Bible School in Chicago, where the strongegt 'effort
for city dwellers had been made by the denomination. Elder
Haskell, with his methbdical mind and comprehensive plans,
was the greatest exemplar of well-rounded city evangelism.
The 1901 conference was. impressed. It • passed resolutions
favoring increased .attention to city work, and it voted that
S. N. Haskell form a company to labor in New York City.
G. B. Starr was assigned to Philadelphia. J. 0. Corliss returned
to the Pacific .Coast. J. . S. Washburn, another and younger
evangelist, who had preached first in cities of America, then in
- England, was assigned to the capital city of Washington, D.C.
A. G. Daniells, 'president of the General Conference, took an
ever-deeper interest in the movement. Others began to direct
their attention to the large cities, and thus began a trend
which soon took up much of the evangelistic effort of the de-
nomination, and brought out many city churches.
In 1903 Elder Haskell, who had captained a diverse corps
of workers in the country's metropolis, set forth a plan for
the comprehensive and well-articulated .city campaign. It con-
tained the following recommendations: That house-to-house
literature work be conducted, opening doors for' Bible studies
by competent instructors; that health service and education
be given through - vegetarian restaurants, hydropathic treat-
ment rooms, and lectures; that when the groundwork had
been sufficiently done, there follow evangelistic meetings; that
all these workers be united, and so far as feasible resident, in
a central workers' school, in charge of the director of the city
work.
Elder Haskell exemplified this comprehensive plan in .his
own work, so. far as he could induce cooperation and com-
mand service. This he did not only in New York but in other
cities, creating churches and building purchasing meeting-

houses. Restaurants and treatment rooms were established in
many cities. The bulk of the city work, however, ran to litera-
ture distribution, Bible studies, and evangelistic preaching.
The manual missionary work in great part awaited the later
development of the layman's movement.
The result of forty years of this service in the great cities
is seen today in the preponderance of urban membership in
the Seventh-clay Adventist Church, 72 per cent, while the
urban population of the United States is but 56 per cent. It
is difficult for men to keep a balance in the work of God, as
in all other things. A new emphasis upon rural evangelism is
needed; and certain factors, which will be brought to view
on later pages, are working for this balance.
Review and Herald, Feb. 3. 1859, p. 87.

2 Mae Carr Hanley and Ruth Wheeler, Pastor La Rue.
Letter from J. N. Anderson, March 1, 1949.
4 W. A. Spicer, Our Story of Missions, p. 338.
5 E. J. Urquhart, Glimpses of Korea.
" L. D. Warren, Isles of Opportunity, pp. 189-209.
F. H. Westphal, Pioneering in the Neglected Continent. pp. 31-60.
s W. H. Branson, Pioneering in the Lion Country. S. M. Konigmacher, In
the Lion Country.
H. H. Votaw in Review and Herald, March 30, 1905.
10 Spicer, op. cit., p. 320.
11 Ellen G. White, Testimonies for the Church, vol. 8, p. 31.
12 Ibid.. vol. 7, pp. 34-40; vol. 8, pp. 31-54. 147.
Above: Henry T. Elliott, Milton E. Kern. Center: Meade MacGuire.
Below: Eldine W. Dunbar, Alfred W. Peterson
CHAPTER 7
THE YOUTH MOVEMENT
YOU had a large attendance at your meeting last night?"

"Yes, and everyone seemed much interested."
"I don't know; I guess they had a curiosity to hear
a boy preach."
This was a minister's greeting to young John Loughbor-
ough in 1849, when at the age of seventeen he assayed to
begin preaching the message of Christ's coming' Three quar-
ters of a century were to be filled with his service before the
close of his life. •
His fellow workers were mostly young. James White was
twenty-one when he started out to preach the Second Advent;
Ellen Harmon White was seventeen when she began her min-
istry. John Andrews was writing and speaking for the move-
ment when he was twenty years old. Annie Smith gave her
dewy youth to the cause, and her brother Uriah was but
twenty when he joined the company at Rochester.
There was place for older men, too, men fitted by years
and experience to counsel and lead. Joseph Bates was fifty-
four when he was joined by the younger workers, and J. H.
Waggoner was in his prime. Hiram Edson was of middle age,
and so were Frederick Wheeler and R. F. Cottrell and Wash-
ington Morse. They gave weight and balance to the work;
but with all due tribute to their powers and service, it was
consecrated youth, mostly, who supplied the vision and the
drive which, under the blessing of God, expanded and pressed
forward the cause.
They came—the youth—after the first entrants, one by
one, then group by group, and companies of volunteers: Cor-
nell, Bourdeau, Kellogg, Bell, Kilgore, Lane; Adelia Patten,
Kate Lindsay, Maria Huntley, Mary Kelsey, Louisa Morton,
Nell Rankin. And after them the children of the pioneers took
117
their places in the ranks: the sons of James and Ellen White,
of Joseph Waggoner, of Ezra Butler, of William and Cyrus
Farnsworth, of Andrew Olsen, of Ambrose Spicer. Youth
filled the schools, youth took its place in the ranks, youth
caught and lifted up the standards falling from the relaxing
hands of the aged.
"It is good for a man that he bear the yoke in his youth."
That was written by a man who had taken up his burden in
his childhood ("Ah, Lord God! . . . I am a child") and who
now, in his old age, an exile in Egypt, seeing his mission ap-
parently a failure, could yet calmly "hope and quietly wait
for the salvation of The Lord." And beyond his knowledge, he
had built a kingdom in the lives of youth; for out of Jerusa-
lem in the days of its decadence, out of the ranks of its rec-
reant princes, came the fruit of Jeremiah's teaching and liv-
ing, in those magnificent sons of Israel—Daniel, Hananiah,
Mishael, and Azariah, to witness in the courts of Babylon, and
Ezekiel, the seer of the captivity. -There never has lacked, and
there never will lack, recruits from the nobility of youth to
hold up on earth the banner of Almighty God.
The need of enlisting and teaching the children and youth
was not hidden to the more clear-sighted of the Adventist
pioneers. James White early began their instruction, estab-
lishing' the paper the Youth's Instrucior and founding the
Sabbath school. Ellen G. White sought their conversion and
welfare, winning youthful champions for the cause, teaching
her own sons and counseling and instructing parents in the
education - of their children. J. N. Loughborough and J. N.
Andrews, S. N. Haskell and E. W. Farnsworth, G. H. Bell and
J. H. Kellogg, themselves beginning in their youth, gathered
around them and taught and inspired young men and women,
many of whom took up the work in 'evangelistic, educational,
and medical lines.
The Sabbath school was made a mighty instrument for
Biblical education; the Tract and Missionary Society was the
Christian training ground in service of hundreds of the chil-
The Youth Movement 119
ciren and youth; the developing educational system called into

the colleges and the academies and finally into the elementary
church schools a great proportion of the young in the denom-
ination. But there was yet to come a movement and an organ-
ization which would reach into every church and home, bring
the children and youth to a more vivid consciousness of their
part in the cause, furnish them with appealing objectives and
essential training, and give them an esprit de carps as the or-
ganized and purposeful and irresistible Young Guard of the
Advent Movement.
There' was a lad in a little church in Michigan, in 1879,
who burned with the desire to marshal his youthful com-
panions in service for Christ. His name was Luther Warren,
his age was fourteen, and his church was Hazelton' serving a
country community between Flint and Lansing. His closest
friend was Harry Fenner, seventeen. One day as the two boys
Were walking along the country road they talked earnestly of
the part they should play in the promotion of the last gospel
message. At last said Luther, "Harry, let's go over the fence and
pray about it." So they climbed the rail fence, and found a
corner where the bushes were thick; there they prayed to-
gether and consecrated themselves, and as the aftermath
planned to invite their young friends in the church to join
them.
There were nine of them only, but they were as earnest
in their Christian purpose as the Haystack students of Wil-
liamstown, who started on its way the American chariot of
foreign missions. Luther Warren's little band of boys met
every week, prayed together, went out on errands of help to
the sick and needy, raised a little money and paid for a club
of Signs of the Times and some tracts—"Elihu on the Sab-
bath," "The Two Laws," "The Signs of Christ's Coming."
They gave these out, mailed them to selected addresses, and
carried on youthful missionary correspondence with interested.
persons. They answered to the temperance campaign just then
beginning in the denomination, and joyfully signed the pledge
against the use of alcohol, tobacco, tea, coffee, and pork.

There was not kfeature of the message 'that they neglected.
It was not long until the girls of the church asked to join
the society. After some discussion the boys assented to this;
and thereafter their meetings, which had been by themselves,
were held in the parlors of homes or in the church, with one
or more older persons in attendance. So they went forward, as
they advanced in years, to varied service in the cause.'
Twelve years later another boy, then sixteen years old,
took the initiative in starting such a society. Meade MacGuire
was one of a considerable number of youth in the Antigo,
Wisconsin, church. He had never heard of a -Seventh-day Ad-
ventist young people's society, but his school friends had their
Christian Endeavor Society and their Epworth League, and
he felt that Seventh-day Adventist youth ought to be equally
favored. But when he ventured to suggest it one day, instead
of smiles he met frowns. "No, Meade," said the older people,
"that would never do. Why should you run off by yourselves?
Young people alone will fall into disorder. Stick to the church
and the Missionary Society with the older people, and don't
try to be independent."
But Brother Conner, the elder of the church, a saintly old
man, placed his hand- on Meade's shoulder, and said, "My
boy, you go right ahead. You may have the church for your
meeting, and I'll stand by you." So the meetings were started,
and with thirty members. They sang, they studied the Scrip-
tures, they prayed, and they "gave their testimonies," scarcely
one ever failing to speak. The critical older members, like,
critics of a long-ago time, "could find none occasion nor fault;
inasmuch as [they] were faithful, neither was there any error
nor fault found in" them. Said MacGuire in his afteryears,
"We had not the slightest disorder. I believe God restrained
the enemy because He wanted this work to go forward, and
the people were not sufficiently in favor of it to stand by us
if mistakes were made." eIt may be observed, however, that
God works with those who give Him undivided allegiance,
who have no other thought than that of serving Him and serv-
ing with Him; and when God is present disorder goes out the
window.
Messages from Mrs. White were frequently calling, not
only upon parents and leaders to provide for the conversion
and training of the young, but upon youth themselves to take
up the weapons of God and wage the vigorous warfare against
sin and evil which their forebears had waged. In December,
1892, she wrote:
" 'We have an army of youth to-day who can do much if
they are properly directed and encouraged.... We want them
to act a part in well organized plans for helping other
youth.' " "Young men and young women, cannot you form
companies, and, as soldiers of Christ, enlist in the work, put-
ting all your tact and skill and talent into the Master's service,
that you may save souls from ruin? Let there be companies or-
ganized in every church to do this work. . . Will the young
men and young women who really love Jesus organize them-
selves as workers, not only for those who profess to be Sab-
bath keepers, but 'for those who are not of our faith?"'
And again: "Let there be a company formed somewhat
after the plan of the Christian Endeavor order, and see what
can be done by each accountable human agent in watching
for and improving opportunities to do work for the Master." s
The next year there appeared this instruction:
"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 whii 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 certain results."'
Her appeals began to bear fruit. In far Australia, where
she was then living, her first testimony on the subject was
promptly acted upon by A. G. Daniells, president of the Aus-

tralian Conference, who organized a young people's society in
Adelaide. He and other workers followed this up in various
places in the land "down under." Their activities coincided
with the appeals of Mrs. White for worldwide action.
In America some earnest workers were stirred to gather the
young .into working companies. These youth had not been
wholly ignored before. The Tract and Missionary Society in
nearly all the local churches brought' the children and young
people into their activities, and veterans today remember with
a glow of pleasure the gatherings in which as children they
took their part, in programs of the society, but more especially
in the social exercise that followed, around the long tables,
wrapping and addressing missionary literature, and at times
going out to help the needy with baskets of food and clothing.
But the messages from Mrs. White in the church's papers
called for a special and integrated movement for and by the
young people, and various workers responded. In College
View, Nebraska, a suburb of Lincoln, in 1893, a "Young Peo-
ple's Society of Christian Service" was organized under Prof.
M. E. Kern. On June I1, 1894, Luther Warren, grown into a
preacher, working in the North Central States, formed at
Alexandria, North Dakota, a young people's society which
they called the Sunshine Band.' This organization spread
throughout the conference, and on August 30, 1896, a conven-
tion of all the bands in the State was called at Bridgewater.
Such little nuclei were destined to become a live, galvanic
brotherhood and sisterhood ringing the world, sometimes for,
counsel and inspiration gathering in congresses of thousands
of youth, in Europe, in America, in Australia, in the Near
East and the Far East, and in the love of Christ giving their
willing and robust service to humanity and to God.
During the next seven years the movement spread, and
youth societies were formed in many conferences. The Ohio
Conference was the first to form a general organization of Ad-
ventist youth. After local initiative had instituted several so-
The Youth Movement
Harry Fenner and Luther Warren. Photo Taken Several Years After
They Formed First Young People's Society
cieties, in 1899, at a conference meeting in April and a camp

meeting in August, a State-wide organization of Christian Vol-
unteers was formed, and officers were elected.' When the 1901
General Conference met there had developed so strong a sen-
timent in favor of youth's societies that this action was taken:
"We approve the movement to organize young people's
societies for more effectual missionary service; and we recom-
mend that a committee of nine or more representative per-
sons be appointed to form a plan of organization, and report
it to this Conference for consideration.""
The committee consisted of Luther Warren, S. M. Butler,
H. H. Burkholder, M. E. Cady, M. C. Wilcox, Mrs. S. N. Has-
kell, Mrs. L. Flora Plummer, and Estella Houser. They
brought in a report, which was accepted, that the work of the
young people be such as they had known in the Missionary
Society, that leaders especially adapted to work for the youth
be commissioned to it. that for the time the work be connected
with the Sabbath School Department, and that a column for

young people's work be opened in the Y outh's.Instructor."
The Sabbath School Department, with Mrs. Plummer as
the secretary, took hold with earnestness to develop this aux-
iliary work. The Sabbath school secretary in each conference
was charged with the responsibility of fostering it. Luther
Warren was added to the department to give direction to
the youth's work. Eloquent and consecrated, he retained
throughout his life the affection and esteem of the young
people. He was, however, more the evangelist than the ad-
ministrator.
But the work spread around the world. Already, in the
beginning, it had taken root in Australia. Germany had a
society as early as 1903, and England in 1905. The islands, east
and west, caught the inspiration, Jamaica being the first over-
seas country to send in a report. The European Latin field
responded, and Africa. Always the work was expanding.
In 1907, midterm of the first quadrennial period, it was
decided, especially for the encouragement of the - European
field, to convene a General Conference Council in Switzer-
land. This was held in May in the town of Gland. At that
council the young people's work was a main topic. It had
grown to such proportions that the Sabbath School Depart-
ment felt it should put the child upon its own feet. The coun-
cil, after thoroughly studying the matter, voted to create a new
agency, the Young People's Department. It elected as chair-
man M. E. Kern, then a teacher of history in Union College,
who had taken a leading part in organizing the young peo-
ple's work in the Middle West, and wild in 1904 had been
made young people's secretary of the Central Union. As secre-
tary of the new organization, Miss Matilda Erickson was ap-
pointed.
Only a few weeks after the Gland Council a joint Sabbath
school and young people's convention was called at Mount
Vernon, Ohio, July 10 to 20, at which the governing princi-
ples, the methods of work, and the outstanding problems of
this new field of Christian activity were discussed. The council
gathered in the founding fathers of the movement, the newly
appointed leaders, the chief General Conference officers, and
some of the most earnest workers for youth."
A. G. Daniells stressed the responsibility of young people
to carry the gospel message to the uttermost parts of the earth.
W. A. Spicer brought before the eyes of the members a vivid
picture of the world waiting for the message. Frederick Griggs
recited the increased facilities at the hand of this generation
to finish God's work. Luther_ Warren recounted the early ex-
periences, and sounded. the call to prayer and consecration.
C. C. Lewis held up the perfect pattern for youth in the Lord
Jesus Christ. M. E. Kern dealt with the necessity for training
workers especially for the young people's cause. Meade Mac-
Guire called attention to the increased strength which the
young people's organized work was bringing to church and
conference. And 0. J. Graf, in a clear, explicit, and illuminat-
ing address, presented the reasons for having a young people's
organization, the objections some urged against it, and the
overwhelming answers.
The Mount Vernon convention proved, as Elder Daniells
predicted, to be "among the most important meetings in the
history of our cause." From it dates the clear, keen resolve to
devote all of youth's strength, fire, and courage to the finish-
ing of the work of God in the earth.
The devotional and educational features of the work were
here formulated. The blessed Morning Watch has since called
the devout youth to prayer and study every morn. The Stand-
ard of Attainment contains courses in denominational history
and doctrine. The Missionary Volunteer Reading Courses.
which here saw their beginning, have put before the youth the
finest of literature—missionary, scientific, historical, cultural,
travel, and personal experience. The soul of the movement
finds voice in the Aim, the Motto, and the Pledge.
Aim: "The Advent Message to All the World in This Gen-
eration."
Motto: "The Love of Christ Constraineth Us."

Pledge: "Loving the Lord Jesus, I promise to take an active
part in the work of the Young People's Missionary Volunteer
Society, doing what I can to help others and to finish the work
of the gospel in all the world."
One of the questions settled at the Mount Vernon conven-
tion was the definite name of the departinent and society. As
in the time of denominational organization, half a century
before, there were presented ideas many and names many,
each with its ardent advocates. In the end a name which it
was felt was most expressive of the purpose and character of
the organization was adopted: Young People's Missionary Vol-
unteers. It is now usually shortened to either the first or the
last half of the phrase. And then, as now, the theme of volun-
teering for Christ's service was put uppermost:
There's another task to do,
There's a battle to renew,
And the Captain calls for you,
Volunteers, Volunteers!
Christ before us, Christ behind,
Christ on every side! -
For the rescue of mankind
On to glory ride,
Volunteers, Volunteers, Volunteers!
The Youth's Instructor, then under the editorship of
Fannie Dickerson Chase, was helpful in the promotion of the
young people's work. For six years, from 1908 on, it contained.
a department devoted to the society ,cause. In 1914 there was
launched the Church Officers' Gazette, to which was trans-
ferred the Young People's Department, as also certain other
departments. This journal has since that time been the me-
dium for department instruction, society programs, and so
forth, whereas the Youth's Instructor has continued to devote
itself to more general matters of spiritual and cultural interest
to youth.
The Youth Movement 1 27
The staff of the Young People's Department in those early

years was small and heavily burdened: one chairman or secre-
tary, one assistant secretary, and one stenographer. Miss
Erickson carried most of the office work and did not a little
field work besides. She also wrote books both practical and in-
spirational, which had a great appeal to the youth. Her spir-
itual, self-effacing, earnest spirit made a great impression on
the work. Professor Kern during the first decade of his secre-
taryship was burdened with other duties also. For four years.
from 1910 t'o 1914, he was president of the Foreign Mission
-Seminary (Washington Missionary .College), but he spent as
much time in the field as possible, and also did much writing.
During the 1920's he spent most of his time in other lands—
Australia, South America, China and the Far East, India,
Africa, Europe—as the young people's work throughout the
world developed.
A joint country-wide convention of the educational and
the Missionary Volunteer workers was held in Saint Helena,
California, in 1915, and another at Colorado Springs, Colo-
rado, in 1923, conventions fruitful in making clearer and
broader the objectives and in comparing and improving meth-
ods of training and service.
The staff was greatly increased as the years went on. The
first addition was in 1913, when Meade MacGuire was made
field secretary. Ella Iden was added as an assistant in 1915.
Notable in her service was the preparation of the Junior
Manual, in 1918. In 1924 this manual was revised and brought
up to date, including the Progressive Class plan, by Harriet
Maxson Holt, who was appointed Junior secretary in 1920.
Henry T. Elliott, from successful conduct of the youth work
in the 'Lake Union, was brought in 1922 to join the General
Conference staff; when M. E. Kern became secretary of the
General Conference in 1930, Elliott was made secretary of
the Missionary Volunteer Department. When he in turn was
taken into the General Conference secretarial department in
1936, his place was filled by Alfred W. Peterson, who had given
vigorous leadership in the youth work in various parts of the

field. He served until 1946, when he was called to be young
people's secretary of the Australasian Division. E. W. Dunbar
then became General Missionary Volunteer secretary. Other
workers developing in the union and local conferences, a
number of Whom later joined the General Conference force,
were C. A. Russell, C. Lester Bond, D. A. Ochs, F. G. Ash-
baugh, J. T. Porter, A. C. Nelson, T. E. Lucas, and L. A. Skin-
ner. Young women who served with devotion and distinction
in the central office or in the field included Emma Howell,
Julia Leland, Louise Kleuser, Olive Lindberg, and Mrs. Mar-
jorie Marsh.
The later work of the Young People's Department in the
Senior section, and also the development of the Junior work,
will be recorded in other chapters. The great development of
many forms of service through the Young People's Missionary
Volunteer organization will appear in the future portrayal of
the history of the church.
J. N. Loughborough, Rise and Progress of Seventh-day Adventists, p. 149.
2 Lamentations 3:27.
2 Jeremiah 1:6.
6 The church was named for the township in which it is located; there
is no village of that name. It has now been renamed the Juddville Church.
Pastor R. K. Krick letter, Nov. 18, 1947.
Matilda Erickson (Andross), Missionary Volunteers and Their Work,
p. 10; R. K. Krick, pastor at Juddville (Hazelton), Michigan, letter of Nov.
18, 1947.
6 Erickson, op. cit., pp. 12, 13; Meade MacGuire letter, Oct. 20, 1947.
General Conference Bulletin, 1893, p. 24; Signs of the Times, May 29,
1893, p. 455; M. E. Kern letters, Nov. 2, 9, 26, 1947.
Ellen G. White letter to Edgar Caro, a college student, Oct. 2, 1893,
quoted in Notebook Leaflets, vol. 1 no. 30, p. 2.
9 Youth's Instructor, Aug. 9, 1894, p. 249.
59 A. W. Peterson MS., "History of the Young People's Missionary Volun-
teers," p. 3. Luther Warren in Report of the Sabbath School and Young Peo-
ple's Convention at Mount Vernon, Ohio, p. 28. Warren here says that the
first Sunshine Band was organized at Bridgewater, September 15; and he
makes the same statement in the paper Sunshine, July, 1899, published at
Omaha, Nebraska, and edited by him. However, in his diary, in the midst of
the record of his evangelistic meetings at Alexandria, he has this notation on
June 11, 1894: "Sunshine Band; First: Dora Allen, May Hunt, May Lohmaier,
and Jessie Laidlow." And on September 15: "Organized a Sunshine Band at
Bridgewater." Diary in possession of Mrs. Luther Warren.
11 Peterson, op. cit., p. 4. Emma E. Howell, The Great Advent Movement,
p. 90.
12 General Conference Bulletin, 1901, pp. 306, 331, 332.
13 Ibid., pp. 441, 442.
14 Erickson, op. cit., pp. 9-43; Report of the Sabbath School and Young
People's Convention at Mount Vernon, Ohio.
CHAPTER 8
THE PARTING OF THE WAYS
T
HE years from 1903 to 1907, though they were enclosed
within a period of great expansion and progress of the
Second -Advent Movement and increase of denomina-
tional numbers and resources, saw also the strong setting of a
current of dissension, which eventuated in the separation from
the movement of some of its valued workers. The Battle Creek
Sanitarium, with those who adhered to the position taken by
its head, was removed from denominational control and recog-
nition in the last of these years.
There were three main causes for this parting of the ways
between men who had long labored together as brethren and
apostles of reform and preparation for the coming of the
Lord. They were: first, conflict over control; second, differ-
ences in policies of management; third, theological variance.
We have traced the development of church agencies from
early organization to the General Conference of 1901. These
had increased in keeping with the needs; but, each acting
with the semi-independence consequent upon its formation
and the lack of cohesive provisions, they tended to diverge,
until they arrived at a place where either they must be reor-
ganized and bound together in a comprehensive plan, or they
would split the movement asunder in independent action.
The 1901 conference met the situation admirably and with
the blessing of God. A spirit of brotherhood and cooperation
took possession of that conference, and divine wisdom pre-
vailed. If this spirit could have continued in its fullness, the
outcome would have been far different from what it was. The
General Conference Committee was expanded to include rep-
resentatives from all the chief interests, and a reorganization
was effected which aimed at conducting all the activities of
the church in unity and power. Thus, the educational, the
5 129
Sabbath school, the publishing, and the religious liberty work

were all made departments in the General Conference, and
overtures were made to the Foreign Mission Board and the
International Medical Missionary and Benevolent Association
to assume a like relationship.
In the case of the Foreign Mission Board the process was
consummated. During the two-year period its work was con-
ducted by the General Conference Committee,-and when in
1903 it was proposed to merge it completely in that commit-
tee, there was no objection, and the action was taken. But
when recommendations came from the Plans Committee to
seek such a close relationship with all institutions and organ-
izations originating- with the Seventh-clay Adventist people,
the sponsors of the Medical Missionary and Benevolent Asso-
ciation looked with alarm upon them. They felt, doubtless
with sincerity, that the life of their association was threatened,
and They opposed the action.' The organization, they felt, was
in the hands of its friends; they were not going to put it in
jeopardy by subjecting it to ecclesiastical control.
If they could have foreseen the success of that policy when,
after the regrettable separation, a Medical Missionary Depart-
ment in the General Conference was formed, and proceeded
to function with. sympathy and power in connection with a
far greater work than the old association ever knew, they
would certainly have held a different attitude; but men are
not all-wise. Yet the Medical Missionary Association continued
for some years in the arrangement made at the 1901 confer-
ence: they had representatives on the General Conference
Committee, and the General Conference had members on the
association board.
On the heels of this contention came a disagreement as to
financial policy. The painful state of finances of the church
which began to be remedied at the great conference brought
the denominational authorities to a resolution to shun debt.'
Having touched fire, they were averse, while the burn still
smarted, to touching it again. This policy was naturally em-
The Parting of the Irqrs 131
phasized not only in the General Conference but in regional

meetings and on every occasion where institutional affairs
were considered. At the European Council held in London in
1902, at which A. G. Daniells and other key men of the Gen-
eral Conference were present, the policy was confirmed and
strongly worded to the effect that in no case were debts to be
contracted by the conferences or by institutions. Dr. Kellogg
was in London at the time, and he strongly opposed the pro-
hibition against ever borrowing. He was, indeed, in a position
where it was impossible to follow the policy absolutely. The
sanitarium, heavily in debt, had obligations to meet and not
always the money in hand with which to meet them. Financial
crises, moreover, were not altogether unwelcome to the doc-
tor; they gave the exhilaration of shooting the rapids. His
earning capacity was great; and although his philanthropies
and his promotion schemes absorbed considerable sums, he
had a self-confidence, tenuously allied to a trust in God, which
made high finance a holy adventure. He was not backward in
expressing his lack of confidence in the policy of absolutely
no debt, and this did not greatly endear him to its advocates.
Mrs. White, who had set in motion the determined effort
to be rid of debt and to reverse the easy policy of borrowing
in time of need, who had started the' process of paying off the
debts by the donation of her book Christ's Object Lessons, and
who had said with decision that debt was to be shunned like
the leprosy,' nevertheless saw that too rigid rules might ham-
per the progress of the cause. There must be left room for the
Spirit of God to direct in any transaction and any policy. Easy
and loose resort to borrowing would indicate laxity of man-
agement, abhorrent to God; on the other hand, there might
be times when faith was to be tested by going ahead though
the financial way seemed closed, yet God was waiting with a
solution on the other side of the mountain. Such a test came
shortly afterward in a series of events in 1905, when three
properties in southern California which were desirable for
sanitariums were offered at fabulously low prices, but there
was no money on hand to purchase, and gaps had to be

bridged by loans and liens. Mrs. White then counseled her
brethren to go ahead relying upon the providence of God, and
the policy paid out.
The strained relations between Dr. Kellogg and the men
of the General Conference manifest in the session of 1903
were not helped by the reopening that same year of Battle
Creek College as a feeder to the American Medical Missionary
College. The rebuilding of the sanitarium on its old site and
the consequent maintenance there of the medical college, con-
tributed to .the continued congestion of the youth of the de-
nomination. Premedical requirements in the general medical
world were being made ever more rigid, and by that time they
had come to the point where every medical student must have
received his preliminary training in an accredited high school
or college. Besides, there were some 250 sanitarium' workers
of various grades for whom educational. facilities should be
provided, and other youth remaining in Battle Creek swelled
the number.
At first such provision was made by organizing and con-
ducting semiprivate classes, with no institutional label. For
the premedical students it was sought to make arrangements
with the city high schools, but this proved impracticable. The
proposition was then made to reopen Battle Creek College.
That college had in 1901 been removed to Berrien Springs, re-
christened Emmanuel Missionary College, and chartered by a
newly formed corporation, but the charter of Battle Creek
College had yet some years to run, and its holding body, the
Seventh-day Adventist Educational Society, was still intact. It
was, quite ineptly, decided to reopen under the old name.
This action was opposed by the General Conference, and
its view was set forth in the Review and Herald by the editor,
W. W. Prescott. In. this attitude they were strongly supported
from the field. The sponsors of the action were permitted to
state their case in the columns of the Review, but their rea-
sons did not appeal to the denomination. It was generally felt
The Parting of the Ways 133
that a different solution might have been found. It was now

apparent that the rebuilding of the sanitarium there had set
in motion a train of conditions which promised to nullify the
action to relieve the congestion, an action started by removal
of the college, and just at that time being carried forward by
removal of the Review and Herald and the General Confer-
ence.' Mrs. White wrote:
"I am very sorry to hear that there is a plan to reopen
Battle Creek College. To establish a college in Battle Creek,
after such plain warnings have been given against doing this,
would be to make a great mistake. . . . The Lord presented
to us the reasons for removing the College from Battle Creek.
This instruction should now be searched out and studied by
those who are planning to organize another educational in-
stitution there. Let the light already given shine forth in its
purity and beauty, that God's name may be glorified."'
Having launched the enterprise, however, Dr. Kellogg per-
sisted, and Battle Creek College continued to put forth its
announcements for several years. But it never flourished, and
after various mutations, including the severance of all rela-
tions with the Seventh-day Adventist denomination, it dropped
out of existence.°
Dr. Kellogg had a mind quick, omnivorous, investigative,
and speculative. In his profession he was not the typical staid,
conservative, pill-rolling practitioner so familiar to his boyhood.
He was the most radical of medical reformers, not only reject-
ing the drug medication of yesterday, but introducing new
and rational methods of treatment; not only concerned with
the healing of the body, but interested in studying the psy-
choses of the mind, with their relation to the health of the
whole human being. He was one of the pioneers in the develop-
ing science of psychiatry, which today bulks so large in medical
practice.
And he was likewise largely concerned in the religious
affairs of his church, and adroit in what may be called, with-
out prejudice, its politics. As a boy he had drunk in its doc-
1 34 Christ's Last Legion
trines from the wells of his pioneer father and of the leaders
in the church, with whom he was a prime favorite. Asa youth
he had taken a prominent part in the religious life, a prom-
ising leader in the- Sabbath school and the missionary services.
But always he had an individuality that spelled something
iteA, a different construction, a little twist caught from the
circumambulations of his mind. No man knew better how to
steer his way, straight or devious,, in the councils and cabals
in which he had a part, how to employ a plastic surgery upon
his creations which appeared ill-featured, and how to reform
his lines after a seeming defeat. And he had a magnetic per-
sonality that drew young men to him in devotion.
The esoteric attracted him. Let there be a mystery, and he
sought a passage through which he might sail to an anchorage
that sometimes, to all but himself, was shrouded in mists.
Some years before, he had produced a little book on that most
enigmatic subject, the nature of the soul. Its excursions into
the seas of supposition and assumption seemed to wander
away from the solid rock of the founders' faith, and Mrs.
White warned him of the danger of his position. The doctor
thereafter largely kept his incorporeal speculations to him-
self. But in the kindred subject of the nature- of the Godhead
there was a new adventure to pursue.
He had spoken truth in his pronouncement that no physi-
cian can cure, that recovery from disease is the healing power
of God, favored by the adoption of right habits and condi-
tions and state of mind, the patient perhaps directed by the
physician.' But from that point he drifted to a conception
that life in animate and inanimate creation is the "essence" of
God—not His power merely, but His presence.
Along about that time the public teaching of some of the
more mystical-minded of the church's theologians gave him,
as he thought, reinforcement for his budding ideas of the im-
manence of God in creation. In all sincerity, without doubt,
such teachers preached what they conceived to be deeper
truth, tending to make men more spiritual in their daily liv-
ing; and they influenced the thinking, or at least the reveries,

of some. In the main they did not believe it was a reversal of
accepted truth, but thought that they were opening higher
truths which made more spiritual the doctrines already held.
Thus, when they said, "Every meal is a sacrament"; when they
said, "The seed has the life of God in it. When this is made
into bread, life is in it still. We do not see the life, but it is
there, and it is the life of God"; when they said, "Christ is
a minister not only of the sanctuary but also of the true taber-
nacle, which God pitched, and not man. He is ministering not
only in the heavenly sanctuary but in every one of these
earthly sanctuaries," they believed that rather than obscuring
the priestly service of Christ they were bringing Him into
closer connection with His people.
If any of them perceived the definitive trend, it was Dr.
Kellogg himself, who could piously insist that he believed
what he had always believed, and yet frame new definitions
of the Godhead that, as it appeared to thoughtful students of
church history, revived the nature worship of Gnosticism and
tended toward Hellenic pantheism. Indeed, in maintaining
his views he exclaimed on one occasion, "The early pantheists
were exactly right." This was a position probably none of his
supporters would have taken.
Immediately after the sanitarium fire, in February of 1902,
when it was decided to rebuild, the General Conference Com-
mittee proposed that a popular medical book should be pre-
pared and be put forth on the same basis as Christ's Object
Lessons had been for the relief of the schools. The proceeds
from this medical bOok would go to the sanitarium and, if
they should overflow, to the medical work in general. The
church was then in the midst of the campaign with Mrs.
White's book, and it was going well. It seemed that, with the
General Conference sponsoring it, this book would be taken
up by the people with equal determination to relieve the sani-
tarium of its indebtedness and supply funds for its building.
Dr. Kellogg undertook to write the book. He named it The
Living Temple, a reference to Paul's expression: "Know ye

not that ye are the temple of God, and that the Spirit of God
dwelleth in you?" eBy far the greater part of the book con-
sisted of the physical, hygienic, and medical phases of his sub-
ject; but in introducing this treatise he sought to give it added
weight by dwelling upon the title theme, "God Within." He
found inspiration in the thought that all life, however mani-
fested, proceeds from God, and that therefore God in essence
is in every living thing, animate and inanimate, in instinct or
intelligence, in cell, organ, and mind. This idea, so danger-
°may nearer pagan philosophy than Christian, he sought to
safeguard by stoutly maintaining the personality of God.
" 'But,' says one, 'this thought destroys the personality of
God. Do you not believe in a personal, definite God?' Most
certainly. An infinite, divine, personal being is essential
religion. Worship requires someone to love, to obey, to trust.
Belief in a personal God is the very core of the Christian
religion." "Discussions respecting the form of God are utterly
unprofitable, and serve only to belittle our conceptions of
Him who is above all things, and hence not to be compared
in form or size or glory or majesty with anything which man
has ever seen or which it is within his power to conceive. In
the presence of questions like these, we have only to acknowl-
edge our foolishness and incapacity, and bow our heads with
awe and reverence in the presence of a Personality, an Intelli-
gent Being, to the existence of which all nature bears definite
and positive testimony, - but which is as far beyond our com-
prehension as are the bounds of space and time." aNeverthe-
less, expressions such as these sprinkled the pages: "Not a God
outside of nature, but in nature," "A tree-maker in the tree,
a flower-maker in the flower,—a divine Architect," "God
dwells in man."
Galley proofs of The Living Temple were submitted to the
General Conference officers in May:1902. Both the chairman
of the committee, Elder Daniells, and the author, Dr. Kellogg,
were in Europe. The proofs therefore came to the vice-chair-
man, W. W. Prescott, who consulted concerning them with the

secretary of the Mission Board, W. A. Spicer. They scanned
them carefully, and they were much troubled by the expres-
sions which seemed to lean toward pantheism, a cult especially
fresh in the mind of Spicer, just returned from India. Yet
they could not believe that the author intended such teaching.
They therefore wrote their questions and scruples to Dr. Kel-
logg, and enclosed suggestions of changes."
The response came upon the doctor's return, when he
said that he had written those chapters very carefully, so as
not to stir up questioning. He proposed, however, to write
still more carefully in revising it—a proposal which was not
reassuring in view of his defense. At the Fall Council the book,
still in galleys, was further considered. The council felt that
in view of the doubt cast upon its teaching they could not
adopt the book for the purpose intended. Dr. Kellogg then
withdrew it from consideration, and in December the Review
and Herald fire wiped out all the type or plates. However,
after the 1903 General Conference, Dr. Kellogg had it printed,
and his friends began its circulation.
Mrs. White had through the years steadily sustained Dr.
Kellogg in his work, while faithfully counseling and correcting
him. He was as her son. She and her husband had chosen him
in his youth as a candidate for leader in the health message,
had encouraged and helped him in his medical education, and
had set him at the head of that work. Through all the struggles
and trials of the ensuing years she had upheld his, hands and
championed the cause of which he was the standard bearer.
She reprobated the indifference and hostility with which some
met the message of right living, and she was time and again
the healer of breaches between the parties.
In this crisis she still sought to save Dr. Kellogg and the
magnificent work which largely he had built up. At the Gen-
eral Conference of 1903 she said: "God has given Dr. Kellogg
the success that he has had. I have tried constantly to keep
this before him, telling him that it was God who was working
with him, and that the truth of God was to be magnified by

His physician. . . . God does not endorse the efforts put forth
by different ones to make the work of Dr. Kellogg as hard as
possible in order to build themselves up. God gave the light
on health reform, and those who rejected it rejected God. One
and another who knew better said that it all came from Dr.
Kellogg, and they made war upon him. This had a bad in-
fluence on the doctor. He put on the coat of irritation and re-
taliation. God did not want him to stand in the position of
warfare, and He does not want you to stand there." 11
At a council in Berrien Springs, Michigan, in the spring of
1904, in which this problem was considered, she said, "Dr.
Kellogg was represented to me as standing upon the brink of
a precipice, and there were some who were ready to push him
off." She counseled the principal men to go to him and seek
reconciliation. She wrote him letters of counsel, encourage-
ment, and warning. She left no stone unturned to save and
direct aright the institution and the man and the cause he
represented. Indeed, during the. time when she was counseling
his brethren to seek harmonious relations and- cooperation
with Dr. Kellogg, she was, unknown to them; sending him
warnings of the dangers toward which his speculations were
leading him. And the time came when she must take publicly
the stand which privately she had been taking with him.'
When the book The Living Temple came before her, she
saw in its teachings of the immanence of God in nature and
in man an insidious doctrine which would lead to disaster. In
the ministry of her youth she had met outgrowths of this idea
in "free-lovism," in spiritism, in assumptions of holiness where
sin lay deep, in bursts of arrogance in Jmen who claimed to
have God dwelling in them. She saw what the results of this
philosophizing would be; and now she met the issue squarely,
though with sorrow. She wrote:
"We are living in .an age of great light; but much that is
called light is opening the way for the wisdom and arts of
Satan. Many things will be presented that appear to be true,
The Parting of the Wars 139
and yet they need to be carefully considered with much prayer;

for they may be specious devices of the enemy. The path of
error often appears to lie close to the path of truth. It is hardly
distinguishable from the path that leads to holiness and
heaven. . . .
"Already there are coming in among our people spiritual-
istic teachings that will undermine the faith of those who give
heed to them. The theory that God is an essence pervading
all nature is one of Satan's most subtle devices. It misrepre-
sents God, and is a dishonor to His greatness and majesty.
"Pantheistic theories are not sustainedby the word of God.
The light of His truth shows that these theories are soul-de-
stroying agencies. Darkness is their element, sensuality their
sphere. They gratify the natural heart, and give license to in-
clination. Separation from God is the result of accepting
them. . . .
"These theories, followed to their logical conclusion, sweep
away the whole Christian economy. They do away with the
necessity for the atonement, and make man his own saviour.
These theories regarding God make His word of no effect, and
those who accept them are in great danger of being led finally
to look upon the whole Bible as a fiction. "".
In the welter of discussion men chose their course. The
overwhelming majority chose to stay by Scripture truth and
the counsels of the Spirit of prophecy. Practically all the phy-
sicians of the denomination, some who had been closest to
their chief, held to the right. But for - some few it was the part-
ing of the ways. The Battle Creek Sanitarium was divorced
from denominational control in the year 1907.
Shortly the national press took notice of the disjunction,
and with characteristic sensationalism presented it as a strug-
gle for leadership between Mrs. E. G. White and Dr. J. H.
Kellogg. Of this Mrs. White must take cognizance. She wrote:
"In the daily papers of various cities there have appeared
articles which represent that there is a strife between Dr.
Kellogg and Mrs. Ellen G. White as to which of them shall
be leader of the Seventh-day Adventist people. As I read these

articles, I felt distressed beyond measure that any one should
so misunderstand my work and the work of Dr. Kellogg as
to publish such misrepresentations. There has been no contro-
versy between Dr. Kellogg and myself as to the question of
leadership. No one has ever heard me claim the position of
leader of the denomination. . . .
"God has not set any kingly power in the Seventh-day Ad-
ventist Church to control the whole body, or to control any
branch of the work. He has not provided that the burden of
leadership shall rest upon a few men. Responsibilities are dis-
tributed among a large number of competent men. . . .
"For many years Dr. J. H. Kellogg has occupied the posi-
tion of leading physician in the medical work carried on by
the Seventh-day Adventists. It would be impossible for him to
act as leader of the general work. This has never been his
part, and it never can be.
"I write this that all may know that there is no controversy
among Seventh-day Adventists over the question of leadership.
The Lord God of heaven is our King. He is a leader whom we
can safely follow; for He never makes a mistake. Let us honor
God, and His Son, through whom He communicates with the
world." "
Deeply regretted as was the separation from the denomina-
tion, not only of the Battle Creek Sanitarium, the pioneer and
center of its medical missionary work, but of men who had
stood in the, front ranks of its medical and evangelical teach-
ers, the division was far from fatal. No considerable party fol-
lowed the dissidents, nor, to their credit, did they put their
chief efforts upon making a party. The Battle Creek Sanitar-
ium followed a course of building ever greater, finally over-
reaching itself and going into receivership and bankruptcy. Its
great building at last, in 1942, was purchased by the United
States Government, and became the Percy Jones Hospital for
veterans. To the end, however, the corps of workers in the
Battle Creek Sanitarium contained many Seventh-day Advent-
ists, physicians, nurses, and businessmen, who remained faith-

ful members of the church.
The medical interests of the denomination were taken up
by younger men and women, such as David Paulson, Alfred B.
Olsen, Daniel and Lauretta Kress, George Thomason, George
and Cora Abbott, Julia A. White, Abbie Winegar Simpson,
A. W. Truman, W. A. Ruble, and Newton Evans, all of whom,
with many other faithful physicians, had been trained in the
American Medical Missionary College. P. T. Magan, who took
his medical training later, was for a score of years, as president
of the new medical college, a leader and builder. The expan-
sion and upbuilding of this medical missionary work through-
out the world will be discussed in the next chapter.
"General Conference Bulletin, 1903, pp. 67-81.

2 Ibid., p. 18.
4 Review and Herald, Aug. 4, 1903, p. 4; Aug. 27, 1903, p. 4.
Ibid.
8 D. E. Robinson, The Story of Our Health Message, pp. 279-281.
General Conference Bulletin, 1901, pp. 437, 497..
8 1 Corinthians 3:16.
o J. H. Kellogg, M.D., The Living Temple, pp. 29, 33.
to W. A. Spicer in Review and Herald, March 7, 1946, p. 5.
II General Conference Bulletin, 1903, p. 87.
12 W. A. Spicer in Review and Herald, March 7, 1946, pp. 7, 23.
13 White, Testimonies for the Church, vol. 8, pp. 290-292.
14 Ibid., pp. 236-238.
Top: The St. Helena Sanitarium. Center: Pharmacology Building,
College of Medical Evangelists, Loma Linda, California. Bottom:
The Paradise Valley Sanitarium, California
CHAPTER 9
MEDICAL EVANGELISM 1
HE greatness of a cause is not measured by its material
T substance. The soul, perhaps, must have a shell; but

when the shell, intricate and beautiful as it may be, be-
comes the admiration of the world, it is on a museum shelf. The
question is, Where is the life? The melancholy ghosts of Kar-
nak and Nineveh, the classic ruins of Athens and Rome, and
in modern times the pitiful palaces of The Hague and
Geneva, tell of the perennial folly of man, who would make
of clay and stone, of marble and gold, monuments to his great- .
ness and his wisdom. Except the life of a great ideal, the spirit
of an undying faith, persist in the disciples of a cause, the
cause disappears, and only the tawdry trappings of a vanished
glory remain. "A man's life consisteth not in the abundance
of the things which he possesseth," said Jesus.
The fate of the Battle Creek Sanitarium, whatever it tells
to a heedless workl, should be a continuing lesson to the peo-
ple to whom it once belonged. It was a favorite and faithful
saying- of the long-time head of that institution that a sani-
tarium does not consist of buildings or capital or knowledge
and skill, but of the spirit of the workers. Millionaires miiTit
erect overtowering structures, might offer enticing salaries aril.
wages, might call on the talent and skill of the world's best, to
make rival sanitariums, but they would come to nought, since
they could not command the spirit of Christian ministry,
which alone makes a_ sanitarium successful and greet. When
that bright vision dimmed in his eyes, and he began to say,
"Is not this the great institution which I have built, by the
wisdom of my mind and the skill of my hand?" it crumbled.
step by step. Though its buildings and equipment grew eyer
greater, its spiritual service grew ever less, until it no longer
143
could vaunt its ancient objectives but could lift only a feeble
hand to sign its own death warrant.
It nevertheless remains the subtle temptation of men to
erect temples and courts and palaces when, as they think, they
have outgrown their chapels and cottages and schoolhouses,
and would challenge the world to recognize them as solid ele-
ments in society. Behold this great hospital! Admire these
classic halls of learning! Observe that we worship no more in
a mere meetinghouse but in a minster on which architects
and artists have wrought! These will give dignity to the work
and impress the public with the importance and stability of
our cause! These are necessary because our enterprises have in-
creased, and it is no longer proper to house them in booths
and tabernacles! Other institutions, other churches, display
their power and magnificence in towers and rotundas and am-
phitheaters and campaniles; why not we?
Because the Spirit of God dwells not in temples made with
hands, but with him that is of a humble and contrite heart.
The ostentation and luxury that accompany extravagant and
ornate building and furnishing are a cancer in the church of
Christ. They speak of hierarch 21.p.alsarAtx„uniralca, of a
Lord who — healed and saved but had no_plaCe to,lay_His,hezl
Twho
hey orship at the footstool of the Crealar and.niazic
the .s.lay steppings of His feet and the miraculous work of
Nis hands, have no room in their souls for man's pLisLe....bill
h-
a7e--TirismTraea-- werCome for the Spirit of God to jiyieik
Tam and work through them. "The groves were God's first
temples," and the first school was a garden.
Mrs. White constantly counseled modesty, economy, and
thought for need and unworked fielcjiztgagyer.a questicat
ofnUildim was prgseatted-ln-L4e-maVAraLesecA4ig-chur.dies
she wrote: "Wherever a company of believers is raised up, a
house of worship should be built. . . In none of our build-
ings should we seek to make a display; for this would not ad-
vance the work. Our ssaumy..114glItguif4.to our princi-
she sja
a'
Medical Evangelism 145
of school-buildings, in their furnishing, and in every feature

of their management, the strictest economy must be practiced.
Our schools are not to be conducted on any narrow or selfish
plans. They should be as homelike as possible, and in every
feature they are to teach correct lessons of simplicity, useful-
ness, thrift, and economy."' And when, against her counsel, in
1893 Battle Creek College added building to building, she
wrote from Australia: "While our brethren in America feel at
liberty to invest means in buildings which time will reveal
that they would do just as well and even better without, thou-
sands of dollars are thus absorbed, that the Lord called for to
be used in 'regions beyond.' . . . What call had you to invest
thousands of dollars in additional school buildings? You sup-
posed that this outlay was needed, but did not entreaties come
to you not to invest money thus?"
The tendency to centralize and to build extravagantly was
manifested not in one place alone, and not in one department
alone; yet it :was most conspicuous in Battle Creek and in the
Battle Creek Sanitarium. In 1894 this was the testimony of
Mrs. White: "The work is too much centralized. The interests
in Battle Creek are overgrown, and this means that other por-
tions of the field are robbed of facilities which they should
have had. The larger and still larger preparations, in the erec-
tion and enlargement of buildings, which have called together
and held so large a number in Battle Creek, are not in accord-
ance with God's plan, but in direct contravention of His
plan." 5
Yet she did not advise opposition and abandonment of
institutions which went against the counsel of God through
her. Though men make mistakes even willfully, if they repent,
if they have in them any measure of compliance with. God's
will, the Lord is merciful and ready to help and to work
with and thrciugh them in the degree possible. In the policy
followed at Battle Creek, after the sanitarium fire to make
that institution larger, more elaborate, more expensive, Mrs.
White's warnings and reproofs were faithfully given; yet so
Chrisl's Last Legion
E. A. Sutherland, M.D., David Paulson, M.D., and P. T. Mag,at, M.D.
long as its sponsors held to even a modicum of cooperation,

she gave support while still earnestly counseling them .°
But at last the break• came, clear-cut and complete. The
Battle Creek Sanitarium was no longer under Seventh-day Ad-
ventist control or management. As its spirit became progres-
sively worldly, its auxiliary and sponsored enterprises lap-
guished with it. The city mission work perished, or in Chicago
passed over to Dr. Paulson's Hinsdale Sanitarium. The Inter-
national Medical Missionary and Benevolent Association be-
came but a name, and was finally extinguished. The American
Medical Missionary College, and with it the resuscitated Battle
Creek College, dwindled and sank. In 1907 the medical college
graduated twenty-two students; but of the fifty-seven under-
graduates only twenty-six returned to the school .in the fall,
with eleven members of a freshman class. In the next term there
were but thirty-three in all classes. In 1909 there were but five
graduates; and though, by desperate alliance with other in-
terests, the school managed to muster ten graduates for 1910,
these were the last to receive diplomas from the American
Medical Missionary College. Under pressure from the Amer-
ican Medical Association, which was seeking to raise the
Al-edict:I Evangelism I 47
standard by eliminating- weak schools, this college, which had

so gallantly stood in the breach of Christian medical workers
for fifteen years, graduating nearly two hundred physicians,
almost all of whom entered upon Christian service, now laid
clown its life by merging with the Illinois State University.
Thus it seemed that the Seventh-day Adventist denomina-
tion, cut loose from its pioneer health institution and affiliates,
which had so largely filled the field of its medical missionary
efforts, was left without the means to implement that work in
the future. But never was there a more striking demonstration
of the principle that not facilities, not organizations, not
buildings and equipment, but spirit, is the life of a cause.
"The giving of the gospel to the world is the work that
God has committed to those who bear His name. For earth's
sin and misery the gospel is the only antidote. To make
known to all mankind the message of the grace of God is the
first work of those who know its healing power....
"There is need of coming close to the people by personal
effort. If less time were given to sermonizing and more time
were spent in personal ministry, greater results would be seen.
The poor are to he relieved, the sick cared for, the sorrowing
and the bereaved comforted, the ignorant instructed, the in-
experienced counseled. We are to weep with those that weep,
and rejoice with those that rejoice. Accompanied by the power
of persuasion, the power of prayer, the power of the love of
God, this work will not, can not, be without fruit. . . .
"Everywhere there is a tendency to substitute the work of
organizations for individual effort.- Human wisdom tends to
consolidation, to centralization, to the building up of great
churches and institutions. Multitudes leave to institutions and
organizations the work of benevolence; they excuse themselves
from contact with the world, and their hearts grow cold. They
become self-absorbed and unimpressible. Love for God and
man dies out in the soul.
"Christ commits to His followers an individual work—a
work that can not be done by proxy. Ministry to the sick and
the poor, the giving of the gospel to the lost, is not to be left
to committees or organized charities. Individual responsibility,
individual effort, personal sacrifice, is the requirement of the
gospel."'
As His people should go forward in personal ministry God
would open the way for the professional training required.
There were in 1907 in the United States and Canada twenty-
two Seventh-day Adventist sanitariums, four of them of large
size, besides twenty-four privately owned institutions of heal-
ing. In the foreign field there were eighteen more such denom-
inational institutions. In about half of all these there were
schools of nursing. But to supply the place of the lost medical
college, God staged a series of events which were to result in
the establishment of a new school, with far greater and wider
influence and effects than the other. Only a few days after an-
nouncement of the closing of the American Medical Mission-
ary College this notice appeared in the church paper:
"September 29 was a red-letter day in the history of our
medical missionary work. A new mile-stone was passed in the
opening of the College of Medical Evangelists, our denomina-
tional medical school at Loma Linda, California."
This marked the formal opening of the medical school. It
had been incorporated the year before, and for five years it
had been in process of formation and operation as a combined
medical and evangelistic training school. It was first called
Loma Linda College of Evangelists; "Medical" as part of its
name was inserted at its incorporation.
As early as 1902 Mrs. White was urging the establishment
of strong medical missionary work in southern California, and
she continued to stress this for the several years it took to set
the church in motion. California had early taken the initiative
in fostering the medical work, its Saint Helena Sanitarium,
founded in 1878, being the second medical institution of the
denomination. But that was in northern California. California
is divided into two parts, distinct in topography and in tem-
perament, north and south. It was northern California which
Medical Evangelism . 149
felt the first impact, and for long the steady growth, of the
Seventh-day Adventist work. That held its sanitarium, its
publishing house, its college, and the headquarters of the
church. Some work was done in the south, but up to the end
of the century that was minor. And indeed, in secular matters
southern California was, till about that time, secondary; but
its spirit of enterprise and trumpet-tongued publicity began
then to awaken. Its inviting climate and, with irrigation, its
wealth-producing capacity, began to be exploited, and health
seekers poured in to find their El Dorado. Here was an open-
ing in which the most health-impressed church should find
great opportunity to give its service and its message.
The Battle Creek Sanitarium in that year was being re-
built in magnificent style; but, wrote Mrs. White, "medical
missionary work in Southern California is not to be carried
forward by the establishment of one mammoth institution.
. . . As soon as possible, sanitariums are to be established in
different places in Southern California. Let a beginning be
made in several places."
There would appear opportunities, said she, for the pur-
chase of suitable properties at values far below their cost, and
these opportunities were to be seized. "It is the Lord's purpose
that in every part of our world health institutions shall be
established as a branch of the gospel work. . . . Our sanitar-
iums must be erected with a limited outlay of means. Build-
ings in which to begin the work can often be secured at low
costs." "
"The Lord will work upon human minds in unexpected
quarters. Some who apparently are enemies of the truth will,
in God's providence, invest their means to develop properties
and erect buildings. In time, these properties will be offered
for sale at a price far below their cost. Our people will recog-
nize the hand of Providence in these offers, and will secure
valuable property for use in educational work. . . . In various
places, properties are to be purchased to be used for sanitar-
ium purposes. Our people should be looking for opportunities
150- Christ's Last Legion
to purchase properties away from the cities, on which are

buildings already erected and orchards already in bearing.
Land is a valuable possession. Connected with our sanitariums
there should be lands, small portions of which can be used
for the homes of the helpers and others Who are receiving a
training for medical missionary work." '1
So it came to pass in southern California. First, in 1902,
there appeared for sale a property near San Diego, in Paradise
Valley, a property which had been built and used for a short
time as a sanitarium. The building alone had cost $25,000,
but, with twenty acres of improved land, it was now offered
for $12,000. Mrs. White went to see it, and expressed convic-
tion that we should have it. Negotiations continued for eight-
een months, with successive lowering of the price, until finally
it was offered for $6,000. Even at this give-away price the weak
and financially embarrassed local conference hesitated to pur-
chase-. Mrs. White borrowed $2,000 at the bank, and with Mrs.
Josephine Gotzian, a devoted widow with some means, offered
$4,000. The offer was accepted, and the purchase made. It was
operated for six years by a private company of Adventists, and
then was taken over by the conference. Through various vicis-
situdes and trials of faith that institution has developed into
the flourishing Paradise Valley Sanitarium.
Then Mrs. White urged that a sanitarium be established
in the vicinity of Los Angeles. But here the difficulties seemed
to pile up. The Southern California Conference was, in pro-
portion to its constituency of 1,100 people, heavily burdened
with debt. Just at this time, also, the General Conference was
urging a strictly no-debt policy, putting forth strenuous efforts
in its own case and that of its constituent conferences to get
wholly free from debt. This, they held, was in accord with,
and indeed in consequence of, Mrs. White's urging and her
initiation of a debt-relief plan; now how could she recommend
the purchase of sanitarium and school properties where there
were no funds to finance them?
But her broader view beheld the great need of such insti-
Medical Evangelism. 151
tutions and the opening providences of God in bringing up

properties eminently suited to the purpose, at sacrificial prices.
It was then that she wrote: "To make no move that calls for
the investment of means unless we have the money in hand
to complete the contemplated work, should not always be con-
sidered the wisest plan. In the upbuilding of His work, the
Lord does not always make everything plain before His serv-
ants. He sometimes tries the confidence of His people by hav-
ing them move forward in faith. Often He brings them into
strait and trying places, bidding them go forward when their
feet seem to be touching the waters of the Red Sea. It is at
such times, when the prayers of his servants ascend to Him in
earnest faith, that He opens the way before them, and brings
them out into a large place." '=
In Glendale, a suburb of Los Angeles, there came on the
market a property representing an investment of about $50,-
000, which was successively offered for $26,000, $17,500, and
finally $12,000. The conference, having at that time a moral,
it not yet a legal, responsibility for the Paradise Valley Sani-
tarium, felt it could go no further. Then two or three men of
faith put up the $1,000 required to bind the purchase of the
Glendale property, and the conference, its faith tested but
growing, came along and finished the deal. This was the be-
ginning of the great Glendale Sanitarium.
Two sanitarium plants acquired andput in running order,
the conference drew a long breath, With the consciousness of
duty done. But Mrs. White had seen in dreams a property
which was represented to her as ideal not only for a sanitarium
but for a great educational work yet to be done; and neither
Paradise Valley nor Glendale was it. So vivid was the view
given to her that she wrote, '`I seemed to be living there my-
self." Her mind was drawn to a section midway of the moder-
ate-sized cities of Redlands, Riverside, and San Bernardino.
In 1905 she asked a worker living in Redlands to be on the
lookout for a place in that vicinity "offered for sale at a rea-
sonable price." There was found in the valley a property lo-
cated on an oval hill, called Loma Linda (Hill Beautiful),

which had been developed by a syndicate of physicians as a
sanitarium. The principal building was a large frame struc-
ture of sixty-four rooms, the sanitarium; there were four large
cottages, a large recreation hall, a pumping plant furnishing
abundant water, and pleasant grounds; and there were sev-
enty-six acres of land surrounding and enclosing the hill,
eighteen acres of it in orange and grapefruit groves. Alto-
gether the proprietors had invested above $150,000; but the
enterprise had not prospered. They were losing money, and
they desired to sell.
At first they asked $110,000. Later they reduced this to
$85,000. But this still seemed beyond the ability of any Ad-
ventist group to pay. They waited. Finally, as the owners con-
tinued to lose, and met financial embarrassment, they offered
the place for $40,000; but, naturally indignant at their own
reckless sacrifice, they made immediate acceptance a condi-
tion.
Elder John A. Burden was the Adventist principal in these
negotiations. Recently returned from four or five years' service
in Australia, at the request of Mrs. White he engaged in pro-
motion of the sanitarium work in southern California. The
experience of the next few years established him in a peculiar
sense as a man used of God as an agent in some of the most
remarkable financial deals connected with the medical mis-
sionary work. He was calm, quiet, naturally cautious, but
emboldened to audacity by his faith in the word of God. Be-
hind a noncommittal coolness of manner blazed an ardent
and heart-warming fervor of loyalty and trustworthiness and
a single-minded purpose to bless his fellow men. Mrs. White
knew him well, and valued him highly. To him went her main
counsels and support in this matter, and through him she saw
the providences of God unfolding step by step.
As she passed through Los Angeles, in May, 1905, on her
way to the General Conference session in Washington, she was
met at the train by Burden and other friends. They carried
the news of the latest offer on Loma Linda. "What shall we

do?" asked he. "We must act at once, as the company is anx-
ious to sell, and there are others who want it."
The local conference delegates had already gone on to
Washington. The financial state of the conference was well
known, and also the struggle to live up to the principle of no
debt. The opportunity was urgent, but the mountain before
them was bleak as the Rockies.
Mrs. White promised to consult with the brethren in Wash-
ington, and to communicate quickly with Elder Burden about
the prospects. When she arrived a letter was waiting from him,
saying that the company was impatient; he had found a few
brethren who would risk a token payment if there was any
hope of backing it up, but that he must hear immediately by
wire. At this she instructed him by telegram to take immediate
action to secure an option on Loma Linda. And she wrote:
"Secure the property by all means, so that it can he held.
Then obtain all the money you can, and make sufficient pay-
ment to hold the place. Do not delay. We will not leave you,
but will stand back of you, and help you to raise the means."
For in the very favorable situation and conditions at Loma
Linda she recognized the possibility, not merely of a new med-
ical work, but of schools, a school for nurses and a school for
physicians. Later, when she visited the place and went about
from point to point, she exclaimed again and again, "This is
the place. This is the place the Lord showed me."
The brethren at Washington, however, and especially the
Southern California Conference president and other officials in
attendance at the General Conference, trembled in their shoes.
They wrote urging Elder Burden to delay until their return;
but when he replied that this could not be arranged they
wired him that the conference could take no obligation in the
matter. Therefore he and the few friends were left with noth-
ing to stand on but the word of the Lord.
But they did not turn back or hesitate. The terms offered
were $5,000 down then, in May, and a like amount in July,
August, and December, with the" remaining $20,000 due in

three years. And the best concession Burden could wring from
the owners was $1,000 down instead of $5,000, and $4,000 by
June 15. This thousand dollars Burden borrowed on his
personal note, and paid. Where now could he find money to
cover this and the rest of the first full payment?'
Consulting with Elder R. S. Owen, Bible teacher in the
school at San Fernando, Elder Burden was told of a brother
in that town who had recently asked whether the conference
was needing any money. But on looking for him, they discov-
ered that he had removed to a ranch down the coast. Taking
an interurban electric car at Los Angeles which ran within a
mile and a half of the ranch, Elder Burden sought out the
little cabin, but found no one there. He searched the vicinity
diligently, but without finding the man. So, as it was growing
dark and the return car was nearly due, he reluctantly gave
up the search, and returned to the track. But, preoccupied, he
failed to signal the car when it came, and so was left standing
in the dark at the crossing.
Two hours to wait for the next car. As lie stood there,
praying, the impression came vividly to him, "Return to the
,cabin." He did so, and found it lighted up. Rapping at the
door, he was bidden to enter, and he found the man and his
wife and child eating supper. The telegram from Mrs. White
was read to him. Suddenly he exclaimed: "Praise the Lord!
I had been praying for months for the Lord to send me a
buyer for my place, that I might get out of the city, and devote
my means to advance His cause. A few days ago a man came
and purchased my place, and the money is now lying in the
bank. The devil has been tempting me to invest it again in
land, but I am sure the Lord wants it to secure this property."
Forthwith he turned over $2,400.
Breathless with surprise, Burden said, "I have no receipt,
brother."
"All right, all right," said the man; "the Lord is in this
thing." It was arranged, however, probably for safety's sake,
to send it by bank draft next day. Bidding him good night,

the happy messenger caught the next car.
That, however, left $2,600 to be raised to make the first
payment, and to cover the initial bank loan of $1,000. Burden
went forth to solicit.
"Sister Belle Baker, what do you think about the securing
of Loma Linda?"
"I think we should have it.".
"Are you willing to loan a thousand dollars toward it?"
"Yes."
"You may lose it."
"Well, I'll risk it."
One thousand six hundred dollars yet to raise. R. S. Owen
said, "You may put a mortgage on my place for $1,000." But the
bank loaned the remainder to be raised on his note without a
mortgage. In writing to Elder Burden, Mrs. White had said,
"Move forward in faith, and money will come from unex-
pected sources." And the $5,000 was made up, partly of bor-
rowed money, it is true, but on long terms, from brethren and
sisters who would not press.
The second five thousand was clue July 26. The Southern
California Conference, which had finally taken the responsi-
bility, was troubled. No funds in sight, and the days were
passing swiftly. Some thought they had better lose the $5,000
already paid, and back down. They came up to the very day
of payment with no money in sight. The conference commit-
tee met in the forenoon. Some members who had opposed the
enterprise said, "Did we not warn you?" But others remem-
bered the clear word which had come to them, "Secure the
property by all means." Perhaps the morning mail would yet
.bring relief.
The postman was heard coming up the stairs. He opened
the door and delivered the mail. Among the letters was one
hearing the postmark, Atlantic City, New Jersey. It contained
a draft for $5,000 from a sister who had received one of Mrs.
White's appeals. The room resounded with praises. Tears
flowed, and thankful prayers were offered. Said the stoutest

critic, "It seems the Lord is in this matter." "Surely He is,"
was the response, "and He will carry it through."
The third and fourth payments were also providentially
met. Then the former proprietors made an offer of a thou-
sand-dollar discount if the entire amount remaining of the
$40,000 were paid at once. The brethren received this as a
challenge to their faith; and putting their trust in God, they
marched forth through His .opening doors until, within less
than six months from the first undertaking, they had the prop-
erty free from obligations.
Wrote Mrs. White: "The securing of this property at such
a price as we paid for it is a miracle that should open the eyes
of our understanding. If such manifest workings of God do
not give us a new experience, what will? If we cannot read the
evidence that the time has come to work in the surrounding
cities, what could be done to arouse us to action? . . . We must
soon start a nurses' training school at Loma Linda. This place
will become an important educational center."
The securing of the property, however, was but the begin-
ning of problems. How should the place be equipped? How
should it be staffed, not only as a sanitarium, but as an educa-
tional institution? But as the word went out of the remarkable
experiences connected with this favored spot, many hearts in
different places were roused to fervor, and they volunteered
their help without wages, except board and room, until the
institution should be on its feet. Thus they emulated the work-
ers in the first medical enterprise, the Health Reform Insti-
tute.'
In late November, 1905, when the institution was ready
to receive patients, there were on hand thirty-five consecrated
workers, including Drs. George and Cora Abbott and Julia A.
White, the latter bringing with her from Battle Creek several
well-trained nurses. The patronage rapidly grew, and the
budget came into balance.
With its opening in November there was also established
a nurses' training school, with seven students. The Doctors
Abbott and White conducted this. On the evangelistic side
they had, beginning in the spring of 1906, the help of that
veteran Bible teacher and missionary, Elder S. N. Haskell, and
his wife, who, at the solicitation of Mrs. White, had joined
the staff. It was truly_an evangelistic school; for the nurses and
all the workers entered heartily into Elder Haskell's practical
evangelistic program in surrounding cities, and also canvassed
for Mrs. White's new book, The Ministry of Healing, which
she had dedicated -to the medical missionary work, as she had
previously given Christ's Object Lessons to the educational
work.
But she immediately urged the establishment here of a
school for the training of physicians. In a letter dated Decem-
ber 10, 1905, she wrote, "In regard to the school, I would say,
Make it all you possibly can in the education of nurses and
physicians." In response, plans were laid for "an advanced
training-school for workers in connection with the Sanitar-
ium." Not immediately was the program laid to train physi-
cians. In view of their poverty and of the increasing difficulties
of small, weak medical schools to maintain their standing, that
seemed to most of the denominational leaders an impossible
undertaking.
In April, 1906, at a meeting in Loma Linda attended by
Mrs. White, the Pacific Union Conference united with the
Southern California Conference, and arrangements were made
to open a school to be known as the Loma Linda College of
Evangelists, in which both physical and spiritual instruction
were given, with the aim of developing a class of medical
evangelists. Prof. W. E. Howell, who had been president of
Healdsburg College and later of a missionary school in Hawaii,
was called to be its head.
On the lawn at the crown of the hill Mrs. White addressed
the assembly. "Loma Linda is to be not only a sanitarium,"
she said, "but an educational center. With the possession of this
place comes the weighty responsibility of making the work of
1 58 Christ's. Last Legion
the institution educational in character. A school is to be es-

tablished here for the training of gospel medical missionary
evangelists. Much is involved in this work, and it is very es-
sential that 'a right beginning be made."
The next year, Professor Howell being called to begin a
work in Greece, Dr. G. K. Abbott was elected president, and
the faculty was strengthened by several additions, among
whom were Prof. George McCready Price and Dr: Lillis Wood
Starr. Another council of physicians and others interested in
the work was held in October of 1907, at which were present
A. G. Daniells, president of the General Conference; G. A.
Irwin, viceTresident; and Dr. W. A. Ruble, secretary of the
Medical Department. This meeting also was attended by Mrs.
White, and in her address she said: "I have been instructed
that here we should have a school, conducted ,on the princi-
ples of the ancient school of the prophets. It may not be car-
ried on, in every respect, as are the schools of the world, but
it is to be especially adapted for those who desire to devote
their lives, not to commercial pursuits, but to unselfish service
for the Master."
Asked by Elder Burden whether the school she had in mind
was one "simply to qualify nurses" or one to "embrace also -
the qualification for physicians," she answered, "Physicians are
to receive their education here." There arose then, in the
hearts of the assembled brethren, the desire and purpose to
found another medical college for the denomination. It was .
recognized that such a project transcended the resources not
only of the local conference but of the'Pacific Union; and the
General Conference was enlisted to help bear the expense.
From this beginning in 1906 there struggled upward to-
ward its objective a full-fledged medical school, the institution
which came to be known as the Loma Linda College of Medi-
cal Evangelists. At the General Conference of 1909, held in
Washington, a memorial was presented from the Board of
Trustees of the Loma Linda institution, asking for recognition
and assistance in the establishment of such a college. The Gen-
.1tedirai Evangcli.sm 159
oral Conference, pressed under the expanding foreign mission

program, responded with encouraging words, but without com-
mitment to financial backing. Nevertheless, the trustees went
ahead, and in December of 1909 a charter was obtained from
the State of California establishing the College of Medical
Evangelists, authorized to grant degrees in the liberal arts and
sciences, dentistry, and medicine.
The years immediately following this were times of testing
trial, .of obstacles prayerfully surmounted, of faith coupled
with works. The school received at first from the American
Medical Association only a C rating, which in many States
closed the doors to their graduates. Greater facilities were re-
quired for a higher standing. It was proposed, then, in 1915,
to establish a division in the city of Los Angeles which would
afford greater clinical opportunity for the upper division of
the student body. But this would require the building of a
new hospital, with an initial outlay of more than $60,000. The
financial needs of the institution, constantly growing, had
been a source of perplexity to the General Conference; and
now they seemed to be facing a stone wall. The beckoning
hand of Providence had indeed been seen in the gift by Mrs.
Lida Scott, in May, of $5,000 for the purchase of the land
whereon to build the hospital; but what was this amount in
the face of requirements that might go into the hundreds of
thousands? It served at least to brighten the last days of Mrs.
White, as a candle lighting the darkness ahead in the path of
her beloved medical missionary college. She died in July, 1915.
The 1915 Autumn Council of the General Conference was
held in Lorna Linda, and in connection with it a meeting of
the constituency of the College of Medical Evangelists. At a
meeting where the decision was to be made, strong opposition
was manifested by the conservatives, and progress seemed
liable to be stopped. Then there came a gentle tap on the
door. It was opened, and in came four women, like Esther of
old, requesting a favor. What was the favor? Not that Haman
should be hanged. but that the king should come to a feast.
"In earnest tones," says Dr. Magan, "these sisters requested

that the school go on; that a hospital be erected in Los Angeles
as a teaching unit for the Clinical Division, that it be dedi-
cated and made sacred to the memory of Ellen G. White; and
that the task of raising the money for this hospital be com-
mitted to the women of the denomination. A sacred hush
pervaded the room, and then these quiet members of the
Remnant Church—not -one of whom held any official position
—thanked the brethren for their courtesy and retired. But
their words had spoken courage, and many a heart there had
been inspired."'' The four women were: Mrs. Josephine Got-
Sian, Mrs. Stephen N. Haskell, her sister Mrs. Emma Gray,
and Dr. Florence Keller.
That night Elder A. G. Daniells, president of the General
Conference, met with some of the brethren of faith in that
institution. Together they reviewed the instruction given
through the Spirit of prophecy, and spent a great portion of
the night in prayer. The next morning Elder Daniells ad-
dressed the council and the constituency. He had shared the
apprehension of the doubters, he admitted; but now, review-
ing the course the institution had covered, arid painting in
vivid colors the providences of God and the manifest destiny
of the medical college, so indispensable to the denomination,
he counseled that they go forward. That carried weight. Action
was taken favoring the expansion and progress of the school.
The women who had proposed the assumption of the finan-
cial burden of building the new hospital carried through.
Under the leadership of Mrs. S. N. Haskell and Mrs. G. A.
Irwin they campaigned for prayers and purses, and the next
year saw the success of their campaign. On December 1, 1916,
on Boyle Heights, Los Angeles, were laid the foundations of
The Ellen G. White Memorial Hospital, the beginning of an
extension and growth far exceeding the vision of that day.
That year also the College of Medical Evangelists was
granted a B rating by the American Medical Association.
Later still it acquired an A rating. And small though the col-
lege is among the great medical schools of the world, it has

through the years not only maintained its standing but be-
come famous in medical and missionary circles for the unique
character of its training, the missionary zeal of its graduates,
and the stamp of a people whose sole reason for being is the
finishing of the gospel work in the earth. •
The successive presidents of the College of Medical Evan-
gelists since 1910 have been: Wells A. Ruble, Newton G.
Evans, Edward H. Risley, Percy T. Magan, Walter E. Mac-
pherson, and George T. Harding. Other physicians and sur-
geons of great capabilities and consecration have given their
service to the building up of this second and far greater Sev-
enth-day Adventist medical college, which under the blessing
of God has nerved and animated the right arm of the message.
1 The main source of the material in this chapter is D. E. Robinson, The

Story of Our Health Message, pp. 290-338. Also, Special Testimonies, Series B,
no. 3.
2 Ellen G. White, Testimonies for the Church, vol. 6, pp. 100, 101.
3 Ibid., p. 208.
4 Ibid., vol. 8, pp. 48, 49.
5 Ibid., p. 59.
6 Ibid. vol. 7, pp. 59, 102, 285; vol. 8, pp. 204, 205; General Conference
Bulletin, 19b3
.
7 Ellen G. White, Ministry of Healing, pp. 141-147.
6 Review and Herald, Oct. 27, 1910, p. 17.
9 White, Testimonies for the Church, vol. 7, pp. 96, 97.
16 Ibid., vol. 6, p. 113.
', Ibid., vol. 7, p. 102.
12 Ibid., vol. 9, p. 271.
13 The terms as stated in The Story of Our Health Message, page 295,
were $5,000 down, and $5,000 each in August, September, and December. This
is based on a telegram (in vault of White Publications, Inc.), June 3, 1905,
from J. A. Burden to Mrs. E. G. White, so stating the terms. However, a
letter from Burden, dated July 30, states that he had just made the second
payment, and that the third would be due August 26. Whether he had slipped
up in stating the terms in his telegram, or whether the conditions were changed
afterward, it is evident that the final arrangement was as herein stated.
14 Robinson, op. cit., pp. 301-313.
15 P. T. Magan in Medical Evangelist, Feb. 15, 1940.
•
Largely Through the Beneficence of Mrs. Nellie H. Druillard (inset,
early photo), the College, Sanitarium, and Food Factory Are Beauti-
fully Located at Madison, Tennessee
CHAPTER in
WITH HAND AND HEART
T
FIE work of God in this earth can never be finished until
the men and women comprising our church-membership
rally to the work, and unite their efforts with that of
ministers and church officers."' •
From the beginning the work. of the lay members in the
Seventh-day Adventist Church had counted as greatly as had
the work of the preachers, in bringing the light of the gospel
to the world and increasing the membership of the church.
Stephen N. Haskell was convinced and won by a tract handed
him by William Saxby, a mechanic. Out of that conversion,
coupled with the missionary urge of the laity, sprang the great
tract and paper branch of the literature work, organized as
Tract and Missionary societies, which has enlisted practically
the entire membership in part-time service. George A. King
was a layman who burned with desire to forward the cause;
and out of his personal experience in selling literature and
his determined advocacy of the plan arose the subscription
book side of literature distribution, which has, through thou-
sands of colporteurs, spread the truth throughout the world.
The medical and nursing education, which took in increasing
numbers of young men and young women, provided a service
which not only has exemplified and taught the truth through
professional laymen but, united with the preaching of the
Word, has made more truly ministrative the work of ministers.
The colporteur work and the medical and nursing work have
evolved professions in which considerable portions of the
church members employ their full time. There remain the
great mass of the people who earn their livelihood through
secular occupations, but, with varying degrees of skill and de-
votion, give part time to the arts of literature distribution,
healing, and benevolence.
163
Yet, though these and other means in the hands of the laity
have implemented a great missionary movement, such as has
had few precedents, it is evident that it is but a tithe of the
power latent in the church. Some individuals, indeed, have
given their all to the work; the majority have given a little, and
in times of emergency more, but have still devoted nine tenths
of their resources to the life of this earth. They needed, and
they still need, to understand what total spiritual warfare
means: the devotion of all their resources; not a tithe only,
but the whole of their means; not just a Sabbath day's service,
but the service of the entire week; not a graham loaf and a
fomentation merely, but public demonstration and teaching
of how to live; not the fourth commandment only, but an ap-
plication of Christ's two great laws; not only the education of
their own children, vital and deep though that be, but an ed-
ucational influence going through the whole community and
land; not a supporting of the clergy only, but a devotion of
themselves, body, soul, and spirit, to the completion of the
gospel work. Hence the message from the Spirit of prophecy.
Such a family or such a group, consecrated to the finishing of
God's work, will make their daily occupation the medium of
salvation. Like. Carey, their business is to impart the gospel;
they cobble shoes only to pay expenses.
The beginnings of an organized effort to marshal the lay
members of the church to an all-out consecration of their time,
strength, money, and devotion to the gospel work, and by
concerted group action to make this effort more telling, is
seen in the movement begun in the Southern 'States in the
early part of the century, and now in the middle of the cen-
tury extending throughout the United States and into overseas
lands.
In the spring of 1904 President E. A. Sutherland and Dean
P. T. Magan, of Emmanual Missionary College, were stirred
by the appeals which for several years had been coming to the
Seventh-day Adventist Church from Mrs. White, to make more
decided efforts to assist in the needs of the South and to carry
With Hand and Heart 165
to it the last gospel message. Consulting with her, they pro-

posed to cut loose from their responsibilities in the North
and to enter upon the work in the South. As James Edson
White had for a decade been leading in Seventh-day Advent-
ist efforts for the evangelization and educational betterment
of the colored people, they felt that they should apply them-
selves to the help and uplifting of the poorer classes of white
people, and especially of the underprivileged strata of the
mountaineers.
Mrs. White encouraged their resolution. There was, how-
ever, a decided but unspoken difference between their con-
cept and hers. So far as the project had taken definite form in
their minds, they thought of going up into the hill country.
purchasing a small farm which their modest resources would
permit, and there doing a purely local work for the com-
munity. She, viewing the large capacities and broad experi-
ence of the men, saw rather the need of establishing a train-
ing school for many workers who should go out to fill the
needs of the whole land.
Resigning from their positions at Emmanuel Missionary
College, they prepared to enter the South. The veteran George
I. Butler was then president of the Southern Union Confer-
ence, and he hailed their decision with delight. Another vet-
eran, S. N. Haskell, was condUcting city evangelistic work in
Nashville, and he likewise rejoiced.
Mrs. White, after the Spring Council, went to the South
to visit her son Edson, who had now established headquarters
of his Southern Missionary Society at Nashville, and there on
the Cumberland he had his river steamer, the Morning Star.
Mrs. White was accompanied by her son, W. C. White, and
by two or three secretaries. Sutherland and Magan made a
trip to Nashville, and met the Whites there. Edson was search-
ing for a place to locate a Negro training school, and he pro-
posed that the two educators go along on a trip up the river
on the Morning Star. "It will be a good thing for you," said
Mrs. White to them; "you need the rest."
The first day there was a slight breakdown in the boat's

machinery, and they - tied up for repairs at Edgefield Junction
Landing, some twelve miles in direct line from Nashville.
W. 0. Palmer, a helper of J. E. White, took Mrs. White up
on the bank of the river, and pointed out to her an adjoining
plantation, which was for sale and which he and J. E. White
had been considering. This was called the Nelson Place,
named after an early settler, but was now owned by a family
named Ferguson. Palmer described the farm to her. It con-
tained 414 acres, and bordered the river, where the bottoms
were good soil, but the upland was poor and washed until its
bare limestone rock cropped out nearly everywhere. But Mrs.
White seemed impressed with the description.
The next morning she called Sutherland .and pagan to
her room, and she said to them, "There is a farm here which
the Lord wants you to have to start you• school." Well, they
had heard of it, and they were not impressed. They did not
like the description of the outcropping rock, nor the location,
nor the size of the place, nor the price, $12,700.
"It is out of the question," they answered. "We have no
money to purchase such a place, nor to improve it. Besides,
we do not want to start a big school. Our idea is to take a
small place, back in the hills, and live as good neighbors to
the people, and do a little work in the community."
"Are you two men to bury your talent in the ground?"
she asked. "Has the Lord given you the experience of all
these years, and the ability to train others for the work, in
order that you might tell Him, 'Lord, we knew Thee that
thou wast a hard man, and we were afraid, and went and hid
thy talent in the earth'?"
"No," they said, "No! We will work for the Lord; but we
have not twelve, nor twenty, nor -forty thousand dollars to
start a school on that Nelson Place."
The boat was repaired and went on up the river to Car-
thage, where they anchored for two days. The next morning
she called the two men in again. "The Lord wants you to
have the Nelson Place, and to start a training school there,"

she said.
"We have nothing," they protested. "We are out of the
picture. We can't call on the denomination to finance such a
venture, and we have nothing ourselves to do it with."
But the third morning she called them in again, and was
even more emphatic that they should do something about
this. She ordered the boat to return to Edgefield Junction,
and there she urged them to go look at the place. But they
refused. So she got Palmer to drive her over there, and she
talked to the Fergusons about selling and about making the
place into a school for Christian workers. Then she came back
to the boat and reported on her findings. But Sutherland and
Hagan stubbornly held back.
"Well, then," said Mrs. White, "you go and find a place
that will suit you. I'll try to help you when you find it. But,
my brothers, this place is what the Lord wants you to have."
They went off and talked together. "What are we doing?"
they asked each other. "We have just come out of conditions
where men refused to accept what the Lord told them through
Sister White. What are we doing but following their example?
This will never do. Let's go, at least, and look at the place."
So they got a horse and buggy, drove over, and put foot
on the land. It seemed to them an accursed place. They looked
at the limestone rocks sticking up in the pastures, and the
ledges laid bare in the fields and cropping out on the brows
of the hills. They sat clown on a rock and wept.
"Here we are at the parting of the ways," they said. "If
we take the position that what Sister White says is not from
the Lord, then we will not be ready to accept anything the
Lord says to her unless it accords with our opinion."
They finished by saying, "There's no other way if we want
to go on and have the assurance that the Lord is with us."
So they went up to the house and talked with the old man
and his lady. They finally agreed to take an option on the
place for $100, which they managed to scrape up between
them. Then they went back and told Mrs. White. She was
very happy.
"I'll do anything I can to help you," she said. "Go out and
tell your story to the people, and they will help you. I'll rec-
ommend your work, and write an article about it in the church
paper. I'll come on your board if you wish." It was the only
time in her life when she agreed to become a member of the
board of trustees of any institution.
Their option was to buy at $12,723, including all stock and
implements. The first $5,000 was to be paid in ten days. Suth-
erland returned to Berrien Springs, while Magan stayed by.
Sutherland went to his aunt, Mrs. N. H. Druillard ("Mother
D"), then treasurer of Emmanuel Missionary College, who was
possessed of considerable means. He asked her to put up the
purchase price. And he told her the story.
"What were you boys thinking of," she demanded, "to in-
volve yourselves in such a deal, so far beyond your resources?"
"We were thinking what you are thinking," replied her
nephew, "and we were determined to keep on thinking so;
but the Lord put a bit in our mouths, and turned us about."
Mrs. Druillard had one of the shrewdest financial heads in
the denomination. She had acted as treasurer and financier in_
several positions, including a foreign field; and she so man-
aged all her life as to be a capitalist and the Lord's almoner,
with one of the most generous hearts united to her cool head.
She sat and thought and questioned; but the proposition
seemed so unstable and risky to her, who had seen her nephew
depart with the idea of buying a little farm and come back
with the proposition to start a training school, that finally she
said, "Ed, it's too hare-brained. I'll not give you the money.
I can't go into this."
"Well, then," said he, "I'll go and get it some other place.
Magan and I are going to obey the Lord."
He started off, but she called him back. "Look here, Ed,"
she said, "I'll go with you down there and look this thing
over."
They took the next train to Nashville. There at the sta-

tion, waiting for them, were Elder Butler, Elder Haskell and
his wife, Mrs. White, her helper Sarah Mclnterfer, her secre-
tary C. C. Crisler, and Magan.
Magan greeted him, "Ed, the jig is up. The old lady has
broken the contract. She wants a thousand dollars more." And
the law, it seemed, permitted any wife to break a ,contract
made even over her own signature.
Said Mother D, "Ha! I'm glad we're not going to take it."
Mrs. White's eyes sparkled. "Glad!" she exclaimed, "glad!
Do you think I'd let the devil beat me out of a place for a
thousand dollars? Give the thousand! It's cheap enough then.
This is the place the Lord said you should have."
They got the place. And that was the nucleus of the
thousand-acre campus of today's Madison College.' They all
stepped out by faith on the word of the Lord; for not by
sight could they see in this worn-out, impoverished farm the
promise of that magnificent institution to be, with its schools
and sanitarium and industries and the outschools that were to
come from it, and its influence around the world. "If you had
taken my heart on that day," said Dr. Sutherland forty years
later, "and turned it inside out, and scraped it with a sur-
geon's curette, and put it under the microscope, you could not-
have found the faintest premonition of what this place was
to be."
Said Mrs. White to Mother D that day: "Nell, you think
you are just about old enough to retire. If you will come and
cast in your lot with this work, if you will look after these
boys, and guide them, and support them in what the Lord
wants them to do, then the Lord will renew your youth, and
you will do more in the future than you have ever done in
the past."
And Mother D did that. And God did that. For that lady
was yet to live to the ripe age of ninety-four, to see this in-
stitution well established, to mother other projects, to found
a sanitarium for the Negro race the equal of many a white
medical institution, and to work to the last with her hands

as well as her heart in the cause of God.
They took possession on October 1, a company of teachers
and students from Emmanuel Missionary College: Dr. and
Mrs. Sutherland, Dr. Magan, Miss M. Bessie De Graw, Mrs.
N. H. Druillard; E. E. Brink, Charles F. Alden, Braden N.
Mulford, Olive Shannon, Orin Wolcott, and several others—
a company of fourteen. The students in the group were nearly
all advanced, and in either academic or industrial subjects
taught as well as studied. They were also the first to go out
and establish branch stations.
They made it a school from the beginning, with half the
day devoted to study and half to work. Money had to be
raised for improvements—buildings, facilities, stock; but in
living expenses the group were self-supporting, raising their
food and depending at first on operation of the dairy for cash
income. No tuition was charged. When more students came,
they were predominantly of the class who must work their
way through school, and this was the established policy here.
The institution was named The Nashville Agricultural-Nor-
mal Institute. Not until 1930 did it take the name Madison
College.
One of the early departments of training was nursing. Mrs.
Druillard took in hand a class of five girls who wished to be-
come nurses. And none too soon. For a year had not passed
when their hand was forced toward the establishment of a
little sanitarium. A businessman from Nashville whose health
had failed came out and begged to be taken care of. The
school company were then still crowded into the plantation
house and Probation Hall (the barnlike carriage house), with
only four or five new cottages. They had not even a bathroom.
They told the man it was impossible even to house him. But
he insisted on staying, and offered to sleep on the porch. So
they curtained off the end of the porch for him. With fresh,
pure, country air, quiet and rest, good food, some improvised
treatments, and the high, sweet spirit of the place, he made a
quick recovery; and his praises to his friends started a move-

ment of patients toward the place which could not be ignored.
First a cottage was built for a sanitarium, in the grove
which Mrs. White at the first pointed out, saying, "This would
be a good place for a sanitaritim." So it grew, and it grew,
until it became the fourth in size and equipment of all the
Seventh-day Adventist sanitariums in America; but on a
unique plan, every room (except in the last two additions)
being on the ground floor, in extended long wings that make
a pleasing pattern of patios and coves. And here thousands of
patients have come; rested; and received medical, surgical,
and nursing care; and have learned more of the laws of life
and of the law of God. The spiritual aims of the Seventh-day
Adventist health institution have been kept.
The medical demands of the institution were at first met
by Dr. Lillian Eshleman Magan, but the staff soon saw the
addition of Dr. Newton Evans as superintendent:After a few
years of service, however, he was called to be the president of
the medical college at Loma Linda. Meanwhile, President
Sutherland and Dean Magan had felt that permanency in the
medical interests of the institution required that they become
physicians; and so, while carrying as they could their duties
in the institution, they took the full medical course at Ten-
nessee and Vanderbilt Universities. Not long after they had
completed this course, however, Dr. Magan was himself called
to Loma Linda as dean, soon after to become president. Dr.
Sutherland, with other physicians who were added, carried on
at Madison.'
The school early began to see the fruit of its teaching and
the reaching of its objective. Cordial and helpful relations
were from the beginning established with surrounding com-
munities, and hands reached out into the hill country, or
"rimlands," nearly surrounding the Nashville basin. About
fifteen miles from the school, up on the rimlands, two of the
mature students, Charles Alden and Braden Mulford, bought
a farm of 250 acres, and with almost no equipment or facili-
ties started to work. Alden married at this time, and his wife's
family—Mother Ashton and three sons—joined the group.
It was a wild country. Stock laws were nonexistent or un-
enforceable, and hogs and cattle regularly raided their crops,
despite their laborious splitting of rails and fencing. The in-
habitants were the true sons of frontiersmen, and the rifle
resting above the fireplace was no mere ornament. Shortly
after Alden and Mulford went up there, the hill men staged
a pitched battle with the unjust owner of the toll road which
led to Nashville, and drove him out. The toll gate was never
manned again, and the road became state property.
But the spirit of helpfulness and Christian service manifest
in the school group won the hearts of the people. A few
months after they began, a snooper from below came to a
grandsire of the rimlands, and proposed to share with him
the informer's reward if he would spy on the young men for
Sunday labor. The old man stood in his doorway and heard
him through; then, stepping back, he reached down his rifle,
pointed it meaningly, and said: "Them boys hey come up
here to do us good. They he'p the pore, they he'p the sick,
they l'arn our children, they hold Sunday school. And all I've
got to say to ye is, Git!" In fact, however, Alden and his group
used their Sundays in religious work and Christian help, rather
than in manual labor.'
The next year Mulford married, and with his brother-in-
law, Forrest West, searched out another location, which be-
came the flourishing Fountain Head School and Sanitarium. It
was a barren hilltop which they first acquired, worn out and
forbidding, which snubbed even their hopeful cowpeas and
soybeans until, patiently working with scientific agricultural
methods, they turned it and additional land into fruitful fields
and orchards.
Other groups from Madison were searching out locations
and carrying to new and needy communities the blessings of
neighborliness, health, and education, with the message of the
soon-coming Saviour and His banner the Sabbath. A few miles
from Fountain Head, the Walens and Wallaces established the

Chestnut Hill School and Rest Home, still carried on by the
aging Walens and their son-in-law and daughter, Hershel and
Susan Walen Ard. Orin Wolcott and Calvin Kinsman entered
Cuba and established a self-supporting school, which they con-
ducted for several years. One after another, such beacon lights
began to show in the hill and mountain country, until within
ten years there were to be counted over forty of them, in
seven States.' In self-supporting parlance, these stations are
known as rural units.
The largest unit at the present day is the one at Fletcher,
fifteen miles south of Asheville, North Carolina. It is known
as the Asheville Agricultural School and Mountain Sanitarium.
It was founded in 1910 by S. Brownsberger and A. W. Spal-
ding and his wife, later built up by Mr. and Mrs. A. A. Jas-
person and Dr. and Mrs. John Brownsberger, followed by Dr.
and Mrs. Lew Wallace, he a son of the Wallaces of Chestnut
Hill. Its academy is one of the most outstanding in the South,
and its school of nursing, in connection with the sanitarium,
has the recognition of the State and has produced scores of
well-trained and consecrated nurses.
Nine miles west of Asheville is the Pisgah Industrial Insti-
tute and Pisgah Sanitarium, founded in 1913 by Prof. and
Mrs. E. C. Waller, C. A. Graves, and William Steinman. It
has a fine record of teaching and medical service. Recently
Dr. Louis Waller has become the head of the sanitarium.
Pewee Valley Sanitarium, near Louisville, Kentucky,
founded in 1925 by J. T. Wheeler, is another outstanding in-
stitution, with a school as well as a sanitarium. Pine Forest
Academy, at Chunky, Mississippi, begun in 1935 by Mr. and
Mrs. George McClure, has come up through great difficulties
to be an educational and medical institution of promise.
El Reposo Sanitarium, at Florence, Alabama, opened in
1920 by Elder C. N. Martin and wife, has made a notable con-
tribution to the medical and agricultural records of the units.
Since Elder Martin's death, his son Neil, with his family, has
171 Christ's Lost Legion
developed the work. At the present time they are engaged in

removing their plant to a more rural location fifteen miles
from the city.
To list the many units of this Southern fraternity of self-
supporting workers would be wearying; but that the freshness
and vigor of the early days still lives and works may be illus-
trated by the mention of two recently established stations.
Little Creek School and Sanitarium, six miles from Knox-
ville. Tennessee, was started in 1940 by Leland Straw and his
family. A. few miles west of Chattanooga, the Wildwood Unit,
under W. D. Frazee and his wife, with other workers, has
made a good start in both educational and medical service.
Like all their predecessors, these units, starting with little
more than faith, have felt the blessing of God in their progress
and prosperity.
The pattern of living and sacrifice in all these self-support-
ing groups is, not a tithe merely, not a wave offering, not a
first fruits, but a whole burnt offering. Their lives are com-
pletely given to the service of God and needy humanity. They
reach out in friendly fashion to their neighbors, on topics of
farming, gardening, food preservation, diet, health, family
life, education, and religion. Their mission, like that of their
Master, is to preach good tidings to the meek, to bind up the
brokenhearted, to proclaim liberty to the captives, to loose
from the bonds of ignorance and disobedience, and to lift into
the fellowship of the sons and daughters of God. They are
willing to learn as well as to teach, and not a little do they
gain from those to whom they minister. They serve unstint-
edly, and they receive varied service in return. They are part
of their communities, and, living in close connection with
Christ, they let their lives do their preaching. Through their
service in Sunday schools, and through their example of Sab-
bathkeeping, no less than through their mode of life and
their ministry, they inevitably awaken inquiry as to their
faith; and in consequence Bible studies cottage meetings, and
in the end, in some cases, public evangelistic services, are held.
frith Hand and Hearl 175
Their great objective is the giving of the gospel of Jesus

Christ by hand as well as by brain and heart; but their service
has greatly increased and strengthened the constituency of
the Seventh-day Adventist Church in the South—the South
which for so long was the neglected and puny member of the
North American field, now risen to be, in constituency and
resources, fifth in the sisterhood of ten union conferences.
Once a year, for forty years, the schools, sanitariums, rest
homes, and other enterprises of the rural missions have joined
in a self-supporting workers' convention, held at Madison
College. This is under the auspices of the Laymen's Extension
League, a loose confederation of the units, with a central core
of organization which collates and dispenses information both
in correspondence and in print, and which arranges the pro-
gram of the convention. These conventions are inspiring oc-
casions, with stories of experience out in the field, relation of
divine providences, and presentation of the problems con-
fronting the workers which call forth those providences. The
incipient expansion of this work, to extend far beyond the
borders of the South, now confronts this organization with the
necessity and the opportunity of affiliation and cooperation
with the self-supporting work in world fields, for the laymen's
self-supporting movement is expanding.
In the year 1946 the Southern Union Conference, under
the impulsion of its president, E. F. Hackman, in conjunction
with Madison College, initiated a movement to align the
self-supporting units and the conference organization for more
complete cooperation and extension of their work beyond the
current borders. The General Conference was interested, and
with the strong support of its president, J. L. McElhany, and
the vice-president for North America, N. C. Wilson, there
emerged a plan for united effort which envisages the enroll-
ment of many more laymen—ideally, in time, the whole mem-
bership—in such group missionary activities as have been
demonstrated for forty years by the Southern self-supporting
units. And this with official encouragement and counsel, but
with completely self-contained direction, support, and devel-
opment.
The General Conference established the Commission on
Rural Living, of which the president of the North American
Division, N. C. Wilson (later, W. B. Ochs), was appointed the
chairman; and E. A. Sutherland, the secretary. The long-stand-
ing call, "Out of the cities!" sounded for forty years through
the Testimonies, began to have official recognition; and al-
though the problems and difficulties inherent in such a move-
ment seem in general almost insuperable, it is encouraging to
hear the call sounded and to see an agency provided for sur-
mounting the obstacles. In view of the moral dangers and temp-
tations with which the city is loaded, the threat of labor troubles
largely centering there, and the imminence of world destruc-
tion in which the cities will be a main target, the exodus is
not less urgent than the ancient call to get out of Egypt; nor
is the arm of Omnipotence which parted the Red Sea and
provided bread and water in the wilderness, less ready today
to protect and guide God's people. The Commission on Rural
Living has as its work the enlistment, counseling, and helping
of those who are minded to heed this call.
For the unifying and operation of the self-supporting units, .
another organization was affected. The Seventh-day Adventist
Association of Self-supporting Institutions is a body composed
of representatives from the General and union conferences
and the self-supporting units. Membership in it is optional
and voluntary, according as its benefits appeal to the units.
The General Conference and the association have formed a
holding body for the properties of such constituent missionary
groups as desire it; and this enlistment is going steadily for-
ward, the member units comprising not only those of the
Southern field but various institutions in other sections. The
consecration of the properties to the work intended is safe-
guarded in the constitution and articles of incorporation. In
each case this holding body leases the property to the local body
for operation, these workers being completely self-governing
and self-directing. Thus the investments are secured to the
cause and their continuity is assured, while there is no loss of
independence and there is a great gain in cooperation. Of the
Association of Self-supporting Institutions, E. A. Sutherland
is president, and Wayne McFarland, M.D., is secretary.
Young as the commission and the association are, the
wealth of experience in the background and the multiplicity
of opportunities throughout the missionary field foretell the
rapid movement of the lay forces of the church into all the
world, as a mighty auxiliary force for the finishing of the gos-
pel commission. Already overseas fields are calling for this
assistance, and in many hearts of lay and professional church
members the urgent message is being answered. The time has
come when "the work of God in this earth can . . . be fin-
ished," as "the men and women comprising our church-mem-
bership rally to the work, and unite their efforts with that of
ministers and church officers."

2 This article appeared in Review and Herald, Aug. 18, 1904.
3 A. W. Spalding, The Men of the Mountains, pp. 149-165.
4 Ibid., pp. 227-240.
5 Ibid., pp. 166-174. The facts here related have been verified by an inter-
view with Dr. E. A. Sutherland, November 27, 1947.
6 Ibid., pp. 177-218.
The Annual Ingathering for Missions, Initiated by Jasper Wayne
(inset), Has Become One of the Most important of Adventist Church
• Activities
CHAPTER 11
REAPERS OF THE HARVEST
I
N THE year 1901 two Adventist men, B. C. Butler and
Jasper Wayne, formed a partnership to establish and op-
erate a tree nursery, near Sac City, Iowa. They were both
experienced in the business, and they divided their duties to
give Butler the propagating part and Wayne the sales end.
So Butler tended the nursery, with the help of Arch Kelso,
while Wayne traveled by team around to the farms in near-by
[owa parts, and at times farther afield, where he sold stock
and afterward delivered it. Their business was young, their
resources small; the two families lived in the same house for
the first year or so. Later, as their business expanded, they
employed more help.
Because there was no Seventh-day Adventist church in Sac
City, they held Sabbath school together in their home—But-
lers, Kelsos, Waynes, and a few others. That was all the com-
munion with those of their faith they had at first. But they
were all missionary-minded, diligent in distributing literature
and in telling of their faith, and they lived the truth.
jasper Wayne was fifty years old, a genial man, frank,
openhearted, honest; and he commanded the respect of all
who knew him. He felt that he was given special opportunity
In this narrative I have followed chiefly a manuscript by Jasper Wayne,

written just before his death, loaned by his widow, Mrs. Ida Wayne, and an
account written by B. C. Butler in letters to Henry F. Brown and to me. Mr.
Butler, having been associated in business and in church work with Jasper
Wayne, is the most authoritative living witness. Certain other accounts which
have been published or told have been carefully checked, and so far as they
seem to agree with well-authenticated facts, have been used. These sources
include Special Testimonies on Harvest Ingathering, booklet in vault of White
Publications, Inc. (containing one article by Mrs. White and other matter);
Review and Herald, March 10, 1904, page 24; articles by Henry F. Brown in the
Church Officers' Gazette, April, 1947, and Review and Herald, December 4, 1947;
article by E. E. Beddoe, Pacific Union Recorder, June 4, 1947; letter from
Bessie J. Kelso, July 30, to Henry F. Brown; letters from Lois Cullen Wright,
August 21, September 15, December 31, 1947, February 9, 1948, to Henry F.
Brown; letters from E. E. Beddoe, July 4, September 11 1947, to Henry F.
Brown; interview with Dr. Floyd Bralliar, February 13, 1948.
179
180. Christ's Last Legion
to spread the knowledge of the truth, because he traveled so

much. It was his practice, therefore, to carry with him on his
trips, tracts and papers to give away as opportunity offered.
And his mind was ever meditating on the truth; the Bible
was its occupation as he rode from farm to farm, and with •
the Sabbath school lessons as his guide, he memorized at times
whole books.
There were then serious labor disturbances—in view of
what was to come, only the beginning of troubles, but suffi-
cient for the day. The Signs of the Times issued a special
number on "Capital and Labor," December 16, 1903. All the
company ordered clubs of the number to distribute; and,
among them, Jasper Wayne ordered fifty. That, he thought,
was a fairly heavy order to dispose of.
So in due time, at the post office he opened his box and
found his package. The lobby being crowded, he began to
hand out the Signs, explaining that money received for them
would go to foreign missions. He took in over four dollars.
But then, a few days later, there came another package,
same size. What's this? Open and see. What! Fifty copies of
the Signs! "Why, I didn't order these. The fifty copies I ordered
have come, and I've disposed of them. I'd better send them
back. No, I'll wait and write them about it. Some mistake."
The first shipment of the Signs he had ordered and re-
ceived from the local conference Tract Society; the second
came from the publishing house in Oakland, California. He
wrote them about this, but there was no explanation. Some-
how his order had been duplicated, perhaps because, the first
order being delayed, he had written and asked about it, and
someone at the office, assuming it was lost, reordered from the
Pacific Press. Anyway, he had the papers, and without charge.
So he said to Mrs. Wayne, "Wife, I shall see how much these
extra papers will bring in for our annual offering for mis-
sions."
He took them with him in his buggy, and explained to all
and sundry that the money would all go to missions. The first
Reapers of the Harvest 181
man took out his purse. "Well, now, Mr. Wayne," he said,
"here's fifteen cents. That's all the change I have. Take it for
your missions." The next one gave eighteen cents; then a lady
gave him twenty-five cents.
"Well," thought Wayne, "why not ask for donations, and
suggest maybe a quarter of a dollar?"
The plan worked well. Quarters rolled in. One man gave
him a dollar. It took more than one day to get rid of them all,
but as he received the sums he put them into a tumbler on
the shelf. When the papers were all gone he emptied out the
glass on the table before his wife and the Butlers. They
counted it—twenty-six dollars. That was more than ten times
what the papers would have brought at their regular price.
So then he ordered four hundred more copies, and took them
with him on his journeys. These, in the course of a year,
brought in a hundred dollars more.
He wrote, soon after his first experience, to the Review and
Herald, and his letter was published. "I have had a peculiar
experience," he said, "in selling the special number of Signs,
which will doubtless interest you. The thought occurred to
me to make this a missionary enterprise, therefore when of-
fering the paper, I make the statement, asking for a donation
of twenty-five cents. I find it is a grand success, as one hun-
dred and fifty copies have netted twenty dollars for the For-
eign Missionary fund. I can take in from one to two dollars
a day, to put into this fund, while pursuing my ordinary busi-
ness... . . God has greatly blessed me in the effort, and my
heart burns with an indescribable desire for the .salvation of
souls. My experience with the people brings to mind Judges
13:19: 'The angel did wondrously; and Manoah and his wife
looked on.' "1
That was the humble, and just, estimate he put upon his
idea and his work; it was the angel who did the wondrous
thing; he and his wife looked on. From the publication of
his letter, the idea perhaps began to seep into the ranks, but
as yet there was no uprising of the people.
Jasper Wayne continued this practice for a year or two,

all the while the possibilities in such a plan seeming to him
greater and greater If he, one man, could thus add hundreds
of dollars to the cause, gathered from nonprofessors, why, could
not the whole church and all the members in the church swell
the mission funds a thousand times? He wrote some of the
ministering brethren about it, and received encouraging re-
plies. They would not quench the smoking flax, but neither
did they blow it into a flame.
The year 1905 came. There was to be a camp meeting of
the Nebraska Conference, in Omaha, August 10 to 20, to be
attended also by the believers in western Iowa. Omaha was
on the boider of Iowa; therefore, Jasper Wayne was inspired
to go and present his plan, if possible. One night he could not
sleep. He tossed and sighed.
"What's the matter, Jasper?" queried his wife.
"I want to go to Omaha and see if I can't interest some of
our leading brethren in this plan which seems so great to me."
"Well, go," said his wife, "go and see what you can do."
So to Omaha he went. He began to speak to this one and
that one about his plan; but they were busy, and had no time
to listen. Then he came upon the president of the Nebraska
Conference, A. T. Robinson, a man of long and deep experi-
ence and many responsibilities at home and abroad, a man of
vision and open mind. He took time to listen, and became-
interested. Then he said, "Brother Wayne, I'll see that you
have one of the meetings to explain your plan to the people,
and perhaps you can interest some."
Not being a public speaker, Jasper Wayne was somewhat
taken aback; but he felt this was an -opening made by the
Lord, and so he took the stand. Mrs. White and her son, W. C.
White, were in attendance at the camp 'meeting, and W. C.
White this afternoon was on the platform, and listened to
Wayne's simple presentation. He took fire at once, and sec-
onded the appeal of the lay brother for action on this front,
by all the members of the church.
Moreover, he said: "Now, mother will be glad to hear of

this. I'll arrange for you to meet her, and tell her of your ex-
perience." So Jasper Wayne had the privilege, for which he
had scarce dared hope, of presenting his experience and his
belief that such a method would bring in from the world
great sums to be used for missions. Mrs. White strongly en-
couraged him. And she wrote of the plan, and recommended
it to the church.
L. F. Starr, president of the Iowa Conference, who was
present when Wayne gave his talk, at once called upon him
to attend three other local camp meetings in Iowa. That year
the general Iowa camp meeting had been held at Colfax in
June, but four smaller and sectional camp meetings were also
planned. The first of these was the union of the western part
of the conference with the Nebraska meeting at Omaha; the
other three were held at Burt, Cedar Rapids, and Storm Lake.'
To these meetings Jasper Wayne went, and told his story.
Moreover, Elder Starr arranged for him to go with William
H. Cox, one of the two "state agents" (or, as we now say, pub-
lishing secretaries), on a tour of the churches in the State, pre-
senting and demonstrating the plan.
The Seventh-clay Adventist churches of Iowa and some
other sections of the country, were that year observing a Har-
vest Ingathering, recommended by Mrs. White, in which the
fruits of farm and garden were brought in, as of old Israel
celebrated "the feast of ingathering, which is in the end of
the year." These products were then sold, and the money
given to missions. As Jasper Wayne often at these Harvest In-
gathering occasions related his experience in getting funds for
missions, not through leafy vegetables, but leafy papers, the
plan was hailed as a worthy adjunct; and the name, Harvest
Ingathering easily attached itself, and was borne for a number
of years. In April, 1942, it was voted to change the name to
Ingathering Campaign.
By 1908 the General Conference had become interested to
the extent of recommending the plan to all the churches. They
suggested that a special number of the Review and Herald,

presenting a symposium of our foreign missions, be issued, to
serve as a medium of solicitation. The time suggested for the
effort was Thanksgiving of 1908; hence it was that year called
"The Thanksgiving Plan." But the next year it reverted to the
term "Harvest Ingathering Plan."
The promotion of the Harvest Ingathering work was given
in 1913 to the Home Missionary Department, newly organized
that year; and its development and management have been
one of the enterprises of that department ever since. For the
first three years the medium of expression was a special num-
ber of the Review and Herald. It then alternated between the
Review and Herald and the Signs of the Times, till in 1917 it
was transferred to the Watchman Magazine, published by the
Southern Publishing Association of Nashville, Tennessee. Now
a special Ingathering campaign issue of Our Times, successor
to the Watchman Magazine, is published annually, bearing
the title "World-wide Missions Appeal," giving thumbnail de-
scriptions and experiences—evangelistic, medical, charitable,
educational—from mission fields all over the world. As of old
in harvesttime men dropped their other duties to gather in the
golden grain that meant their year's sustenance, so now the
Seventh-day Adventist constituency, almost to a man, devote
a great amount of their time and effort to the gathering in of
funds for worldwide mission extension.
The aim is not merely to collect money. That is welcome;
for all the wealth of the world belongs to God, and whoever
gives of what he has garnered to the spreading of the gospel
of Christ receives a blessing; and the cause needs the gifts.
But also the paper carries a message of hope and cheer and
confidence in the solution of the world's problems that at-
tracts the attention of all readers to the last great gathering
call. And the church members who engage in the campaign
receive a blessing, irrespective of what funds they gather for
missions; for the contacts they make, the cheer they are often
privileged to give, and the opportunities to witness for Christ
permeate their souls and make them more the co-workers of

their Master.
Various devices and plans have been developed in the
campaigns which have marked the years. The church school
children have a part. Under supervision and care they take
their decorated mission cans and pass from door to door or
person to person, respectfully asking, "A gift for missions,
sir?" "We are gathering money for Christian missions, lady.
Would you like to help?" Theirs is a tiny bit, but it is the
mites that make the mighty.
The young people in churches and schools and other insti-
tutions have their field days devoted to Ingathering. Evening
singing bands are also employed, in which their fresh young
voices carol the grand, sweet old hymns of the church, while
members of their band go from door to door in the residential
districts, soliciting funds from the ready listeners.
The older members of the church do their part in dis-
tricted territory, as their time allows, aiming, however, at a
set goal. Those who have business relations with firms and
corporations often receive large gifts for missions by special
solicitation, and though they count these donations impor-
tant they recognize as greater dividends the opportunity to
present the gospel message and plea to men who do not always
hear its call.
The church elders, the ministers, the missionary leaders,
are the field officers in this campaign. It is an army in a grand
maneuver, an army that labors through the year at varied
missionary endeavors, but here in full array suddenly emerges
into public notice, calling for help to carry the gospel of
mercy and love and salvation to a dying world.
jasper Wayne departed this life in 1920. Up to the last he
bore his part in every Harvest Ingathering effort. He was a
humble sentinel on the picket line of the Lord's army, alert,
investigative, and devoted. He was an illustration of the word
that is written: "There is no limit to the usefulness of those
who put self to one side, make room for the working of the
Holy Spirit upon their hearts,. and live lives wholly consecrated
to God." 4.
"Let the gospel message ring throughout our churches,
summoning them to universal action," wrote Mrs. White.
Among all the plans and all the strategy which have been de-
veloped in the history of the message, this of the missions In-
gathering is outstanding. Well may every soldier in the army
of Christ echo Jasper Wayne's words: "I am so glad the kind
heavenly Father has put something in my hand that will help
swell the Loud Cry." "The angel did wondrously; and Manoah
and his wife looked on."
1 Jasper Wayne in Review and Herald, March 10, 1904, p. 24. There is a
discrepancy between this statement, written at the time, and the statement
written by him many years afterward; yet the latter is more circumstantial.
The exact amounts are immaterial to the story; but the collection of $26 for the
second or perhaps the first and second shipments of Signs, one hundred in all,
is certified to not only. by Jasper Wayne in a later statement but by several
persons contemporaneous with the event.
2 Information from Floyd Bralliar interview, Feb. 13, 1948.
3 Exodus 23:16.
4 Ellen G. White, Counsels to Teachers, p. 409.
CHAPTER 12
- GREATEST OF ALL EDUCATIONAL

AGENCIES
W HAT is or what has been the greatest school in the

world? The Massachusetts Institute of Technology?
The University of Oxford? The College of the Propa-
ganda? The Lyceum of Athens?
Who is the most important teacher in the world? The man
who can write a dozen letters after his name? The chancellor
of a wide-spreading university? The author of a hundred text-
books? The philosopher who leads a school of thought? The
coach of a bone-smashing athletic team?
What is the highest aim in education? To be versed in the
classics? To be fluent in a score of languages? To use in great
projects the laws of mechanics and engineering? To hold the
details of a vast corporation at finger tips? To exploit bodily
charms for the accolade of the boardwalk? To know the secrets
of chemistry and metallurgy and atomics, so as to jar the world
into fear of annihilation?
The greatest school in the world is the home. The most
important teachers are the parents of the child. The highest
aim is to develop in the human soul the likeness of our
common Father, our Creator, God.
The objective of every man, every nation, every people, is
happiness. Do men search out the secrets of science? It is that
they may add their services to the comfort of humanity. Do
they delve deep into the lore of the wise men of all time?
It is to learn the roads to contentment and rewardful service.
Do they search into the mysteries of life, its genesis, its main-
tenance, its enhancement? It is to lift from human shoulders
the incubus of suffering and fear, and to prolong the ex-
perience of joy. And even though the twisted mentalities of
many searchers after knowledge make them mistake the dis-
187
TAUS TIMM. ARTIST
To Preserve the Faith Through the Family Circle Is One of the

Main Objectives of the Home Commission
advantages and destruction of others as their gain, even this is

but an abuse of the search for the prize. Each after his fashion,
every, man seeks his ideal of happiness.
But where shall happiness be found? It is a lesson which
all history seeks, though vainly, to teach every succeeding
generation. Not by the piling up of wealth, not by the accumu-
lation of knowledge, not by the acquirement of skills, not by
the indulgence of sensuous pleasures, can any find peace or joy.
These in due degree, and with restraint, may enhance or min-
ister to pleasure; but the life must be there before there can
be sensations. The philosopher's stone eludes the alchemists
of fate because its formula. is too simple and too difficult. To
be happy, a man must have as his own the love of God.
The time to learn this is childhood. The place to learn it
is the home. The teachers to teach it are father and mother.
That it is not better taught and better learned is because men,
being faulty, make faultful fathers.
"In His wisdom the Lord has decreed that the family shall
Greatest of all Educational Agencies 189
be the greatest of all educational agencies. It is in the home
that the education of the child is to begin. Here is his first
school. Here, with his parents as instructors, he is to learn
the lessons that are to guide him throughout life,—lessons of
respect, obedience, reverence, self-control."'
Yet of all schools and of all teachers, the home and the
parents have received the least constructive efforts for their
making and training. True, they are roundly criticized and
lectured and blamed for the ills of society; but criticism with-
out help is destructive. What is needed is a well-conceived,
systematic, persistent program of training parents, beginning
in their childhood, expanding in their youth, and continuing
throughout their lives. This is at once the most promising
and the most difficult of all educational projects. It is the most
promising because, if it could be realized, it would come
nearest to solving all the problems of society. It is the most
difficult because its earliest school is the very institution re-
quiring remedy, and because its operation involves the regen-
eration of the race, or of as many of the race as can be reached.
Though it is greater than all other educational problems, it
is of the same nature, and it has the same aims as true educa-
tion on every level and in every circumstance. It is, moreover,
the first concern of God in His prescription of education.
"Never will education accomplish all that it might and
should accomplish until the importance of the parents' work
is fully recognized, and they receive a training for its sacred
responsibilities."'
As the guardian and sponsor of all moral causes, the church
has here the primary right and duty. The true education of
children in the home, and as a necessary corollary the training
of parents, was early in the history of the Seventh-day Adventist
Church a cherished mission of Mrs. White. In her first pub-
lished Testimony for the Church, a little pamphlet issued in
1855, not six pages are passed until we come to a message on
"Parental Responsibility"; aand this was followed by frequent
counsels and instruction as to home, parents, and children,
Mrs. Flora H. Williams, A. W. Spalding, Mrs. S. M. 1. Henry
until the publication in 1873 of her "Proper Education,"

which was the prospectus. for that system afterward developed
in her writings and her counsels which has made the unique
pattern for Seventh-day Adventist education.
Her later works on education in every phase—nature, pur-
pose, objective; religious, academic, health, industrial, pro-
fessional, agricultural; of the child, of the youth, of the man
—make a body of pedagogical wisdom and cultural wisdom
unequaled in educational literature.' From the first, and always,
she stressed the prime importance of beginning at the base of
education, the home; and she has devoted much of her thought
and teaching to the•instruction and encouragement of parents.
The implementing of such a system by the people to
whom it was recommended, and especially of that most difficult
feature, parent education,. has, however, been but partial and
incomplete, yet promising. The first half century of their
history witnessed, aside from Mrs. White's teaching, only occa-
sional essays in their periodicals, faint echoes from chance
writes on parental duties and elements of child culture. The
Sabbath school, indeed, supplied a basis for family Bible study;
and the elementary church school, when it was instituted in the
last years of the nineteenth century, gave by reflection a more
systematized home training; but these were indirect influences.

The first semblance of an organized effort to train parents
and to give help in their problems came in the work instituted
by Mrs. S. M. I. Henry. This woman, national evangelist of
the Women's Christian Temperance Union, came as a patient
to the Battle Creek Sanitarium in 1896, and through healing
and study became a convert to the faith of the Second Advent
and the Sabbath. Her health restored, she found a field for
active, patient, withal brilliant service as counselor to the
thousands of women in the church who were wives and. mothers.
Through a voluminous correspondence and much active field
work, she formed them into an organization called the
Woman's Gospel Work, which began to function with zeal
and energy in a thousand quarters.
Mrs. Henry was welcomed into the service of the church and
greatly encouraged by letters from Mrs. White. The spiritual
affinity between these two women of Christian experience was
deep and lasting. Mrs. Henry contributed to the literature
of the church some valuable books, chief of which was her
Studies in Home and Child Life. Other books were her Good
Form and Christian Etiquette, Studies in. Christian Principles,
and The Abiding Spirit.
The service of Mrs. Henry, however, was cut short by her
death in 1900. Only three short years had been hers to begin
the work of uplifting the home and directing the activities of
the women of the church. After her death her work was carried
on for a time by her secretary, Miss Grace Durland (Mrs. J. W.
Mace), and a committee headed by Mrs. G. A. Irwin and Mrs.
S. N. Haskell. It did not function long, however.
In the year 1913 Mrs. White, at her home; Elmshaven.
Saint Helena, California, one clay after dinner called into con-
ference a young man who was temporarily a member of her
household, engaged in a literary work for her. She was then in
her eighty-sixth year.
"I want to talk with you," she said, "about the importance
of the work to he clone for the parents of the church. You are
Mr. and Mrs. A. W. Spalding, Youngest Daughter, and Grandchildren

(War Years; Father Overseas), at Home in Beautiful Tennessee
a teacher. You are also a father. Your work as a father is the

most important educational work you have ever done or ever
can do. The work of parents underlies every other. Let the
ministers do all they can, let the teachers do all they can, let
the physicians and nurses do all they can to enlighten and
teach the people of God; but underneath all their efforts, the
first work done by the parents is the work that tells most
decidedly for the upbuilding of the church.
"Oh, how I wish," she continued, with an expressive lifting
of her hands, "that I could go out as I used to do, and stand
before the people. I would teach them of the great importance
of training their children for God."
"But, Sister White," said he, "you have taught them. You
have counseled them. It is written in your books, and these are
before them for study."
"Yes, I know," she answered, "it is written there. But I am
afraid our people don't read it. I am afraid they don't under-
greatest of all Educational Agencies 108
stand. And it is so important that they understand and do,
more important than anything else."
"Do you mean that the training of parents to train their
children is the most important work we have?"
"Oh, yes," she answered emphatically, "it is the very most
important work before us as a people, and we have not begun
to touch it with the tips of our fingers."
That message remained in the young man's mind and
heart through several succeeding years, in his varied service.
And as a result, in combination with the growing convictions
of a number of workers, in 1919 there was organized, loosely,
the Home Commission of the General Conference, for the help
and training of parents and the upbuilding of the home. This
was an interdepartmental committee, its members being the
secretaries of the Educational, the Sabbath School, the Home
Missionary, the Medical, and the Young People's departments,
with two or three other persons especially interested in its
work. At the General Conference of 1922 the Home Commis-
sion was formally launched, with M. E. Kern as chairman, and
A. W. Spalding as secretary; shortly afterward Mrs. Flora H.
Williams, a member of the Department of Education, was
appointed assistant secretary.
Announcement of the formation of this commission for
the helping of parents was received with wide approbation and
joy by fathers and mothers. Very soon, within a year, the first
distinctive development came, in the formation of local study
groups called Mothers' Societies. This was the fruit of an
appeal which had been made several years before to the De-
partment of Education, by Mrs. W. L. Bates, a Bible instructor
who had formed at Sioux City, Iowa, a "Little Mothers' So-
ciety," composed wholly of young mothers. She asked the
Department of Education to extend the organization, but
it was not equipped for this service, and filed the request.
Now W. E. Howell, the secretary, turned it over to the Home
Commission, and work upon the project was at once begun.
Correspondence was opened with Mrs. Bates, then in Cali-
7
191 Christ's. Last Legion
fornia, and as a result the Mothers' Society was launched, and

soon numbered more than two hundred local organizations.
To supply these groups with material for study, a monthly
publication was started, called at first Mothers' Lessons; after
two years, Parents' Lessons. The change in name reflected the
increasing interest of fathers in this work of education. To
include them, a parents' council was instituted; and though in
most groups the proportion of mothers was always greater than
that of fathers, the instruction percolated through the homes,
whether one or both parents attended the studies.
The subject matter of the lessons was divided into four
departments: storytelling, nature study, health, and home
culture. They were practical and progressive, and required
active participation and progress on the part of members. The
societies met twice- a month, and the time between was
assigned to study and practice. Thus there were developed a
widespread sisterhood and brotherhood of parents who, in the
increasing complexity of social, economic, and moral life in
modern times, learned the ways of God in the teaching and
training of their children—storytellers, nature teachers, home-
makerS, and nurses—the teachers that God intends shall be in
the foundation school, the home.
Regular monthly reports were made by the societies to the
Home Commission, and as close contacts as possible were main-
tained by correspondence, visits, monthly Leader's Aides, and
through the columns of a monthly journal. This Department of
Education journal, Christian Educator, with the formation of
the Home Commission in 1922, became the organ of both
agencies, and was renamed Home and School,. which title it
kept for twenty years, with Flora H. Williams as editor.
When several years had passed, it became evident that a
more permanent -form of texts than the periodical Parents'
Lessons was needed to maintain the system; and the secretary,
in collaboration with a mother-physician, Dr. Belle Wood
Comstock, set to work to prepare a series of instruction books.
This project resulted in the publication, beginning in 1929,. of
C.:realest or all Educational Agencies 195
the five books of the Christian Home Series (later renamed,

the Parent's Manual Series), which carry the parent-student
through the years of marriage and parenthood of the babe, the
little child, the preadolescent, and the adolescent.'
There began to emerge, then, leaders in this specialized
education. Parents and teachers, east to west, and north to
south, took hold with enthusiasm, and developed leadership
both. in_home_churches and on _the_platform.. Among them
were Dr. Belle Wood Comstock in America; W. L. Adams in
Central America; Mrs. Ennis V. Moore in Brazil; Mrs. H. U.
Stevens and Mrs. F. A. Stahl in the Inca Union: Professor and
Mrs. E. Rosendahl, Mrs. Mary E. Tank, Mrs. C. W. Harrison,
and E. L. Minchin in Australia; Frederick Griggs, J. H. Mc-
Eachern, and W. P. Bradley in the Far East; Mrs. V. T. Arm-
strong in Japan; Mrs. R. R. Figuhr in the Philippines; S. L.
Frost and Mrs. C. C. Crisler in China; Mrs. Theodora Wan-
gerin in Korea; Steen Rasmussen and L. L. Caviness in Europe:
and in. South Africa, Mrs. J. F. Wright.
As the work grew, closer supervision and fostering care
were needed. The secretary spent more than half his time
in the field, attending camp meetings, holding home institutes,
organizing societies, and counseling parents and leaders; but
the needs were greater. Mothers who developed qualities of
leadership were always anchored to their homes and churches,
and -were little available for organizing other groups, though
some did reach out to neighboring churches.
It was finally agreed that the Department of Education, in
the division, union, and local conferences, should take fostering
oversight of the parent-education work in their territories; and
though to some superintendents this was a foreign task, there
were others, especially those who were parents, who saw the
vital connection between the home and succeeding schools,
and entered heartily into building the foundation.
The movement reached overseas.' Europe witnessed some
efforts to spread the work in Scandinavia, England, Germany,
and the Balkans. A more wide-spreading development came in
South America, where missionaries in every field—Brazil, Ar-

gentina, Chile, and the Inca Union (Peru, Bolivia, and
Ecuador)—took up the studies for themselves, and adapted
them for their constituents and converts. In Inter-America
there was a strong movement. South Africa also saw a great
development, first among missionaries, and then among the
native women and girls.
In Australia and New Zealand a great work was done,
Parents' Societies being organized in every conference and
mission field; and in the Far Eastern Division arose a wide-
sweeping movement from Japan to Java. The Philippines,
where the gospel message was then taking hold with power, saw
a very successful work for homes and parents by the nurses and
home missionary workers throughout the islands. Forces were
set to work for the home in Japan and China, by the adapta-
tion of Home Commission lessons to the conditions and needs
of the several fields. In China a considerable literature was
developed in the vernacular, to the time of World War II.
After twenty years of growth and service, the Home Com-
mission was, at the General Conference of 1941, adopted by
the Department of Education, which made for it a new
division, under supervision of Dr. J. E. Weaver, with the
assistance for several years of Mrs. Florence K. Rebok, who
was succeeded by Mrs. Arabella J. (Ennis V.) Moore. The
faithful and devoted service of Mrs. Flora H. Williams, who
for twenty years was the close friend and counselor of the
mothers of the denomination, ended with her death in 1945.
Though "in some respects silent and gradual," the educa-
tional influence of this home-building work has "become a
far-reaching power for truth. and righteousness." Today,
in the uttermost parts of the earth—in Ethiopia, in India, on
the flood waters of the Amazon, in the mountain wilds of
New Guinea, in every corner and on every plain of the earth's
vast circumference—laboring at their posts of service, the
messengers of the faith of Jesus, who as children were first
trained in homes that followed the Home Commission course,
uphold the banner and wield the sword of the gospel on the
great battlefields of Christ.
And not only on the frontiers of mission enterprise but in
the unheralded paths of service at home—in the church, in
the school, in the medical and literature work, in a hundred
spheres and ten thousand duties—the chosen children of the
last generation have arisen to speed on the cause. May the
work go ever deeper in the knowledge and experience of
parents; in the true, sweet flowering of character in childhood
and youth; in the service that shall bring to conclusion the
great drama of time; in the glorious appearing of Our Lord
Jesus Christ.'
"The restoration and uplifting of humanity begins in the
home. The work of parents underlies every other. Society is
composed of families, and is what the heads of families make it.
Out of the heart are 'the issues of life;' and the heart of the
community, of the church, and of the nation, is the household.
The well-being of society, the success of the church, the pros-
perity of the nation, depend upon home influences."
Ellen G. White, Counsels to Teachers, p. 107.

4 Ibid., vol. 3, pp. 131 ff.
Mrs. White's principal writings on education, so far as these can be
separated from her general works, are contained in Education, Fundamentals
of Christian Education, Counsels to Teachers, Counsels on Health, Counsels on
Diet and Foods, The Ministry of Healing, Medical Ministry, True Temperance,
Your Home and Health, Christ's Object Lessons, Counsels to Writers and
Editors, the section, "Education," in Testimonies for the Church, vol. 6, and
many articles in other volumes of the Testimonies.
The Parent's Manual Series, by A. W. Spalding and Belle Wood Comstock,
M.D.: Makers of the Home,, All About the Baby; Through Early Childhood;
Growing Boys and Girls; The Days of South; with a supplementary volume,
Christian Storytelling.
The files of the Home Commission show that definite work was done in
the following countries: the United States, Canada Mexico, Panama, Cuba,
Haiti, Brazil, Argentina, Peru, Bolivia, Ecuador, Colombia, Hawaii, Korea,
Manchuria, Japan, China, the Philippines, Fiji, Cook Islands, Straits Settle-
ments, Sumatra, Java, New Zealand, Tasmania, Australia, Pitcairn, India, from
Cape Colony up through the missions to Ethiopia, Switzerland, Poland, Germany,
Holland, Denmark, Sweden, England, Wales.
8 This chapter has been checked by the records, and information has been
supplied by Miss T. Rose Curtis, who was office secretary of the House Com-
mission for almost its entire life. Information has also been furnished by E. L.
Minchin and Miss H. K. Lewin, of Australia.
Ellen G. White, Ministry of Healing, p. 349.
Typical Junior Camps Held Around the World. Top: Morning Wor-
ship iN Holland. Center: Investiture Service in Beirut, Lebanon.
Bottom: A rotund the Campfire, California
C HA PTER 13
LITTLE BROTHER-SISTER *
D
OWN in the mountains of the South, away back, when
you get at the grassroots of custom and speech, you will
hear the fervent mountain preacher address you all
in the audience as "Brother-Sister." It's not merely an economy
of speech, clipped from the cumbersome, "Brethren and
Sisters"; it's a white-hot coin from the crucible of language
making, that leaps out with a concept of communal oneness—
not a man, not a woman, not a boy, not a girl,. but a soul:
"Brother-Sister."
And that is what we mean when we speak of a ftwior.
Younger, yes, of course that is its elemental meaning; but in
our nomenclature, Junior has come to mean something warmer.
closer, snore alive, than just a person who was born later than
we. On the whole, before we get clown to cases, Junior is
neither child nor man, neither boy nor girl, but a soul looking
out of a pair of eyes trustful or shy, eager or withdrawing, open
for the adventure of living and the romance of life, looking for
leadership, pressing for power: little brother-sister.
This age of preadolescence and early adolescence, ten to
fifteen, which in Seventh-day Adventist circles has come to
be designated as the Junior age, is one of greatest problem and
greatest promise. The boy is changing into the man; the girl
is developing into the woman. The chrysalis is becoming the
imago, whether butterfly, moth, or beetle: and the process is,
a trying one. Watch an insect 'completing the last phase of its
metamorphosis—pulling, resting, writhing, stretching, drying
its lymphous body and sleazy wings—and you see the adoles-
cent emerging into maturity. But once its change is completed,
a The sources for this chapter have been personal knowledge. and corre-
spondence with some participants. including M. E. Kern, Harriet Holt, Milton
Robison. C. Lester Bond, G. R. 'Pattie, F. G. Ashbaugh, J. T. Porter, E. W.
Dunbar. and L. A. Skinner.
199
behold the splendid monarch, or the lovely Luna, or the neat

and charming ladybird! And that is our Junior.
Leadership of the Junior boy and girl requires something
other than dialectic powers and a grand manner. The gilded
coin will not stand the Junior test; he puts it between his teeth
and bites. And he follows the man or the woman who knows
some essential things and knows them well, who keeps and can
share with him the glory of a new world, and who loves him
from his cowlick down to the soles of his shoes. Such a leader,
of course, comes up through the love of children; but to his
L.C. he has now to add the degree of Understanding Youth.
The Junior cannot endure preaching; he wants action. He
can be chained by a story, but it had better be good. He
appreciates order and discipline, though they are desirable
for the other fellow more than for himself. And they are to be
expressed in terms of marching feet rather than in orders to
sit still in a chair. His sense of reverence is often deep, though
it has to wrestle with his unpolished humor. He cannot be
expected to understand himself; he needs an interpreter of the
universe, wherein rules God, in whom he too lives and moves
and has his being.
When the youth movement began in the Seventh-day Ad-
ventist Church, it included Juniors as well as Seniors. Indeed,
Luther Warren and some of his friends were of the Junior
age, though maturish. And the leaders of the Young People's
Missionary Volunteers were not unmindful of the recruiting
ground for Christians and prospective workers in the province
that straddled the adolescent line. The Junior age presented
itself, to all intelligent minds, as a field auxiliary to, yet
separate from, mature youth. But in the embryonic state of the
whole youth movement greatest attention naturally was given
first of all to the mature youth, for they were the force from
which almost immediate demands must be set for soldiers in
the army of Christ.
Yet the Juniors were not intentionally or wholly neglected.
The next year after the formation of the Young People's
Little Brother-Sister 201
Society, in 1908, a Junior Reading Course—books on the level

suited to the interests of that age—was begun. In 1909 the
General Conference, at the instance of the youth leaders,
recommended the organization of Junior societies in the
churches, and emphasized the importance of preparing leaders
for the Junior work. In 1914 the Gazette in its first number
featured the Junior Society program along with the Senior;
and in 1915, at the Missionary Volunteer_Council_ held in.
Saint Helena, California, the work was given impetus by adopt-
ing separate goals for the Juniors, a Junior Standard of Attain-
• ment, and a series of leaflets on doctrinal and devotional
subjects. In 1918, in response to a request from- the Educational
Department, the Junior Manual was prepared and published.
Nevertheless, it must be confessed that the approach to the
Junior member in that first decade was more of the traditional
Sunday-school-teacher type than of the comradely leader. Few
knew how to combine authority with inspiration, or had an
inkling of how to attract the Junior mind. Young adolescents,
indeed, were the terror of most young people's workers, often
devoted but defenseless young women who, in Sabbath school
or camp meeting, went to the Junior arena like Blandina to
the lions. And the Junior lions did not very peacefully lie
down with' the Junior lambs.
But the leaders saw a light at the end of the tunnel, and
counseled their workers to head for it. There came to be much
study of the psychology of early adolescence, and some there
were who learned, and taught others to know, the secret of
Junior leadership through a -combination of lure and dis-
cipline. Storytellers developed: hikes and games relieved the
tension of inactivity; campfires lighted a new pedagogy; handi-
crafts appealing to youthful interest captured the restless
fingers. It began to be understood among Seventh-day Ad-
ventist youth workers that organizations like the Boy Scouts
and the Campfire Girls held something worthy of study even
by a people who looked for the Lord Jesus to come soon in
glory.
Here and there a local society of fine-mettled Juniors was

formed by sympathetic, active workers.. There were experi-
ments made in this in California by C. Lester Bond, Floyd G.
Ashbaugh, Julia Leland, J. T. Porter; in Iowa by J. C. Nixon;
in Michigan by Gordon Smith, Roy MacKenzie, and Grover
Fattic—all of them youth workers.
In Takoma Park, Washington, D.C., Harold Lewis formed
a club of boys who called themselves Pals. Milton Robison,
normal director at Union College, Lincoln, Nebraska, after
experimenting for some time with different- forms of enter-
tainment and direction, organized the Junior boys in the train-
ing school into a group called Boy Pals. Both these clubs were
patterned very much after the Boy Scout organization, but
with their own pledge and law and ritual. They had their hikes
and outings; and the Nebraska club had a yearly camp at Blue
River. In 1919 at Madison, a suburb of Nashville, Tennessee,
the Mission Scouts organization was formed by A. W. Spalding,
editor of the Watchman Magazine, for his own boys and their
companions. Handicrafts, woodcraft, trailing, and camping
were in the program. A pledge and a law, adapted from the
Boy Scouts, but containing an aim and certain objectives
fitting the Advent mission, was prepared for them, codes
which later, with little change, formed the pledge 'and law of
the Junior Missionary Volunteer organization.
In the Fall Council of 1920, held at Indianapolis, Indiana,
some of the friends and students of the Juniors came together
for consultation; and, sparked by them, the council passed a
resolution to add to the Junior program, "physical and tech-
nical training," and also recommended the addition of a
Junior secretary to the Young People's Department of the
General Conference. Tentative plans were laid, and a•further
meeting of the group was scheduled for Washington the next
spring. At this meeting there were present M. E. Kern, secre-
tary of the Young People's Missionary Volunteer Department;
Mrs. L. Flora Plummer, secretary of the Sabbath School De-
partment; Mrs. Flora H. Williams, assistant secretary in the
Educational Department; C. A. Russell, associate secretary in

the Missionary Volunteer Department; Mrs. Harriet Holt,
Junior secretary in the Missionary Volunteer Department:
and A. W. Spalding.
Here was prepared the framework and much of the ma-
chinery of the Junior branch of the Missionary Volunteer
Society, which came to be familiarly known as the J.M.V. At
that first meeting an initial Wan of organization as formed,
recognizing the active physical nature of the buckling youth,
their curiosity, their reaching for the ideal, their love of order
and ritual, and their easily enlisted sympathies and group co-
operation.
The Juniors were given a pledge, simple, direct, and sono-
rous, by which they might declare their resolution; and a law,
as a guide to attitude and action.
The Junior Missionary Volunteer Pledge
"By the grace of God.
I will be pure and kind and true.
I will keep the junior Law.
I will be a servant of God and a friend to man."
"The Junior Missionary Volunteer Law Is for Me to
Keep the Morning Watch.
Do my honest part.
Care for my body.
Keep a level eye.
Be courteous and obedient.
Walk softly in the sanctuary.
Keep a song in my heart, and
Go on God's errands.!"
They were offered a ladder of attainments, through study
and practice of skills on three levels of efficiency, called the
Progressive Classes. These classes were named Friends, Com-
panions, Comrades; they are each one a combination of Biblical
and ethical knowledge with skills of hand and mind. There are
the objectives of the society, expressed in the pledge and the
law, to absorb; there are Scripture passages to memorize;

there are virtues to strive for and attain; there are skills of
hand and eye; there are health principles to practice; there
are research, study, and goals to seek in nature lore and
activities; and there is in and through it all character to de-
velop and fix'
In 1928 there were formed, as auxiliary to this, the Voca-
tional Honors, goals of proficiency in specific sciences and arts,
skills that partake of and exemplify valuable attainments
even in adulthood, from storytelling to carpentry, from star-
gazing to cooking, from collections of nature objects to first
aid in emergencies—over a hundred in all—the emblems of
which, adorning the breast of a Companion or a Comrade,
make him shine like the heroes of battlefield and campaign.
And battlefields and campaigns indeed they represent, the
practical spiritual warfare of the Junior Missionary Volunteer.
The development of this Junior plan and program cov-
ered several years, through the 1920's, and being progressive,
cannot be considered as closed yet.
The Junior program was but seven years old when a new
feature appeared. This was the Summer Training Camp. The
summer camp became a popular institution among the .general
public of youth and children in the 1920's. It could not be put
out of bounds for the Seventh-day Adventist youth, and who
indeed would wish it to be? It could rather be enlisted in the
educational program of the Junior. Some parents'were yield-
ing to the clamor of their children, and sending them to the
popular camps, where, of course they not only had difficulty
over Sabbathkeeping, but in matters of diet, social activities,
and general standards of expression and conduct found and
made problems.
Therefore, in the middle of the 1920's two young men in
the Lake Union undertook to supply the need for Seventh-day
Adventist youth. Gordon H. Smith, union Missionary Volun-
teer secretary; and Grover R. Fattic, Missionary Volunteer
secretary for the East Michigan Conference, took some inten-
sive training in camp science; and then, in 1926, with Roy
MacKenzie, of the West Michigan Conference, held the first
Seventh-day Adventist Summer Training Camp for boys, at
Town Line Lake, in Montcalm County, Michigan. The Mis-
sionary Volunteer secretary for the Chicago Conference, E. W.
Dunbar, was also present and assisted at this camp.
The word of this innovation filtered swiftly through the
ranks. It was taken_under advisement in the department at
Washington; and Mrs. Harriet Holt, sensing the great po-
tential value in the plan, herself prepared for leadership,
attending instruction schools in Massachusetts and New York,
and the next year was commissioned to attend camps in the
Lake Union.
This year, 1927, two conferences of the Lake Union entered
upon the work. Michigan, under Elders Smith and Fattic, held
successive boys' and girls' camps at Town Line Lake; and
Wisconsin, under T. S. Copeland, Missionary Volunteer secre-
tary, conducted camps on Silver Lake, near Portage. Mrs. Holt
and A. W. Spalding assisted in both these conference camps.
Counselors were drawn mostly from among church school
teachers, and some of these rapidly developed into camp
leaders.
The Junior Summer Training Camp was, and is, in effect
the denomination's camp meeting expressed in terms of
Junior psychology. Too long the active child and adolescent
had been confined to adult forms of religious expression. Now
he was given an interpretation of life in active physical recrea-
tion and vocational pursuits, mingled and infused with
spiritual objectives and exercise. This made the camp thor-
oughly spiritual in all its activities and service, and joy in
religion was the keynote. No boy or girl will ever lose the sense
of the sacredness of the day that began with the Morning
Watch on the hilltop and ended at night with the beautiful
awe of the campfire, a time of song and storytelling and orders
of the day, with final prayer.
It cannot be said that the camp idea appealed at first to
every mind. in the ranks of adult workers. Some strenuous

objections were voiced, fears of militarism and worldliness;
but the excellent reports from the camps, where the Word
and works of God were made the pleasure of the Junior, soon
allayed those fears and brought the whole people to their
support.
Within the next few years camps were held from coast to
coast and from north to south, captained and taught by those
earliest in the work. Mrs. Holt and Mr. Spalding opened
the first camps in the West, with J. F. Simon and Julia Leland
in southern California; and Guy Mann, L. A. Skinner, Mrs.
Marguerite Williamson, and Mrs. Claude Steen in southeastern
California. Early camps were also held on the Eastern Coast,
in the South, the Central West, and the Southwest. C. Lester
Bond, becoming General Conference Junior secretary in 1928,
bore a great part in the development of the camp campaigns,
first in the Pacific Northwest, and afterward throughout the
States. Missionary Volunteer secretaries were trained fbr camp
work, and many Senior young people as well as more mature
workers from the ranks soon formed a considerable army of
competent and devoted counselors and leaders in the service.
The first camp or convention for consultation and training
of Junior Camp workers was staged in California immediately
following the General Conference of 1930. Chester A. Holt,
Missionary Volunteer secretary of the Pacific Union, and his
wife, Harriet, with J. T. Porter, Missionary Volunteer secre-
tary of the Central California Conference, planned and headed
this camp. Most of the new Junior workers were in attendance
at the General Conference, and they were able to call upon a
varied talent for the presenting of the program and the coun-
seling of new workers. More than forty enthusiastic and earnest
leaders were gathered here in tents on the banks of the Merced
River, at Wawona, near Indian Bridge, and a week was spent
in profitable and enjoyable study and demonstration of camp
life and vocational attainments. It gave a great forward surge
to the Junior Training Camp. After this a Junior Camp for the
OM( Brother-Sister 207
combined Central arid Northern California conferences, under

J. T. Porter, With union and General Conference help, was
held near by. Here the first permanent campsite was purchased
and developed. Other conferences have since followed suit in
establishing camps.
The Summer Training Camp has proved one of the most
effective as well as delightful enterprises of the Junior Mis-
sionary Volunteer work. So beneficent, indeed, did it demon-
strate itself to be, that by 1936 the service was extended to the
Senior young people in a number of conferences; and the
Senior Camp, necessarily conducted on somewhat different
lines from the Junior Camp, has become a factor in the train-
ing of Missionary Volunteers.
One feature linking the Junior with the Senior work came
as the necessity appeared of training Senior Volunteers for the
leadership of their younger brothers and sisters. This is the
Master Comrade class, established in 1927. Either the leader
conies up through the Progressive Classes of the Junior pro-
gram, and then takes the Master Comrade training; or, if he
has not had that experience, he does some intensive prepara-
tion for the class. He must have the essentials of all the lower
classes before he enters upon the Master Comrade training;
otherwise he cannot be a leader. And he must be sixteen years
of age or older.'
To be a Master Comrade naturally means more than to be
a Comrade, filled with competency though that order may be.
A master storyteller, a master first-aider, a master nature leader,
a master camperafter, a master in handicraft and homecraft,
above all a master Christian, whose vision and urge are the
forming of highest character and missionary zeal in their
followers. The Master Comrade course applies itself to all this
fitting, but it assumes that in character and in most of the basic
arts the candidate is already fit. Furthermore, it studies from
texts and by firsthand experience the psychology of the Junior
age—the preadolescent and the young adolescent. The candi-
date for graduation must have demonstrated ability in leader-
'48 Christ's Last Legion
ship by taking a group of Juniors through the Friends class,

and in most cases also he has been called upon as a counselor
at summer camp'
A most complete and admirable organization is the Young
People's Missionary Volunteer Society. It takes the child at an
early age and, working hand in hand with the home, the Sab-
bath school, and the church school, ,inducts and trains him in
character-forming physical, mental, and spiritual activities. It
answers to his impulses of adventure, romance, skill, and
growth, combining instruction with pleasure, and illumi-
nating for him the Christian religion with the light of love
and service. As he advances in age, the Senior courses provide
for his development in religious knowledge, practical science,
and missionary endeavor. It marches with his progress in the
academy and the college, helping to fit him for whatever role
in life he best can fill. He is led to regard his life, not as an
introverted entity, but as an instrument in God's hands of
ministering to the needs of others—not the least those who are
his juniors. Where advantage is taken of its provisions for
learning and training and service, it answers to the appeal that
was early made: "With such an army of workers as our youth,
rightly trained, might furnish, how soon the message of a
crucified, risen, and soon-coming Saviour might be carried to
the whole world!"
1 C. Lester Bond, The junior Missionary Volunteer Handbook.

2 A. W. Spalding, Camping With the J.M.V's and Camp Leaders Handbook.
3 C. Lester Bond, Master Comrade Manual.
CHAPTER 14
LIKE THE LEAVES OF AUTUMN
T
HE message of truth is to go to all nations, tongues, and
people; its publications, printed in many different lan-
guag,g, are to be scattered abroad like the leaves of
^autumn."'
Writing and publishing were means of spreading the truth
from the very beginning of the message. Without a cent of
capital Joseph Bates and James White launched out with
broadside, pamphlet, and paper. Seven years later, in 1852, by
the liberality of Hiram Edson the cause was furnished with its
first equipment, a Washington hand press. Three more years,
and the Michigan brethren provided a wooden envelope for
the printed page, and Battle Creek saw the beginning of a
steady growth.
On the West Coast the Pacific Press was born in 1874. The
first overseas publishing was done in Switzerland in 1876,
in Norway in 1879, in England in 1880. Publishing houses
were established in Basel, Switzerland, and Christiania, Nor-
way, in 1885. In 1886 Australia outfitted its initial publishing
business. By the time of the Great Conference in 1901 there
were twenty publishing houses and branches, eleven of them
in lands outside America. Publications were then issued in
thirty-nine languages, with eighty-seven weekly and monthly
publications; annual sales, $300,000. The next forty years were
to see this record increased to the following amounts: pub-
lishing houses, 83; languages, 200; periodicals, 329; annual
sales, $4,275,853. The spring leaves were showing in increasing
numbers, preparing for the showering of autumn.
The circulation of this printed matter in the very early
years was in the hands of the evangelists and the unorganized
church members. Reaching up from the quicksands of gratui-
tous distribution, John N. Loughborough first, in 1854, demon-
209
Mrs. E. G. White Sees the Publishing Work, "Like Streams of Light,"
Going Around the World. Below: The Review and Herald Publishing
House, Washington, D.C.
Like Me Leaves of Autumn 211
strated the feasibility of selling them to the audiences who

heard him. The complete list of publications at that time
would cost no more than three dollars.'
The next significant development was the formation, by
Stephen N. Haskell, 1870 to 1874, of the Vigilant Missionary
Societies, arid as their central organization, the International
Tract and Missionary Society. This rallied practically the
schole church membership and -the-children-to- the circulation
of tracts and periodicals, both by personal contacts and by
correspondence. It proved to be seed sown in fertile ground,
and country-wide and overseas the crops sprang up for early
harvest.
The literature also multiplied, not only in English, but in
French, German, Danish-Norwegian, Swedish, and Dutch. In
1875 the value of the books in the catalog of publications was
$29.57.
Then in 1881 George A. King persuaded a skeptical leader-
ship that, with more attractive output, the books could be
sold by subscription, and thus support a body of voluntary
workers. The individual value of the publications leaped to
nearly $100. Today a library of Adventist publications, in 200
languages, would cost over $3,000, and the annual sales amount
to more than $10,000,000. With something approaching the
swirl of autumn leaves, this literature—tract, pamphlet, peri-
odical, chart, book—is falling upon every land under the sun.
The colporteur work, thus begun by George King, was
sedulously built up to great proportions and great enthusiasm
during the first ten years. Workers, singly or in companies,
were trained and operating in many States and many countries.
The increase is represented by the figures of $40,000 sales in
1880 and $734,397 in 1890.
This salesmanship was initially demonstrated in the United
States of America; and at first the tendency among the new
converts in Europe was to regard it as an American phenom-
enon, and to declare that it could not be 'duplicated in the
Old World. This was one of the obsessions of which Mrs. White
relieved them on her visit to Europe in 1885. As a result, the

colporteur sales on the Continent, in Scandinavia, and in
England came to match the American record.
Australia and New Zealand, in the beginning of the
Seventh-day Adventist work there, had the good fortune to
have that apostle of literature distribution, S. N. Haskell, as
the leader of their forces. His co-workers shared his confidence.
In his company also was William Arnold, one of the earliest
and most successful demonstrators of Adventist colportage, who
led out against initial difficulties to put this work on a paying
basis there. Like a Gideon's band, who saw impossible odds
against them, the Australian converts stooped not in leisurely
fashion to drink, but with their eyes fixed upon the foe, went
forward to conquer point after point—evangelistic, medical,
educational, and not least the publishing and colporteur prob-
lems. The first year the book sales amounted to over $700; and,
with the establishment of the Bible Echo and a publishing
business, this soon mounted into the thousands of dollars.
During the 1890's and the early 1900's, however, there
occurred in America a recession of the colporteur work. Some
of the strongest leaders passed on into the ranks of the ministry.
Their devoted but perhaps less dynamic successors found
themselves working against a reaction which they could not
stem. A subsidence in spiritual energy became apparent, and
this reacted against the Lord's business. Book sales declined.
The publishing houses took on, as a stopgap, commercial
printing, which seemed more profitable.'
The decided financial depression in the United States in
the 1890's was reflected in the book business. The assumption
arose that large, higher-priced books could not be sold; and
canvassers turned to peddling twenty-five-cent books, some of
them juvenile. A few eagle-eyed colporteurs still held to such
standard works as Daniel and the Revelation, The Great
Controversy, and Bible Readings, priced from $2.50" to $5.00,
but the faith or ambition of the majority of the reduced com-
pany reached only to one-dollar books like The Coming King.
•
Like the Leaves of Autumn. 213
This book nobly filled the gap, but it had neither the variety
and depth nor the artistry of the larger works.
With the reorganization at the General Conference of
1901, the distressed book work came under the survey of the
new president, Arthur G. Daniells, and his co-workers. Chosen
that year as leader of the people, Elder Daniells faced with
intrepid courage and invigorating cheer the issues and the
needs on every_hand In the_ matter_of_literature production
and distribution, he and his helpers were called to the rally by
the pen of Mrs. White. She, who at the start had spoken the
word that set the press to work, who had foreseen the "small
beginning" grow "to be like streams of light that went clear
round the world," who had strengthened the hand of James
White when he faltered in the publishing of the Present Truth,
who had in Europe formed for service the companies of col-
porteurs and filled them with the spirit of the cause, now
spoke with wisdom and urgency the message of recovery of
valor and devotion to the colporteur work. In 1901, the year
of the great conference, volume 6 of her Testimonies for the
Church was published, which for breadth of coverage and vigor
of expression surpassed all previous volumes, and sounded a
clarion call for the church on all fronts.
The colporteur work was not neglected. In five successive
articles she set forth the necessary reforms. How important is
the work? "The publications will do a far greater work than
can be accomplished by the ministry of the word alone." What
qualifications must the colporteur have? "Daily converted";
"humble, fervent prayer"; "angelic ministration"; "simple
methods of hygienic treatment"; and "patience, kindness,
affability, and helpfulness." Salesmen merely, or gospel work-
ers? Not agents of "display," but "soul-winners." Shall there be
rivalry? There must be "perfect unity" between canvassers for
"the health books and the religious books," with "brotherly
love."
Should the colporteur work be revived? "Let us not be
backward now. . . . Let not the canvassing work be left tq
•
languish. . . . The presidents of our conferences and others

in responsible positions have a duty to do in this matter,
that the different branches of the work may receive equal
attention. Canvassers are to be educated and trained. . . .
There is need of men of deep Christian experience, men of
well-balanced minds, strong, well-educated men, to engage in
this work. . . There is no higher work than evangelistic
canvassing: for it involves the performance of the highest moral
duties."'
Elder Daniells took up the challenge with vigor. He called
upon the conference presidents, he called upon the schools,
he talked to conventions of colporteurs, and- he talked to
college students. "A great deal of light has come through the
spirit of prophecy during the last year or two on the question
of canvassing that teaches us this work must be l'evived among
our people," he said in 1901 to the students of Battle Creek
College. "And I want to tell you, clear young friends, that I
believe we are now standing on the verge of a great revival
of the canvassing and missionary spirit. . . I am glad we
have the privilege of beginning this revival right here in this
school, and I pray that the students who are here will join us
and be among the very first to take hold of this work."'
He appealed to leaders in all conferences, and they re-
sponded. To the president of one of the conferences of the
Lake Union he wrote:' "Now we are in for a mighty move.
We propose to call for a thousand agents in the Lake Union
Conference to enter the canvassing work before the holidays.
... Let me suggest that you head this work in Ohio, and that
you adopt a vigorous policy You know, and we all know,
that the revival of the canvassing work means the revival
of other departments of our work. This work calls into service
young men and women who would otherwise turn to the
world. . . . It brings into our churches a missionary spirit."
An example of the cooperation between departments of
the work is evident in the student colporteur plan, or as more
commonly named, the scholarship plan. By an arrangement
Like Ihe Leaves of Aymara 215
between the schools and the publishing houses, each making

financial concessions, students are enabled during their summer
vacation or at any time in the year, to canvass for books and
to accumulate commissions which amount to a year's scholar-
ship in the school of their choice. This scholarship naturally
has different monetary values with the shifting of the public
economy; but in the beginning it was set at $500, which in the
economical student budget of the Seventh-day Adventist
schools sufficed to see him through the year. Thousands of
students have taken advantage of this plan and put themselves
or their brothers and sisters through college. They have riot
only the financial benefit but the inestimable blessing of an
experience in evangelistic canvassing, dealing with many types
of minds, ministering to many souls.
The beginning and implementation of the Publishing De-
partment of the General Conference has been noted in chap-
ter 5. In 1907 Edwin R. Palmer, who had been secretary under
the two previous chairmen, became the head of the depart-
ment. His earliest service was in the colporteur field, and both
in America and in Australia he had been worker and leader.
From this time on, secretaries of the Publishing Department
were men who had had experience in the colporteur work,
some of them also in the publishing houses. Palmer built the
work strongly for the five years he was at its head, and he
VNTnt on into the publishing work, being manager of the
Review and Herald Publishing Association until his death in
1931.
In 1913 E. R. Palmer was succeeded as secretary of the
Publishing Department by N. Z. Town, who continued in office
until 1930, when H. H.' Hall was elected to the position. Both
he and W. W. Eastman had been connected with the depart-
ment for long periods, as assistant arid associate secretaries.
Others who filled publishing department posts in divisional
world sectors or at headquarters included C. E. Weaks, China
and Europe; J. J. Strahle and John Oss, China; H. Box and
F. Charpiot, Europe; J. H. McEachern, South America and the
Far East; J. A. P. Green, Latin America; L. C. Shepard, India;

F. E. Potter, Australia; E. E. Franklin, and G. A. Huse. From
1936 to 1941 C. E. Weaks was department secretary; from
1941 to 1946, H. M. Blunden; 1946 to 1949, W. P. Elliott.
One of the dramatic episodes of Daniells' campaign to
strengthen the publishing work was the preservation and up-
building of the Southern Publishing Association. This house
was the much younger sister of the two well-established
Adventist publishing companies, the Review and Herald and
the Pacific Press. The former, evolving from the earliest strug-
gling and straggling publishing Work, had become well estab-
lished by 1865. The latter, as much a child of James White
as the former, was founded in 1874; They had grown strong
and filled with resources; but down South, in a field at first
presenting great problems to the Seventh-day Adventist
Church, the publishing business (except for a depository of
the Review and Herald maintained for several years) was
begun by J. E. White, and its foundation was about as stable
as the waters on which his Morning Star steamer navigated.
Yet let none deride! In this it copied the history of James
White's peripatetic press of the middle nineteenth century;
it was the heroic beginning, in poverty and faith, of a publish-
ing business that has grown strong with a strengthening South
which now often leads the unions in colporteur sales. In 1900
James Edson White took a barn on Grand Avenue, near Van-
derbilt University, in Nashville, and began the publication
of his, paper The Gospel Herald. The power was a. gasoline
engine located in a tent outside. The following year, with the
assistance of B. A. Rogers, he purchased a small two-story
brick building on Jefferson Street; and here the publishing
work, including the printing of small books,. was continued
on a shoestring so frail that it presently showed more knots
than intervals.
At the General Conference of 1901 Mrs. E. G. White made
strong appeals for the Southern work, including publishing,
setting forth the fact that a Southern imprint was needed
Like the Leaves of Autumn 217
to produce literature for that field. In response, the General

Conference decided to establish a publishing house there, and
purchased J. E. White's establishment. Here, then, was
incorporated the Southern Publishing Association, sponsored
by the Southern Union Conference, but underwritten by the
General Conference. For three years it struggled to lift its head
above the waters; but it steadily lost, financially, at the rate
of a thousand dollars a month Then_the General Conference
Committee, facing the $36,000 deficit, decided that wisdom
dictated its closing and merger into a branch office of the
Review and Herald.
Elder Daniells was sent out to California to see Mrs. White,
and with other brethren he had an interview with her. After
setting forth the conditions, he told her of the committee's
decision. She listened patiently but in heavy spirits. "Well,
brethren," she said at last, "perhaps that is the best thing to
do." So, well pleased that the judgment of himself and of the
committee had been upheld, and with the stenographic report
of the interview in his pocket, Daniells hastened back to
Battle Creek, and laid the testimony before the committee.
But the next day he received from Mrs. White a letter
saying, "Put aside that counsel; it was not right. I listened to
what you said, and as far as my judgment went that seemed
the right thing. But last night the messenger of the Lord
appeared to me, and said, 'That is all wrong. You must not
close up the printing house in the South. You must devise ways
to get out of your trouble, but you must continue to print there.
And as you move forward in faith, the Lord will open the
way before you to do great things in the South.' " '
Some of the brethren said, "What is this? Two messages
from the Same person, directly contradictory!" Said Daniells,
"I will tell you what it means, to my mind. It is another case
of Nathan and David.' Nathan gave the best counsel to the
king that he had, but then the Lord told him he was wrong,
and the next day he went and reversed his counsel. As far as I
am concerned, I am ready to fold this first counsel up, or
burn it, and take this message that I am sure has come from
the Lord."
It was a repetition, in a way, of the experience with the
Christiania Publishing House in 1897. The hard way, the blind
way, the seemingly impossible way, was the true way, because
God led that way. And following the counsel of God, the •
brethren revised their methods, strengthened the colporteur
work, and saved the little Southern Publishing Association.
Prosperous years came, and the association grew until today it
measures with the other two great Adventist publishing houSes
in America.'
Behind the battle line of the colporteurs and the evan-
gelists and the lay distributors of literature, behind the
arsenals of the publishing houses and the tract societies, stand
the ofttimes little-noticed but most important makers of muni-
tions, the writers. Seventh-day Adventist authorship has now
so multiplied and broadened that to present a list, necessarily
limited in scope, would be invidious. Not a page merely, not a
chapter, not even a book, would suffice to tell a little of the
literary products and the lives of all such authors. Some have
presented the long-established theological truths in new set-
tings; some have entered into the discussion of scientific data
and laws; some have specialized in health .and medicine. There
are a host of writers who have devoted their talents to the chil-
dren and the youth, and among the most acceptable of these are
some who themselves have scarcely passed beyond the gates of
youth. There are poets and hymn writers who enrich the litera-
ture and the psalmody of the church, and there are -composers
who have given us beautiful music. There is a growing company
of nature writers who see the imprint of the divine hand upon
creation; and- there are teachers ivhose gifted pens have helped
the church schools with orthodox and artistic texts. A mere
listing would mean little; a comprehensive account would be
out of proportion. Their names, at least the names of those
whose works are still in print, may be seen in the catalogs
of publications issued by our publishing houses, but a true
Literature Evangelists of t h e Ncakiderthal Seminary, Germally. A

Lonely Road in Bolivia Traveled by Brother Lopez (inset), Who
Was Killed by Mountain Bandits
evaluation and appreciation can come to the reader only

through personal acquaintance with the works of Adventist
writers.
The annals of the colporteur work are filled with expe-
riences of faith and faithfulness, and with anecdotes ranging
from the humorous to the heroic and the sublime. Young or
old, the Christian colporteur is an ambassador of the King.
"I am not an ordinary book agent," is the frequent response
of the colporteur to the scornful remark, "I have no time to
waste with book agents!" No, not an ordinary book agent, but
a bearer of the life-giving word. "I am not selling books to
make a living, but to give life. I know you will be interested in
my work, as all your neighbors are."
"Well, come in; but I can give you only four minutes." She
listens. Her husband comes in, asks that the full canvass be
started again for him. A neighbor calls at the opportune
moment. Two books are sold. "I am so glad you told me that,
and that Phad a chance to get one of those good books. But oh,
think how near I came to turning you away!" "
Time and again the unseen angel of the Lord subdues
savage beasts, foils plots of waylaying, directs the steps to needy
and receptive purchasers, changes hostility to cordial welcome,
guides to opportunities for service.
A colporteur knocked at a door. It was opened a crack, and
a gruff feminine voice asked, "What do you want?"
"I am doing Christian work in the neighborhood. May I
step in?"
"No, you may not step in," said the wofnan, beginning to
close the door. But just then a little five-year-old girl pushed
by her mother, thrust out her curly head, and called, "What
'cha doin', mister?"
The colporteur answered smilingly, "I am a storyteller, and
I go from home to home and tell true stories. I'd like to tell
you a story, if your mother will allow."
"Well," said -the mother grudgingly, "come in."
He told the child stories of the Bible and of God's love and
care. The mother stood by and listened, tears gathering in her
eyes. As he was leaving, the little girl said, "0 mister, won't you
go across the street and tell Elsie the stories you told me?"
So little Elsie and her mother also heard, and bought the book
besides.
In a mountain section of the country a colporteur had
arranged for his delivery of books, but found that the horse
he had hired was too lame to travel much. In perplexity he
came to a fork, where he found a stranger riding a mule.
"What's the matter, friend?" asked the mule rider.
"I'm delivering books due today, but my horse is too lame
to travel."
"Let me help you. Give me some of the books to be
delivered."
So the colporteur gave over a load, with directions where
to deliver, and the man rode off. In a short time he overtook
the colporteur, said he had delivered all the books, and asked
for more. Astonished at his quick performance, the agent gave
him another load. Again the stranger came, and again, and
again, more and more to the astonishment of the colporteur.
Ere half the day was over, the books were all delivered, and
the money_paid over. Then befor_e his eyes the man and the
mule were gone, as suddenly as they had appeared. The col-
porteur had never seen him before, never saw him again; but
he firmly believed that God sent an angel to help him in
making the difficult delivery.
A canvasser, having worked all day without taking an
order, passed by an unkempt country store, too downhearted
to stop. But he was halted by an unseen mentor and bidden
to enter. Inside he faced a company of eighteen men idling
around the stove. Still fainthearted, he thought the crowd too
rough, and was backing out, when a young man called, "What
are you doing down in this part of the country?" He turned
back, opened his prospectus, and began his canvass. As he
talked he felt the presence of God, who spoke through him to
that unpromising group with power. They responded with
eyes and ears, and from them he received fifteen orders.
Out in the foothills of a Western State, a colporteur found
himself confronting a little two-room shack, eighteen miles
from any other place. Here he asked for lodging. Yes, he might
stay if he would take what he found. While waiting for supper,
he tried to interest the man in his book, but he, a former
saloonkeeper, would be interested in, and talk of, nothing but
his adventures in liquor selling. And the woman kept silent.
The place was dirty and unkempt. The bed he was given, in
the front room, was alive with vermin. Thoroughly miserable,
he rose early in the morning, resolved to be off without
ceremony.
But his horse refused to be caught; and his time-consuming
effort brought him face to face at last with the man, returning
092 Christ's Last Legimi
from the milking. "Stay for breakfast, buddy," invited the man,
mellowed by his guest's evening courtesy. So he must; and
while waiting, he followed up the opportunity and got the
man's order. When, a month or so later, he delivered• the
book, the woman told him how anxious she had been to get
it, but she dared not say anything. In the end that book, with
other literature that followed, wrought a renovation in that
house, and brought them up to a sound Christian conversion.
A colporteur, canvassing for Our Day in the Light of
Prophecy, was impressed one Monday morning, as he started
for his rather distant field, to put in his satchel a copy of
Bible Footlights. "Why?" he questioned. "I am not canvass-
ing for that book." "But take it." On the way to his territory
he had to change cars, and as he left his car a little girl stepped
up and handed him an envelope, which contained a two-
dollar bill and a note: "This is for Bible Footlights. If it is not
right, I will pay the rest when you call." He did not know the
child; the child did not know him. But having to catch his
other car, he gave her the copy of the book and went on. Later
he sought out the sender of the note, who said she had seen
a copy of the book somewhere, and felt impressed. to send her
child, believing that she would be directed to the right man.
A.young man canvassing in the South stopped at a spring
and stooped down to fill his glass. A copperhead snake struck
him on the wrist, which bled profusely. He shook the snake off,
and because there was no immediate help procurable, he took
the prOmise of the Lord: "I give unto you power to tread on
serpents . . . : and_ nothing shall by any means hurt you."
Stopping at the first house, he found the only remedy they had
to offer was turpentine, which was never known to cure snake-
bite. The people were excited by his tale, and looked to see
him drop dead any moment. But no ill effects came, not even
a swelling. The story ran through the community, and people
came from every direction to see the man who had been bitten
by the snake but was unharmed. Many gave their orders for his
book.
At another place a terrible storm of wind, rain, and hail

had torn down many houses, unroofed dwellings and barns,
and laid low the fences. The colporteur, resuming his work
next clay, found one man in his field, building up his fences,
and muttering over his losses. The colporteur told him such
storms were a sign of the last days. "And this book," he' said,
"tells you about that."
"What!" exclaimed the man. "I told my wife this morning
that that storm was big enough for someone to write a book
about. And here you are, before night, with a book telling all
about it!"
Another canvasser came to the home of a large family, but
the woman who answered his knock did not seem willing to let
him in. Another woman and a girl came, but kept the same
repelling attitude. The fumes of liquor filled the place; yet
the women seemed sober. When at last he managed to enter,
a man came from an inside room, a distressed look on his
face, his hands clutching his throat. In a whisper he begged for
help, and turned back into the room. The colporteur followed.
The man, falling upon his knees, gasped, "Pray, oh, pray! He's
choking me!"
"What is it, brother? Jesus is with us. Tell me what is the
trouble."
Temporarily relief came to the man, and he wept. The
women and the child came in, and all bowed with their faces
to the ground. The man said, "I have been drinking; but I
don't want to drink. Some unseen power compels me to
drink, and when I refuse, he chokes me." Again he began to
shake and tremble, and cried, "Pray! Pray!"
Taking hold of the man's hand, the messenger of God
prayed aloud, "0 God, rebuke Satan."
Immediately the man went limp, became calm, and said,
"Now he has left me. When you came to my house you ap-
peared to me as an angel."
His wife, in her simplicity, asked, "Are you an angel sent
from God? Can you do miracles?"
Enthusiastic Literature Evangelists in Jamaica, British West Indies

A Large Shipment of the Korean Signs, From the Korean Press
The colporteur told them he was a man sent to them by

Jesus, who had power over evil spirits.
Just then the man felt another choking sensation. He told
the colporteur that if he had a little beer, he thought it would
cure him. But, realizing the temptation, his new friend told
him he must resist, and he cried out, "0 cod, for Jesus' sake,
cast out Satan from this man!"
Instantly he was relieved. And when the colporteur left
that home, three hours later, the man who had been possessed
by a devil was healed and in his right mind.
Like the Leaves of Autumn , 225
A Korean colporteur called at the home of a native doctor,

who was a member of another mission. When the doctor
learned that the literature was published by Seventh-day Ad-
ventists, he became very insulting, and almost kicked the col-
porteur out of the house. About two months later another
colporteur was canvassing in the neighborhood, and was just
about to take an order from the proprietor of a "noodle house,"
when the doctor came in. The colporteur, knowing his reputa-
tion, anticipated defeat; but the doctor said in a friendly man-
ner, "This is put out by the Signs Press, isn't it?" He pulled
out a five-yen note and paid for the book, which he kept.
"Any more books by the Signs Press?" he asked the agent.
The colporteur began to run through a list, and at the
mention of each book, the doctor said, "Got that. Got that.
These are books that teach the Bible." It proved that he had
bought a dozen Seventh-day Adventist books. As the colporteur
went on his way he mused, "We never know but that the man
who opposes us is the one who is thinking most deeply."
Thus all over the world the printed page, falling like the
leaves of autumn, is gathering souls to Christ and His final
gospel. Not without expense—expense of time, of arduous
labor, of sacrifice, of suffering, even of death; but with what
rewards of present good and future glory!
One of the Most revered of literature workers was Rafael
Lopez, a Puerto Rican who labored in the north countries of
South America. He, like all his kind, was no mere bookseller;
he carried the Word of life. At every stopping place, every-
where he lodged, whether he placed literature or not, he spoke
of the Saviour, of His mercy and love, and of His soon coming.
And he left behind him always a trail of ransomed souls.
On his last visit to a home in Venezuela where he had
sometimes lodged, he parted on that last morning with a man
of some local importance, who had felt the drawing of the
invisible cords, but whose habits of conviviality and worldliness
had kept him from giving his heart to God.
"At five o'clock the next morning," said this man afterward,
8
"he came to our home to bid us a final good-by; and while he

arranged the saddle on the donkey, I received from him counsel
and admonitions which I shall never forget. We parted after
a brief but sincere prayer, and following him to the gate, I
continued to gaze after him until his form was lost in the
distance—lost to be seen by me no more on this earth. With
his departure there came to me a sense of indefinable loss. It
was as if a vacuum had been created in me. But now I know
that instead of having taken away, he had left me filled with
the love of God and an ardent desire for the return of Jesus.
My wife stood by me weeping, as we realized he had gone
beyond our reach, and my own tears flowed freely."
That day this than and his wife decided to obey God's
commandments. With the visit a short time afterward of Elders
W. E. Baxter and D. D. Fitch, a company of seventeen were
brought into the faith; and soon after that, under others'
labors, twenty-one more.
It was then that the dire news struck them, as it did many
another company indebted to this man of God for the truth
they held. Rafael Lopez had been assassinated by bandits in
the mountains. The news was cabled also to the General Con-
ference, then meeting in San Francisco in the spring of 1922.
He had finished his work. He never turned back. He met
fanatical opposition; but the angel of the Lord delivered him
until, in God's judgment, he had clone his work. "I am leaving
for another fanatical town," he had recently written; "and
I know I must prepare for the priest; as he will be ready to
fight. But I cannot leave the country to Satan, for he would
laugh at his pleasure. . . . Pray that I may have courage and
strength until the last moment." And his prayer was answered.
A minister and his wife, itinerating in the foothills of the
Ozark Mountains, were invited by the postmaster of a little
place eighteen miles from the railway station. They were met
at the station with horse and buggy. Over a rocky road they
traveled, through heavy timber and by precipices. Suddenly the
driver halted in front of a humble cottage; and coming to meet
them were the postmaster, his wife, and five rollicking children.
After a bountiful supper they gathered in the living room to
talk over the Master's business.
It was the first time this family had met friends of kindred
faith. They had been converted through the efforts of a col-
porteur. The postmaster had, in his youth, been a wild lad.
the ringleader in pranks, drinking bouts, card playing, depre-
dations. .Rey_ival_meetings, in which--he- W as - the -object—of--
special prayer, left him mocking. He married. but with little
if any change.
One clay an elderly colporteur came to him on his farm,
and he felt compelled to listen to the canvass..But, it being
a religious book, he refused to subscribe. Yet the noble, digni-
fied manner of the colporteur led him to invite him to the
house. There the old man, in a fatherly manner, placed his
hand on the younger man's shoulder, and said:
- Young man, I am not merely a book agent by profession,
nor do I work simply for the money there is in it. I am a
missionary out on the King's business, and the great God of
heaven has sent me with a message to you." Placing his other
hand on the book, the colporteur continued: "The message is
, all in the book. God has given you a noble wife, and beautiful
children, and in the judgment He is going to require their
souls at your hand. This book is the key to unlock the Guide-
book to a better land. You need the key. Let us kneel right
here and talk to the King about it."
The man looked and saw that his family were all kneeling
at the old man's side, so he dropped upon his knees too.
While the man of God was pouring out his soul in prayer, the
young man resolved that, to ease his conscience, he would buy
the book Bible Readings for the Home Circle. But he said to
himself, "I will never read it."
Then the colporteur rose, and said in parting, "I have
another message from the King for you. It is not enough that
you buy the book; you must read it." The young man hurried
back to his farm work, but the message stayed with him. and
that night, despite his utmost resolve, he picked up the book

and read it till midnight. He kept this up for about a week,
and he noticed by the bookmark in it that his wife was reading
it by day. Then they began to study together. At last, one day,
he asked his wife if she could pray a prayer like that of the
old man. She said she could not pray as he did, but she would
do the best she could. Thus they erected the family altar in
that home.
The colporteur had left them some other literature, one of
which was The Shadow of the Bottle. The young man decided
to, part company with his liquor jug, his pipe and tobacco, and
his cards. He stopped swearing. Then he began to keep the
Sabbath, and his wife joined him, and so did two neighbor
families.
Relating all this to the minister and his wife, the regen-
erated man, now the most influential in his community, said,
"Oh, tell me, who was that King's messenger who brought me
the book and prayed with me? Where does he live? Where
can I find him?"
That man's conversion regenerated the whole community.
They marveled at the change in him. Not knowing who held
and taught such truths, they called the religion after the name
of the regenerated man, "John's religion." And John's religion
had aroused the whole country for' many miles around. When it
was noised about that "John's preacher'? had come, they ap-
pointed meetings in the schoolhouse, which they filled to
overflowing, crowding into the halls, and peering in at the
windows. A week's series of meetings resulted in a large com-
pany of believers, and they were brought together into a
church.
The minister and his wife were to leave on. Monday. But
at eight o'clock that morning the people came to John's home,
and begged for one more sermon. They gathered from far and
near. Men left the field; women left the washtub. Some had
walked four miles; others had driven ten miles. They said,
"We are so hungry for truth; we want to know more about
Like the Leaves of Autumn . 229
John's religion. It has done so much for him. In saving him.
it has helped our boys. Mister, please don't preach a short
sermon! You have only to-day to teach us."
The minister's wife talked to them for two hours, then the
minister talked another two hours. Then he said, "It's time
you had something to eat. You ought to return to your homes."
But they said, "We can eat when you are gone. Go on and
tell us some more."
John took them out to his melon patch, and they feasted.
Then they returned to the house, and requested to be taught
for the whole afternoon. The two messengers acceded, and
stayed over one more night. In the morning the crowd was
there again. The two packed their grips with one hand, and
turned the leaves of their Bibles with the other, so eager were
the people to have every moment filled with instruction.
A Sabbath school was organized, and in scores of homes
the truth rang forth from family altars and resounded through
the woods and the coves where before had been heard the
voices of hell. Heaven's door was opened by that faithful old
colporteur.
1 Ellen G. White, Testimonies for the Church, vol. 4, p. 79; vol. 9 p. 231.
2 J. N. Loughborough, The Great Second Advent Movement, pp. 286, 287;
Review and Herald, Aug. 22, 1853, p. 287; Feb. 11, 1909. Loughborough in this
last article states that "a full set of all we had to offer amounted to only thirty-
five cents"; but in the other references he sets the inclusive price at $3. In the
Review and Herald, May 23, 1854; page 144, there is given a list of publications;
the sum of the stated prices is $2.64, with several leaflets unpriced. However,
this includes bound volumes of the Review and Herald and the Youth's In-
structor, amounting to $1.40. As the list of publications was gradually increasing,
we may, considering the time element, accept the different estimates as correct.
3 N. Z. Town, H. H. Hall, and W. W. Eastman, Publishing Department
Story.
4 White, op. cit., vol. 6, pp. 313-340.
5 Town, Hall, and Eastman, op. cit., pp. 63, 64.
6 Ibid., p. 72.
This is not the letter verbatim but Elder Daniells' recollection of it, as told
years later in a meeting of the Southern Publishing Association constituency.
8 1 Chronicles 17.
9 Town, Hall, and Eastman, op. cit., pp. 77-83.
10 The incidents related from this point on are taken from the book On the
Trail of the Colporteur, by W. W. Eastman.
CHAPTER 15
A MORE EXCELLENT MINISTRY
T
HE governing principle in the Christian religion is love
—unselfish love, sacrificing love, love that serves without
compulsion and without extraneous reward. Love is its
own reward, because it delights in giving; and when it has
blessed others it is blest. "Love is patient and kind. Love is
not envious or boastful. It does not put on airs. It is not rude.
I t does not insist on its rights. It does not become angry. It
is not resentful." 1 "A new commandment," said Jesus to His
disciples, "a new commandment I give unto you, That ye love
one another; as I have loved you, that ye also love one an-
other." 2 "Whosoever will be great among 'you, shall be your
minister; and whosoever of you will be the chiefest, shall be
servant of all. For even the Son of man came not to be min-
istered unto, but to minister, and to give his life a ransom
for many." 3
These commandments are mirrored in the vocabulary of
the true church of Christ. Its officers are not priests but elders
(the older), pastors (shepherds), ministers (servants); and
they do not assume the attributes of God: holy, reverend, po-
tent, mighty. "Be not ye called Rabbi [Master]" was Jesus'
word, "for one is your Master, even Christ; and all ye are
brethren." 4 The simplicity, love, and mutual service of this
brotherhood are the mark of genuineness; for so was Christ,
and so will they be who have Christ dwelling within them.
But the pride of men seeks ever to attach enhanced mean-
ing and honor to titles of office, even though they had humble
origins; and the blind worship of the laity favors this. Thus,
priest comes from an Anglo-Saxon root meaning "old"; so
likewise does presbyter from the Greek. The bishop was the
"overseer," synonymous in usage with "elder," "the old one";
and "pastor," "shepherd." But because these terms, in varying
230
A More Excellent Ministry 231
degree, came to mean in men's minds die titles of dignity
more than of service, they grew out of harmony with the spirit
of Christianity; and the more austere churchmen successively
abandoned them. Priest never found lodgment in Biblical
Christian nomenclature, save as it applies to the divine Son
of God or as a term covering all Christians. Saint, "the holy,"
was likewise applied, in apostolic times, to the whole body of
Christians; but as it became sequestrated for a special order
it lost its catholicity. Bishop arid its superlatives no longer
march with elder or pastor.
Since the days of the Protestant Reformation the evangel-
ical .churches have held, in general, to the name of ministers
for the spiritual and executive leaders of the church. This
term has, however, in the minds of most English-speaking
people, lost its meaning of "servant," and signifies to them
rather the preacher, the orator, or the governor—in effect, the
priest, or the bishop. This concept is helped by the fact that
minister is used in political circles as the designation of offi-
cials high in government and diplomacy. If the sense can be
recovered that the minister is the servant, not the overlord,
of the church, we shall be helped to a renewal of the spirit of
Christ in the equipment of the ministry and the relation- of
the clergy and the laity.
The instruction given through the Spirit of prophecy to
the ministry and concerning the ministry is voluminous and
comprehensive. It echoes the teaching of the Bible, and it re-
lates the needs and the peculiar resources of the present clay
to the training and conduct of the minister. He is the man
of God, a channel for tile outflowing of the love of Christ in
service of hand and mind and spirit. He is to be a man of
prayer, a deep student of the word of God in the Bible and
in nature. He is to understand and use the principles and
means of health preservation and health recovery, ministering
to human needs as the Master ministered. He is to be a teacher
of young and old, understanding the laws of the mind and
ministering to the children. the youth, and the mature. accord-
ing to their several levels and needs. He is to be a father, first

governing well his own house and then extending that spirit
and that service to the church. He is to be blameless in life,
ardent in spirit, selfless in service, expending himself for the
salvation, the nurture, the education, and the Christian fellow-
ship of men. He is not to be the master of others, the arbiter
of any of his brethren's fortunes, positions, or lives. To seek
for praise, for fame, for power, for control, is to mark him
an unfit instrument in the ministry. Meekness, self-abnega-
tion, constant effort to improve, purity, courtesy, charity, be-
nevolence, justice, knowledge of truth, zeal to defend the
truth, wisdom to employ the truth, constant and intimate
communion with God—these are the marks of the minister,
who is greatest when he knows himself to be the least.'
In the Seventh-day Adventist Church the history of the
training of ministers begins with Bible study and indoctrina-
tion. The pioneers had little of scholastic learning to impart,
but they were students, and they gave to their younger breth-
ren the passion to dig for truth as for hid treasure. If their
study and research at the first tended almost wholly to law
and prophecy, it was a manifestation of the reformation from
antinomianism and latitudinarianism to which they had set
their minds. That was a necessary narrowing of their spiritual
energies into a stream that would turn mill wheels rather than
irrigate flatlands. The broader application of their mental
powers would come later, with increased resources and more
penetrating sight, involving no lessening but rather an in-
crease of the legal and prophetic vision, yet adding thereto
new elements of truth and new concepts of Christian culture.
The first theological schools of Seventh-day Adventists were
the home studies, the Sabbath schools, the tent meetings, and
the camp meetings. The first teachers were the parents, the
church leaders, the house-to-house Bible workers, and,the evan-
gelistic preachers. A young man aiming at the ministry was
taken into company with an evangelist, and acted as his tent
master. Like Elisha, "which poured- water on the hands of
Elijah," he entered his spiritual novitiate through manual
service. It was his duty (taught him indeed by his experienced
principal) to care for the tent, in erection and striking, in wet
weather and windy, in transportation and proper storing; to
care for the grounds; to see to advertising, provisioning, and
other business; to lead the singing; to study at every oppor-
tunity night and day; and on some fateful evening to try his
callow wings at preaching. In all this service the minister was
his helper and teacher, laying greater responsibilities upon
him progressively as he developed.
If the young man was married, his wife helped the minis-
ter's wife in cooking and housekeeping, in playing the organ,
in calling upon interested persons, giving them literature and
Bible studies, and in ministering to the sick and needy. If they
all were musical, they might constitute a quartet or other sing-
ing combination. Here, then, were developed a new team—
minister and Bible instructor—to go forth in due time and
train others. By such means were the ranks of the ministry and
the Bible workers increased and equipped in those early days.'
With the coming of the gospel of health to this people, in
the early 1860's, the preacher took on, to a greater or less ex-
tent, the service of physical ministry, not only teaching the
principles of hygiene, diet, and healing, but demonstrating
these as opportunity arose. Thus, Loughborough and Kellogg,
in California in 1870, finding their section struck with the
scourge of smallpox, left off their- evangelistic meetings and
applied themselves to the nursing and medical care of the vic-
tims, thereby saving many lives and advancing their cause
more than preaching could have done. This phase of minis-
terial work was constantly urged by Mrs. White. It has been
the practice of some evangelists in succeeding times, but it
needs to be much more fully recognized in their training and
in their experience.
The College.—Not more than a quarter century had
passed, however, when the necessity for organized and ad-
vanced theological training pressed upon the consciousness of
the denomination. Like the first schools of English America,

the first college of Seventh-clay Adventists was launched under
the compulsion of the need for a trained ministry. Battle Creek
College, founded in 1874, was primarily a theological school.
Yet in the vision of the teacher of the church, Ellen G. White,
it was not to be either the typical theological school or the
typical college of liberal arts. It was instead to be modeled after
Israel's ancient schools of the prophets, whose "pupils . . .
sustained themselves by their own labor in tilling the soil, or
in some mechanical employment," in which "many also of the
teachers supported themselves by manual labor," and in which
"the chief subjects of study were the law of God, with the
instruction given to Moses, sacred history, sacred music, and
pbetry." The advancement in civilization and science and the
peculiar needs of the present-day race, added or expanded
certain fields of study; but, including these, this, program
remains basic—Bible, history, literature, music, sciences mental
and physical, agriculture, mechanical arts.
That this vision was not caught or retained by most mem-
bers of successive faculties is but a repetition of the history of
God's dealings with His people in all ages. Yet some there
were who saw and believed and practiced. Waves of reform
have followed one another in the educational history of this
church, fixing in varying degree and at various levels some of
the principles revealed to it. The Bible has held its place as
the prime subject in all its schools and for all classes of stu--
dents. The sciences have been checked against the .revelations
of God. The principles of health have been exemplified in
teaching and largely in practice. The agricultural and indus-
trial features_ have been fostered by all schools in principle
and in some schools, to a notable degree, in practice. Govern-
ment of the school has been inclined, by the principles of
Christian love, toward the patriarchal or parental ideal.
In the scholastic training of ministers and auxiliary work-
ers the schools have produced hundreds of•missionaries
equipped, not only in theology, but in health and industrial
A More Excellent Minisin' 235
subjects, to give great service in home arid foreign lands. The

workers sent to the mission fields—notably Africa—in the be-
ginning of Seventh-clay Adventist mission work were practical
men and women, versed in agricultural, mechanical, and
household arts, as well as in teaching skill and evangelism;
and they made an enviable record in fitting their native con-
verts for normal and useful service in the interests of society
and the cause of Christ. If now the concept of the minister as
primarily a lecturer, orator, and scholar, though with .advisory
and consolatory duties besides, has too greatly affected the
product, it has not yet succeeded in reducing the order to the
status of a prelacy; and the renewed movement to train the
whole lay membership for well-equipped missionary service is
bringing the church consciousness back to the more practical
aspects of the ministry.
There can be, and there should be, no absolute uniformity
in the training of Christian workers. The glory of the Creator
is the diversity of His handiwork in men's minds and capabili-
ties as well as in the material creation. The church has need
of talent of every description. "If the whole body were an
eye, where were the hearing? If the whole were hearing, where
were the smelling? But now hath God set the members every
one of them in the body, as it hath pleased Him."' Though
the needs of the world and of the church demand that the
great body of Christian workers be given an all-round basic
training, there must also be specialists, some in health, - some
in industries, some in business,.some in languages, some in the •
techniques of pedagogy, some few in more abstruse fields of
learning. The dead languages, in which the roots of monothe-
istic and Christian faith are embedded, may claim the atten-
tion of scholarly minds; but that does not indicate that the
whole novitiate clergy must devote itself to Latin, Greek, and
Hebrew. The need for efficient management may indicate the
application of a certain proportion of graduates to the ad-
vanced study of administration, but these are comparatively
few. There is need of men with eloquent tongues, who can
chain the multitudes with the force and beauty of their ora-
tory, and the arts of expression are needed to implement and
polish such talent; yet few are so gifted, and the struggle to
reach transcendent elevation may often militate against the
more basic virtues of love and service. The science and art of
teaching has in the world spiraled into cloudy heights, but the
great service of the teaching profession is still to the masses of
the people, and the science of pedagogy is learned more at
the feet of the Master and through the adoption of His prime
law of unselfish love than through attendance at all the uni-
versities of the world.
"Desire earnestly the greater gifts. And moreover ,a most
excellent way show I unto you. If I speak with the tongues
of men and of 'angels, and have not love, I am become sound-
ing brass, or a clanging cymbal." "But now abideth faith,
hope, love, these three; and the greatest of these is love." °
The Ministerial Association.—The colleges of the denom-
ination were the recognized agencies for the basic training of
ministers; further study and improvement were left to the in-
dividual's initiative. Thus it was through the early years and
the first two decades of the twentieth century. Other lines of
service were, during this time, organized as departments, which
studied their needs, provided aids, and directed their work;
but the ministers and their associated workers remained with-
out any special help. They were the leaders of the church;
should they not give, rather than be succored?
But the law of life is the law of mutual service. No man
lives to himself. VVe are not crumbs off a social loaf; we are
cells in a living body. The health of the stomach is the health
of the brain; the health of the eye is the health of the hand;
the health of the lungs is the health of the blood. If one mem-
ber suffers, all the other members suffer with it. And chiefest
of all, the brain must be fed and energized, for it is the direc-
tor of the whole being. The ministry need the stimulation of
a coordinated and vigorous program of culture, competence,
and consecration.
L. E. Froom, I. H. Evans, J. R. Ferren
Australia came to the fore: As it had in the matter of edu-

cational reform, as it had in the initiative for conference re-
organization, Australia now presented a pattern for ministerial
study and mutual help. In 1920 they formed a Ministerial As-
sociation, instituted a Ministerial Reading Course, and pub-
lished an exchange, The Evangelist. A. W. Anderson, veteran
educator and minister, was the secretary of this association
and the editor of the paper. The encouraging results, in the
alerting of minds, the urge to study and research, and the glow
of conscious fellowship, proved the value of such an associa-
tion, and lighted the way for the rest of the world field.
At the General Conference of 1922, held in San Francisco,
California, the need for a general organization of this charac-
ter was considered, and it was voted to form it. A. G. Daniells,
being that year released from his long tenure of office as presi-
dent of the General Conference, was elected secretary of the
Ministerial Association, with C. K. Meyers and B. E. Beddoe
as assistants. These three, indeed, made the secretariat of the
General Conference as well, for the quadrennial term ending
in 1926. But in the Ministerial Association the assistant secre-
taryship saw a change, Meade MacGuire taking the place of
B. E. Beddoe in 1924, and L. E. Froom in 1925 as associate
secretary in place of C. K. Meyers. Mrs. J. W. Mace served as

recording secretary from 1925 to 1930.
In 1928 the organization expanded into the divisions -of
the world field, and since that time its services have been
available in every part of the earth. In most cases, at first, the
presidents of the division conferences served as heads of the
association in their respective fields; but as the work expanded,
the responsibility has in most cases been put upon other
shoulders. Elder Daniells continued as head of the general
association until 1931, when I. H. Evans took his place until
1941. Since that time LeRoy E. Froom has been the secretary.
The advisory council of the'association, however, has the pres-
ident of the General Conference, ex officio, as its chairman.
At the beginning, ministerial institutes, held in different:
parts of the field, were made a chief feature of the work. The
counsel and instruction of experienced men, like A. G.
Daniells, 0. Montgomery, F. M. Wilcox, L. H. Christian, F. C.
Gilbert, and M. E. Kern, made these occasions most valuable
in clearing the theological atmosphere, unifying the workers,
and inspiring them with new zeal.
The mimeographed exchange, which for the first few
years was -the association's only organ, was succeeded in 1927
by the journal, The Ministry, edited by L. E. Froom, which,
with its several departments and live matter, has become an
indispensable part of the Seventh-day Adventist minister's
equipment.
The Ministerial Reading Course, which had been started
some years before by the Department of Education, was taken
over and, through suggestion and direction of purposeful
study, was made an instrument of great value. Some three
thousand subscribers now follow the English-language Minis-
terial Reading. Course, in addition_ to many in foreign lan-
guages overseas. Though the books selected year by year
reach out into the channels of religious and scientific thought
in the world, the preponderance has been of the orthodox
writings of Seventh-day Adventists and those who with them
hold to the fundamentals of the gospel. This has helped also

to stimulate the theological, historical, and scientific ability
of the denomination's own writers, a number of whose newer
Works have appeared in these lists.
Expansion of the association has gone on through the
years. Successful evangelists and teachers have been added as
associates in the parent organization: R. A. Anderson, from
AustrahaTHLonise C. Kleuser, M. K. Fekenroth, and Cr. E.
Va.ndeman, from the United States. In addition, all overseas
divisions now have experienced association secretaries. Pres-
ent activities include extensive ministerial institute work, as-
sistance in workers' meetings and field evangelism, as well as
in college field training, counseling, teaching at the Seminary,
and preparation of special ministerial literature.
The role of the Bible instructor, that woman's auxiliary
to the evangelist, initiated nearly one hundred years ago by
Angeline Lyon Cornell, and built up through the years by
such capable leaders as Jennie Owen, Hettie Hurd Haskell,
Maud Sisley Boyd, Nellie Sisley Starr, Eva Perkins Hankins.
and Loretta Farnsworth Robinson, was recognized and given
a place. Miss Louise Kleuser, of New York, who had had
broad and deep experience in the educational and the Bible
work, was called in 1941 as associate secretary in charge. Her
Bible instructors' manual, The Bible Instructor, prepared
with the helpful criticism of a worldWide field of workers.
has met a long-felt need.
The Ministerial Association has grown in strength and
usefulness through the years, and has been no small factor
in the process of building a more capable and consecrated
m in istry."
The Theological Seminary.—The postgraduate training of
the church's clergy and teachers, or of a certain proportion
of them, it was manifest as their work grew in breadth and
depth, must be provided within the educational orbit of the
denomination itself. In the fields of Biblical backgrounds,
systematic and practical theology, homiletics and evangelism,
Seventh-day Adventist Theological Seminary, Washington, D.C.
the ancient languages, archaeology, history, comparative reli-

gion, mission techniques, health, music, and other advanced
subjects this church could not depend upon the schools of
the world or of other religious bodies; it must have its own.
The first step toward this objective was taken in 1933,
when the Autumn Council of the General Conference voted
to establish the Advanced Bible School, to be held in summer
sessions at various of the denominational colleges. This lim-
ited field of teaching, nevertheless, proved its great value
and its popularity during the next three years. In 1936 the
Autumn Council changed the name to the Seventh-day Ad-
ventist Theological Seminary, and instructed the General
Conference Committee to proceed with plans for the per-
manent organization and location of such a school. The site
chosen was on grounds adjoining the General Conference and
the Review and Herald, at Takoma Park, Washington, D.C.
On January 21, 1941, the commodious and beautiful
building of the Seminary was dedicated, with colorful cere-
monies. Besides the chapel and the classrooms, the building

contains a valuable library, into which has been gathered a
representative collection of 34,000 volumes, including the
Advent Source Collection of rare and prized early documents,
in books, periodicals, manuscripts, and photostats. Besides
this, the unexampled library facilities of the nation's capital,
including its prime, Library of Congress, are available to the
student.
The administration and faculty of the Seminary, though
small, has from the first been select, drawing upon the best
talent and devotion of the church. The first president, long
distinguished in the educational and administrative work of
the denomination and a chief promoter of the Seminary
project, was Milton •E. Kern. His service of ten years (dating
from 1933) was marked by judicious development of the in-
stitution, the extension of its fields of service, and the admin-
istration of its benefits to a large and representative class of
students. In 1943 Denton E. Rebok, a ripe scholar, a proved
administrator, and a veteran of twenty-four years in the ed-
ucational missionary ranks in the China field, was elected
president.
The faculty has on principle always been composed in
part of the most scholarly and in part of the most field-experi-
enced men, the two roles of ten blending. In the field of Bible
doctrines and systematic theology there have been such teach-
ers as L. H. Christian, B. P. Hoffman, M. L. Andreasen, LeRoy
E. Froom, D. E. Robinson, M. K. Eckenroth, and Louise C.
Kleuser; in homiletics, I. H. Evans, R. A. Anderson, and J. L.
Shuler; in antiquities and archaeology, Lynn H. Wood and
Holger Lindsjo; in Biblical languages, W. E. Howell and R. E.
Loasby; in church history, Frank H. Yost and Daniel Wal-
ther; in speech, C. E. Weniger, George Vandeman; besides
visiting instructors from the denomination's senior colleges,
from foreign fields and from resident members of the General
Conference Committee.
The course offerings of the Seminary are primarily for the
benefit of the ministers of the church and the college and

academy teachers of Bible, history, and languages. It confers
the degrees of Master of. Arts, Master of Arts in Religion,
.
and Bachelor of Divinity. A large proportion of the students
are designates of conferences and institutions, upon whose
recommendation they are admitted, and whose expenses are
in some cases met in part or in whole by their sponsors.
Many are the grateful testimonials from students and grad-
uates of the Seminary. This student body makes the most
cosmopolitan yet harmonious convocation to be found any-
where in Seventh-day -Adventist ranks. In one of the issues
of the school organ there are presented the appreciations of
studentS—ministers, secretaries, editors, teachers, literature
workers—from seventeen lands outside •North _America, and
a number. from the United States and Canada. "It warms my
heart," said Edgar Brooks, editor with the Buenos Aires Pub-
lishing House, "to see Americans and Germans, Indians and
Britons, Chinese and Japanese, as well as men of many other
nationalities, studying together side by side, exchanging views
on the truth and its presentation, at a time when the air is
filled with international suspicions and hatreds." "Out in
the mission fields oftentimes," wrote Mary Sachs, secretary-
treasurer of the Uganda Mission, "you feel lost and forsaken,
as if heathenism, superstition, yes, the devil himself would
have completely robbed your courage, hope, faith, and confi-
dence. You have to .forget yourself, and bring sacrifices for
others. . . All these needs and far more, the Seminary is
supplying for me." This from Tomas A. Pilar, teacher in the
Philippine Union College: "I delight to see the Christian
lives of my professors. I love to attend the chapel periods
where there is so much to learn from spiritual talks. . . . And
the associations that I have with men representing twenty-six
nations of the world is wholesome, elevating, and strengthen-
ing. Oh! what a privilege to be here!'
Bureau of Press Relations.—In the proclamation of the
last gospel message two comparatively new instruments have
been utilized by the denomination. One is the public press;

the other, radio.
Not attached to any department or institution, but serv-
ing all, is the Bureau of Press Relations. This was inau-
gurated in 1912 .by a new convert, an experienced newspaper-
man, Walter L. Burgan. For nearly thirty years, until his
death, this matter of advertising and diplomacy not only
maintained and developed cordial relations with the national
press but enlisted and trained others to participate in the
work. In 1943 J. R. Ferren, who had long been connected
with the Pacific Press, in the periodical department, and who
had had much experience with the public press, was ap-
pointed to the secretaryship.
The Bureau of Press Relations covers the larger meetings
of the church with its own. staff, to which are usually added
local reporters and special writers. For the local conference,
union, and division meetings, and camp meetings the regional
publicity agents of the denomination usually suffice. Liberal
newspaper space is commonly secured, and the relations of
the press and this church have uniformly been friendly. Aside
from such large gatherings, the bureau maintains constant
connection with the press, sending out press notices of news
value, maintaining a: clipping service, and alerting church
agencies to movements, trends, and episodes of interest and
moment to the cause. It also encourages and instructs an in-
creasing number of publicity agents in the conference person-
nel and in the lay membership in the churches. Its watchful
eyes, open ears, and ready hands are of invaluable service to
the church. In January, 1949, a monthly departmental organ
was launched, called the News Beat, featuring stories of church
publicity and promoting publicity methods.
The Voice of Prophecy.—The radio—wireless electric
transmission of sound—is one of those wondrous children of
modern science which, in quick development, promise to back
their elders off the stage. From Marconi's first faint messages
in 1895 the development of the science and industry, involv-
241 Chist's last Legion
H. M. S. Richards Broadcasting the Voice of Prophecy Message
ing some basic discoveries and radical transformations, was

sound if not spectacular for twenty-five years. By 1922 broad-
casting in the United States had reached a promising if yet
shaky foundation, and it progressed steadily until within ten
years it had mushroomed into proportions that enlisted great
capitalistic and managerial ability, invoking national and in-

ternational agreements and provisions for control. Today it
is one of the most important commercial outlets of advertis-
ing, an indispensable medium of conveying the news, and a
source of entertainment—in character from elevating to vi-
cious—that captures nine tenths of the American people and
comparable numbers in other lands.
The use of radio by Seventh-day Adventists to proclaim
the gospel message began in local stations in the late 1920's.
By 1930 some evangelists had begun to purchase radio time
for their messages to a greater public. In 1930 H. M. S. Rich-
ards, an evangelist in Los Angeles, California, opened the
Tabernacle of the Air program, which, at first in a fifteen-
minute devotional period, later in longer broadcasts of
preaching and music, was given time by local stations. The
broadcast grew in popularity and fruitful interest; corre-
spondence, both commendatory and imploring spiritual aid,
grew to such proportions that the evangelist's time was un-
equal to answering it. One day the telephone rang, and a
voice said, "This is Betty Canon of Hollywood. I am a public
stenographer, and I am also much interested in your radio
messages. Today I happen to have a little leisure time, and
I am calling to inquire if I could be of any service to you."
"How wonderful! How fortunate!" exclaimed the harassed
young preacher. "Come right over. . . . There's plenty to do."
Betty Canon arrived, and with the magic of a trained secre-
tary soon put things to rights.
"Come back tomorrow," said Elder Richards to her, "and
if there's enough money in the morning's mail, I'll pay you
for your time."
The tomorrows stretched out for Betty Canon. She re-
mained with the developing radio work, organizing the han-
dling of its increasing correspondence and instruction, and
only leaving it when other efficient help became available and
the mission field called her to South America. -
In 1937 Glenn A. Calkins, then president of the Pacific
Union Conference, interested himself in the radio mission,
and undertook promotion among the churches, the business
interests of the State, and potential helpers. In consequence,
Richards' enterprise was reorganized, under the name of the
Voice of Prophecy, a name which has since become a house-
hold word in both American continents, and which is reach-
ing out to the rest of the world.
A broadcast of high efficiency and successful self-financing
is "The Quiet Hour," conducted by J. L. Tucker. He began
this work in Portland, Oregon, in 1938; after six years he
transferred it to the Bay area of California, Oakland and San
Francisco, broadcasting twice daily, while The Quiet Hour
Echoes, a monthly sheet, carried choice material to fifteen
thousand people on their mailing list. Hundreds have been
brought into the faith, and baptized. Without direct solicita-
tion the program has been adequately financed by its grateful
listeners.
Connected with Evangelist Richards in the presentation
of the programs on the air, have been at different periods,
F. A. Detamore, D. A. Delafield, and E. R. Walde, in the
English language; H. G. Stoehr, director in the foreign de-
partment; B. F. Perez, in Glendale, in the Spanish; and R. M.
Rabello, in Brazil, in the Portuguese. The business of the
institution has been organized and -administered at various
times by C. C. Mattison, H. H. Hicks, I. E. Gillis, J. Berger
Johnson, and W. E. Atkin.
A most important feature of the Voice of Prophecy broad-
casts is the gospel in song. Very early in its history it engaged
the services of a male quartet who had devoted themselves to
Christian service. Four young men from Texas, Raymond
Turner and three brOthers Crane, a song quartet, came on
tour into southern California, and were attracted to the serv-
ice on the air being presented by Richards. Although finan-
cial support of the enterprise was at that time meager, the
young men, imbued with the same zeal as the preacher, ac-
cepted the offer of sixty dollars a month each, and kept on
A More Excellent Ministry 2-17
singing. Later the quartet took the name The King's Heralds.
Changes in the personnel have occurred through the years,
without ever marring the harmony and persuasiveness of the
service. They exemplify the message that "amidst the deepen-
ing shadows of earth's last great crisis, God's light will shine
brightest, and the songs of .hope and trust will be heard in
clearest and loftiest strains."'
An audience of millions, from Alaska to Cape Horn, from
Bermuda to Hawaii, and farther out on ocean-going vessels
and air-borne planes, listen to the Voice of Prophecy. During
the war its cheering words and songs were heard. in many a
camp and on many a ship and many a plane in the air, where
men readied for conflict and death. Members of a lone
U.S. Army patrol; in barren Baffin Land, near the North
Pole, huddled together in a drab quonset hut, were cheered
by the singing. A convoy of merchantmen, under attack by
the enemy, caught from the radio a voice of hope and a
prayer for their safety. A submarine, hiding from the blasts
of depth charges, with men tense and haggard, heard a voice
from the heavenly blue above, and they lived. In the mordant
prisons where men endure a living death the Voice of Proph-
ecy penetrates and brings the life of God. Scores, even hun-
dreds, of crime-stained men have found their Saviour through
its means. To a church in the Northwest, a prison van backed
up and, accompanied by the warden, guards, and three Sev-
enth-day Adventist ministers, thirteen men from the peniten-
tiary were conveyed to a baptismal service.. A congregation
of twelve hundred people welcomed them into Christian fel-
lowship; and together they sang, "To God Be the Glory,
Great Things He Hath Done." Then the thirteen men stood
and sang from memory, "Jesus Never Fails." "How many of
you men have taken the Correspondence Course of the Voice
of Prophecy?" asked the presiding minister. Thirteen hands
were raised."
More than forty thousand letters a month pour into the
office of the Voice of Prophecy in Glendale—inquiries, ap-
peals, appreciations. And with a staff of over one hundred,

the business is promptly dispatched; Bible questions an-
swered, comfort given to aching hearts, prayers offered, the
dark path of earth's current history brightened with the
blessed hope. The Radio Bible Correspondence School was
begun within a month of the opening of the coast-to-coast
broadcast of the Voice of Prophecy, directed by F. A. Deta-
more, a young evangelist who joined for this purpose. It has
three distinct features: the senior course for adults, the junior
course for boys and girls, and the Braille course for the blind.
The rosters of the Bible Correspondence Course include
clergymen, Sunday school teachers and pupils, statesmen,
business leaders, lawyers, doctors and nurses, soldiers, sailors,
and the great army of. shut-ins, including•the reformatories
and the prisons. Thousands of testimonials from grateful lis-
teners-in on the broadcasts, and consequently students of the
printed courses, are constantly being received by the Voice
of Prophecy. Some of the most touching come from the ranks
of the 125,000 children enrolled in the course, who, turning
from the evil influences of movies and comics, have found
peace of heart in the teachings of Jesus. Wrote one boy: "I
wasn't interested in religion, but only in the funnies and the
picture shows. I wouldn't go to Sunday school. I wearied my
father and mother. But now I have found God. And we all
thank you for your help."
To provide for the expanding enterprise, an over-all or-
ganization was formed, its headquarters in the General Con-
ference offices at Washington. Beginning in 1942, the organ-
ization was known first as the Voice of Prophecy Corporation.
In 1945 this was changed to the Radio Commission, with two
branches, the North American and the International. The
Voice of Prophecy Corporation was, however, continued as
a part of the general Radio Commission. Under this organiza-
tion the radio work expanded until, at the Autumn Council
of 1948, these commissions were dissolved, and the organiza-
tion was elevated into the Radio Department of the General
Conference, Paul Wickman, secretary, with a secretary also in

every division. These division secretaries, so far as the brief
time has permitted their selection, are: Australasian, L. C.
Naden; Central European, Max Busch; China, David Lin;
Far Eastern, Ralph Watts; Inter-American, Lylon Lindbeck;
Northern European, Axel Varmer; South American, R. R.
Figuhr;- Southern African (not appointed); Southern Asia,
A. E. Rawson; Southern European, M. Fridlin.
At the same Autumn Council action was taken to provide
for the Voice of Prophecy Corporation in America a board
of directors, to be appointed by the General Conference
Committee, which board should appoint a local operating
board, headquarters to be at the Voice of Prophecy station in
Glendale, California. Of this general board, the chairman is
W. B. Ochs, a vice-president of the General Conference; of
the operating board, C. L. Bauer, president of the Pacific
Union Conference. The manager and director of the Bible
school is W. E. Atkin; the radio program director and speaker
is H. M. S. Richards.
Besides the central broadcast headquarters in Glendale,
from which messages in English, Spanish, and Portuguese
reach all the Americas, there are stations, sending both live
broadcasts and transcriptions, in various parts of the world,
continually reaching farther and more broadly, so that a list
today.will be obsolete by tomorrow.
In Europe the first broadcast was released over Radio
Luxembourg, in April, 1947. One of the most powerful sta-
tions, it beamed its message through all the Continent and
into the British Isles in English, French, German, and Danish.
From Radio Monte Carlo, an independent station, a broad-
cast is sent out in French and Italian. Madagascar, a French
possession, also receives a radio message.
In South Africa a message was for some time sent over a
station which proved too weak, and negotiations are in progress
for a higher-powered station. In India some broadcasting has
been done, but it is yet to be better organized there.
250 - Christ's Last Legion
In 'Australia the message is on fifty-One stations; in China

it is on twenty-four stations, two of them being in English,
the others in Chinese. David Lin, the manager, was trained in
America, and besides his religious broadcasting, has been tech-
nical adviser in radio to the Nationalist Government. In the
Far East, Ralph Watts is radio secretary of the Voice of Proph-
ecy, which is carrying the gospel to the awakened multitudes
in that reborn land. In the Philippines the message is beamed
over four stations.
In Inter-America and South America restrictions in various
countries have turned the broadcast into health messages pri-
marily, which, however, besides carrying vital and much-appre-
ciated truth, also bring, through the correspondence schools,
thousands of listeners into investigation of the full message.
Mexico is served by the broadcast Home and Health, over
about fifty stations, and the broadcast reaches all Spanish-
language areas. Brazil has a station of the Voice of Prophecy,
which uses transcriptions made in Glendale. In the Inter-
American Division we are broadcasting on seventy-five sta-
tions, and in South America on fifty-five stations; and the
program is being expanded throughout Spanish-speaking
America.
Many are the experiences, some strange and startling, that
bestrew the airways of the Voice of Prophecy. The start in
China came when, over a government-owned station in Shang-
hai, a scheduled program failed to appear, and the Voice of
Prophecy was invited to fill in with a transcription. When the
broadcast ended, the station manager immediately drew up a
year's contract, and offered it to Lin, at the price of one million
Chinese dollars. Rather dazed by the offer and its price, Lin
quickly figured the amount in American dollars, and was re-
lieved to find it was only eight -dollars. Such is the effect of
fabulOus inflation. Naturally, the Radio Commission accepted
the contract.
Down in the Gran Chaco of South America a ranchman
one night dreamed that he saw the words La Voz de la . Profecia
emblazoned in golden letters on the blue sky. What that

meant he did not know, though on awaking he pondered it
much. But after some days he found on the radio list a broad-
cast by that Voice of Prophecy. His interest was deeply
aroused, and after listening to the first broadcast he wrote for
the free lectures and the Bible lessons.
Far over in Rhodesia, South Africa, a black boy who had
lost both his parents, feeling desolate and alone, sought in
his mind to find God. though he knew Him not. One night in
a dream a Shining Person appeared to him, and said, "Do
you want to know the way to a higher life?"
"Yes, oh, yesl" answered the boy.
"Then," said the Shining Person, "write to My servants at
the Voice of Prophecy."
So this black boy took a piece of paper and wrote on it:
"I pray you send to me that the Shining Person, your Master,
say you have." He signed his name and address. On the other
side of the paper he printed: Voice of Prophecy—only that
and nothing more. Then, without affixing a stamp, which he
did not have, he dropped it into the post box.
That piece of paper, by the grace of a benevolent post
office, traveled twenty-five hundred miles to Cape Town,
where the South African station was located; and it was put
into the box of the Voice of Prophecy. They paid the postage,
four pence, and opened communication with the boy who
had received the heavenly message."
The expanding organization, now a regular department of
the General Conference and of the world divisions, will foster
a far greater and more comprehensive covering of the earth
with the word of the last gospel message. In every division in
the world, the Voice of Prophecy is reinforced by the organ-
ization of the radio Bible school, which by correspondence
and literature follows up the interest created by the broad-
casts. Already tens of thousands of students in this Bible
school are drinking in the truths of the gospel of Jesus, and
it takes no stretch of the imagination to envisage millions
tomorrow. And thus "the earth shall be full of the knowledge

of the Lord, as the waters cover the sea." "
How great is the goodness of our God, who in this time
- of the end, when many should run to and fro and knowledge
should be increased, has opened to men such secrets of His
power, and by the mysterious waves of the ether sends through
the lips of His servants the saving gospel of His grace! Where
men will listen, no iron curtain can shut out the words of
comfort, hope, and joy in- the salvation and the imminent
coming of our Lord Jesus Christ. To high, to low, to sena-
tors and satraps, to pagans and prisoners, to the wise and the
wandering and the weary, to all men and all women and all
youth and all children in this last generation of earth, speaks
the Voice of Prophecy:
"Lo, He comes, with clouds descending,

Once for favor'd sinners slain;
Countless angels, Him attending,
Swell the triumph of His train:
Hallelujah!
Jesus comes and comes to reign."
1 1 Corinthians 13:4, 5, Smith, Gootispeed, The Bible: An American Trans-

lation. University of Chicago Press.
2 John 13:34.
2 Mark 10:43-45.
Matthew 23:8.
5 A compendium of such teachings is Mrs. White's Testimonies to Min-
isters; but the instruction runs through all her writings, from earliest years to
latest.
The term was Bible workers until the 1930's, when it began to be changed
to Bible instructors, a term that was authorized by the Fall Council of 1942.
Ellen G. White, Education, p. 47; Testimonies for the Church, vol. 6,
pp. 137, 139, 152; Counsels to Teachers, pp. 168, 208, 282, 352, 548, 549.
s 1 Cor. 12:17, 18.
° 1 Cor. 12:31; 13:1, 13, A.R.V.
" L. E. Froom in The Ministry, March, April, 1948.
21 The Seminarian, July-August, 1946.
52 White, Education, p. 166.
Review and Herald, Jan. 29, 1948, p. 24.
14 Data from Roy F. Cottrell, Forward in Faith; Chas. A. Rentfro, MS.
Five Tears of Religious Broadcasting; Paul Wickman, interview, Dec. 15, 1948;
H. M. S. Richards and others, correspondence.
55 Isaiah 11:9.
CHAPTER 16
AT EVENTIDE
E HAVE nothing to fear for the future, except as we

W shall forget the way the Lord has led us, and His
teaching in our past history," wrote Mrs. White.'
Bright maxim of the last legion of Christ! In a world
seething with hate and fear, tormented with uncertainty and
anxiety, whipped by every wind of doctrine, and drifting with
the tides of policy, here stand, firm as a rock in the lashing
waves, a company who know in whom they have believed, who
remember the providences arid deliverances of God in their
fathers' experience and their own, who hold to the blessed hope
of the Advent as an anchor within the veil. "We have nothing
to fear for the future, except as we shall forget the way the
Lord has led us"; for the way that He has led us is the way
that He will lead us. May we never for a moment forget!
Seventy years of unremitting spiritual warfare had this
servant of the Lord experienced when, in 1915, she was per-
mitted to lay the armor down. She had seen the rise of a cause
and a company from a few persons to a people 140,000 strong;
the increase of a clergy from three to 2,500; the growth of a
literature work from a tract and a peripatetic paper to forty
publishing houses around the world, with $2,000,000 annual
sales; the development of an educational system from a Sab-
bath school with lessons written by the roadside on a lunchbox
desk to a system not only of 5,000 Sabbath schools with 150,000 -
members but of 700 day schools and seventy advanced schools,
teaching 20,000 students; the rise of a health and medical
missionary work from absolute zero to eighty medical institu-
tions with 2,000 employees and a patronage of tens of thou-
sands. And all these, yeasting in the mass, she might, like
Moses on Pisgah's height, see swelling in the near future to
five times their sums.
253
Mrs. White, With Household and Secretaries, 1915
Cpl Eventide 255
But it was not in numbers merely, or in institutions and

facilities, that the-cause was to be evaluated. It was a living
body, filled with the life blood of a dynamic truth, working,
accomplishing, growing. Not perfect, not altogether living
up to privilege, not fully enough consecrated, yet bound to-
gether with the ties of faith and right living, and connected
with the powers of heaven by the glorious pillar of prophecy.
this people was holding a course through the wilderness to
the Promised Land. "Enfeebled and defective, needing con-
stantly to be warned and counseled, the church is nevertheless
the object of Christ's supreme regard. He is making experi-
ments of grace on human hearts, and is effecting such trans-
formations of character that angels are amazed, and express
their joy in songs of praise."'
The battle for organization and its development to fit the
growing, changing needs had been successfully fought. "We
had a hard struggle in establishing organization. Notwithstand-
ing that the Lord gave testimony after testimony on this
point, the opposition was strong, and it had to be met again
and again. But we knew that the Lord God of Israel was
leading us, and guiding by His-providence. We engaged in the
work of organization, and marked prosperity attended this
advance movement."'
The admirable order planned in the great conference of
1901, comprehensive, expansible, yielding liberty of govern-
ment and initiative to all the fields and workers in them, had
favored the rapid extension of the last gospel message through-
out the world. Every continent on the earth was entered, the
more recent and backward receiving fresh recruits and added
resources for the penetration of the most difficult lands. By
1916 there were four division conferences, embracing the best-
developed aggregations of countries; and besides them, two
unattached unions and eight mission fields, all soon to be
combined into division conferences. In these, all classes of
workers were pressing on, holding the forts, conquering new
territory.
At this point the General Conference was presided over

by A. G. Daniells, fourteen years of this service behind him,
and seven more to come. W. A. Spicer had been secretary since
1903; W. T. Knox, treasurer since 1909. In the divisions
North America's president was I. H. Evans; Europe's, L. R.
Conradi; Asia's, R. C. Porter; Australasia's, J. E. Fulton;
South Africa's, W. B. White. Of the union missions India
was presided over by H. R. Salisbury; South America, by J.
W. Westphal; Brazil, by F. W. Spies; West Indies, by A. J.
Haysmer; and of the smaller missions: Puerto Rico, by William
Steele; Cuba, A. N. Allen; Haiti, A. F. Prieger; Mexico, G. W.
Caviness; Hawaii, F. H. Conway.
The departments, still in their formative period, were vig-
orously at work in their several capacities, best developed in
the older fields, but reaching out into the new. There were the
Publishing Department, N. Z. Town, secretary; Medical Mis-
sionary, W. A. Ruble, M.D., secretary, with L. A. Hansen
assistant; Educational, Frederick Griggs; Sabbath School, Mrs.
L. Flora Plummer; Young People's Missionary Volunteer, M.
E. Kern; Religious Liberty, C. S. Longacre. The Negro Depart-
ment (now called the North American Colored Department),
organized in 1909, for the first several terms had white men
at the head; the first Negro secretary was W. H. Green, in
1918, followed in 1930 by F. L. Peterson, and in 1941 by G. E.
Peters. The Home Missionary Department, child of the early
Tract and Missionary Society, which had been partially ab-
sorbed by the Publishing Department yet which had features
not represented there, was organized in 1909. Its work was
for eight or nine years earnestly and diligently promoted by
Edith M. Graham, whose competent leadership in Australia
was transferred to the General Conference in that year. She
served as assistant secretary, with F. W. Paap as secretary, till
her death in 1918. C. V. Leach and H. K. Christman then
followed as secretary and associate.
The pioneer program—to preach the Word, to ready spirits.
for the coming, to pass quickly on, leaving a tract, a paper,
At Eventide 257
a book—broadened and settled into more permanent forms—

the school, the sanitarium, the interlocked facilities of mis-
sionary work. "As the development of the work called upon us
to engage in new enterprises, we were prepared to enter upon
them. The Lord directed our minds to the importance of the
educational work. We saw the need of schools, that our chil-
dren might receive instruction free from the errors of false
philosophy, that their training might be in harmony with the
principles of the word of God. The need of a health institution
had been urged upon us, both for the help and instruction of
our own people and as a means of blessing and enlightenment
to others. This 'enterprise also was carried forward. All this
was missionary work of the highest order. . . . God has blessed
our united efforts. The truth has spread and flourished. Insti-
tutions have multiplied. The mustard seed has grown to a
great tree."
The veterans were passing; the standard was caught from
their hands by the oncoming generation, the youth. Of those
who were left, one by one the aged warriors fell: Robert M.
Kilgore in 1912; George A. Irwin in 1913; Ole A. Olsen in
1915; George I. Butler in 1918; and, most venerable of all,
Stephen N. Haskell in 1922; and John N. Loughborough in
1924. Although all but two of these survived Mrs. White, she
saw while yet she lived the responsibilities and burdens devolv-
ing more and more upon the younger men in their prime,
trained or in training, and she rejoiced thereat. "Thank God
for what has already been done in providing for our youth
facilities for religious and intellectual training. Many have
been educated to act a part in the various branches of the
work, not only in America, but in foreign fields. The press has
furnished literature that has spread far and wide the knowl-
edge of truth. Let all the gifts that like rivulets have swelled
the stream of benevolence, be recognized as a cause of thanks-
giving to God.
"We have an army of youth to-day who can do much if they
are properly directed and encouraged. We want our children
9
"58 Chrisrs 1.051 Legion
to believe the truth. We want them to be blessed of God. We

want them to act a part in well-organized plans for helping
other youth. Let all he so trained that they may rightly repre-
sent the truth, giving the reason of the hope that is within
their, and honoring God in any branch of the work where they
are qualified to labor."'
The greatest need of the cause, one indispensable asset, is
the indwelling presence and guidance of God. Christ within
means an absence of human ambition, jealousy, rivalry, strife;
it means the possession and operation of love, forbearance,
humility, brotherliness, and energetic missionary zeal. "God
is leading a people out from the world upon the exalted plat-
form of eternal truth, the commandments of God and the
faith of Jesus. He will discipline and fit up His people. They
will not be at variance, one believing one thing, and another
having faith and views entirely opposite; each moving in-
dependently of the body. Through the diversity of the gifts
and governments that He has placed in the church, they will
all come to the unity of the faith. . . .
"It is necessary that our unity to-day, be of a character that
will bear the test of trial.. . . We have many lessons to learn,
and many, many to unlearn. God and Heaven alone are in-
. fallible. Those who think that they will never have to give up
a cherished view, never have occasion to change an opinion,
will be disappointed. As long as we hold to our own ideas
and opinions with determined persistency, we cannot have the
unity for which Christ prayed. . . . 'The servant of the Lord
must not strive; but be gentle unto all men, apt to teach,
patient, in meekness instructing those that oppose themselves;
if God peradventure will give them repentance to the acknowl-
edging of the truth.' 2 Timothy 2:24, 25."
The 1909 General Conference, held in Washington, D.C.,
was the last one which Mrs. White attended. At this gathering
her heart overflowed with love for God and His gospel work
on earth; and her counsels were abundant, wise, and tender.
With all and more of the fervor of her early childhood and
11 Even 259
maiden ministry, maintained and deepened throughout the

years, she reached out to the souls of those within sound of her
voice. She called to personal experience in God, to increased
faith and submission to divine guidance, to courage and in-
spiration in the work, and to vision and celerity in perceiving
and filling the providences of God. The evangelization of the
great cities was again emphasized, as also the pressing forward
of the gospel mission in the countries overseas. Loyalty to
health principles was another subject upon which she bore
her testimony, and love, sympathy, understanding of the
children and youth of the church and increased efforts for
their education and Christian culture.'
On her way to the General Conference and in returning
-Mrs. White, despite her age- and infirmities, visited and
addressed many institutions, churches, and camp meetings.
Now, save for a few visits to near-by places, her_ journeys were
over. She retired.to her home, Elmshaven, near Saint Helena,
California;•and there with her secretaries, her son W. C. White,
and his family, for the last six years of her life she addressed
herself, as far as strength would permit, to the preparation and
arrangement of her published -works, and to counsels to the
various individuals and delegations who visited her:
Elmshaven was a quiet retreat in a nook of Napa Valley.
The Saint Helena Sanitariurn was just above on the mountain-
side, and Pacific Union College was but five miles away. Under
the great elm trees, and surrounded by orchards and garden
lands, she lived amid the beloved scenes of nature, and wrote
her final counsels. The garden of shrubs and flowers in front of
the house had been largely planted by her own hands, and
there she loved to walk and meditate upon the handiwork of
God. A daily ride in a horse-drawn carriage, when weather
• permitted, was her only other recreation.
A modest office building was erected behind the house, and
occupied by her son and her secretarial staff, headed by C. C.
Crisler. The fireproof vault at the rear held the priceless
manuscripts and correspondence of many years; and from these
files her assistants drew forth and collated, with her editing,
a number of her latest books, such as Testimonies, volume 9,
Acts of the Apostles, Counsels to Teachers, and Prophets and
Kings; and the arrangement of matter which later appeared
in such volumes as Medical Ministry, Counsels on Health,
Counsels on Diet and Foods, the revised Life Sketches, and
Experience and Teachings. This collection•of manuscripts and
other source material remained here until after the death of
W. C. White, in 1937, when it was removed to vaults of the
General Conference at Washington, D.C., in charge of the
secretaries of White Publications, Inc.
Mrs. White's secretarial staff, changing inevitably through
the thirty-five years of its existence, but maintained in some
continuity through the services . of long-time workers, was
unique in Seventh-day Adventist history. It contained a varied
assortment of talents for several duties, but it always kept a
high standard of devotion and consecrated ability. With these
workers the following brief account deals.
Her son, William C. White, after the death of his father,
James White, was a prince upon whose shoulder the hand of
his mother rested heavily. He occupied many positions of great
responsibility in the work, and was a valued leader in the
Councils of the church, but he came more and more,. as the
years passed, to devote himself to the" care of his mother and
to the broad interests which rayed out, from her heart and
mind. In the last years of her life he planned and directed the
work of the very•considerable staff which dealt with her literary
and spiritual products, and afterward he remained the custo-
dian of her literary legacy as long as he lived.
Of all her helpers, two stand forth pre-eminently because
of their long service, one in the literary fields, the other
as a personal attendant and confidante. These were Marian _
Davis, for twenty-five years the chief literary assistant and
editor, until illness struck her down; and Sara McEnterfer, for
thirty-three years Mrs. White's constant companion and nurse.
Marian Davis entered the employ of Mrs. White in 1879,
At Eventide 261
in Battle Creek, Michigan. For her sweet spirit, her increasing

competence, and her utter devotion she became a loved and
trusted friend, sharing many experiences of travel and labor
in America, Europe, and Australia. Her marked literary ability
is apparent in her editorship of some of the most important of
Mrs. White's books, with the source material of which in the
files of correspondence and 'manuscripts, she made herself
thoroughly familiar. For her collation, first, of all pertinent
material, and after. Mrs. White's arrangement, for her careful
editing for clerical errors and literary faults, she was an in-
valuable helper. She was with her patron through all the nine
years of the Australian period; and upon the return of Mrs.
White's party to America in 1900, she continued at the head of
the secretarial staff until her retirement and death in the fall of
1904. Her memory is fragrant both for the delicate touch of
her hand upon the literary output and for the selflessness of
the love she 'poured forth upon all around her.
Sara McEnterfer at the age of twenty-eight connected with
Mrs. White as a personal attendant and nurse, in 1882, shortly
after the death of James White. She quickly came to be, how-
ever, more than an employee, rather the factotum of all Mrs.
White's personal interests. Of stocky build and solid Scotch
sense, she teamed well with the graceful person and sensitive
abilities of Marian Davis, and for more than a score of years
they supplemented each other's service for their loved mistress.
While in Australia, Miss McEnterfer devoted much of her time
outside her home occupation to the care of the sick and needy
in the communities where they lived; and her ready sympathy,
tempered with shrewd judgment, was at once the resource of
the unfortunate and the shield of her mistress. She remained
with Mrs. White through her last years, a faithful and much
loved companion. .
When Mrs. White went to Australia in 1891 she took with
her Emily Campbell, who as secretary, stenographer, and book-
keeper rendered invaluable service for the four years her
health permitted her to work before returning to America.
Mrs. White also took with her, as a member of her family, her
niece, May Walling, who through the years of her schooling,
and later, gave personal care, being in close attendance to the
day of Mrs. White's death.
In Australia, Mrs. White acquired the services of some
valuable helpers. Maggie Hare, a daughter of the first Seventh-
day Adventist in New Zealand, became her competent secre-
tary, an assistant to Miss Davis in editorial work; and she
accompanied the staff to America, remaining in the group to
the end. Minnie Hawkins was another competent secretary
acquired in Australia, who continued her work in America,
and later became the wife of C. C. Crisler. These two young
women remained with Mrs. White for twenty years. The James
family accompanied her from Australia to America, he as the
farmer and caretaker on the Elmshaven estate. One of the
daughters, Effie James, started her very efficient secretarial
career there. Helen Graham was on the staff as stenographer
in the last years in America.
Two other editorial workers were of great assistance. Sarah
Peck, after pioneer service as a teacher in America and South
Africa, joined Mrs. White in Australia, and did valuable work
there and later in America, upon her books and manuscripts.
Mary Steward, daughter of the pioneer minister, T. M.
Steward, and an editor of experience, joined the staff in the
last years, doing important work in compiling and cataloging.
She was the chief compiler and editor of the Index to the
Writings of, Ellen G. White.
D. E. Robinson, son of the veteran A. T. Robinson and
the husband of Mrs. White's granddaughter Ella, when a youth
of twenty joined the working force in Australia, just before
. Mrs. White left for America. In 1903 he again connected with
Mrs. White's work, and remained as an editor until her death.
He is now serving as one of the secretaries in the Ellen G.
White Publications, Inc.
Clarence C. Crisler, son of a pioneer in the South, L. H.
Crisler, came into the employ of the General Conference at
At Eventide 263
Battle Creek in 1897, acting as secretary of the president. Ar
the General Conference of 1901 he told Mrs. White that he
was impressed he should come to her assistance. As Marian
Davis was nearing the end of her strength and service, Mrs.
White obtained Brother Crisler's release from the General
Conference, and he soon came to be the head of her secretarial
staff. A thorough, painstaking, and deeply devoted man, he
proved a mainstay to the work, one upon whose hand Mrs.
White leaned, and who caught from her the fire that glowed
through his after service in China, until the day of his dead)
on tour in the far interior, as related elsewhere.
• Honor is due to ,these capable and devoted helpers, and
doubtless _to others whose service‘ was briefer, for the assistance
which they gave to their beloved leader and to the cause of
which she was so pre-eminently the exponent and inspirer.
To the General Conference of 1913, also held in Washing-
ton, D.C., Mrs. White wrote her last messages. " For a number
of months after the close of that meeting' " (General Con-
ference of 1909), she wrote, "1, bore a heavy burden, and
urged upon the attention of the brethren in responsibility
those things which the Lord was instructing me to set before
them plainly. . . . And while I still feel the deepest anxiety
over the attitude that some are taking toward important meas-
ures connected with the development of the cause of God in
the earth, yet I have strong faith in the workers throughout
the field. I believe that as they meet together and humble
themselves before the Lord and consecrate themselves anew to
His service, they will be enabled to,do His will. . . .
"'I have been deeply impressed by scenes that have re-
cently passed before me in the night season. There seemed to
be a great movement—La work of revival—going forward" in
many places. Our people were moving into line, responding
to God's call. My brethren, the Lord is speaking to us. Shall
We not heed His voice? Shall we not trim our lamps, and act
like men who look for their Lord to come? The time is one that
calls for light-bearing, for action. "I therefore . . . beseech
you," brethren, "that ye walk worthy of the vocation wherewith

ye are called, with all lowliness and meekness, with long-suffer-
ing, forbearing one another in love; endeavoring to keep the
unity of the Spirit in the bond of peace." ' " 8
The final months of her life were quiet and serene. The
vast world-sweeping movement of the cause which, under God,
she with her husband and Joseph Bates had set in motion
threescore and ten years before, brought music to her ears.
She spoke with confidence and faith and courage to those
who came to her, and through infrequent, brief messages in
writing. Her interests were universal; and every people, every
channel of service, every field received the touch of her hand.
The parents and children and youth of the church were
especially upon her heart.
A halt, a backward turning, was to her unthinkable. As in
her earliest days she saw in vision a light as of the sun rising
in the east, and cried, "Oh the power of those rays! They
grow in strength! Like streams of light that encircle the earth!"
so now, in the last months of her life, she heard in the night
season voices crying, " 'Advance! Advance! Advance! Press the
battle to the gate!' "°
For the last two years of her life she was freer from suffer-
ing and pain than in any other period of her experience. She
walked with quick, sure steps about the house and in the
garden. One evening in 1913 a visitor, after the evening
worship, in which she participated, offered to assist her up
the stairs to her room; but she turned and said, "Oh, no, thank
you! I am quite able to go alone. Why, I am as spry as when
I was a girl. As when I was a girl? Yes, indeed! More so. When
I was a girl I was ill, and frail, and in pain, but now the Lord •
has strengthened me all these years, and I am better, far better
than when I was a girl."
It was on a Sabbath day, February 13, 1915, that she met
with the accident which prostrated her for the remaining five
months she was to live. As she was entering her study from the
hallway she fell. Her niece and nurse, May Walling, hastened
At Eventide 265
to her. Succeeding finally in removing her to her bed, she

called a physician from the sanitarium. Examination proved
that she had suffered a break of the left femur within the hip
socket. At her advanced age there could be no hope of its
healing. But mercifully, the Lord spared His aged servant
from sevete pain, or shock, or weariness.
Her spacious study on the second floor was made her
chamber, and here for the weeks and months of her illness she
filled the room with her patience and cheer. Sometimes she was
moved to her study chair, transformed now into a reclining
couch; and here in the sunny bay window she could look out
upon the pleasant landscape, in the resurrection time of the
year. Her Bible was her ever-present companion, more in
memory, however, than in reading. Others read to her as she
wished. Some of her books lay upon the table by her side,
and often she fingered them lovingly. "They are truth, and
they are righteousness," she said; "they are an everlasting
testimony that God is true." Often, when she was briefly alone,
her family heard her voice raised in song, a favorite hymn being
that one composed by W. H. Hyde seventy years before, when
he saw and heard her witness in an early vision:
"We have heard from the bright, the holy land,
We have heard, and our hearts are glad;
For we were a lonely pilgrim band,
And weary, and worn, and sad.
They tell us the saints have a dwelling there—
No longer are homeless ones;
And we know that the goodly land is fair,
Where life's pure river runs.
• • •
"We'll be there, we'll be there, in a little while,

We'll join the pure and the blest;
We'll have the palm, the robe, the crown,
And forever be at rest."
Many were the friends of old time who visited her, and
as much as she was able she talked and prayed with them.
She testified, "Jesus is my precious Redeemer, and I loVe Him

with my whole being." "I see light in His light. I have joy in
His joy, and peace in His peace. I see mercy in His mercy, and
love in His love." To Sara McEnterfer, her personal attendant,
she said, "If only I can see my Saviour face to face, I shall
be fully satisfied." And to another she said: "My courage is
grounded in my Saviour. My work is nearly ended. Looking
over the past, I do not feel the least mite of despondency or
discouragement. I feel so grateful that the Lord has withheld
me from despair and discouragement, and that I can still hold
the banner. I know Him whom I love, and in whom my soul
trusteth."
One day, when C. C. Crisler, her chief secretary, had
prayed by her bedside, she lifted her voice in petition:
"Heavenly Father, I come to Thee, weak, like a broken reed,
yet with the Holy Spirit's vindication of righteousness and truth
that shall prevail. I thank Thee, Lord, I thank Thee, and I
will not draw away from anything that Thou wouldst give
me to bear. Let Thy light, let Thy joy and grace, be upon me
in my last hours, that I may glorify Thee, is my great desire;
and this is all that I shall ask of Thee. Amen."
The months passed, and she grew steadily. weaker. As the
summer harvest clays came, her life, like a sheaf fully ripened,
was gathered to the garner. On Friday, July 15, 1915, she
passed quietly to her rest. The last words she spoke to her son
were, "I know in whom I have believed."
On the lawn in front of the house a canopy was erected,
and 'the funeral service was held there on Sunday, the officiating
ministers being some who had long been associated with her in
her labors: J. N. Loughborough, Eugene W. Farnsworth,
George, B. Starr, R. W. Munson, and S. T: Hare. Burial was
to be in Battle Creek, Michigan, where her husband had been
laid to rest thirty-four.years before. On the way another service
was held at- Richmond, California, at which many of the
Pacific Coast workers were present. The • president of the
Pacific Union, E. E. Andross, had charge; and besides the
At Eventide 267
veterans Loughborough and Farnsworth, A. 0. Tait. editor

of the Signs of the Times, took part.
At Battle Creek, on the Sabbath clay, July 24, 1915, the
principal set-vice was held in the Tabernacle, which was
crowded to its utmost capacity. There, where she had through
many a year upheld the banner of .Immanuel, where her testi-
mony had rung out for saint and sinner, where the Holy Spirit
had witnessed often to her faithfulness and truth, there she
lay in state, with rotation of ministers as guards of honor,
while thousands passed before the bier to catch the last glimpse
of the beloved servant of God. Hushed now were the murmurs
and the slanders of the clays of trial. "A noble woman! A
woman of God!" spoke out in anguished conviction one who
had most sorely traduced her. And high above all thought of
detraction and calumny rose the grateful praises and the
sorrowing farewells of a people whose feet she had so signally
' helped to plant upon the way of life.
Her surviving sons, James Edson and William Clarence,
were the chief mourners. The service was presided over by A.
G. Daniells, the president of the General Conference, who
gave a brief address; and participating in it were also E. M.
Wilcox, editor of the church paper; M. C. Wilcox, of the
Pacific Press; W. T. Knox; L. H. Christian; and William
Covert; and the sermon was preached by that veteran co-
laborer, Stephen N. Haskell.
In Oak Hill Cemetery, by the side of her husband, with her
sons Herbert and Henry, long ago laid to rest, she found at last
the quiet and peace of the sleep that waits but waking by
the voice of Jesus.
Long was the day of her labor, peaceful its twilight, and
blessed its shades. The cause to which she had given her life
saw no night in the eventide of her death. Wrought in God, it
was to rise ever higher, stronger, farther reaching, to meet the
glorious day of God. A life had gone, but the Life remained
the light of the world. "At eventide it shall be light."
AND ISRAEL MOURNED

Upon the sweet Sabbatic calm
The evil tidings swept;
And, hushing every joyful psalm,
An orphaned people wept.
Alas, that human lips must tell
The somber message dread:
"0 Israel! 0 Israel!
Thy sainted seer is dead!"
Long, long the tale of freighted years
That marked the judge's seat,
From Shiloh's mingled hopes and fears
To Ramah's counsel sweet.
The chorus of their graces swell
The lamentation sore:
Thy prophet speaks no more!"
What hand hath not that guidance felt,
Or sore-pressed heart that touch,
When wayward life its impulse dealt
And sorrow overmuch?
What tender memories compel
That saddened, low refrain:
Thy comforter is slain!"
But hush, thou Jacob, feeble, faint,
Beset by traitor foe;
Take thee a paean for thy plaint,
A kingdom for thy blow. .
With seer and prophet all is well.
Loud let the heavens ring:
Prepare to meet thy' King!" 11
Ellen G. White, Life Sketches, p. 196.

3 Ellen G. White, Experience and Teachings, pp. 195, 197.
4 Ibid., p. 197.
5 Ibid., pp. 204, 205.
6 Ibid., pp. 201-204.
7 Ellen G. White, Life Sketches, pp. 416-424; General Conference Bulletin.
8 White, Life Sketches, pp. 425, 426.
Ibid., p. 441.
10 Ibid., p. 444.
11 A. W. Spalding, Songs of the Kingdom, p. 49.
SECTION III
The Field
Top: A. G. Daniells, W. A. Spicer. Center: C. H. Watson, J. L.
MeElhany. Bottom: Missionaries Sailing for the Far East on the
Empress of Russia, 1925
CHAPTER 17
ENGLISH AMERICA
I
N HIS private room the vice-president of a bank in .Wash-
ington, D.C., was conducting some business with the presi-
dent of the Seventh-clay Adventist General Conference,
A. G. Daniells. It was the year 1920. As the business was being
concluded the hanker turned to his desk to write. Suddenly
he whirled around in his chair, and said, "Mr. Daniel's; your
people area wonderful people."
"What now?" exclaimed the surprised visitor.
"Why," said the banker, "when you came here to Wash-
ington [in 1903], you came to bank with us. You asked us to
give you checks, engraved checks. We made a little book.
Your deposit was so small we did not think it was necessary
to make much of a book. But the years have gone by, and your
deposits have swollen and swollen. New books-have been called
for, and we've made larger ones. Now I see that these returned
checks are from every part of the world. They come back from
every land. Why, I didn't think you were a great people."
"We are not," said Daniells.
"But," he said, "this is a remarkable thing." And he
turned to his writing. But again he wheeled around, and again.
and again, and each time he exclaimed, "I can't understand it.'
"Well, I will tell you what it is," said the president of the
General Conference at last, "I'll tell you what makes a little
people seem great, and what causes all this growth and progress
of this work throughout the world. It is a profound conviction
in the breasts of this people that God is using them to com-
plete the gospel work and to finish up the business of this old
world. It has to be clone quickly, and therefore its growth is
swift and great." 1 .
The growth had been, not spectacularly, but solidly, swift
and great. There might be counted other movements—secular,
211
Large Audiences Hear the Message Preached by Philip Knox at

Long Beach, California
political, religious—which presented greater statistics of

growth; but some of them were ephemeral, bursting like bub-
bles; some, limited to national or class confines; none of them
were at once worldwide, solidly based, comprehensive in min-
istry to body, mind, and soul, and ever expanding. This Second
Advent Movement and the people who composed it, despite
all their faults and failures to grasp God's opportunities, yet
built and gave and loved with a passionate purpose to see the
end, the glorious appearing of the great God and our Saviour
Jesus Christ.
When, at the turn of the century, they dedicated themselves
anew to world evangelism, with a vision of their mission tran-
scending all their previous concepts, and with the devotion and
determination expressed in their motto, "The Advent Message
to All the World in This Generation," they numbered but
75,767 the globe around. Twenty years more, and they had
become 185,450. Their per capita annual offerings had in-
creased from $8.74 to $63.92, and their budget from $600,000
to $12,000,000. From 45 conferences and 42 mission fields they
had advanced to 148 conferences and 153 mission fields, with
English America
more than half the membership- in lands outside North Amer-

ica. At the General Conference of 1922 they began to look
forward to that still greater expansion and momentum. which
in another quarter century was to treble their numbers and
their resources and open the gates to an unpredictable flood
of final- evangelization.
It was in the wise providence of God that the last gospel
message was based, in human terms, in America, in the United
States of North America. Here the principles of civil and
religious liberty found most complete expression; here the
resources of a new and fruitful land, where enterprise mingling
with freedom produced wealth, contributed to its promulga-
tion; here, under a beneficent government, conceived in
righteousness and dedicated to the welfare of its people, a
nation resting in security and peace behind its broad oceans
gave sanctuary to the cause of God. Not until the final scenes
of earth's history began to be ushered in was that security of
isolation to be destroyed by men's meddling with the secrets
of the Infinite, nor were such opulence and power and gen-
erosity to be disturbed. The raging waves of earth's great
contests had for ages swept the tides of war over Eurasia and
the Levant, but the nation which rose from out the new land
for the most part escaped their violence.
Said L. H. Christian at the 1922 General Conference: "God
has spared this country. He has kept away these desolating
elements for a purpose; and that purpose is, that from here
shall go forth men, from here shall be sent forth means. And
surely God is calling upon this people to separate from the
world, to live in the simplicity of apostolic Christianity, to
give of their means, to give their children, to give themselves,
to the advancement of this glorious gospel."
A survey of the natal land of Seventh-day Adventists for the
period between the General Conference of 1909, when the
denomination settled more firmly into the harness, and 1922,
when stock was taken and an even broader vision gained,
shows progress in numbers, resources, organization, and conse-
27z1 Christ's Last Legion -
cration of men and means to world evangelization. While new

bases of operation and expansion, notably Europe and Aus-
tralia, were being firmly established and. developed, America
remained, as perhaps it will remain to the . end, the chief
reservoir of man power and finance.
In 1909 there were in English. America 12 union confer-
ences, 63 local conferences, and 4 mission fields, with 67,246
members. In 1922, while the organization remained about the
same, the number of members had increased to 101,129. Dur-
ing this same period, in the overseas territory there had been
an increase from 9 unions, 39 local conferences, and 70 mission
fields, with 33,595 members, to 7 divisions, 43 unions, 78 locals,
and 149 mission fields, with 107,642 members. An interesting
comparison is found, a quarter of a century later, in 1947,
when there were in English America 228,179 members, and in
overseas countries, 400,415 members. Thus it will be seen that
at the present time two thirds of the membership of the
Seventh-day Adventist Church is to be. found outside North
America, a result in great part of the missionary enterprise
of this land, united, however, especially in the later years,
with. corresponding zeal and devotion on the part of Europe,
Australia, South Africa, Latin America, and the increasingly
active converts in non-Christian mission' lands. The gifts in
money for 1947 amounted to $38,978,496.56, three fourths of
it from English America. The per capita gifts of members in
other Christian lands, however, were comparable to those of
North America, the smaller ratio shown being referable to the
multitudes of converts in non-Christian lands with lower stand-
ards of living and income, who nevertheless gave with equal
and even greater devotion.
During this period the general administration included
A. G. Daniells, president; W. A. Spicer, secretary; W. T. Knox,
treasurer; with department heads most of whom have been
mentioned in other chapters. The vice-presidents for North
America were: 1909-1910, G. A. Irwin, 1911-1913; W. T. Knox;
1913-1918, I. H. Evans; 1918-1922, E. E. Andross. The admin-
English lmerira 275
istrations of overseas divisions will be noted in their respective

chapters.
At the General Conference of 1922 a very general change,
in administration was made. W. A. Spicer was elected General
Conference president; A. G.' Daniells secretary, with C. K.
Meyers associate secretary; treasurer, J. L. Shaw; vice-president
for North America, 0. Montgomery. At the 1926 General
Conference the same staff was re-elected, with the exception
that, Elder Daniells being deeply engaged in the revivification
and upbuilding of the ministry, C. K. Meyers was made
secretary; and 0. Montgomery being made a general vice-
president, J. L. McElhany was elected vice-president for North
America.
At the 1930 General Conference, C. H. Watson, of Aus-
tralia, was elected president of the General Conference, the
other officers named above being retained. During this term
two or three changes in the upper staff were made—M. E. Kern
becoming secretary in 1934; J. L. McElhany, a general vice-
president; and W. H. Branson, vice-president for North
America.
During the administration of Elder Watson there occurred
the worst financial depression the United States had ever
experienced, lasting in some of its major effects for ten years.
In the spring of 1933, by government order the banks of the
entire nation were closed for a period of weeks, to alloW a
recovery of financial equilibriuM. Industries failed widely, the
number of unemployed grew to sixteen million, and business
received a staggering blow. America being inextricably in-
volved in the commerce and finance of the world, there were
repercussions throughout all the nations. Europe, having by
no means recovered from the effects of the first world war,
which closed in 1918, was as - hard hit as America; and the
political situation, so strongly influenced by economic condi-
tions,' reeled like a drunken man from the first global debauch
to the second. World War II loomed upon the horizon.
Because of this depression and the resulting problems the
General Conference quadrennial meeting was postponed from

1934 to 1936, as permitted by the constitution. This gave a
six-year term in this case in place of a four-year term. It was
a trying period. In the words of President Watson at the 1936
meeting:
"In 1930 the world had already entered th'e worst and
most widespread economic depression of all modern times.
In 1931 the threat of immeasurable economic disaster hung
darkly over every land. During the next three years the finan-
cial world was in chaos, at times so utter as to threaten a com-
plete collapse of the whole structure of world finance. . . .
"In 1930, the year of our last session, our world income
was almost $52,000,000. In 1931 it was $45,000,000. In 1932
it was $38,000,000. In 1933 it was $35,000,000. In 1934 it was
$34,000,000. Thus you will observe that in the first year of
this • administrative term our world income decreased more
than $6,000,000. In the second year it decreased $7,000,000. In
the third year, $3,000,000. In the fourth year $1,000,000. That
makes a total decrease of $17,800,000.
"This means that the actual loss of income for, those four
years was the stupendous sum of $54,000,000. That is, had we
received as much income in each of those four years, 1931-34,
as we received in 1930, we would have had $54,000,000 more
than the amount we did receive." 3
Did- the denomination therefore either recede from its
commitments and enterprises or, on the other hand, go
deeply into debt? No! the remarkable record of its financial
management during this testing time, and of its advancement
rather than retrenchment, is indicative both of the guiding
hand of God upon the officers of the church and of the prog-
ress possible to the church in times of financial depression.
The experience is put briefly in these further words of the
president:
"You should know that the situation has not been met by
borrowing to operate our work, and thus by an increase of our
note indebtedness. As a matter of fact, from the close of 1929
English America 277
to the close of 1934, our total liabilities were increased by

almost $700,000, while our total assets were increased by
$1,600,000. Thus, incredible as it may seem, we actually had
an addition to our capital, or present worth, of almost
$1,000,000 during those distressing years of suffering and loss
to the countries of the world. . . . In reality our world income
in 1934 was $34,059,000, and our world expense was
$33,187,000, giving us $871,000 more income than we spent
that year. . . .
"Has this tremendous loss of income during the depression
years brought the movement to disaster? We thank and praise
our heavenly Father that it has not. During those four years,
we added over 90,000 souls to our world membership, estab-
lished 48 new missions, built up more than 1,000 new
churches; employed 122 new languages, entered 184 new coun-
tries and islands, and increased our working forces by the
employment of 654 additional laborers. By the blessing of
the Lord we have been enabled with $54,000,000 less income
to carry the work forward fruitfully, and because of His help,
we who had no power are now able to tell you that threatened
disaster has again been turned into glorious victory."
In 1936 J. L. McElhany was elected president of the Gen-
eral Conference; E. D. Dick, secretary; and W. E. Nelson,
treasurer. These officers have continued in these positions to
the present time (1949), during which period the membership
has increased by half again as many, the income has multiplied
three times, the number of languages in which the denomina-
tion has publications has advanced to 190, and though there
still remains a tremendous work to be accomplished in thor-
ough evangelization and the establishment of church, educa-
tional, medical, and publishing institutions or agencies, yet
every national and ideological barrier has been breached,
and there is no iron curtain successfully shutting out the
glorious message of Christ's soon coming.
INSTITUTIONS.—The institutions of the denomination in
the United States and Canada deeply affect the progress of the
278 Chi-ist's Last Legion
cause throughout the world. Although the established policy

of strengthening and implementing the church in every land as
its work develops, is carried out by founding schools, medical
units, and publishing houses, the parent church in Amerita
must, and does, not only keep abreast of the advance by
improving and increasing its institutional resources but also
provide for the training of evangelists, teachers, physicians,
nurses, craftsmen, printers, and business personnel, many of
whom are called to pioneer or to strengthen the cause to the
uttermost reaches of the earth.
The departmental organization of the church is in part
given the duty to foster and guide this institutional welfare
and progress. Thus, of some fifteen departments of the Gen-
eral Conference three have within their orbits the direction and
promotion .of schools, medical institutions, and publishing
houses; and the membership of these departments is com-
posed largely of representatives from these institutions. Other
departments are in greater or less degree tied in with the
promotion of their interests.
The statistical report for 1947 reveals that there are in the
North American Division, 11 senior and two junior colleges,
65 academies and 64 junior academies, and 898 elementary
church schools; one medical college and one theological sem-
inary; 16 denominationally controlled sanitariums and 18
privately owned sanitariums and hospitals; and five publish-
ing houses. These institutions are well distributed over the
country, the schools placed to serve the constituents of their
conferences and unions, the sanitariums located in every sec-
tion of the land, though preponderating in the more favorable
climatic regions of the Pacific Coast and the Southern States.
The four principal publishing houses are the Review and
Herald, at Washington, D.C.; the Canadian Watchman Press,
at Oshawa, Ontario; the Southern Publishing Association, at
Nashville, Tennessee; and the Pacific Press, at Mountain View,
California—the latter With branches in Portland, Oregon;
OmAa, Nebraska; and Brookfield, near Chicago, Illinois; as
English America 279
MEM
The Canadian Union Is Administered From Headquarters in the
Canadian Watchman Press Building, Oshawa, Ontario
well as one in the Canal Zone. All these publish books, pam-
phlets, tracts, and periodicals. Besides local and union con-
ference papers, school papers, and a variety of others, there
are eighteen general and departmental periodicals in the fields
of church, missionary, health, educational and departmental
interests. The Review and Herald, the general church paper,
published at Washington, D.C., is the oldest of these, having
reached the century mark. The Signs of the Times, published
•by the Pacific Press (there are a number of others of this
name published by the church in different countries), is the
oldest Seventh-clay Adventist missionary paper, having been
established by James White in 1874. The Watchman Magazine
(recently renamed Our Times), a monthly, is coexistent with
its sponsor, the Southern Publishing Association, which also
publishes the Negro monthly Message Magazine. The Cana-
dian Signs of the Times (formerly Canadian. Watchman)
is especially attuned to that country.
REGIONAL REPoRrs.—The heart of the North American
Division was comprised of the Midwestern States, with a strong
arm pushing out to the Pacific in California. Michigan and the
other Lake States, Iowa and the adjacent prairie States, were
strongholds of the Second Advent cause from 1855 on. On the
periphery of the wheel of which this was the huh the terri-
tories north, east, south, and west developed more slowly but
sturdily.
Canada.—In the early days of the Advent message "Canada
East" (Quebec) and "Canada West" (Ontario) figured much
in the reports of some of the prominent pioneers, Joseph Bates
wrote of his struggling through deep winter snows in that
northern land to carry the third angel's message. Hiram Edson
was often with him. George W. Holt pioneered in Canada West
and labored also in Canada East. The Bourdeau brothers
labored much among the French Canadians. A. C. Bourdeau
was president of the first organized Canadian Conference, the
Quebec, in 1879. Companies and churches were raised::ip• But
several factOrs conspired to minimize the efforts. Canada was
on the side; its climate in winter was forbidding; its popula-
tion was comparatively scattered; it was British territory, fairly
conservative, and early Seventh-day Adventists were Yankee in
origin and cast of mind.
In the organization Canada East was attached to District
No. I,. the United States of the northern Atlantic Coast, and
Canada West fell to District No. 3, the Lake States. Not until
the reorganization of 1901 did Canada become a separate or-
ganization, the Canadian Union Conference, and that reached
no farther west than the confines of Ontario. Manitoba and
all west to the Rockies, with fewer than 500 members, belonged
to the. Northern Union Conference, and British Columbia, with
fewer than 100 members, was attached to the then coast-long
Pacific Union.
But if the believers were few, they stood out the more
prominently in the communities, and especially on the rough
frontier. A minister, trying to reach the scattered members,
was traveling up in the Peace River country, in Alberta,
northern limit of the wheatlands. Two hundred miles short of
his goal he began to hear from all around of "Holy Pete, the
Sabbath keeper," who drank no liquor, smoked no tobacco,
ate no pork, never cursed, would not fight, paid his debts,
rested on the seventh day, used Sunday to visit his neighbors,
English America 281
distributing his literature and talking his faith, and, believe it

or not, made more money with five days' work than his neigh-
bors did with seven. The minister had no trouble in locating
his man'
By 1907 the number of believers in the prairie provinces
and on the Pacific Coast had increased to more than 700. The
British Columbia Conference was organized in 1902, the Mani-
toba Conference in 1903, and the Alberta Conference in 1906;
Saskatchewan was made a mission field in 1907. These three
constituent conferences and one mission field were organized
this last year into the Western Canadian Union Conference,
while the old Canadian Union, with 1,100 members, prefixed
Eastern to its name. W. H. Thurston was first president of this
Eastern Union, succeeded in 1909 by William Guthrie; E. L.
Stewart was the initial president of the Western organization,
followed by H. S. Shaw and A. C. Gilbert.
The work-grew steadily, and institutions kept pace with
i:s progress. Two academies were established in the East, one
in 1903 and one in 1904, and two in the West in 1907; these
eventuated in the Oshawa Missionary College, at Oshawa,
Ontario, and the Canadian Union College, at College Heights,
Lacombe, Alberta. The Canadian Publishing Association, now'
the Canadian Watchman Press, organized in 1895 and incor-
porated in 1920, at Oshawa„ Ontario, publishes the Canadian
Signs of the Times, books, and other literature suited to the
national psychology. Canada's invigorating climate precludes
the necessity of many sanitariums. In 1903 the Knowlton Sani-
tarium was founded in Quebec, and in 1917 the Bethel Sani-
tarium in Calgary, Alberta, but after a few years these were
discontinued. The Seventh-day Adventist medical missionary
work is represented today in medical institutions only by the
Rest Haven Sanitarium, on Vancouver Island, British Colum-
bia, established in 1921.
Though the union conferences grew in members - and re-
sources, the Western coming to overtop the Eastern in the
ratio of five to two, it was thought best for administrative and
economic reasons in 1932 to unite the two unions. This makes

the longest continental union conference in the world, some
four thousand miles, but its narrowness, shut in on the north
by the frigid lands, reduces •its area; and transcontinental
communications being excellent, the national picture of the
Advent message is well contained within this union.
M. N. Campbell was the first president of the combined
union, being succeeded in 1936 by W. B. Ochs, followed in
1943 by H. L. Rudy. Headquarters are at Oshawa, Ontario.
•The.Canadian field has become well developed and organized,
with five conferences and two mission fields, and with over
ten thousand church members.
The East.—The Second Advent message arose in the East-
ern United States; yet after the disappointment it was a hard
field. Seventh-day Adventists in the 1850's found the gleaning
there scant, but the vineyard of the West opened up bounti-
fully. They made the most of their early gains in the Middle
West; yet in 1853. it was said to them that, though "tenfold
more has been 'accomplished in the West than in the East with
the same effort," yet, "when the message shall increase greatly
in power; . . . the providence of God will 'open and prepare
the way in the East: for much more to be accomplished than
can be at the present time."' When in 1903 the headquarters
of the church were moved from Battle Creek, Michigan; to
Washington, D.C., and when in the same period emphasis
was laid upon evangelization of the great cities, so much a
feature of the East, the fulfillment of this prediction was seen.
•At that time the Atlantic coast line, from Maine to Virginia,
was contained in the Atlantic Union, with twelve constituent
conferences, and the membership was 8,166. Four years later,
when the membership had advanced but a few hundred, this
large territory was divided into two unions. The Atlantic re-
tained the upper tier of States, and the new organization, the
Columbia Union, besides taking Pennsylvania, New Jersey,
Maryland, and the Virginias, • received from the Lake Union
the large Ohio Conference. By 1909 the Atlantic Union num-
English America 283
bered 4,943 members, and the Columbia Union 6,359; in.

1922 their respective membership strength was 9,048 and 11,627.
A quarter century of progress found these eastern unions
among the strongest in the United States, with respectively
16,511 and 27,894 members.'
Subtracting from this catalog Ohio, which had originally
belonged to the Lake Union, we see in the forty years since
the return to the East, an increase of nearly five times the
membership strength, with a corresponding increase in insti-
tutions. The early-horn South Lancaster Academy, in Massa-
chusetts, has become the Atlantic Union College, serving the
Northeast, -along. with six academies, or secondary schools. In.
the Columbia Union is the Washington Missionary College,
with eight academies, besides the Seventh-clay Adventist Theo-
logical Seminary, topping the church's educational system.
The principal medical institutions are the Melrose Sanitarium,
near Boston, and the Washington Sanitarium, at Takoma Park,
Washington, D.C. In the publishing business the location of
the Review and Herald at the Washington headquarters fills
• the field, besides covering the territory of the Lake Union.
The presidents of these two unions since 1907 have in-
cluded: for the, Atlantic, E. W. Farnsworth, W. B. White, R.
D. Quinn, E. K. Slade, J. K. Jones, W. R. Heckman,- and M.
L. Rice; for the Columbia Union, W. J. Fitzgerald, G. B.
Thompson, B. G. Wilkinson, F. H. Robbins, H. J. Detwiler,
and D. A. Ochs.
The South.—This had been the last region of the United
States to be entered by Seventh-clay Adventists, and because of
• all the difficulties, the Second Advent cause had here trailed all
the other sections for forty or fifty years. Its status at the pres-
ent time, therefore, as one of the foremost and most enter-
prising of unions is the more remarkable.
From the five hundred believers that R. M. Kilgore found
there in 1890 it had advanced by slow stages to more than
three thousand in 1907. That was the last year of the admin-
istration of G. I. Butler and R. M. Kilgore. It is no slight
•testimony to the single-minded devotion of the believers in

this religiously conservative population and to the persistent,
earnest labors of the church leaders that this considerable
constituency had at last been gained.
Operating upon a policy of emphasizing local control, the
General Conference at this time was dividing a number of the
larger conferences and unions to make more organizations.
In accordance with this policy the Southern Union was, from
1908 to 1932, divided between the Southeastern Union and the
Southern- Union, the former taking the Atlantic Coast States
and eastern Tennessee and the latter those of the eastern
Mississippi basin. But in 1932 a policy of retrenchment and
conservation again united several conferences and unions, in-
cluding the Southern and Southeastern. While the division had
multiplied the machinery, and to that extent had increased the
expense, it had not lessened the zeal with which the work was
carried on; and at the time of the reunion the membership was
12,682, since then increased to 26,208.
The institutions of the South include the Southern Pub:
lishing Association, at Nashville, its territory embracing the
Southwestern Union also; the Florida Sanitarium, at Orlando;
the Forsythe Memorial Hospital and Sanitarium, at Talla-
hassee; the Walker Memorial Sanitarium and Hospital, at
Avon Park, Florida; the Riverside Sanitarium and Hospital
(colored), near Nashville; and the Fountain Head Sanitarium
in Tennessee; the Southern Missionary College, at Collegedale,
near Chattanooga, Tennessee; the Oakwood College (colored),
at Huntsville, Alabama; and six conference academies.
In addition to these there are the auxiliary institutions
and plants owned and governed by nonconference organiza-
tions, centering in the Madison College and Sanitarium, near
Nashville, and including some forty outstations, ranging from
the large Asheville Agricultural, School and Mountain Sani-
tarium and the Pisgah Industrial Institute and Sanitarium, both
near Asheville, North Carolina, and the Pewee Valley Sani-
tarium, near Louisville, Kentucky, to various other and
English America 285
smaller units. These have contributed largely to ministry and

to evangelism, and deserve no small credit in the upbuilding
of the Southern work.
Presidents of the Southern Union have included such out-
standing figures as R. M. Kilgore, G. I. Butler, G. A. Irwin, 0.
Montgomery, S. E. Wight, W. H. Branson, J. L. McElhany,
E. F. Hackman, and V. G. Anderson. The South has produced
some notable leaders, has in recent years frequently led the
unions in literature sales, and is growing ever better equipped
in the educational and medical evangelistic fields.
The Southwest.—The Southwestern Union Conference, tak-
ing in the States west of the Mississippi and south of the
Missouri line, is in nature more Western than Southern.
Opened in 1876 by R. M. Kilgore, it then consisted of a part
of Texas and Arkansas, but has since expanded to take in
Louisiana (which once belonged to the Southern Union),
Oklahoma, and New Mexico. Having a territory of vast dis-
tances-, some of it arid and consequently with a sparse popu-
lation, this union knows many difficulties of administration
and evangelization. But it has progressed, not only in the
more thickly settled portions of the east and north, but in
the more thinly populated sections and among two non-Eng-
lish-speaking peoples residing in" its territory—Mexicans and
the native Indian tribes, a work described in the next chapter.
This union has, besides its elementary and secondary
school system, its own advanced school, the Southwestern
Junior College, at Keene, Texas. For ,the upper division of
college work it looks to Union College, at Lincoln, Nebraska.
The Keene school presents an example of great accomplish-
ments from small beginnings, of persistence in the face of
physical disaster (it having had more than its share of destruc-
tive fires), and of noble striving of administrators and teachers
and students for the true higher education. It maintains no-
table departments of industrial education, of teacher training,
and of theology. Among its many contributions to the educa-
tional service of the denomination it numbers President C. B.
986 Christ's Losl Legion
Hughes, who also went to Australia as the first president of the

Avondale School; President H. H. Hamilton, whose impress
upon the educational work of the denomination was crowned
by his last service at this institution; and Flora H. Williams,
who opened the normal work here, and afterward served in
other fields and in the General Conference Educational De-
partment as editor of Home and School and assistant secretary
of the Home Commission. - .
Its institutional medical work is represented in several small
private sanitariums at different. places. In the distribution of
literature it is in the territory of tile Southern Publishing
Association, at Nashville, Tennessee, ill the English field..
Its colporteurs and working members have also done much in
the circulation of Spanish literature, produced by the Pacific
Press; and for the Indian work it has its missionary paper.
Although not ranking high in membership among the unions
of North America, it has, like little Benjamin, a secure place
in the annals of the church because of its zeal and its exploits.
The Axis.—Through all this time tile central axis of the
work, extending from Michigan and the Lake Union through
Iowa and the adjoining West to California and the Pacific
Union, grew healthily and sturdily.
The Lake Union, though it lost the headquarters of the
church, in the removal from Battle Creek to Washington, and
though later it gave up Ohio to the Columbia Union, has kept
the vigor of its youth and has remained one of the chief strong-
holds of the cause. With four territorial conferences and one
general colored conference, with more than 28,000 members,
with a strong educational work centering in Emmanuel Mis-
sionary College, eight academies, a flourishing sanitarium at
Hinsdale, a suburb of Chicago, and with the International
Branch of the Pacific Press in near-by Brookfield, it remains
one of the strongest citadels of the work.
The trans-Mississippi region, including Iowa, Nebraska,
Missouri, Kansas, Minnesota, the Dakotas, Colorado and
Wyoming was, at least in its eastern section, one of the earliest
English :I merit(' 287
fields of Seventh-day Adventist evangelization. Strong leaders

have been developed from this constituency, men and women
too numerous to he cataloged here, though their services have
ringed the world.
The territory has, for the most of its twentieth-century
history, been divided between two unions, the Northern, com-
prising Iowa, Minnesota, and the Dakotas; and the Central,
taking the rest of the field. Together they muster a constituency
of 30,000, the Central containing about three fifths of this.
Union College, in the suburbs of Lincoln, Nebraska, has
been the central rallying point in education, and the shaper
of men's lives since its inauguration in 1891 as the third col-
lege in Seventh-clay Adventist history. From its halls have gone
forth hundreds of missionaries in both home and foreign lands,
leaders anti teachers in the counsels and activities of the church.
It is supported within the Northern Union by four academies.
- in the Central Union by five, and it is also the senior college
for the Southwestern Union.
There are two notable sanitariums in the Central Union:
the Boulder-Colorado Sanitarium, one of the earliest and the
most continuous of the branches of the Battle Creek Sani-
tarium; and. the Porter Sanitarium at Denver, a comparatively
recent establishment. In addition there are a number of small
medical institutions in the territory of the two unions. Besides
a strong branch of the Pacific Press in the publishing field, there
is the unique Christian Record Benevolent Association, devel-
oped by D. D. Rees, which publishes both book and periodical
literature for the blind, in Braille and New York Point.
The Pacific Coast was early introduced to the doctrines of
the Second Advent. That introduction came in 1859, when
M. G. Kellogg moved there with his family, but the first min-
isterial service came in 1868, through J. N. Loughborough
and D. T. Bourdeau. The phenomenal growth of the cause
in California has been related in the first volume. When the
regional organization occurred in 1889, the whole Pacific Coast
from Mexico to Alaska, was contained in District No. 6. In
1906 the northern part, all above the California line, was
formed into the North Pacific Union; and the next year Brit-
ish Columbia was detached, being united with adjoining prov-
inces to make the Western Canadian Union.
The Pacific Union, curtailed though its territory has been,
has advanced mightily through the years. In constituents this
union, which includes the Hawaiian Islands, is at the head
of the list, numbering more than 45,000 members. Its insti-
tutional strength is great. In the publishing field this is the
headquarters of the Pacific Press, second of the denominational
publishing houses, whose enterprise has introduced the work
in many lands and many languages. In the medical work this
union has within its borders five great sanitariums, besides
almost numberless smaller institutions and a great body of
practicing physicians and other health representatives. In the
educational field there are not only the Pacific Union College
at Angwin, Napa County, successor to the denomination's
second advanced school, at Healdsburg, but La Sierra College
at Arlington in the south of the State, and the College of
Medical Evangelists, the denomination's great school of medi-
cine, surgery, and health education, at Loma Linda. In addi-
tion there are six boarding academies and twelve nonboard-
ing academies, these latter chiefly in the great cities, to care
for the churches there.
The North Pacific Union has made great progress, at the
present time with thirty thousand members standing at the
head in the proportion of Seventh-day Adventists to the pop-
ulation. Its earliest educational institution was Milton Acad-
emy, in the eastern part of Oregon, opened by G. W. Colcord
in 1888. In 1892 this was transferred across the border to the
State of Washington, and elevated into Walla Walla College,
which has continued to be the chief educational institution
in the North Pacific, supported in the secondary level by nine
academies. The Portland Sanitarium, opened in 1893, and for
the most of its' career headed .by Dr. W. B. Holden, and the
Walla Walla General Hospital, are the chief medical institu-
English America 289
tions. In the publishing field it is in the territory of the Pacific

Press, which has a branch house in Portland.
This brief survey of the English American field has dealt
chiefly with visual resources. We need, perhaps, to emphasize
this self-evident fact, that the real power lies in the spiritual
life of the church's membership. Out of this come not only the
institutions and the funds of the church but the heavenly
communing, the missionary zeal, and the correct and improv-
ing lives of its members. Laodicea may not boast, for there is
yet to be a reforming experience and a greater work. But still
the record, seen against the background of the whole Christian
world, is inspiring. In this North American birthplace of the
Second Advent message there has been maintained in the lives
of old and young a great degree of simplicity, devotion, and
zeal for the Lord's work. This continent is the principal lamp
which, fed by the oil of the Holy Spirit, is enlightening the
world.

2 Ibid., p. 369.
3 Review and Herald, May 28, 1936, p. 7.
4 Ibid., pp. 7, 8.
'2 General Conference Bulletin, 1922, p. 370.
- 7 Even though in constituents the Columbia and the Atlantic Union con-
ferences rank comparatively high in English America, being respectively fourth
and sixth in the list of ten, in ratio of church members to the population, they
are low on the list, a fact which emphasizes their still great need of evangeliza-
tion, the population being so largely concentrated in the big cities. Contrariwise,
the Central, Northern, and Southwestern unions, in the largely rural popula-
tions of the States between the Mississippi River and the Rocky Mountains,
while they rank seventh, eighth, and ninth in the number of • church members,
in proportion to the population rank third, fourth, and seventh. Following is
the ratio of Seventh-day Adventists to the population of the several sections:
(1 North Pacific Union 1-135
(2 Pacific Union 1-187
(3 Central Union 1-493
(4) Northern Union 1-534
(5) Lake Union 1-701
(6) Southern Union 1-860
(7) Southwestern Union 1-913
(8) Columbia Union 1-1,027
(9) Canadian Union 1-1,097
(10) Atlantic Union 1-1,327
10
Top: Spanish American Seminary, New• Mexico. Center: Oakwood
College, Huntsville, Alabama. Bottom: International Branch of
the Pacific Press, Brookfield, Illinois
CHAPTER IS
MINISTERING TO MINORITIES
M ER ICA has been called a melting pot of nationalities

and races. Without question there is a miscellany of
peoples. From the beginning of colonization Europe
poured forth English, Scotch, Scotch-Irish, French, Swedish,
German, Dutch, and various other strains. The Spanish and
the Portuguese were to the south, and infiltrated. The Amer-
ican Indian was already here, and the Negro came. Later
periods saw great influxes of immigrants: the Scandinavian
peoples, particularly on the new lands of the Northwest, and
later the Russians; the Irish and the Italians answering to
calls for construction work; the Slavic peoples in the mines,
the factories, and other industries; the Portuguese and the
Canadian French on the farms and gardens and in the fac-
tories of the Northeast. From the West; Oriental peoples—
the Chinese, the Japanese, the Filipinos—and others came in
successive waves.
Those nationalities most nearly related readily intermar-
ried; for instance, the Northern and Western Europeans. The
farther removed from affinity, the more slowly did they min-
gle; yet there was more or less amalgamation even of diverse
races. Stresses and prejudices, clue to pride of race, religion,
and class, and to different living standards, have at times cre-
ated eddies of passion and contest; some of these seem almost
permanent. Yet on the whole the mixture of peoples in the
American nation has formed an amalgam more harmonious
and peace loving than in any comparable region of earth.
Without calling the melting pot a complete success, we can
say that it is,at least self-containing and promising. The re-
ligion of Jesus Christ, when operative, is the greatest agency
in the unifying and harmonizing of peoples.
The message of Seventh-day Adventists, for the first half
291
of their history, went mainly to people of British stock. Rising

in New England and borne along on the westward-moving
stream of population, it spread among the English-speaking
settlers. Because of the Bourdeau brothers there was an early
interest in the French, particularly in Quebec; but the field
was difficult and the converts were few. When, however, it
came to the new States of Wisconsin and Minnesota, and
later more western and northwestern States, it encountered
Norwegian, Danish, Swedish, and German peoples; and with
the accession of the Olsens, Matteson, Shultz, and like men, it
reached out among them. The Scandinavian and German ele-
ments in the church became considerable.
By the turn of the century interest had been aroused in
other nationalities which had come to the United States, and
early in the reorganization (1905) there appeared the North
American Foreign Department, with G. A. Irwin in charge
and I. H. Evans as secretary. In 1909 0. A. Olsen became gen-
eral secretary. This, however, dealt mainly with the languages
and peoples already forming a part of the constituency;
namely, the German, Danish-Norwegian, and Swedish. At the
1918 General Conference this department became the Bureau
of Home Missions, a name it retained until 1946. During this
time it initiated work for several other peoples,• including
the Spanish, the Portuguese, the French, and the Jews.
In 1946 the department was reorganized, becoming the
Home Foreign Bureau, with Louis Halswick secretary and
E. J. Lorntz associate. It now carries on work in twenty-
five different language groups in the United States; namely,
Armenian, Chinese, Czechoslav, Danish, Estonian, Finnish,
French, German, Greek, Hungarian, Italian, Icelandic, Indian,
Japanese, Jewish, Yugoslav, Norwegian, Polish, Portuguese,
Russian, Rumanian, Spanish, Slovak, Swedish, Ukrainian. One
hundred and sixty foreign-speaking language workers are carry-
ing on a full-time program for these different nationalities.
There are in these language groups approximately fifteen thou-
sand believers, and the accessions have for some time averaged
Ministering to Minorities 293
a thousand persons per year. Tithes and mission funds paid by
them amount annually to over a million dollars'
Scandinavians and Germans.—The Danish, Norwegian,
and Swedish peoples are well represented in the membership
of the Seventh-day Adventist Church. The larger number of
these being of the second, third, or fourth generation in
America, they speak the English language and are for the
most part incorporated in American churches; but there are
a number of churches that conduct their services in their
mother tongues. There are about 4,000 members of Danish-
Norwegian speech, and as many more of the Swedish. Out of
them have come a large number of gospel laborers in Amer-
ica, in Europe, and in the uttermost parts of the earth; and
they are represented in all classes of workers. The German
element, too, has been and is a great factor in the work of
the church. It has furnished ministers, colporteurs, and other
workers, not only for the homeland, but for Germany, Russia,
and other fields. German churches in America number more
than one hundred, with over 5,000 constituents.'
The Spanish.—Work among the Spanish is largely con-
centrated in the Southwest. This land—from Texas to Cali-
fornia—which once belonged to Mexico, still holds about
three million Spanish-speaking people. The Second Advent
message reached out to them from their English-speaking
neighbors and from Spanish books circulated by the colpor-
teur. The first ordained minister in the Spanish tongue was
Martial Serna, who as the pastor of a Mexican Methodist
church in Tucson, Arizona, in 1898 invited the Adventist
elder W. L. Black to preach from his pulpit. The resulting
relations brought Pastor Serna with all his congregation into
the Advent faith, and they constituted the first Spanish-speak-
ing Seventh-day Adventist church in America. Pastor Serna
labored among his people for many years, and raised up
churches. In 1903 Elder J. A. Leland organized a Spanish
church in Albuquerque, New Mexico, the first baptism being
of Louisa Sandoval. This Sandoval family has furnished three
generations of Sabbathkeepers; and on land of their holdings
near Albuquerque the present Spanish seminary is located.
Elder Burt Bray labored for some twenty years among the
Spanish people between Santa Fe, New Mexico, and El Paso,
Texas, also in Colorado.
The Spanish work in California dates from 1906, when
John P. Robles and C. Castillo opened meetings in Los
Angeles, where a good church was organized. In Phoenix,
Arizona, a Spanish church was raised up by tit() brothers
Frank and Walter Bond, who later labored in Spain. The
Spanish work was brought into the Bureau of Home Missions
in 1921, under the directorship of H. D. Casebeer.3
The Portuguese.—Because the language is similar to the
Spanish, work among the Portuguese was at first, fostered by
the Spanish Division. About two thirds of the Portuguese in
the United States are on the Atlantic seaboard, particularly
southeastern New England; the other third are mostly on the
Pacific Coast. In 1912 F. Gonsalves, a Portuguese, accepted the
Advent faith in Taunton, Massachusetts. Interpreting for the
English preacher, he assisted in bringing into the church a
good many of his countrymen, who later, in 1918, were formed
into a Portuguese church. J. F. Knipschild, learning the Por-
tuguese language, ministered to that people in New Bedford,
the city of Joseph Bates, and a good church has been raised
up there. A church school and a junior academy for the chil-
dren and youth are also conducted at New Bedford.'
The French.—Begun so early by the Bourdeau brothers,
the French work was very difficult, because it was almost
wholly among Roman Catholics, who tenaciously hold their
people. Nor was it prosecuted with continuity, its ministers
being often engaged in • the English work or sent to mission
fields. The latter part of the nineteenth and the first of the
twentieth centuries, however, saw some French workers de-
voting most of their time to their own people: E. P. Auger,
Jean Vuilleumier, G. G. Roth, and Louis Passebois. The
French work in eastern Canada, where the great hulk of
American French are located, has been organized into a

special mission field, under the care of the Canadian Union
Conference. The difficulties of the work among the French
are illustrated by this statement from Louis Passebois: "The
work among the French is practically all among the Roman
Catholics, and the work has gone slow and hard. I have been
arrested fourteen times. My home has been burned clown and
I have received fourteen Black Eland letters threatening my
life and the lives of my family. I was slapped by a priest in
a public place and otherwise abused; was forbidden to speak
in public, and driven from the hall. In a place where a man
became interested and called me to his home for studies, the
mob would not allow me to get off the train."'
The Italians.—Immigration of Italian people to the
United States began in the last decades of the nineteenth
century and reached its peak in the 1920's, just before the
American Government fixed immigration quotas. In 1900 one
of the Italian immigrants landing in New York was Rosario
Calderone, who in Italy had prepared himself for the priest-
hood. Soon after landing he made the acquaintance of an
Adventist Italian, by whom he was introduced to the faith,
accepted it; and was baptized. Like many another clerical con-
vert, he first entered the colporteur work, in Brooklyn, and in
1907, as a result of his labors the first Italian Seventh-day Ad-
ventist church was -formed there. The second church was or-
ganized in New York City the next year.
Chicago is the second largest center of foreign-language
residents; and here, in 1912, Elder Calderone was called to
open the work among the Italians. As with the French, the
Italians are strongly influenced by, and attached to, the
Roman Catholic Church, and it is hard to gain an entrance
to their thinking. The first meeting in Chicago, after exten-
sive advertising, drew just two persons; but one of those, A.
Catalona, became a strong Christian worker. The Italian
church in Chicago now has a membership of two hundred.
A monthly paper, La Verita,, was published, and Miss
296 . Christ's Last Legion
Vesta Cash, a niece of 0. A. Olsen, became the first Italian

Bible instructor. Though she at first knew nothing of the
language, she rapidly learned, and she led the few believers
in the distribution of the paper. A good church was raised up
in Chicago. When a migration of Italians to the Pacific Coast
began in the 1920's, the work out there was undertaken by
several conferences, and a number of churches were formed.
The Italian Adventist believers in the United States now
number about one thousand.'
Slavic Peoples.—The last gospel message has been pre-
sented in several other European languages among immigrants
in America. The Russians and Ukrainians, who settled mostly
in the Dakotas and neighboring States and in Saskatchewan
and adjacent provinces in Canada, have been appealed to
through literature and the spoken word, J. A. Letvinenco
and S. G. Burley being among the early and continuing work-
ers. A number of churches have been raised up. Russian and
Ukrainian departments have been conducted in two of our
schools, enlisting many young people, and large gatherings of
the believers have appeared in camp meetings conducted in
these languages. A Ukrainian monthly magazine, the Watch-
man, is published.
The Czechoslovakians began to hear the message in the
early 1900's, largely through the efforts of their countrymen,
L. F. Kucera and Paul Matula. This work has, so far, centered
chiefly in the large cities of New York and adjacent areas and
Chicago and its environs.
The Yugoslays and the Poles are two other Slavic nation-
alities who are receiving the message in America.'
Still other diverse nationalities who are sharing in this
evangel are the Greeks, the Hungarians, the Rumanians, the
Finns, and the Icelanders.'
The Japanese.—There were few of this nationality in
America until immigrants began coming in greater numbers
in the first of the twentieth century. An agreement in 1907
between the American and the Japanese governments limited
this immigration; but on the Pacific Coast the Japanese were

already well represented, and their American-born children,
the nisei (second generation), imbibing the language and
customs of the land of their birth, and being loyal American
citizens, formed a group that invited gospel service.
The first Japanese convert was T. H. Okohira, who then
attended Healdsburg College and began laboring among his
countrymen in the Bay cities. In 1896 he sailed with Professor
Grainger to open the work in Japan. A long life of service
was his. His son, A. T. Okohira, later labored among the Jap-
anese of Los Angeles. Another Japanese worker was K. Inoue.
A considerable number of Japanese accepted the Advent mes-
sage.
The dislocations consequent upon World War II at first
engulfed them, with their countrymen, in the relocation
camps; but in the end many were distributed in different sec:
tions of the United States. The services of two former mis-
sionaries to Japan, then having returned to America, were
employed, among others, by the United States Government in
helping to reorient the internees. One of these was B. P.
Hoffman, teaching in the Seventh-day Adventist Theological
Seminary; the other was P. A. Webber, teaching in Madison
College. Many Japanese students were, by Government per-
mission, gathered into the latter school, where they received
a training which, after the conclusion of the war, a number
used to advantage in re-entering Japan.'
Two peoples to whom the church owes a duty, yet the
efforts for whom have so far been small and the results scanty,
are the North American Indians and the Jews. The begin-
nings of Seventh-day Adventist work for each contain romance
and heartbreak.
The Indian Work.—The first historic race in America is
the Indian. The advance of white civilization and power has
crowded them into a few reservations in the East and the
Northwest. Only in the Southwest do any retain approxi-
mately the land of their fathers, though here also they are on
29S Christ's Last Legion
reservations. New Mexico, Arizona, and southeastern Califor-

nia hold this territory. In the highlands are the Pueblos with
their several divisions, also the Apaches, and the Navajos, the
largest single tribe in America. In the lower lands westward
are the Maricopas, the Mohaves, the Yaquis, the Yavapais, the
Pimas, and the Papagos. In Oklahoma, once Indian territory,
to which aborigines from east of the Mississippi were removed
a hundred years ago, the Indian population is principally of
the Cherokee, Creek, Chickasaw, Choctaw, and Seminole
tribes. Said a young woman convert of the Cherokees: "I am
happy in the knowledge that thiS great, threefold message had
its origin in the land of my forefathers, and that from its
humble beginning in this country, it has gone out into all
lands, and is rapidly advancing among all the tribes of earth."
Oklahoma contains more than 100,000 people of Indian
blood, largely mingled, however, with the white. Of pure-
blood Indians, Arizona and New Mexico contain 54 per cent
of the total Indian population of the United States. This
population is distributed, though in smaller numbers, through
twenty-six States and Alaska, besides a large population in
Canada. In the East, the Iroquois, the Six Nations, have res-
ervations and agencies in New York and Ontario, and a rem-
nant .of the Cherokee tribe has a reservation in the moun-
tains of North Carolina. Michigan and Wisconsin are the
only other States east of the Mississippi with appreciable In-
dian populations—Potawatomi, Chippewas, Sacs, and Foxes.
In • the Northwestern States the Sioux, the Cheyenne, and
smaller remnants of tribes are found in Minnesota, the Da-
kotas, Nebraska, Montana, Wyoming, and Idaho, to the num-
ber of about 87,000. California, Oregon, and Washington con-
tain about 43,000, and Western Canada and Alaska have over
80,000. The total Indian population north of Mexico is nearly
half a million-350,000 of them in the United States and
111,000 in Canada.
Wronged and robbed and neglected, the proud aboriginal
race of America has largely withdrawn into its racial heritage,
Ministering, to Minorities 299
cherishing its traditions, its religious concepts, and its types of

civilization. Widely differing in cultures and customs, the dif-
ferent stocks and tribes have been uniform in rejecting the
white man's civilization and his religion; and some of the con-
quering race have deemed it best to leave them so. But the
spiritual successors of john Eliot have heeded the commission
of their Lord: "Go ye into all the world, and preach the gos-
pel to every creature." They have felt their obligation to the
Indian of America no less than to the Indian of India.
Seventh-clay Adventist effort for the Southwest Indians
began in 1916 with the work of Orno Follett, who settled with
his family among the Navajos, and in a very brief time ac-
quired their language. The nomadic habits of the tribe and
their pride in their own myths and traditions remain ob-
stacles to their acceptance of Christian beliefs and practices,
but some fruit has been garnered by the faithful efforts of the
persistent missionaries. After fourteen years in the highlands,
Follett and his wife were compelled for health reasons to take
a lower altitude, and have since then labored among the more
western tribes, around the Colorado River. He is the editor
of the Indian Missionary, a monthly paper serving the whole
Indian field. Mr. and Mrs. Ira Stahl are also at work here. A
school for the Navajos has been established at Holbrook,
Arizona, under the supervision of Marvin Walter and his
wife, who also do itinerant missionary service in the surround-
ing field."
Contrasting to the missions to the highly intelligent and
numerous Navajos is the mission, begun by Clifford L. Bur-
click, to the Seri Indians on Tiburon Island, in the Gulf of
California. This tribe, numbering but two hundred, has been
counted the most degraded and the most savage and treacher-
ous in the history of white-red relations. The land is barren,
and the Indians live by fishing, but they were also canni-
balistic till threatened with extermination by the Mexican
Government unless they gave up the practice. For centuries
hostile to foreign encroachment, they were so savage that it
was deemed suicidal. for any white man to set foot on their
island. So pagan were they that they did not even have a
heathen religion. Two centuries ago the Jesuits tried to con-
vert them, but the priests were killed or driven out.
Burdick, though warned that he was going to his death,
went in with an interpreter, and gradually won their confi-
dence by ministering to the sick and feeding the hungry. He
took the gospel to them in pictures—the Sabbath school pri-
mary Picture Roll. After the lesson study one Sabbath an
Indian woman stood in front of the picture of Jesus for some
time. Finally, smoothing her hand over the picture of the
Saviour for a moment, she then rubbed it over her own heart.
It was her idea of applying the righteousness of Christ to her
own troubled soul. The chief of the tribe, though he affected .
indifference during the story, showed his appreciation as he
left by giving a large pearl to the missionary. The work has
been begun; it awaits the establishment of a mission station
and school'
In Oklahoma a work was begun by Elder and Mrs. F. M.
Robinson in 1936. They were followed by Oscar Padget and
C. D. Smith. The latest missionaries are Mr. and Mrs. A. W.
Wennerburg, who came there in 1945 from the mission in
Ontario, where they had spent several years in building up
the work. The Indians of Oklahoma are no longer on reserva-
tions but are mingled with the white population. Conse-
quently, the Indian church members are seldom in segregated
groups but are in churches containing both white and Indian.
A Chippewa brother, Frank Webb, coming from his native
Minnesota, gave twenty-five years to colporteur-evangelist
work among the Indians of Oklahoma, until his death in
1946. He was known far and wide as the "Indian preacher."
The station at Brantford, in Ontario, was at the same
time taken over by Mr. and Mrs. Ira Follett. There a com-
pletely Indian church is self-sustaining and missionary-minded.
Individual Mohawk and Seneca Indians in Ontario and New
York are believers in the Advent message. A church of twen-
ty-two members was once organized on the Onondaga Re-

servation in New York, but through neglect it perished.
The work has extended westward in upper Michigan.
Wisconsin, and Minnesota. Among the Chippewas, at Zeba,
Michigan, a school was conducted by Mrs. Harry Clausen
from 1910 on for several years. On the Oneida Reservation,
near Green Bay, Wisconsin, where a church of fifty-eight
Indian members was raised up, a layman and woodsman, Wil-
liam Kloss, earned the money in the lumber camps to build
their school buildings. David Chapman was the first teacher,
and the school prospered for several years."
Among the Sioux of the Dakotas several stations have been
established, under such workers as Mr. and Mrs. Calvin D.
Smith, Mr. and Mrs. Carl Brown, and E. L. Marley. A Sioux
convert, Brother Blackhoop, made a translation of The Bible
Made Plain from the English into the Dakota Sioux. This is
the first book Seventh-day Adventists have published in any
North American Indian language."
Slight efforts have been made among the Indians in West-
ern Canada and up along the Yukon. In Alaska, S. H. Emery
carried on both station and itinerant work for several years.
An incident he relates is one of a thousand the world around
which show the direct working of the Holy Spirit.
Awakened at 5:45 one morning from sound sleep, he felt
the impression that he must take his projector and two films
on the second coming of Christ to the aged chief of the Hyda
village. He did so, and the chief watched without comment.
But at the close he rose, his face radiant, and exclaimed,
"That's good!" Then he continued: "This morning I awoke
about six o'clock and prayed. I asked God to show me the
truth. I do not read, so I cannot know unless I can see. I fell
asleep again, and I dreamed that I did see pictures that would
show me the right way. When I awoke I thought I would go
to Ketchikan, look for a picture show, and find the pictures
of truth. But that was not God's place for the pictures. Now
I have seen them; you have shown them to me, some of them
the very ones I saw in my dream." Then slowly, deliberately,

he said, "You are the one with the power. When you come,
I feel different, I feel good. God's people are a heart people.
You must have it here [touching his heart] to be a Chris-
tian.""
The Jewish Work.—In the late 1880's a young Jewish lad
named Frederick C. Gilbert came to America from England,
seeking 'employment and the regaining of his health, which
was impaired by tuberculosis. He had been a pious boy, in-
tended by his family to become a rabbi, but his ill-health
caused him to leave the rabbinical school. In New York he
found relatives, most of whom were careless of their Jewish
training, though still hating the Christian religion. With
many qualms of conscience he accepted work in a Gentile
garment factory, which required his working on the Sabbath.
Yet he kept connection with the synagogue.
After some vicissitudes he found himself in Massachusetts;
and, seeking for a quiet boarding place, he was told of a
Christian family named Fiske, who, his informant said, were
very queer Christians indeed, because they kept Saturday as
the Sabbath, ate no pork, paid tithe, and did many other
strange things. The young Jew was intrigued by this account,
and applied to Mr. Fiske to receive him into his home. But
the family did not want boarders, and young Gilbert had to
plead earnestly before he broke down their reluctance.
Once received, however, he was made one of the family.
They nursed him through two spells of sickness, and he was
as their own son. Though he at first did not reveal that he
was a Jew, he found their Christianity so different from what
he had always believed the religion to be, and he found them
sb different from his concept of blasphemous,. persecuting
Christians, that he was attracted in spite of his training. Some-
times he accepted their invitation to attend their meetings.
He marveled at their acceptance of the Old Testament as a
part of the Bible, and he began to be acquainted with the
New Testament.
F. C. Gilbert. G. F. Peters. Louis Halsn•ick
It was a revolutionary experience for him when one eve-

ning, coming home late and sitting down at the table alone.
he found himself oppressed by a burden that seemed to be
on his back,•growing heavier and heavier, until he thought
he would be crushed. Then on the other side of the table
lamp he saw four words written in letters of fire: "You are
a sinner." Being a Jew, he did not believe he was a sinner.
or in any case his sins were outweighed by his charities and
his good deeds. Yet here was this crushing burden upon him,
and here was his accusation. He knew not what to do.
Suddenly a voice said to him, "Why don't you ask Mr.
Fiske to pray with you?" He called to the man, in another
room, and asked him to pray. For the first time in his life
the young Jew knelt,`•` and first Mr. Fiske prayed for him:
then he, too, called upon the name of :Jesus, who "shall save
His people from their sins." The burden rolled off, the glory
of God was manifested. and peace entered his soul. He was
a Christian 10
Gilbert entered the colporteur work, and by that and
other labor succeeded in going through a course of training
in South Lancaster Academy. He felt a deep burden for his
people, the Jews, and in 1894 he began labor among them in
Boston. This was the beginning of Seventh-day Adventist

work for the Jews, work which Gilbert, with denominational
help, carried on for half a century while also ministering to
non-Jews. In the latter part of this career he was joined by
another Hebrew Christian, S. A. Kaplan, in editorial and
evangelistic work.
Even though the long history of persecution which the Jew
has endured at the hands of professed but recreant Christians,
coupled to the racial and religious pride of this once-chosen
people, has made it very difficult for Christianity to make
converts from among them, there are certain elements in the
Seventh-day Adventist faith which tend to break down the
barriers; namely, the Sabbath, rejection of unclean meats, and
wholehearted acceptance of the Old Testament as the word
of God. No large movement from Judaism to this kindred
class of Christianity has been observed; yet accessions have
been not inconsiderable, and in the field of religious legisla-
tion, calendar reform, and so forth, a cordial entente has
been established between most Jewish bodies and the Seventh-
day Adventists.
The Negro Work.—The Seventh-day Adventist constitu-
ency among the colored people of the United States has been
raised from about one hundred in 1890 to more than seven-
teen thousand in 1946. The initiation and early progress of
efforts for the colored race have been related in the first
volume of this work. The policy has been followed in the
Seventh-day Adventist Church of encouraging and training
Negro leaders and administrators for the colored constituency.
As such leadership has developed, the responsibility for the
evangelization and education of Negroes has been progres-
sively laid upon it, with evident benefit to the cause and with
emergence of strong and loyal workers. While the colored con-
stituency has gained more of self-government and direction,
its organic connection with the denomination has been main-
tained, and Christian fellowship, counsel, and mutual assist-
ance have marked the church relations.
In 1909 the colored work, represented by a constituency
of about one thousand, was organized into a department of
the General Conference. The first two secretaries were white
men, A. J. Haysmer and C. B. Stephenson, who served until
1918. In that year the first colored secretary, W. H. Green,
was elected to head the department. Elder Green served faith-
fully in this capacity for ten years, during which time the
colored membership advanced from 3,400 to 8,114. At Elder
Green's death G. E. Peters served an interim term of about
two years. In 1930 F. L. Peterson was elected secretary, serv-
ing until the General Conference of 1941, the membership
then numbering more than fourteen thousand. G. E. Peters
was elected secretary in that year, and has continued in the
office since. During this time there has been marked progress
in numbers, finances, evangelism, education, and medical
work.
At the Spring Council of 1944 action was taken to form
conferences of the Negro constituents within the territories of
the several unions which contain large numbers of colored
churches. Such conferences are coincident in territory with the
already existing conferences, the divisiOn being along ethnic
lines.
These areas, with the colored conferences formed, were:
the Atlantic Union—the Northeastern Conference, with 2,468
members, headquarters in New York City; the Columbia
Union—the Allegheny Conference, 4,047 members, headquar-
ters in Pottstown, Pennsylvania; the Lake Union—the Lake
Region Conference, 2,517 members, headquarters in Chicago;
the Southern Union—two colored conferences: the South At-
lantic, headquarters in Atlanta, with 3,523 members, and the
South Central Conference, 2,300 members, headquarters in
Nashville.
The fields where the colored constituency is not strong
enough to warrant separate organizations are designated col-
ored missions. The Autumn Council of 1945 authorized the
organization of a mission plan for the colored constituents of
the Central and the Southwestern unions. These two missions

were organized and began their functions on January 1, 1946.
The organization calls for a Negro superintendent and an ex-
ecutive committee. The colored work in the Pacific Union ter-
ritory still maintains the departmental form of organization,
with a Negro secretary who is a member of the union con-
ference committee and who works under the direction of the
union committee. The colored work in the Northern and the
North Pacific unions is still small, with a diminutive member-
ship. In these territories there are colored pastors of some
churches, which are an integral part of the conferences in
which they are located. •
Oakwood College, near Huntsville, Alabama, is the most
advanced Seventh-day Adventist school for Negroes in the
United States. After a career as a school of junior college
grade, under a succession of white presidents, it came forth in
1943 as a senior college and under wholly Negro administra-
tion. The first such president was J. L. Moran. He was suc-
ceeded in 1945 by F. L. Peterson. This college has done nobly
in training workers for evangelistic and educational roles
both in the United States and in foreign fields. Following in
high degree the program for comprehensive education, in the
union of hand, head, and heart, it has been in no way behind
the other Seventh-day Adventist educational work in the
South. A number of academies, particularly in the great cities
of the North, East, and Pacific Coast, provide secondary edu-
cation, while the elementary church school work is being fos-
tered throughout the nation.
The medical work for Negroes, a most important field, has
labored under many handicaps and misfortunes, due largely
to lack of means, insufficiency of trained personnel, and the
comparatively low economic state of the race. But it has never
been wholly abandoned, and at present it has the brightest
prospects. The first trained American Negro nurse among
Seventh-day Adventists was Anna Knight, of Mississippi, who
was also a teacher, and who did magnificent pioneer service
,1lidijsiering 110thiCS 307
not only in the Southern United States but in India. In 1908

a sanitarium for colored people was opened in Nashville, with
Dr. Lottie Isbell Blake as medical superintendent, and it
continued for five years. In 1910 a sanitarium was established
on the campus of Oakwood College, with Doctors M. M. and
Stella Martinson in charge. They were succeeded in 1912 by
E. D. Haysmer, M.D.. followed the next year by J. E. Cald-
well, M.D. Thereafter the institution had no resident physi-
cian but was staffed with nurses. Miss Etta Reeder was the
superintendent until 1921, and Miss Bain, till 1923, when
the sanitarium was discontinued.
In 1930 Mrs. N. H. Druillard, at the age of eighty, suffer-
ing a severe accident, promised the Lord that all the years
He would yet give her should he devoted to the betterment
of the Negro people. She had already interested herself in this
work, with gifts to Negro institutions and with her counsel;
hut now her mind turned more exclusively to it. She made a
remarkable recovery, and for about ten years carried out her
vow by founding with her own resources, on the banks of the
Cumberland River, near Nashville, the Riverside Sanitarium
and Hospital. It was in very simple but substantial buildings
that "Mother D" carried on the work of this little institution,
herself administering, teaching, and laboring with her hands.
The sanitarium acquired a high professional as well as spirit-
ual reputation.
In 1941, after the death of its founder, the institution
began an expansion and improvement under the auspices of
the General Conference, to whom the property had been
deeded. A large and modern, well-equipped building, with a Ca-
pacity of eighty-four hospital beds, was erected during the years
1945-47, making the physical plant of the sanitarium equal
to many of the older denominational institutions of healing,
and notable among Negro institutions not only for its equip-
ment and service but for its rural setting and influence. From
near its beginning it has been staffed with colored workers,
nurses, and physicians. H. E. Ford was its business manager
from 1935 till his death in 1938, when he was succeeded by

his brother, L. E. Ford, later by H. D. Dobbins. T. R. M.
Howard, M.D., was its medical superintendent from 1936 to
1938. C. A. Dent, M.D., became superintendent in 1940, fol-
lowed in 1942 by J. Mark Cox, M.D., its present director. The
first superintendent of nurses was Geraldine Oldham, R.N.;
in 1938 she was succeeded by Ruth Frazier, R.N., who had
been with the institution from near its beginning. Miss Fra-
zier's long and faithful work culminated with the opening of
a nurses' training school in the new building January 1, 1949.
In the publishing field the monthly Message Magazine, a
missionary paper for the Negro population, was established
January 9, 1935, by the Southern Publishing Association, edited
at first by the editors of the Watchman Magazine. But in 1943
a Negro editor, Louis B. Reynolds, was installed, and the
magazine has greatly prospered under his hand and his staff
of helpers. The magazine's contributors are largely colored,
though not exclusively so, and the illustrations feature Negro
subjects. Message Magazine has a large circulation, sometimes
topping 300,000, though, as it is chiefly of the single-copy-
sales type, handled by student scholarship candidates and col-
porteur salesmen, this fluctuates. The yearly subscription list
is, however, being steadily built up. For press communication
with church members, the North American Informant, a bi-
monthly, is issued from the Washington office of the depart-
ment.
A few books written by colored authors, illustrated largely
with Negro subjects, and leaning to quotation of Negro
sources, are beginning to be produced. The Dawn of a
Brighter Day, by L. B. Reynolds, heralding the Second Ad-
vent, is one of these. Another, by G. E. Peters, Thy Dead Shall
Live, presents the doctrine of immortality only through
Christ. A third, The Hope of the Race, by Frank L. Peterson,
is a compendium of the truths of the Advent message. In the
field of dietetics, Eating for Health, by a graduate dietitian,
Marvene C. Jones, is proving very popular. It is not assumed
that a completely Negro-suffused literature must be presented

to the colored people; but some books and periodical litera-
ture which by their composition and illustration relieve some-
what the uniform Caucasian appearance, make a welcome
relief.
The work for the colored people of the United States has
become the most advanced in all the world in education and
fitting for service. A number of American Negro missionaries
have served and are serving in Africa, the tropic lands of
America, and in other climes.
The complete detailed picture of the North American
work for minorities cannot be covered in a chapter; but this
glimpse of a half century of progress, of organization, and of
some of the special features developed, will provide an ac-
quaintance that makes it not wholly a stranger.
1 Louis M. Halswick, Mission Fields at Home, pp. 25, 26.

2 Ibid., pp. 26-56.
3 Ibid., pp. 57-66.
4 Ibid., pp. 108-110.
5 Ibid., pp. 75-78.
6 Ibid., pp. 79-83.
7 Ibid., pp. 81-95.
9 Ibid., pp. 100, 111-117.
9 Ibid., pp. 103-105.
." Ibid., pp. 67-73.
11 The Indian Missionary, October, November, 1945.
Ia Orno Follett, letter to the author, July 7, 1948.
13 The Indian Missionary, June, 1946.
14 /bid, April, 1947.
15 Though the Biblical history of the Jews contains instances of men praying
on their knees, modern Jews believe that kneeling in prayer is worshiping idols.
Doubtless they early received this impression, which now amounts to a pro-
found conviction, from seeing Roman Catholics kneel before their pictures and
images, contrary to the second commandment, "Thou shalt not bow down
thyself to them, nor serve them."
16 F. C. Gilbert, Judaism and Christianity, pp. 64-128.
Top to Bottom: Skodsborg Sanitarium, Denmark; Friedensan Semi-
nary, Germany; British Union Headquarters, Watford, England;
Baptismal Service, Rumania
CHAPTER 19
EUROPE
F UROPE is a house of many rooms, some bright, some

dark. The light of the gospel in the Reformation of
the sixteenth century sought to penetrate everywhere,
but it was shut out here and there, and ever dimmed and
limited. More and more its brilliance was pressed toward the
west and the north; and where it came and abode and glowed,
there enlightenment and liberty and justice shone the most
brightly. Those nations that listened to the gospel have been
in the forefront of progress and of the upholding of human.
liberty and happiness.
Four hundred years ago, in a benighted England, Bishops
. Latimer and Ridley were brought to the stake for preaching
the Word of God. As the fagots at their feet were lighted, Lat-
imer called to his companion: "Be of good comfort, Master
Ridley, and play the man: we shall this clay light such a can-
dle, by God's grace, in England as I trust shall never be put
out." Light a candle they did and many another with them.
Not martyrs alone, but scholars and preachers, printers and
colporteurs, noble fathers and mothers, statesmen, and the
true hearts of the common people have made Great Britain
the citadel of liberty, the lighthouse of the world. From her
chiefly stemmed America, land of freedom and progress. From
her supremely went out the Bible and the Christian mission-
aries, east, south, west, around the world.
For Europe she held aloft a torch of truth and liberty.
Seconded by other near-by nations in which the love of truth
also prevailed, she has lighted the Continent even to the bor-
dering seas and the steppes of Asia: The Scandinavian peoples,
noble sons of the North, and Holland, with its men against
the sea, were scarcely behind England and Scotland in mak-
ing freedom for the Word of God. Germany, birthland of
311
Luther, was divided in allegiance, the north generally for

reform, the south mostly adhering to the old church; and
through fearful catadysms of war and internecine strife it
evolved a state of quasiliberty in matters of faith.
In carrying forward the gospel work in Europe, as in some
other areas, the evangelical missionary inevitably encountered
entrenched ecclesiastical bodies historically older and inflex-
ibly determined to maintain their positions against all new-
comers. In Southwestern Europe this was the Roman Catho-
lic Church; in Eastern and Southeastern Europe, the Greek
Catholic. With less rigidity the Protestant state churches of
Middle and Northern Europe presented an antagonistic front.
This was the general picture before the two world wars, and
particularly before the second. The disruptions of that con-
flict affected not less the church than the state.
It is human nature to condemn those who persecute us;
and we may appear to ourselves to be God's spokesmen when
we marshal the prophetic Scriptures on our side. But we have
need to take to our minds the more basic laws of Christianity
declared by our Lord: "Blessed are ye, when men shall revile
you, and persecute you, and shall say all manner of evil
against you falsely, for My sake. Rejoice, and be exceeding
glad." "Whosoever shall smite thee on thy right cheek, turn
to him the other also." "I say unto you, Love your enemies,
bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you."
And furthermore, "Judge not, that ye be not judged." 1
The truth lies with him who lives the truth, and only he
can live the truth who abides in Christ. "Abide in Me," said
the Master, "and I in you. As the branch cannot bear fruit of
itself, except it abide in the vine; no more can ye, except ye
abide in Me." 2 This was the Master, the Saviour of men,
"who, when He was reviled, reviled not again; when He suf-
fered, He threatened not; but committed Himself to Him
that judgeth righteously: who His own self bare our sins in
His own body on the tree"; 3 and, dying there, excused His
Europe 313
enemies and prayed for them, "Father, forgive them; for they
know not what they do." And He linked His disciples to
His own experience when He said to them, "They shall put
you out of the synagogues: yea, the time cometh, that whoso-
ever killeth you will think that he doeth God service." '
In view of this teaching the disciples of Christ will not
dwell upon the injustices and atrocities of those who make
themselves their enemies, but will instead fix their eyes on
Jesus, and in His spirit pray and work for the salvation of
deluded men who oppose the gospel and persecute its disci-
ples.
In Europe there arose, between the first and second world
wars, a new political creed, Communism. Based on the Marx-
ist doctrines, modified by Lenin, and in later years imple-
mented by Stalin, it has become the government of Russia,
or the Soviet republics, and of several adjacent countries.
With the political affairs of nations, Seventh-day Adventists
have nothing to do. They submit themselves, save in matters
of conscience, to whatever government is in power, and with
all loyalty perform the duties of citizens. Their sole purpose
is to promulgate the gospel of Jesus Christ. That, in its hu-
manitarian aspects—its relief of suffering, its ministry to the
poor and needy, its comfort to the disconsolate and heart-
burdened—must appeal to men of all beliefs. In its faith—
its communion with God, its endurance of suffering for
Christ's sake, its interpretation of prophecy looking to the
.consummation of all things earthly—it is the ageless truth of
God; and its advocates cannot be shaken from their convic-
tion and their tranquillity. They must seek out men to be
rescued from sin; and in that service they must obey God
rather than man.
We cannot read the hearts of men; nor is it given us to
judge. There are noble, true souls, both high and low, in
the ranks of Catholicism and among other religionists. In
every right impulse which they follow they do God service.
It must be acknowledged that on certain standards of de-
cency, morality, and devotion, the Catholic Church often

takes a correct public stand; and if, in our judgment, that
church has not attained- to as great perfection as the cause
of Christ demands, nor, as we read the Scriptures, has it the
mandate and the seal of God to be His spokesman, yet singly
or collectively Catholics are to be commended and supported
in the degree of probity they exhibit.
Holding as they do, even though erroneously, that they
constitute the only true church, and that outside its fold
there is no salvation, they must be expected to use what
means they command to keep souls within their communion;
and if they are lacking in the spirit of Christ, who compels
no man, but wins by love, and if consequently they turn to
the human substitute of force, let them be to the Christian
objects of compassion, not of animadversion. It is possible for
one who proclaims the love of Christ to exhibit in his be-
havior toward other men the passion of the evil one; and it
is possible that one whose creed demands compulsion may,
through his communion with Christ, become . the exemplar
and exponent of charity. In the spirit of benignity and faith
let them who bear the last gospel message meet them who,
enrolled in Opposing ranks, may yet become the subjects of
grace.
Against all despotism and tyranny, whether of church or
state, the gospel of Jesus Christ contends, not with arms, not
with conspiracies, not with terrorism, but through its appeal
to the heart of man and the unconquerable resolution to set.
him free. Different Protestant churches and societies have
played a noble part in this evangelization in the darkest cor-
ners of Europe. In some cases following upon their heels, in
many instances pioneering, the Seventh-day Adventist mis-
sionaries have penetrated into every land and maintained and
increased their hold under every government, liberal or hos-
tile, by means of preaching, literature distribution, teaching,
health ministry, and the testimony of individual lives.
Push on! Push out! Push forward! It is a long, long road
Europe 315
to the frontiers, and every mile counts its heroes and its mar-
tyrs among the legionnaires of Christ. They are robbed, they
are imprisoned, they are flogged, they are starved, they are
killed, but on goes the legion, and nothing will stop it. Some-
times with indomitable determination, sometimes with narrow
escapes, sometimes with flashes of Christian humor, they meet
the forces opposed to them.
Down near a Balkan frontier where banditry was rife,
where priests often held more power than magistrates, where
police and army were the instruments of intolerance and per-
secution, there was a standing decree against heretical teach-
ing and baptizing, and the authorities were on the lookout
for Adventist literature workers, teachers, and preachers.
A minister secretly took a company of new believers out
to a river for baptism. Just as he led down to the water the
first candidate, a man redeemed from an evil life, a band of
soldiers appeared.
"Hold there!" called the captain. "What are you doing?"
Said the minister: "This man, whom I am to put down
into the water, has been very sick. He was so sick that he made
his family most unhappy. He drank liquor, and the more he
drank, the worse off he and his family became. I have an in-
fallible cure for the sickness he has had, and I am perform-
ing that cure. When I put him in the water, and when we
pray, the devil leaves him, and he becomes well, and his fam-
ily is happy."
The captain grinned. He well knew that the forbidden
rite of baptism was to be performed, but the minister's re-
sponse amused him. "Well, by all means," he said, "if you
have a cure against drunkenness or any other troubles of that
kind, administer it. The people in this community are very
wicked, and we wish they could all receive the same cure."
So the baptism went on, with the soldiers standing guard
against any interference. The church was organized, and a
good missionary work was begun.' •
An Adventist leader traveling by train from Budapest to
Belgrade found himself in the same compartment with a Hun-

garian nobleman and his wife, fine, cultured people. Learning
that he was an Adventist, the lady, greatly pleased, told him
of her experience. During the first world war, while her hus-
band was in the army—with Hungary on the losing side—she
became ill, filled with sorrow and despair, almost ready for
suicide. Then a capable nurse came to her, a graduate of the
Adventist sanitarium in Friedensau, Germany.
"She was the best woman I ever knew," said the lady, "so
kind and practical, and with such a firm faith in God. If she
had not been with me, I should have gone insane. She said
little about doctrines or churches, but her quiet, sweet way
was like a breath of heaven. She gave me a little book to read,
The Footsteps of the Great Physician [in English, The Min-
istry of Healing], written by some other woman, I have for-
gotten her name. And there I found the real Jesus, my Sav-
iour. This is the first time I have met an Adventist minister,
and have been able to tell how grateful I am for the help of
the book and the service that dear woman brought me."
Over against the Russian border, in a very disturbed land,
a colporteur asked for - permission to sell our books. "No!"
said the authorities. "No!"
"But these are good books," persisted the colporteur.
"They tell the truth of God. They make bad men wish to be-
come good men. They help government, because they turn
people from wickedness to righteousness."
"How much you claim!" said the commandant. Then, half
in seriousness and half in jest, he went on: "Indeed, we have
need of whatever will turn bad men into good men. Now, I
will give you a test. There is a district up north that is trou-
bling us all the time. It is filled with bandits and outlaws, all
the people are quarrelsome, and no one has peace. If you
want to go up there with your books, we'll let you. And we'll
see if you can turn those bad men into good men. At any
rate,• heresy couldn't make those bandits worse."
So the colporteur went, and sold Steps to Christ and an-
Europe 317
other little book. He talked earnestly with the inhabitants,
and he lived a blameless life. No one had ever paid that peo-
ple any such attention before. They bought liberally of his
books, and read them. They were the first word from God they
had had for many years, for there was no spiritual leader in
all that district, and much they needed to have pointed out
to them the steps to Christ.
The colporteur finished his work, and went elsewhere.
Two years later he came again to the city where the central
authority was, and again he requested permission of the same
officials to sell his books. They hailed him respectfully and
favorably. "Certainly," they said, "you may go anywhere; the
whole country is open to you. The books you sold in that dis-
trict up north have done what you said they would do. They
have so changed those bad men into good men that now
there is peace where before there was only trouble. Go out
and sell your books freely."
But not often were favors shown or facilities offered. The
ugly face of bigotry everywhere met the advancing messengers
of Christ. Mobs, stirred up by the priests, assaulted ministers
and people. Imprisonment, beatings, stonings, were the com-
mon lot of leaders and followers in the Advent faith. At a
colporteur's institute in Rumania, out of thirty workers pres-
ent, half had been beaten and mistreated while at work,
twenty-three had been in prison for circulating the literature,
and twenty-four had been hunted and attacked by mobs in-
cited by priests. Yet all said they were of good courage. Their
experience was the common lot of the colporteurs in South-
eastern Europe. Some of them were done to death.'
During the first world war a Russian prisoner accepted
the Adventist faith from a fellow prisoner, and after release,
went canvassing for religious books. At last reaching home,
he was reunited with his wife, who was yet a member of the
Orthodox Church. One day he said to her, "Wife, what good
do all these pictures and images of saints do us? They neither
feed nor clothe nor shelter us. Let us destroy them." She
31S Christ's Lost Legion
thought he had lost his mind, but to humor him, she let him
burn all the icons. When this was noised abroad the priests
and the police came and arrested him. They flogged him, and
one man with heavy boots kicked him until he was injured
for life.
Then the priests brought him to the judge and made their
accusation. The judge asked him. "Have you anything to say
in )our defense?"
Said he, "May I ask the priests here one question, and
111:1kc one request?"
"Yes."
"Is this Bible, all of it, every sentence in it, the Word of
God?" he asked the priests.
They looked at the book. It was a Russian Bible. "Yes,"
they said.
Then said the man, "Will you read this?" and he pointed
to the second commandment. The priests read aloud the pro-
hibition against images and image worship.
Then the soldiers, standing ready to execute the man,
began to laughs at the priests. "What says your Word of God?"
they asked. "Do you think we are going to shoot a man for
burning the idols that your Book says shall not be worshiped?"
The judge set him free.
Later came the war between Russia and Poland. ThiS man
was drafted into the army, but he said, "I can have no part in.
your war. 1 am now a Christian."
"Then it's the firing squad for you," said the captain.
They stood him up before a wall, and gave the command
to shoot.
"Wait!" shouted one with authority. "Let me ask him a
question. If the czar should come back to power, would you
fight for him?"
"No," said he, "I would never fight for the czar or anyone
else."
"But if our enemies should capture you, would you help
them and fight us?"
Europe 319
"No; I am a follower of Christ, and I would not kill any-

one. I work only for peace."
The soldiers cried. "He is not a bad man. Set him free!"
And free he was set.'°
A young convert from Montenegro came clown into Yugo-
slavia and attended a secret meeting of believers. He was fol-
lowed to Isis friend's house by a police officer, who tore his
Bible out of his bag and struck him in the face with it re-
peatedly, till the hook nearly went to pieces. He hauled him
to the soldiers' barracks, where he was fearfully abused, beaten
with a heavy cane. lifted by die ears. kicked. and Hogged until
streams of blood flowed and his whole body was a mass of
bruises. They tied his hands and feet, thrust a pole under his
knees, .and bent him together, then swung him through the
air. They screamed' at him, hit him. with their fists, and spat
in Isis lace.
But tortured as he was he was able to smile, and say, "Now
God be praised! They are spitting in my face just as the sol-
diers did in my Saviour's face. What am I in comparison with
my blessed Redeemer?"
They left him tied its this position, torn, covered with
blood and dirt and bruises, while they went to supper. On
returning; they took the pole away but chained him to the
bed. They said they would thus torture him for eight days.or
more. That night they went into the village where his lather
lived, seized all Adventist literature in the house, and abused
the old man. In the morning they tried to make the young
man give the names of other believers, but he refused. Then
they threw him into prison, until at three o'clock in the after-
noon they brought him before the judge, crying that he was
a heretic and would not obey the laws of the land. He was
sentenced to prison and to lose all the literature he had. How-
ever, after a few days his father succeeded, by paying- a large
sum of money, in getting him out. And he went on Ins way.
spreading the truth and rejoicing in God's providence."
Not men and women only, not youth alone, but children
also witnessed for the truth. Many were orphaned; yet they
stood for their faith. In a south German land a mob attacked
the candidates for a baptism. As they ran over a bridge to
escape, one, a young widow with two little children, was
killed. The Roman Church took her two children, the older
about ten years of age, and put them in a Catholic home.
But the little boy and girl did not forget their mother or their
God. The first Sabbath they hid away in the haymow, and
studied their Sabbath school lesson. In the afternoon the man
of the house found them and flogged them. The second Sab-
bath they hid in the woods. They were found again and
beaten. The - third Sabbath, as the man found them and
began to beat them, saying he would kill them if they did not
give up- their religion, some neighbors came upon him, and
he was arrested.
When the story was told in court the judge became very
angry, and sentenced the man to be flogged as he had flogged
the children. But the little boy rose and said, "Judge, it is
true that this man has beaten both me and my little sister
very hard, just because we love Jesus and keep His Sabbath,
as mother told us to do. But I do not want him beaten. In
our Sabbath school lesson this week we learned that we must
pray for those who hurt us. And so I pray you please forgive
him."
The judge was greatly moved, and after lecturing the man,
he set him free, saying, "You are saved from punishment by
the pleas of these little children whom you have so cruelly
abused." That man soon accepted the faith for which he had
beaten the children. In time he became the elder of the Ad-
ventist church theie, and gave his attention to the training
not only of the children committed to his care but of the
whole church." All these instances of persecution and of the
faithfulness even unto death of men, women, and children,
could be repeated of hundreds of cases.
The Seventh-day Adventist cause in Europe, which began
in 1874 with the mission of J. N. Andrews and company to
Europe 321
Switzerland and surrounding countries, in 1877 with the mis-
sion of J. G. Matteson to Scandinavia, and in 1878 with the
mission of William Ings and J. N. Loughborough to England,
had by the beginning of the twentieth century penetrated to
every part of the Continent, including Russia, and over into
the Levant—Turkey, Palestine, and Egypt. It was at that time
listed as District No. 8, and its .superintendent, 0. A. Olsen,
reported six organized conferences, with a combined member-
ship of 5,709."
The reorganization of 1901 changed the district plan into
union conferences; and Europe received a quota of three
unions—British, Scandinavian, German (including Russia)—
and two union missions, the Latin and the Oriental. By the
time of the 1909 General Conference the German field had
been divided into two unions, East and West, and the Russian
Union had been organized. All the unions were united under
a general European conference, totaling 17,362- members."
An institutional development of those early times in Ger-
many should here be noted. Friedensau, near Magdeburg,
Prussia, opened as a center in 1899, became and remained for
a quarter of a century the most noted place in German Sev-
enth-day Adventist affairs. It was in the country. A sandy
tract of land surrounded by forest was here purchased, which
within a few years was turned, in the phrase of the political
overlord, into "a jewel casket." Here an industrial school was
first opened, with Otto Liipke as principal. Friedensau was
the chief educational center until the first world war, and it
is still one of the German Adventist centers. Soon a sanitarium
was established, with Dr. E. Meyer as superintendent; he
later became head of the school, as well. A food factory was
also started. Many important conferences were Feld here.
Friedensau sent forth a notable corps of workers in evange-
listic, educational, and health work. After the first world war
and the division of the German field into three union con-
ferences, Friedensau was assigned to the East German Union,
and other schools and sanitariums were begun in the West
11
and the South German unions. But the "jewel casket" re-
mains prime in the traditions and the affections of the con-
stituency.
The expansion of the European work and the increasing
problems of its management deeply affected the world organ-
ization of the church. Europe was the first extension field of
Seventh-day Adventists; and here in membership and re-
sources they made the most rapid - progress outside America
during the five decades that clasped together the centuries.
Receiving its first significant accessions in Protestant coun-
tries, it long knocked almost in vain at the gates of Roman
and Greek Catholicism; but when finally it secured a foothold
it progressed in some sectors against overt and covert opposi-
tion by leaps and bounds. Particularly was this true of Russia,
Rumania, Czechoslovakia, and Yugoslavia. "Where did this
Adventism come from, anyway?" exclaimed a high official in
one of the dark corners of Southeastern Europe; "it is a for-
eign and heretical religion, and we shall destroy it!" To whom .
the noble leader replied: "If you should kill every Adventist
man, woman, and child in this country today, there would be
more Adventists a year hence than now. Adventism has not
come from England, or Germany, or America—it came from
heaven. It is the voice of God, and it has come to stay. You
can no more destroy it than you can stop the Danube River." 15
Rumania saw a wonderful work, which began in 1904 with
the arrival of J. F. Hinter, from Russia. Upon his being ex-
iled; it was continued by P. P. Paulini, a native Rumanian, and
by ]911 had resulted in 523 members, by 1925 in 6,038, going
on through the troubled years to a constituency,.of 21,500 in
1947, with six local conferences and strong institutional sup-.
port. An example of the hindrances and trials endured is mir-
rored in the following incident. •
In one of the cities the bishop with his priests arrested
and brought into the church building all the Seventh-day
Adventists of the town. The mayor of the city was there, by
the bishop's bidding, and he brought with him a company of
Ettroprf 323
fifty soldiers from the army. A mob outside the church was
clamoring for blood.
The bishop stood up and cursed the Adventists with all
the invective his practiced tongue could muster. They were
a humble people, without strong local leadership, and they
had been brought up to fear the priestly order. Now they
were cowed by the bishop's violence, and when he commanded
them to come forward and kneel before him, they all obeyed
—except one little woman, who remained where she was.
The bishop told them that if they would confess they were
in error and would repent and come back to the Orthodox
fold, he would do his best to get them quickly through pur-
gatory and would protect them before they should go there.
Down at the end of the kneeling row was the husband of
this little independent woman. As there was a rustle and a
movement among them portending a confession, she rushed
to the side of her husband, and cried, "Is that man God?
Are we going to pray to a bishop? Have we been taught the
truth to no effect? In the name of the Lord, I command you,
my brethren, every one, stand up!" They all arose, shamed at
their cowardice, and with new resolution returned to their
seats.
The priest was nonplused. The mob, crowding in at the
entrance, shouted that they would kill that little woman. At
that juncture the officer of the soldiers stepped forward, and
calling his company to attention, he said, "Draw your swords!
Every one of you take a Seventh-day Adventist by the hand,
and I will take that little woman."
Then, turning to the mayor and the bishop, he said, "You,
Mayor, have a commission to protect the weak. And you,
Bishop, were sent to preach the gospel." Then, with a flour-
ish of his sword, he said, "Clear the way, and lead the Ad-
ventists home. If any of you ever molest di@ Seventh-day Ad-
ventists again, you will answer to me for it."
What had influenced this officer to thus champion the
disciples of the gospel we are not told, but we can well im-
agine: the contrast between their daily lives and the lives of
the priests who were persecuting them. The incident meant
much for the immediate advancement of the gospel in that
place."
In the Roman Catholic countries—France (largely agnos-
tic), Belgium, Spain, Portugal, Italy, and Austria-Hungary
(the last partly Greek Catholic)—the workers made slower
progress, though in Catholic southern Germany, where the
laws, influenced by the German Confederation, reflected
greater freedom, they were more successful, and it was noted
that "Catholics make good Adventists." The European con-
ferences also. undertook the evangelization of adjacent lands
bordering the Mediterranean, and this brought them in con-
tact with Moslem governments and the perplexities of rela-
tions with Oriental peoples.
The administration of the expanding work, ranging from
conditions under the liberal governments of the North to the
suspicious and intolerant governments of the South and East,
with the different temperaments and educations of the peo-
ples, soon made it evident that more local and specialized
organization should be undertaken. At the beginning of the
1890's the European membership totaled nearly 2,200, of
whom 308 were in Russia, 783 in Central Europe (Germany,
et cetera), 976 in the Scandinavian countries, and fewer than
200 in England." In 1898, there being then four conferences
and several mission fields, with three small publishing houses,
the European Union Conference was organized, with a mem-
bership of about 6,000.
It was a period of uncertainty as to proper organization,
an uncertainty which was not to be settled until further in-
struction and the experience of the period from 1901 to 1907.
Messages from Mrs. White to the General Conference had
warned against centralization and "kingly power," exercised
through one man or a few men; and it was assumed by some
that this indicated the restriction if not the disintegration of
all central organization. Hence, the European field came to
Europe 325
be regarded as a self-sufficient continental unit, and it was
called "The General Conference in Europe," while the or-
ganization in the land of origin was called "The General
Conference in America." And there was, besides, the Aus-
tralasian Union Conference, which in effect was a third Gen-
eral Conference. Aside from these there were mission fields
sprinkling the world, manned and financed from these three
centers, but chiefly from America.
At the great General Conference of 1901, held in Battle
Creek, Michigan, though the unity of the world work was re-
asserted, authoritative government was given a further blow
by the action to elect, not the officers of the General Confer-
ence, but a large General Conference Committee, which
should organize itself, electing its own officers for indetermin-
ate terms, these making the General Conference staff. This
action was in further pursuit of the idea of "decoronation of
the king."
This plan was also carried into effect in Europe. But
whereas in America this action was amended in 1903, to re-
turn to the plan of direct election of officers, the amendment
was not adopted in Europe, and the committee government
was retained for four more years. And Europe regarded itself
as a Seventh-day Adventist General Conference by itself,_
working, indeed, in harmony with the American General Con-
ference yet independent. It contained the British Union Con-
ference, the Scandinavian Union Conference, the German
Union Conference (including Russia and the Balkan States),
and also the Oriental Mission field (the Near East) and the
Latin Union Mission. It was not only self-supporting, but it
furnished mission sinews of money and men.
The experience of these years made it clear, however, that
a more unified world organization was essential to the har-
monious development of the Advent cause, and that instead
of seeking to control the exercise of authority by restrictive
arrangements, reliance must be placed upon the work of the
Holy Spirit on human hearts', with wide counseling, forbear-
ante, and benevolence. Therefdre in 1907 a council was called

at Gland, Switzerland, which was attended by A. G. Daniells,
president of the General Conference; W. A. Spicer, secretary;
I. H. Evans, treasurer; and a number of other American breth-
ren. At this council, among other important actions, it was
decided that the European General Conference should be dis-
continued, and the field should be organized as a division of
the General Conference, with a vice-president of that body
as its head. This was clone.
Six years of• this administration saw a greatly expanding
work, resulting in nine union conferences and the Levant
Union Mission, and with a total membership of over twenty
thousand. The problems of administration grew with this ex-
pansion. Europe experienced the difficulties which Australia
had faced twenty years before, -of distant ultimate control
and therefore laggard administration and lack of responsibil-
ity. The problem in Europe, moreover, was increased by the
diversity of nationalities and languages. It became apparent
that, while world unity was essential, regional government was
equally essential, in matters not only of spirit but of me-
chanics.
Therefore, at a council meeting held in Skodshorg, Den-
mark, in the spring of 1912, the European brethren framed
a memorial to the General Conference, proposing the forma-
tion of a European Division Conference, with its own con-
stitution and officers. This would not be a return to the
separatist form of a European General Conference, but rather
the introduction of another operating, constituent unit of
the General Conference, in recognition of the growth and
complexity of the world work. Furthermore, the memorial re-
vealed a broad perspective by foreseeing that such a link in
the organization was necessary for the operation of other con-
tinental or regional areas, and it therefore proposed that the
whole world, including North America, be divided into five
or six division conferences. The officers of the General Con-
ference would then be more free, by extensive travel, to at-
Europe 327
tend to the affairs of the world cause:A constitution and by-

laws for the proposed division conference was also drawn up.
This memorial was presented first to the Spring Council,
meeting in Mountain View, California, in January, 1913, and
by them was recommended to the General Conference which
met in May, at Washington, D.C. After extended_ discussion
action was taken in harmony, and the European. Division
Conference was formed."
The recommendation for a similar organization of other
areas also took effect. The North American Division Confer-
ence was formed at this time, and functioned until 1918, tak-
ing over all 4he North American departments of the General
Conference'. An Asiatic Division took successive forms in 1909,
1913, and 1915. Next, in 1916, the South American Division
Conference was established. In 1919 the India Union Mission
became the Southern Asia Division; and the African (after-
ward called the Southern African) Division was formed; in
1922 the expanded Australasian Union Conference became
the Australasian Division; and the Inter-American Division
was formed of the northern part of South America, all of
Central America, Mexico, and the West Indies. Various di-
vidings and rearrangements have been made in succeeding
years, until at present there are eleven chief division confer-
ences. The result has been swifter, surer, more satisfactory ad-
ministration of every field, and the- organic and spiritual
union of all, in the General Conference, has not been im-
paired but greatly improved.
The headquarters of this European Division Conference
were fixed at Hamburg, Germany, and the following officers
were elected, who for the most part served until its dissolu-
tion under war conditions: L. R. Conradi, president; J. T.
Boettcher, vice-president; Guy Dail, secretary; Alice Kuessner,
treasurer. Of its nine union conferences the following were
the heads: British, W. J. Fitzgerald; Central European, G. W.
Schubert; Danube, J. F. Huenergardt; Latin, L. P. Tieche;
East German, H. F. Schuberth; East Russian, 0. E. Reinke;
Scandinavian, J. C. Raft; West German, .J. G. Oblander;

West Russian, J. T. Boettcher; and superintendent of the
Levant Union Mission, E. E. Frauchiger. M. N. Campbell
succeeded to the presidency of the British Union in 1917.
Other faithful builders included: W. C. Sisley, S. G. Haughey,
E. E. Andross, W. T. Bartlett, W. H. Meredith, H. C. Lacey,
H. R. Salisbury, Doctors D. H. and Lauretta Kress and A. B.
Olsen, in England; F. Prieser, Otto Liipke, R. G. Klingbeil,
J. Muth, of Central Europe; Tell Nussbaum, P. A. de Forest,
M.D., C. E. Rentfro, W. G. and Frank Bond, J. A. P. Green,
of the Latin- field; H. J. Lobsack, D. P. Gaede, J. Perk, D.
Isaak, of the Russian field. •
But Europe, luckless cockpit of the world for two thou-
sand years, by her political and military moves gave short
lease •to this Adventist reorganization. The next year, 1914,
the nations plunged into the first world war. The intercom.
munication between Russia, the Central Powers, and the
Western Allies was interrupted; yet in each section the Ad-
ventist forces, facing national demands, economic and vital
disasters, and prevalence of the war spirit, sought to carry on,
and did so to such effect that the church came out of the
conflict stronger in numbers, if not in resources, than before.
The European Division, as such; could not function, but the
union conferences operated on their own responsibility, with
the backing of the General Conference.
The United States of America entered the war on the side
of the Allies in 1917; it was then necessary for the General
Conference to dissolve, outwardly, the organic bonds with
their brethren of Germany and Austria. Upon consideration
of the world situation, the decision was reached to retrace
the steps taken in 1913, by abolishing the division conference
plan, with its separate constituency, constitution, and elec-
tions, and reverting to the plan of union conferences, all re-
porting to, and centering in, the General Conference. This
action was taken at the General Conference held in San Fran-
cisco, March 29 to April 14, 1918."
Europe 329
The North American Division, the European Division, the

Asiatic Division, and the South American Division, all of
which had been formed in 1913 or since, were affected by this
action. The North American Division and the European were
indeed vacated; but the mandate did not extend so far as to
obliterate divisional lines. The plan adopted differed from
that of the 1913 plan by making the divisions integral parts
of the General Conference, without separate constitutions, each
division president being a vice-president of the General Con-
ference, and the whole staff of each division conference being
elected at the quadrennial sessions of the General Conference,
as a part of the world administration. Thereafter each division
operates with its regional staff, giving to its union conferences,
and they to their local conferences and mission fields, due
authority, initiative, and decision within their respective fields.
In the General Conference of 1922 the division conference
arrangement was further recognized by the formation of the
Australasian Division and the Inter-American Division.
After the world war the reorganization of the European
field included plans for departmentalization of the work. The
older branches (that is, the literature work and the Sabbath
school) had been represented by secretaries, as they had also in
America from very early times; but the broader departmental-
ization begun at the General Conference of 1901 had not been
taken up on the continent of Europe. The British Union Con-
ference had begun such departmentalization in 1908, and
had expanded it with succeeding years; but this had not been
done elsewhere. Now, the European brethren agreeing with
the proposal to develop such activities as the educational work,
the young people's work, and the medical missionary work,
requested some experienced secretaries from the United States
to start it.
In response, Steen Rasmussen was sent to Northern Europe
and L. L. Caviness to Southern Europe. These brethren each
took on several departments, in the Scandinavian Union Con-
ference and the Latin Union Conference, embracing the edu-
L. H. Christian, \v„ Schubert, A. V. Olson
cational, Missionary Volunteer, Sabbath school, and home

missionary. The pattern was set, and through example, insti-
tutes, and other means of instruction, departmental training
went on apace. All the European unions soon had their work
departmentalized; and in time the increasing development
brought more specialization, and responsibilities were distrib-
uted among more secretaries.
At the 1922 General Conference L. H. Christian, who had
for three years been acting as associate vice-president, was
elected vice-president for Europe; and W. K. Ising was elected
secretary. From this time till 1936 Elder Christian was a fore-
most builder in the Adventist work in Europe.
111 . 1928 a meeting of nearly all the division presidents, or
vice-presidents of the General Conference, convened with the
European brethren at Darmstadt, Germany. The cause in
Europe had become strong, embracing about a third of the
world membership of the Seventh-day Adventist Church. Every
branch of the work—evangelistic, publishing, educational,
medical, and administrative—was well represented by institu-
tions and organizations; and it was agreed that the time had
- come to make four division conferences: the Russian, the
Southern European (Latin and Slavic), the Central European
(Germanic), and the Northern European (Great Britain,
Europe 331
Baltic States, Poland, and the Scandinavian countries). The

mission territory in the Levant and in Africa (the European
Division now occupied the African mission fields on the Medi-
terran.ean Coast, East Africa, and West. Africa down to below
the continental bulge) was divided among them, the larger,
portion being given to the Northern European Division, be-
cause after the war the victor nations had shut out from
colonial territory all German missions, and the Russian Divi-
sion was not in position to evangelize outside its national
territory.
The institutions which had been developed throughout
Europe then numbered 16 advanced schools and 18 elemen-
tary schools; eight sanitariums, 33 treatment rooms and philan-
thropic associations; 17 publishing houses, one of them with
three branches, and two depositories; altogether 92 institu-
tions. These fell to the lots of the several divisions as follows:
Northern European Division.—Educational: England, Stan-
borough College, at Watford, and four elementary church
schools; Norway, S.D.A. Mission School, at Algarheim, and
one elementary school: Sweden. Swedish Missionary School,
at Nyhyttan, and one elementary; Finland, S.D.A. Mission
School, at Hiimeenlinna; Denmark, Naerum Mission School,
at' Naerum, .with seven elementary schools; Poland, Polish
Union School, at Slask; the Baltic States, Baltic Union School,
at Riga, Latvia; Africa, Kenya Training School, in Kenya
Colony, and Pare Training School, in Tanganyika Territory,
with one elementary school; Iceland, an elementary school.
Medical: England, Stanborough Park Sanitarium, at Wat-
ford, and three health food companies; Norway, Oslo Health
Home, at Akersgaten, treatment room at Bergen, three philan-
thropic associations; Finland, treatment room at Helsingfors,
one philanthropic association; Denmark,- Skodsborg Sanitarium,
three philanthropic associations; Sweden, Hultafors Sani-
tarium, Hultafors; the Baltic States, legal associations at Riga.
Latvia, and Tallinn, Estonia; Poland, a legal association;
Africa, Ras Tafari Sanitarium, at Adclis Ababa, Ethiopia.
Skodsborg became the largest Adventist sanitarium in the

world, established in 1897 and for forty years headed by Dr.
J. C. Ot:osen, M.D. In the beginning ridiculed as "the cabbage
hotel," for its vegetarian principles, it became one of Den-
mark's most noted institutions, patronized by royalty, and its
head was knighted by the king.
Publishing: England, British Publishing House, Stanbor-
ough Press, at Watford; Norway, Scandinavian Publishing
House, at Oslo, and Iceland Depository, at Reykjavik; Sweden,
Stockholm Publishing House; Finland, Finland Publishing
House, at Helsingfors; Denmark, Copenhagen Publishing
House; Baltic States, Esthonian Publishing House, at Tallinn,
and Latvian Publishing House, at Riga, and Lithuanian De-
pository at Kaunas; Poland, Polish Publishing House, at
Warsaw; African depositories in Ethiopia, Gold Coast, Nigeria,
and Sierra Leone.
Central European Division.—Educational: Germany, Frie-
densau Missionary Seminary, and an elementary school, Marien-
Mlle Seminary, at Darmstadt, and Neanderthal Seminary,
at Neandertal; Czechoslovakia, Czechoslovakian Mission
School, at Lodenice; Egypt, Arabic Union Mission Training
School, at Cairo.
Medical: Germany, Bad Aibling Sanitarium, at Kurhius,
Wittelsbach; Waldfriede Sanatorium and Clinic, at Berlin-
Zehlendorf (established 1920), with nurses' training school;
treatment rooms at Cologne and Hamburg, eight nurses' homes,
and two rest homes. The Friedensau Sanitarium, established
in 1899, was the chief German health institution until the dis-
ruptions of the first world war, after which it became a nursing
home, and Waldfriede, under Dr. L. E. Conradi, took the
lead until the second world war.
Publishing: Germany, Hamburg Publishing House, with
branches in Holland, Austria, and Hungary, and depositories
in Egypt and Turkey; Bulgaria, Bulgarian Publishing House,
Sofia; • Czechoslovakia, Czechoslovakian Publishing House,
Kralovo Pole.
Europe 333
Southern European Division.—Educational: Latin-language

countries, Seminaire Adventiste du Saleve, at Collonges, France,
with two elementary church schools in Switzerland; Rumania,
Rumanian Union Training School.
Medical: Switzerland, Lake Geneva Sanitarium, at Gland,
a food factory in Switzerland, and one in France.
Publishing: France, French Publishing House, at Dam-
marie-les-Lys; Spain, Barcelona Publishing House; Italy, Ital-
ian Publishing House, at Florence; Portugal, Portuguese Pub-
lishing House, at Lisbon; Yugoslavia, Yugoslavian Publishing
House, at Novi Sad; Rumania, Rumanian Publishing House,
at Bucharest.
The Russian Division.—Under the very difficult conditions
prevailing in Russia, no institutions had been established.'
Workers who largely built up the cause in Europe between
the world wars include the following. Northern European
Division: L. H. Christian, W. E. Read, J. H. Schilling, C. E.
Weaks, A. S. Maxwell, G. E. Nord, L. Muderspach, P. G.
Nelson, A. Andersen, M.D. Central European Division: H. F.
Schuberth, Guy Dail, H. Box, A. Vollmer, L. E. Conradi, M.D.
Southern European Division: A. V. Olson, W. R. Beach, Steen
Rasmussen, L. L. Caviness, F. Charpiot, J. A. P. Green, J.
Nussbaum, M.D., P. P. Paulini, H. L. Rudy. Soviet Division:
H. J. Lobsack, J. A. Ljwoff, J. J. Wilson, K. A. Reifschneider,
B. Chr. Schmidt, P. A. Sviridov, G. J. Zirat.
Again, a quarter century later, the foundations of society
were shaken by the second world war, and out of it came a
Europe and a world changed politically, economically, and
socially. The fortunes of the Seventh-day Adventist Church
and of its gospel message through these cataclysmic convulsions
of the last days, will be presented in the next section. Nations
and societies are still in a state of flux, and no man can predict
the specific transformations we shall progressively encounter.
But the great goal is ever before us, and through whatever
vicissitudes, the work of God will go on to the triumphant
finish.
In Europe today, excluding Russia and all the former mis-

sions in Asia Minor and Africa, the church numbers more
than 100,000 members. The British Union Conference has
been detached from the European Divisions, its organizational
lines reaching directly to the General Conference. It has a
membership of more than 6,000; the Northern European
Division, over 20,000; the Central European, nearly 40,000;
the Southern European, over 57,000. The Russian Division
(Federation of Seventh-day Adventists in Union of Socialist
Soviet Republics), in 1930 reported a membership of nearly
14,000. Since that time reports have been unavailable; but if
the progreSs of the gospel behind the iron curtain matches its
record in the former world war, it may have added many
thousands. About this we have no reliable information. As
to the Near East and Northern Africa, programs and acces-
sions will be recorded in other chapters.
Scarred and harried as all Europe has been by the last.war
and the aftermath, there yet.burns brightly the torch of truth
and of the Advent hope; and by God's grace the church in
Europe is carrying on with devoted faith.
Matthew 5:11, 12, 39, 44; 7:1.

John 15:4.
3 1 Peter 2:23.
a Luke 23:34.
5 John 16:2.
L. H. Christian, Pioneers and Builders of the Advent Cause in Europe,
p. 55.
7 Ibid., p. 12.
8 Ibid.
Ibid., pp. 116, 117.
10 Ibid., pp. 22-24.
Ibid., pp. 140-142.
32 Ibid., pp. 29-31.
a, General Conference Bulletin, 1901, pp. 157-159.
18 Ibid., 1909, pp. 6, 7.
'5 Christian, op. cit., p. 14.
), Review and Herald, Dec. 9, 1920, p. 16.
a7 Christian, op. cit., p. 93. Tear Book (S.D.A.), 1891, p. 92.
'8 General Conference Bulletin, 1913, pp. 50, 51, 91-93, 108-113. Christian,
op. cit., pp. 90-100. -
]9 General Conference Bulletin, 1918, pp. 39, 40.
'° Tear Book (S.D.A.), 1929, pp. 104-169.
ci-tApTER 20
AUSTRALASIA
STRALIA is a large land, but its people are compara-
AU tively few. It is practically the size of the United States of

America, and but little smaller than the continent of
Europe; yet its population is only about 7,500,000 (besides a
negligible remnant of 60,000 black aborigines), compared to
the United States' 148,000,000 and Europe's nearly 600,000,-
000. Not only its late colonization by the English, but its con-
centration of arable lands and mineral wealth near the sea-
coasts, particularly the East and the South, and its distance
from the other centers of white population, have contributed
to this result. Yet, being situated mostly in a favorable climate,
the traditional vigor of its people and the blessings of the
gospel have made the citizens of Australia, Tasmania, and
New Zealand the most enlightened and enterprising of peoples
in the Southern Hemisphere.
If Australia is a continent of great girth and few inhabit-
ants, Australasia (Austral [South] Asia), its zone of influence
throughout the islands of the Pacific, is a territory of teeming
population. This territory embraces many kindreds and cul-
tures, from the lowest savages to more enlightened peoples,
and from the veriest heathenism to the cult of the Moslem
prophet, aside from the now wide areas of Christian missions
and influence. As a geographical term, Australasia, in the
restricted sense, includes only Australia, Tasmania, New Zea-
land, and the adjacent small islands; but in the more compre-
hensive terminology of some geographers, all this and, besides,
the great land bodies of the East Indies, Borneo, New Guinea.
the Philippines, Hawaii, and. the almost numberless groups
of islands scattered over the South Pacific. This Australasia
contains a population not fewer than 150,000,000. Most of this
territory is sometimes embraced in the term. Oceania. A more
335
Top: Sydney Sanitarium, Wahroonga, Australia. Center: Sanitarium
Health Food Co., Cooranbong, Australia. Bottom: Batuna, Flagship
of Solomon Islands Mission Fleet. Inset: Kata Ragoso
kir
Australasia 337
specific division, according to racial characteristics and geo-

graphic location, is the following: Malaysia (west), Melanesia
(center), Micronesia (north of the equator), Polynesia (east).
In the west the Malay race, spreading from the tip of Asia,
have peopled the great islands of Sumatra, Java, Celebes, the
Philippines, and parts of Borneo and New Guinea. These
people are slight of build, light brown in color, and have
straight black hair. On the eastern rim of islands the Poly-
nesian people range from the natives of New Zealand (Maoris),
through Tahiti, Samoa, and other groups, to the Hawaiian
Islands. This race have wavy or curly black hair, are darker in
color and more sturdy in frame. In between them, geographi-
cally, come the Melanesians, who are almost or quite black, and
wear their frizzy hair in a great bushy mass. The Micronesians
are a blend. At the points of contact all these peoples are con-
siderably mixed in blood; and there are, besides, remnants of
more primitive tribes, especially in the Malay-occupied coun-
tries. There are also in some sectors various numbers of
Chinese, Japanese, and Hindus, all comparatively recent ar-
rivals, who have entered as merchants or laborers. The white
population is small, and aside from government officials is
confined mostly to planters and traders, besides the mission-
aries.
Australasia as a divisional term in the Seventh-day Advent-
ist Church does not now embrace all this territory, though at
first it did, with the exception of Hawaii. Before 1909 it in-
cluded the Philippines, till 1910 the East Indies; now these
territories are in the Far Eastern Division, as is also most of
Micronesia. The Australasian Division, with its base on Aus-
tralia, at the present time contains, from the western half of
New Guinea, everything south of the equator and east to Pit-
cairn. The population is estimated at eleven million.
Next after Europe, Australia was the land to which Sev-
enth-day Adventist messengers sailed. The story of that begin-
ning has been told in the first volume of this work, and also
the dynamic leadership of Australia in the fields of education
338 Christ's Last Legion,
and ecclesiastical organization. With the General Conference of

1901 this land in the antipodes gave back to America the fore-
most of its workers: Mrs. E. G. White, W. C. White, and A. G.
Daniells. S. N. Haskell, who started the work in Australia
and New Zealand, had returned some years before.
At the same time America gave to Australia the past presi-
dent of the General Conference, G. A. Irwin, who labored
there for four years, until another former president, 0. A.
Olsen, took his place. In 1911 the younger generation moved
in. John E. Fulton, who had been a pioneer in the island
mission work and who had been vice-president during Olsen's
administration, became president of the Australasian Union ,
Conference. He labored there until 1915, when he entered the
Asiatic Division (since divided into the China, the Southern
Asia, and the Far Eastern divisions) as vice-president and secre-
tary. His place as president of the Australasian Union was
taken by C. H. Watson, who had been vice-president during
his administration, and who was the first Australian to become
president of that union, and later, of the General Conference.
During these years Australia and New Zealand grew vig-
orously. In 1915 the president, J. E. Fulton, reported six local
conferences in the homeland and 14 island group missions.
The membership was over 5,000.1- In 1913 the field had become
fully self-supporting, taking on the care of the island missions,
with no further appropriations from the General Conference:
.In addition, in 1916, it voted a quarterly gift of $5,000 to the
Asiatic Division.' In 1922 C. H. Watson, as•president, reported
nine conferences and 14 missions, with a membership of 8,416.'
At this General Conference the Australasian Union was con-
stituted the Australasian Division Conference. At the General
Conference of 1936 W. G. Turner, making his first quadren-
nial report as president of the division, brought the greetings
of 30,000 fellow believers.' Of these, 17,000 were church mem-
bers, and the remainder mission converts under instruction.
At the General Conference of 1946 E. B. Rudge, president
since 1938, reported a membership of 22,617.' The number
A iisoydosia 339
of native converts, aside from those fully received as church

members, was not given. Australasia had just passed through
the fearful wreckage of World War II, missions had been dis-
rupted, and while the native believers had proved their loyalty
and valor, as cited in the' next section, reorganization and
statistics were not yet fully completed.
Through the years Australia and her sister commonwealths
supplied workers in all branches of the cause, who not only
chiefly manned the home field but spread over a large part
of the world as missionaries and executives—America, South
Africa, India, the East Indies, China. Some of the early recruits
have been named in the first volume of this work. Continuing
over into the twentieth century were such Australasians as
Robert Hare, H. C. Lacey, S. M. Cobb, J. M. Johanson, A. W.
Anderson, A. W. SeITIMellS, A. H. Piper, J. H. Paap; such
foreign-born workers, in either continental or island work, as
W. L. H. Baker, E. W. Farnsworth, J. A. Burden, E. H. Gates,
Doctors D. H. and Lauretta Kress, J. E. Fulton, C. H. Parker,
L. A. Hoopes, R. W. Munson, C. M. Snow, W. D. Salisbury,
G. F. Jones; and such women, experienced in secretarial and
missionary work, as Mrs. A. L. Hindson, an American, and
Edith Graham, an Englishwoman.
The younger generation, appearing mostly after the begin-
ning of the twentieth century, included some strong men of
the southern continent. C. H. Watson successively filled the
offices of evangelist, conference president, president of the Aus-
tralasian Division, vice-president, and president of the Gen-
eral Conference. C. K. Meyers is first listed in 1909-17 as a
minister to New South Wales and New Zealand, then in the
union conference organization, as secretary and vice-president.
In 1920 he was called to America as assistant secretary of the
General Conference, then associate secretary, and in 1926,
secretary. W. G. Turner entered the work in 1915 as a licen-
tiate in Victoria; the next year he appeared as a departmental
secretary in the union conference, afterward as conference
president of South Australia. In 1919 he was 'appointed secre-
tary of the union conference and in 1922 vice-president; and

after some years at the head of local conferences he became
president of the Australasian Division in 1930, until in 1936
he was called to be a vice-president of the General Conference.
In 1946 he returned to the presidency of the Australasian
Division for three years.
W. W. Fletcher entered the mission field at Singapore in
1908 and progressed through various executive positions on the
continent until, in 1916, he was made president of the India
Union Mission, and in 1927 a vice-president of the Australasian
Division. A. W. Cormack, in 1911 a minister in New South
Wales, filled conference presidencies in Australia and New
Zealand until, in 1923, he became president of the Southern
Asia Division, and in 1934 was called to the secretarial de-
partment of the General Conference. E. B. Rudge entered the
work in 1911 as the manager of the Adelaide Sanitarium, but
soon he developed in the evangelistic field, and in 1921 went
to Fiji as superintendent of the mission, returning to executive
positions in Australia, and in 1938 was elected president of
the Australasian Division. In 1946 he was transferred to the
presidency of the British Union Conference. The Hare family,
first converts of S. N. Haskell in New Zealand, have given
many men and women to the cause. Robert, seventh son of
the patriarch Joseph, has been active in many roles through the
years, and is one of the most gifted poets in the denomination.
His son Reuben E. is secretary of the religious liberty and
temperance departments of the Australasian Division; an-
other son, Eric B. an inspiring youth leader, has had two
terms of service in the Burma mission field, and is now in the
General Conference Sabbath School Department, while his
son Leonard carries on in Burma. Among women workers have
been Lizzie M. Gregg and Ethel James, both in Australia and
in America. Maggie Hare (Bree) and Minnie Hawkins (Cris-
ler) were valued secretaries to Mrs. White, and Mrs. Crisler
later gave great years of service to the China field.
The Avondale School, or the Australasian Missionary Col-
Australasia 341
lege, as it was renamed in 1912, had great help from America in
its early years. C. B. Hughes, from Keene Academy, Texas, was
the first principal. He was followed in 1901 by C. W. Irwin,
until in 1908 he was recalled to America to head the new
Pacific Union College. Irwin was succeeded by B. F. Machlan,
a beloved teacher from South Lancaster Academy, Massachu-
setts, who for four years built strongly. A succession of Austral-
ian principals included G. Teasdale, Joseph Mills, C. H.
Schowe, L. D. A. Lemke, and H. Kirk. In the 1920's and early
1930's Americans again took the principalship: L. H. Wood,
E. E. Cossentine, and H. K. Martin. During the next decade
the principals were A. E. Speck, C. S. Palmer, A. H. Piper,
T. C. Lawson, B. H. McMahon, and E. Rosendahl. In 1946
W. G. C. Murdoch came from the principalship of Newbold
Missionary College, England, to take the headship of the
Australasian Missionary College. Besides this top school New
Zealand has its missionary college at Longburn, and West Aus-
tralia its missionary college at Carmel. Elementary education is
given in the local church schools to 1,600 children. There are
also 15 training schools in various island groups of the mission
field, besides village schools; these engage the services of about
300 teachers, and have more than 6,000 pupils.'
Of medical institutions, the first to be established, in 1903,
was the Sydney Sanitarium, at Wahroonga, New South Wales,
with which is connected the nurses' training school. The second,
Warburton Sanitarium, in Victoria, was established in 1910.
There have been for different lengths of time three other small
sanitariums in the union, at Adelaide, South Australia; Avon-
dale, New South Wales; and Christchurch, New Zealand. There
is now a well-equipped institution in the Solomon Islands,
the Amyes Memorial Hospital, with a training school for na-
tive nurses. In proximity to this hospital a leper colony has
been established, where a number of cures have been effected.
Throughout the field missionary physicians and nurses are at
work, and every missionary to the islands has some training
in medical, dental, and nursing practice. Where no other
medical aid is available their service often brings marvelous

results. In desperate cases many and many a time prayer has
wrought miraculous healing when all other means failed.'
Medical superintendents in Australia have included D. H.
Kress, F. C. Richards, W. H. James, T. A. Sherwin, and- C. W.
Harrison. The Australian Union has been and is a leader in
the manufacture and sale of health foods, the chief factories
being at Wahroonga and Avondale. It leads also in the number
of vegetarian cafés operated under conference direction, and
in the cities there are a number of hydropathic treatment
rooms.
In the publishing business the headquarters are the Signs
Publishing Company, at Warburton, Victoria..The colporteur
work is active, their annual sales now averaging half a million
dollars. There are, besides, presses in the Cook Islands, Fiji,
Tahiti, Betikama, Guadalcanal, in the Solomon Islands, and
the Papua Mission Press on Vilirupu. Where there are no such
regional small publishing houses, literature in the various lan-
guages is printed at the Signs office. Altogether, literature in the
Australasian Division is printed in some thirty languages.
The latest development in organization came in 1948. The
Australasian Union Conference, formed in 1894, was in 1922
constituted the Australasian Division; and through the years
since, the two had been identical. But at the special confer-
ence session, held at The Entrance, New South Wales, in
August, 1948, the growth and complexity of the work indicated
the advisability of further partitioning, with appropriate or-
ganization. Accordingly, there was formed, first, the Austral-
asian Inter-Union Conference, identical in territory .with the
former Australasian Union or Division; and second, consti-
tuting this Inter-Union, two union conferences and two union
missions. The first of these is the Trans-Tasman Union Con-
ference, composed of New Zealand and certain territory in
northern Australia; the second is the Trans-Commonwealth
Union, comprising the southern and western states of Aus-
tralia, and. Tasmania, The two union missions are, first, the
Australasia 343
"Coral Sea Union Mission, embracing Papua, Northeast New
Guinea, Bismarck Archipelago, and the Solomon Islands;
second, the Central Pacific Union Mission, composed .of the
New Hebrides, Fiji, Tonga, Samoa, Society Islands, Pitcairn,
Ellice- Islands. the Gilberts, Cook Islands, and scattered smaller
islands. This action was confirmed at the 1948 Fall Council at
the General Conference Committee. This reorganization is in
keeping with the development of the field, and will better
facilitate the promotion and nurture of its work.' N. C. Wilson
was appointed president of the Inter-Union Conference.
Australasia has a wide and varied mission field. Believing
that charity begins at home, it has given attention to the native
blacks in Australia, generally accounted the most unpromising
of peoples, and to the Maoris in New Zealand, who are the
highest in civilization of all native peoples in Oceania.
The Maoris, indeed, have so commingled with the Euro-
pean population as no longer to constitute in great degree a
separate people. Joseph Hare, the first Seventh-day Adventist
convert in New Zealand, had been a Methodist lay preacher in
the Maori country. He was interested in teaching them the
gospel, and his second wife, a physician, labored among them
for some time. Several Maoris were converted to the Advent
faith, and one of them went to America to receive his medical
education, afterward serving among his people. Some literature
in the Maori language is published. A Maori church is now
established at Kaitaia, away in the North Island.
The nomadic black race of Australia were nearly extermi-
nated in the early history of the white invasion, and the few
thousands remaining inhabit the most inhospitable and in-
accessible parts of the continent. They have generally added
to their own vices as many of the white man's as possible. By
most white people they have been regarded as too low in in-
telligence to be hopeful subjects for evangelization; but from
among them the Advent message is claiming souls who are
lifted by the gospel into faithful and earnest Christians. One
black woman in the darkness of her ignorance caught a glim-
mer of the gospel, but without help could make no advance:

ment. One night she dreamed that she was trying to look into
heaven for light, but everything was obscured by clouds of
smoke, which she soon discovered were coming from her own
mouth. She talked over the dream with her husband, and they
decided that God was showing them that their tobacco smoking
was hiding the truth from them. They burned their pipes. Soon
afterward they came in contact with an Adventist teacher, who
led them into the full light of the truth.' A mission in the
forests of the northeast, at Monamona, North Queensland, was
established in 1913, and at present has six workers, who have
won a considerable number of natives to the knowledge and
cleansing habits of the truth. This station has been cited by
the government as a model for all efforts to uplift the blacks."
It teaches them practical arts of industry as well as the saving
truths of Christianity. In 1936 two students from this school
were sent as missionaries to Papua, the first of any Australian
blacks to be so commissioned." The North New South Wales
Conference has recently begun another work for the aborigines
in its territory, known as the Kempsey Mission.
The Advent message made its entry into the islands of the
Pacific by the mission to Pitcairn a little more than a year
after the beginning of the work in Australia. As related in the
first volume, this mission was inaugurated by John I. Tay,
whose boyhood imagination had been fired by the tale of the
mutiny on the ship Bounty, the mutineers going to that lone
island outpost, almost the farthest east of the Pacific isles. By
persistent effort Tay succeeded in visiting the island in Octo-
ber, 1886, and remained for five weeks, during which time he
brought the whole population into the Advent faith. His
report to America resulted finally in the building of the mis-
sionary ship Pitcairn, on which he and others returned to the
South Seas in 1890. Elder E. H. Gates and his wife were left on
Pitcairn, Elder and Mrs. A. J. Read went on to the Society
Islands (Tahiti), and John I. Tay and his wife entered Fiji,
where the beloved Tay died on January 8, 1892.
Australasia 345
The Pitcairn's six voyages during the 1890's, carrying suc-
cessive companies of missionaries, resulted in the establishment
of a school on Pitcairn, where Hattie Andre first taught and
trained children, youth, and workers; and in the opening of the
work in the Society Islands, Cook Islands, Samoa, Friendly
Islands (Tonga), Fiji, and farthest west the small islands of
Lord Howe and Norfolk, where descendants of Pitcairners
live. Several men and women of Pitcairn have figured, not
only in the island's church work, but as missionaries to other
lands, among them being J. R. McCoy, magistrate and lay
preacher, Maud Young, and Rosalind Christian.
This was the extent of the island work after a decade of
Seventh-day Adventist labor under the General Conference,
when the responsibility was taken over by the Australasian
Union in 1901. The neatly fifty years since then have seen
great strengthening of the cause in those occupied fields, and
extension of the work into nearly all the remaining groups—
the Ellice Islands, the Gilberts (which are north of the equa-
tor, in Micronesia), the New Hebrides, the Solomons, the Bis-
marck Archipelago, and Papua in New Guinea.
These last four groups, all Melanesian, represent the final
strongholds of heathenism in the South Pacific, containing
peoples sunken in vice and crime, in head-hunting and canni-
balism, superstitious, treacherous, and cruel, with debased so-
cial customs and bloody intertribal and extraneous relations.
From the days of Williams, Patteson, and Paton, Christian
forces laid siege at their gates, and some fruits were gleaned,
but great areas of the darkest 'hue remained. Some of the great-
est victories in Christian history have here been won.
Fiji, whose inhabitants were of the same race and character
(somewhat modified by Polynesian admixture), belonged with
them; but the Fijians were early won to at least nominal
Christianity, with vast improvement in conditions; and when
the Advent message had made progress there, Fijian converts
became one of the greatest resources in missionary service
among other Melanesian peoples. Then, when the gospel has
penetrated into those dark strongholds, the transformations in

character and life manifested among the converts in the Solo-
mons, New Hebrides, and Papua stand forth as some of the
brightest soul conquests in Christian annals. The limitations of
space prevent the telling of the history of missions in all the
island groups, but some incidents from the darkest lands will
be illustrative.
Fiji, once a most horrible example of the cannibal islands,
was from 1838 to 1850 brought measurably and wonderfully
under the control of Christianity by Wesleyan missionaries.
Wrote Dr. Pierson in 1895: "If one could dip Isis pen in the
molten brimstone of hell's fiery, lake, he could still write no
just account of the condition of the'Fijians fifty years ago; Two
awful forms of crime stood like gates of hell to let in demons
and shut out Gospel heralds: Firsv, infanticide, and second,
cannibalism." The euphemistic term the natives employed
for human flesh was "long pig." But though infanticide and
cannibalism were abolished, the intertribal wars stopped, and
some degree of Christian life and service was introduced, there
yet remained =Os of superstition and degrading customs,
especially in the interior. Sometimes, under the• excitement of
their ceremonial feasts and dances, there seemed to be a
reversion to their primitive state.
Furthermore, the growing laxity and heterodoxy in Protes-
tant countries, reflected in some of their missionaries and much
more in irreligious intellectuals—visiting scientists—more and
more confused the minds and damaged the morale of the native
Christians. Said Ratu Meli, Fijian chief and delegate to the
1926 General Conference: "A wise man came to Fiji one time;
a very wise man he was supposed to be. He said to some
Fijians who were Christians: 'Your Bible—I don't believe in it
at all; don't believe in your God; don't believe in this religion
at all.' This humble preacher said to this wise man: 'Do you
see that old oven over there? That is•where we used to bake
men; and if it hadn't been for this gospel, and if we still be-
lieved what you are teaching, you would very likely enter that
Australasia 347
oven yourself as a "long pig," and be baked. It is a good thing
for you that we don't believe what you believe.' "
The evolution cult, making its inroads in Fiji as elsewhere
in the world, Ratu Meli presented thus, J. E. Fulton inter-
preting: "A terrible thing has happened in Fiji since freedom
came. It is preached in Fiji today that man grew up from a
worm, a lower order of life. Some of my Fijian friends who are
preachers said everything tame from a worm. Then I went over
to Australia, and heard that in Australia they are preaching
the same thing. I have heard that there are two men here who
have written a book against such teaching as that. I tell you,
young men, Good! Good! If that kind of teaching (evolution)
had been preached in Fiji in the early days, when there was
cannibalism, men would still be eating human flesh, and we
would be using this fork [holding it up] to dig into human
flesh and eat it. If this kind of teaching had been the teaching
in Fiji in the early days, we would still be using this flesh plate
[presenting it], and our men and women would be eating
human flesh from it!
"But Fiji has been helped and blessed and brOught out of
darkness into light by the blessed gospel this Word teaches.
That terrible teaching that eVerything was created from a worm
we Seventh-day Adventists absolutely refuse to listen to. But
we turn to the teachings of Jesus, and the Holy Word of God.
Didn't John say in his book, 'All things were made by the
Word [Jesus], and without Him was not anything made that was
made'? The Word of God is that by which the truth came to
us, and that which changes our hearts." "
Seventh-day. Adventist work was opened in Fiji by the Tays
in 1891, on the first visit of the missionary ship Pitcairn., but
this mission was cut short by Mr. Tay's death in a little over
five months." Thereafter there was but token work in Fiji until
the arrival of J. E. Fulton and family in 1896. Locating the
mission at the capital, Suva, on the largest island, Viti Levu,
they. soon mastered the language, and the next year Pastor
Fulton began to preach in it. He also, in 1900, began to publish
a paper, Rarama (Light), which was the beginning of the now

regular publishing work there. Several books were issued in the
Fijian language. The Fijian Training School was opened in
1904 on a tract of land at Buresala, Ovalau, and industries
were established in connection with it. This flourishing school
was for thirty-six years a great factor in the development of
young Fijian workers. In 1940 it was succeeded by the Fulton
Training School, at Tai Levu. Two .other schools, one for the
growing Indian (Hindu) population, have since been opened.
Because of their teaching of health principles, cleanliness, tern-
perance, right diet, and natural means of treating disease, Sev-
enth-day Adventists were called by the natives, "The Clean
Church," and this was more often the title they gave it than
its own name.
Elder Fulton was joined in 1903 by C. H. Parker, who suc-
ceeded to the directorship when in 1905 Fulton was recalled
to Australia. These two pioneers have left their great mark
not only on Fiji but on other island groups and in Australia.
An early Fijian convert, Pauliasi Bunoa, was a strong leader
in the early'years, as was Ratu Meli in later years. S. W. Carr
and his wife first built up the educational work.
In 1918-19 there occurred a great manifestation of the Spirit
of God in evangelism. After the General Conference of that
year President C. H. Watson, returning to Australia, stopped at
Fiji. As he was conferring with Missionary Parker, there came
messengers from inland Fiji with a petition from more than
thirty chiefs, saying: "The whole of central Fiji has turned to
keep the Sabbath of God, and desires that you shall send
missionaries to teach us the way from darkness to light, to lead
us from our blindness in the way that we have not known." 15
A messenger had been started by a single chief, but as he
proceeded on his way, his mission was made known, and one
chief after another added his appeal.
Such a call could not be refused, and workers from the
mission returned with the messengers. As they went inland they
were welcomed with music and flowers and rejoicing. Whole
Australasia 349
villages were found keeping the Sabbath as best they knew how,
though needing to be taught the fullness of the way of life."
In the presence of this vast, spontaneous movement Parker
called for the help of J. E. Fulton, then stationed at Singapore,
in the Asiatic Division. He had early built the work on Fiji
and was more fluent in the language than any other. He spent
some months on the island. And he wrote: "Hundreds living
in the mountains of Fiji, along the two beautiful little rivers
that flow into the Rewa, the main river of Fiji, have turned to
the truth of God. . . . In most cases it seems to be a genuine
work of grace. Perhaps a little speech made to us by a chief,
Ratu Esala, . . . will answer the question ["Why this abrupt
change?"]: . . .
"'It 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. We have not connected with this mes-
sage through coercion, or through any bad feelings toward our
former church. Light from on high has shone upon us. And in
coming into this faith, we come for all there is in it. We come
for cleansing. We cast away the old life. We cast away our
tobacco, our grog, and our unclean food; and we intend to
stand steadfast to the truth of God.' " "
Within a twelvemonth Pastor Watson returned, and with
others traveled up the Wainambuka River for three or four
days. Approaching a town, they saw watchers in a canoe signal-
ing to their people around a bend that the Clean Church peo-
ple were arriving. When the missionaries came in sight the
whole town was congregated on the shore, singing, "Sa lako
mai ko Jesu" (Jesus is coming again).
They were received beneath a bower of ferns and flowers,
where all the inhabitants shook their hands with exclamations
of joy. That night the starry sky was the canopy over a con-
gregation that could not be contained within walls, as they
listened to the Advent and the Sabbath message. They had
put away their evil ways, of secret devil worship and immorality
and narcotic addiction and eating of swine's flesh, placarding
350 Chrisrs Las', Legion
their houses with signs: "Mo ni kila Sa 7'ambu na Tapako kei

no Yangona e na vala ongo" (Please take notice: Tobacco and
yangona are forbidden in this house). Yangona is a fermented
drink made by the natives.
Such a scene was repeated in many a village. Fiji became
the great stronghold of Christian work in the islands. Hundreds
of young people went to the school. And scores of devoted,
courageous, persistent missionaries came forth to go into yet
unentered fields."
The New Hebrides Islands were long a stubborn citadel
of heathenism, cannibalism, incessant intertribal wars, and
treacherous and violent resistance to civilization and mission-
ary endeavor. Captain Cook named them after the Hebrides
Islands in the North Seas; but no greater contrast could be
imagined than that between the rugged, storm-whipped rocks
off Scotland's coast, with their hardy Christian fishermen and
crofters, and the lush tropic isles of the South Seas, with their
degraded savages steeped in ignorance and iniquity.
The island group, mostly of volcanic origin but with some
few coral isles, stretches in a northwestern direction from
Aneityum on the south to Espiritu Santo on the north; in
between, like a string of savage wampum, rose such hunks of
green-black haunts of evil as Tatina, Erromanga, Efate, Male-
kula. The London Missionary Society and the Presbyterians of
Nova Scotia and Scotland were first to attempt the Christianiza-
tion of the New Hebrides. Aneityum, the first entered, was soon
brought to Christian life, and afterward furnished some mag-
nificent native missionaries for other islands. But John Wil-
liams fell under a war club on Erromanga, the Gordons after
him, and many others in these and sundry islands. John G.
Paton labored diligently on Tanna, but like others before him
was compelled to abandon it, triumphing, however, on the
neighboring little island of Aniwa. Yet the major part of the
island group remained savagely heathen.
Malekula, a large fiddle-shaped island just south of Espiritu
Santo, was the haunt of cannibalistic, war-fevered tribes. In
/lustralasin 1'61
die comparatively low-lying center lived a weak and deformed

tribe that traveled in the trees, to escape their marauding
enemies. On each end of the island the land rose into moun-
tains, which were inhabited by fierce and warring tribes, head-
hunters and cannibals. Particularly feared were the Big Nam-
bus, on the northern end. White traders never ventured in-
land, but when they visited the island they threw a half-circle
cordon of armed men around their trader on the beach, ad-
mitting only one or two natives at a time. Many of their class
had earned for all of them the enmity of the natives throughout
Melanesia, by cajoling or shanghaiing men and carrying them
off into virtual slavery on the cotton and sugar-cane planta-
tions of Queensland and Fiji. This blackbirding traffic was for
half a century the scandal and the powder keg of the South
Seas intercourse, until suppressed in 1904 by the governments
of Queensland and Fiji.
Half a mile east of this large island of Malekula lies the
little land of Atchin. Its inhabitants were of the same debased,
savage character as those on Malekula. Here Seventh-day Ad-
ventist missions to the New Hebrides began in 1912. C. H.
Parker, who had helped Fulton pioneer in Fiji, came with his
wife, and settled there. Most of the contacts the island had
previously had with white men were with the godless traders,
who sold them rum and rifles'and ammunition, to make more
dangerous their murderous natures.
But within a year the influence of the Parker family pre-
vailed, and they saw the natives gradually turning toward God.
Some tried to keep their island free of rum, and bowed their
hearts before Christ, albeit with dim, groping minds, and
thereby the missionaries earned the enmity of the traders. They
continued this work alone for two years, when they were re-
inforced by the arrival of Norman Wiles and his wife Alma,
daughter of missionary parents, Pastor and Mrs. E. S. Butz.
This young couple were to stamp an ineffaceable impression.
When two years had passed, an anthropologist sent out by
the University of London came to Atchin to study the customs
of the people. Finding the atmosphere lacking in the spirit of

"the children of nature," he began to excite and bribe the
natives to return to their old barbarous customs, so that he
might study them. He was all too successful; for he found
himself threatened with the fate of the "long pig," and he fled
for refuge and protection to the house of the missionaries.
Parker for a whole day spent his time and force and influence
outside, amid threatening spears and clubs, pressing apart the
raging savages, lustful for fight and quarreling among them-
selves in lieu of their escaped prey, the scientist, now seeking
protection within the walls of the man whose Christian teach-
ings he had tried to uproot. Gradually peace and truth pre-
vailed again on Atchin, and today it is a center of Christian
faith and activity."
Then Parker, whose eyes had often turned toward north
Malekula, across the strait, determined to carry the cross of
Christ into that land, where white men would not venture
without guns to protect themselves. He was accompanied in the
launch by Norman Wiles. Their noble wives remained alone
on Atchin, sending them forth under the shield of the Al-
mighty. They sailed around the northern end of Malekula
for twenty miles, to the district of Matanavat, above which, in
the mountains, lived the Big Nambus. Wiles stayed with the
boat, after rowing Parker ashore, where by previous appoint-
ment a delegation of the Big Nambus met him. They were
surprised to see him come among them unarmed and un-
protected.
The cannibals welcomed. him. They took him inland to
a spot under an overhanging cliff, set him down upon a rock,
and began to feel him all over. And while they handled him,
he showed them his medicine cabinet to divert them, and
spoke to them of Jesus. They listened, though little compre-
hending, but wondering at his readiness to come among them
unarmed. He made an appointment to come again and to
go up to their chief's village on the mountains, fifteen hundred
feet high. On this second visit he went through the same ordeal
Australasia 353
J. E. Fulton, A. G. Stewart, G. F. Jones
again, in the village compound, and by his words and looks

and acts somewhat satisfied their curiosity.
After that, for a year, he visited them once a month, and
gradually the light of the gospel began to shine into their
dark minds. Then in 1916, worn down by fevers and intense
labors, he was recalled to Australia and Fiji. On his last visit
to Malekula he stood and clasped hands with that chief, still
a cannibal, still a savage, and he said to him, "I will never see
you again. I am going back to my own people. I am a sick man,
and must go, or I shall die in this country. But I am going to
send you another man, and I hope you will be kind to him."
The chief gazed into his eyes, his meaning broke in on his
mind, and with tears streaming down his .face he bowed his
head on the white man's shoulder and wept and pleaded with
him to come back. He said, "You walk along here; you save.
You my brother. I take care of you. We love God." He prom-
ised that he would one day build a church there and prepare
it for the missionary that was to come.'
A. G. Stewart and his family were sent to Atchin to take
the place of the Parkers and to join the Wiles. But there came
an uprising of natives in an adjacent district on Malekula,
which was punished by a warship that shelled the villages of
12
the Big Nambus, though they claimed they were not involved.
But the British government refused permission for any white
missionary to settle on that part of savage Malekula. Finally,
however, the pleas of the natives prevailed with the commis-
sioner, and he allowed a missionary to enter. Then Norman
Wiles and his wife were selected to open a mission for the Big
Nambus. Pastor Stewart went over with them. The first world
war of "civilized" nations was just ending, but on Malekula
war was never ending. At the slightest grievance, or perhaps
a murder of one tribesman by those of another tribe, fighting
would break loose on the island, and the jungle would re-
sound with the clash of spears, the crash of musketry, and the
yells of infuriated warriors. Peace was sometimes brought by
the mediation of the missionaries.
Norman Wiles and his wife built their house at Matanavat;
and lived there for two years, gathering around them natives
sympathetic but not yet real converts to Christianity. Once a
month they received a visit from Pastor Stewart, and once or
twice they went over to a conference and brief stay on Atchin;
but otherwise they labored alone in that fever-infested, semi-
savage land, feeding the lamp of love and light, and deeply
impressing' not only the natives immediately about them but
the more distant tribes. Fever-stricken and anemic, they were
furloughed home to Australia. Upon returning they received
word of savage fighting among the Big Nambus, but insisted on
returning' to their field, though at another place.
It was one of' the interminable quarrels between tribes.
There was the sound of the beating of drums, the yells of com-
batants, the roar of gunfire; there was the slaughter of enemies,
the prospect of a cannibal feast. Norman Wiles pushed out into
the dripping jungle, up to the Big Nambus village, to mediate
between the war parties. He succeeded in making peace, but
he came back to his home shaking' with the fever. His faithful.
wife nursed him toward health, but scarcely a week had passed
before the tribesmen were at it again. Though far from well,
Wiles went forth once more as the messenger of peace. It was
A usiralasia 9h5
his last effort. After pleading with die natives to observe peace,
and planning for a native church building or schoolhouse to be
erected, he came home a man doomed to death by blackwater
fever. In two days he was gone—May 5, 1920.
There, in that savage land, surrounded by murderous can-
nibals, his sorrowing wife sewed for him a shroud. But how
could she bury him? The natives deserted her, and fled. How
could she get help? She turned to survey her situation. The
visit of Pastor Stewart was recent; it would be a week or more
before he would come again. She must go to Atchin. But how?
A traders' ship was sailing by. She stood out on shore and
signaled them, and they sent a cautious boat near; but when
they learned what had happened and what she desired, they
callously replied that they were not going to Atchin, and left
her. A recruiter's cutter, manned by natives, one of whom
professed Christianity, came to her help. They landed and
came up to the house; then they dug a shallow grave, and
laid the missionary there. The member of the crew who pro-
fessed Christianity offered a prayer, and Mrs. Wiles stood by
until they began to cover his coffinless body. It was near night.
She closed the house, dropped a last flower on the fresh-made
grave, and then embarked with those strange natives, commit-
ting herself to her heavenly Father..
The natives sailed their craft around the lee of the island,
and tried to make Atchin, but a heavy wind, with drenching
rain, assailed them, arid at last, at midnight, they gave up. They
said they must set the white woman on shore at a new point
on Malekula, or she must go on with them to Santo. away in
the north. She elected to land.
There in the darkness she faced the vast jungle. The rain
ceased. Soon the moon came up, and in its light she found
a path leading inland. She followed it, to be greeted soon by
the yapping of dogs and the rapid footsteps of a man who beat
them off but stared wonderingly at the apparition of the white
woman alone. He took her to the village, and the natives
received her reverently. It was Friday night, and the Sabbath
was come. She would pause on God's rest day. So there, on that
Sabbath of her sorrow, she stayed. It was Matanavat, where
they had previously labored, and she spent the day in teaching
the people more of the gospel of Christ and His holy day.
The next day, Sunday, the natives conducted her along
the jungle trail to the boundary of their territory. They dared
not trespass on the ground of another tribe, so they sent her on
alone. Twice again she passed through this experience, and
finally she arrived at the nearest point opposite Atchin. Here
she found some Atchinese tending their gardens; for the
islands are close together, and garden land was inviting. She
persuaded them to take her in their canoe _ across to Atchin,
and to the home of Pastor Stewart. He had gone away in the
launch to look for her, because he had a premonition that all
was not well; but Mrs. Stewart received her with motherly
solicitude, as one restored from the dead.
A week or two she rested there, to recover somewhat her
strength. But as she departed for her parents' home in Aus-
tralia her thought was not for herself but for Malekula: "Send
someone there to carry on the work." 21 Today north Malekula
has been largely won; there are several Adventist mission sta-
tions on that coast, and the old savage, cannibal days are gone.
The work in the New Hebrides has extended to many of
the other islands, including Espiritu Santo, the largest, Am-
brym, Aoba, and historic Tanna, where stations and churches
have been established in every quarter and hundreds of people
are rejoicing in the truths of the last gospel message. New
Hebrides young people; trained and filled with the Spirit, are
among the hundreds of native South Seas missionaries who are
reaching out into hitherto unentered island groups.
The Solomon Islands (so named in 1567 by the Spaniard
Mendafia, their discoverer, because he wished his people to
believe that here King Solomon found his gold) lie between
the New Hebrides and the Bismarck Archipelago, off the east
coast of New Guinea. They consist on the whole of larger
islands than those of the New Hebrides, islands which through
Australasia 357
the naval struggles of World War II have become familiar

to the ears of the world,-such as San Cristobal, Malaita, Guadal-
canal, Ysabel, Choiseul, Bougainville, and also Marovo Lagoon
between Batuna and the New Georgia islands. Their in-
habitants are of the Melanesian type, dark, with bushy hair,
brooding, fierce, cannibalistic. There on the little island of
Nukapu, near Santa Cruz, the devoted Bishop John C. Patte-
son was murdered in 1871, in revenge for some traders' recent
blackbirding. Bishop Patteson with his helpers represented the
Church of England mission, which began work in the Solomons
in the 1860's. Two young men of his company, Edwin Nobbs
and Fisher Young, Pitcairners transplanted to Norfolk Island,
were among the missionaries martyred in the Solomons. But
while the centrally located island of Florida was largely Chris-
tianized by the missionaries, small impression was made else-
where. In 1907 the Wesleyans entered the more western islands
and began a penetration.
In 1914 the Australasian Union Conference voted to enter
the Solomons. Needed for the enterprise was a man of faith
and courage, dauntless, patient, enduring, indefatigable. They
found such a man in Captain G. F. Jones, an English sea
captain who had been converted while on his course homeward,
aud who had then pioneered the Adventist work in. Singapore
and served also in the Polynesian field. Like Paul, a small
man, he was mighty in word and deed; and as "that little man,"
"Jonesie," he was to become known and loved through all
Melanesia and in New Guinea.
A mission launch, the Advent Herald, thirty-two feet long,
eleven wide, and drawing four and a half feet of water, was
built; and when the crew reached Gizo in the Solomons, seat
of British government for the group, the boat was assembled,
and in it Captain and Mrs. Jones journeyed to the coast of
near-by New Georgia. The savage race dwelling there had only
recently left off their head-hunting because of the strong
measures taken against them by the government; in heart they
were murderers still.
At night Captain Jones and his wife anchored in Roviana

Lagoon. In the darkness they heard the sound of paddles in
many canoes coming toward them. Shortly naked savages were
swarming over their little vessel. The little bearded man stood
forth in their midst, and in pidgin English preached to them
of Jesus, while inwardly he prayed that God would turn the
occasion to His glory. And he asked that crowd of primitive
men to give him a pilot.
They paused. They talked excitedly among themselves.
Then they put forward a sturdy young man with a scarred
face: "Him, Bulehiti. Him go along, master, keep mission boat
topside." Others stepped forward and volunteered as the
crew. So in the • morning, manned by a heathen crew, the
Advent Herald proceeded on its mission. Some of these young
men who that night venturously volunteered, afterward be-
came Christian workers in the cause they had thus espoused.
They crossed the open sea to the island of Rendova, whose
natives had ever refused to have white men land. Skirting the
island for some distance, they turned in at a large village,
where the missionaries were met by the chief and a crowd of
his "desperate, savage-looking people." These debated among.
themselves the request for a mission site, some being favorable,
but most.. opposed. At last they told Captain Jones to leave
while his head was safe. This he did, but with the promise that-
he would come again. Two years later these same Rendovans,
after hearing of the blessed results in other islands of the Japa
Rane, the Seventh-day mission, repented their early rejection
and earnestly begged for a missionary, who was sent in the
person of S. R. Maunder, with his family.
Approaching New Georgia again, the launch was boarded
by savages, who came out in canoes. But the now faithful crew,
beginning to be indoctrinated, earnestly conversed with the
newcomers, and they listened to the captain, who persuaded
them to accept a mission. Up the Viru River they sailed, and
among this people who had only recently murdered some white
men they opened the first Seventh-day Adventist mission in the
Australasia 359
Solomons. Thirty-eight days after the landing the first Sabbath
convocation was held, and Captain Jones, a man blessed with
the gift of tongues, addressed the people in their own language.
Soon afterward the government officer stationed in Marovo
Lagoon, with a resident trader, proposed to introduce him to
a local chief, Tatagu, whom they would seek to, persuade into
offering land for a mission and school. They drew up to his
village, Bambata, when .a number of native lads swarmed
aboard the vessel, and said their chief was at his gardens farther
along the coast. Two of the boys agreed to pilot the vessel
there. These two lads, Jugha and Pana, were later to become
chief assistants to the missionaries, the former first entering
Malaita and then pioneering the work on Guadalcanal, and
the latter opening the work on Ronondo, then serving nobly
in other places, and becoming a chief leader among his people.
As they came to the gardens of Tatagu there stood the chief,
and about him his sons, Peo, Kata Ragoso, Jimuru, and
Kolomburu; there was also a younger son later called Joseph.
All these were to become strong workers for Christ. But Tatagu
did not want to alienate any of his own land for the station,
so he told them he had none; he said if they could obtain land
elsewhere, he would send his sons to school. The party left, and
soon, at Sasaghana, they succeeded in obtaining a grant of
land from a man named Panda. Tatagu, true to his word, sent
his sons to school, where they not only learned the Bible truths
in their own language but acquired a working knowledge of
English. This was necessary, if for no other reason than that
their only textbook was the English Bible.
Kata Ragoso means "no devil strings." He was so named by
his father at his birth, because just before that Tatagu, going
with others on a fishing expedition, had forgotten to bring his
devil string, without which it was believed no fish could be
caught, nor any other enterprise succeed in which a man might
engage. But, being of a strong and independent nature, Tatagu
resisted the superstition, and paddled on with the rest, re-
solved to fish nevertheless. But the devils in those demon-
ridden islands are not mere names; they make their presence
known in many ways, and demand that their wills be done.
And now they shook and rocked Tatagu's canoe in an-alarm-
ing manner. Paddle as he would, he could make no progress,
and fell behind his companions. Yet he refused to turn back,
and at last the. spirits left him. In after years Tatagu recognized
that he here had the help and blessing of the God of heaven,
honoring his resistance of the devils. Catching up with his
companions at the fishing grounds, he began to haul in fish,
while the others had poor success. Finally he returned with his
canoe loaded, but they had almost empty boats. And when his
son was born Tatagu named him No Devil Strings (Kata
Ragoso).
That was a lad destined for great things in God's work.
After schooling, he did secretarial work for the missionaries,
then taught and preached and led in missions. At the 1936
General Conference, in San Francisco, he was a delegate, and
afterward he toured the United States, creating a sensation
with his fine, upstanding figure and strong, handsome features,
his bushy head of hair, his brilliant smile, his half native dress,
and his bare feet. At first, distrusting his ability to speak in
English, he had an interpreter, but when he fell sick Ragoso
went on without him, and his tales and earnest appeals in the
English language made a greater impression than before.'
Home again, he led out still more strongly, and when in World
War II, Japanese forces came upon the Solomons, Kata Ragoso
was chosen by the white missionaries, as they left, to head the
work. The heroic record he and his fellows made through that
terrific trial will be related in the next section.
Missionaries who joined or followed Captain Jones in the
Solomons included 0. V. Hellestrand and D. Nicholson, in
1915; Dave Gray, in 1916; S. R. Maunder, R. H. Tutty, and
others, in 1917. In 1920 H. P. B. Wicks was appointed superin-
tendent, and soon after, J. D. Anderson was selected secretary.
In 1923 appears the first notice of licensed native workers, Peo
and Pana, to be followed in successive years by many such,
Australasia 361
Nowhere else in the world were the people more plagued

by devil possession and spirit manifestations than in the Solo-
mons, and the manifestations increased as the Christian wor-
ship began. Here in a primitive society was shown the final
fruit of converse with devils which spiritism in civilized coun-
tries courts; and if any doubt the New Testament accounts of
possession by evil spirits in Jesus' time, they might here have a
demonstration of its actuality. Many were possessed as the
demoniacs in Galilee and Judea of Jesus' time, but the devils
were subject to the name of the Saviour. Time and again the
demons were thrust out by the missionary's prayers and com-
mands, uttered in the name of Jesus. And the converts caught
the cure. "We have found out how to drive away the spirits!"
exclaimed the islanders to Pastor Nicholson. "It is lepatepa
lapa Jesus [praying to Jesus]. That will do it every time."
Six months after school had opened on Sasaghana five of
the boys set out in canoes to obtain food from the gardens
across the water. Pana, Kioto, Peo, and Rini were in one
canoe, and Jugha in another. They had not gone far when
the larger canoe was caught by unseen hands and violently
rocked. When Jugha came up his canoe was treated likewise.
The boys recognized this as the work of spirits. Desperately
afraid, they spoke out and asked the spirits what they wanted.
Audible voices replied that the boys were to leave the mission.
They answered that they would not; whereupon their canoes
again rocked violently. They aimed and paddled fast for home.
As they passed a small island weird lights were seen darting
about, and the spirits called to them, with cursing and swear-
ing, to leave the mission at once. The boys, little removed from
heathenism, replied with like cursing and swearing that they
would not. Then they were told that in three nights' time the
spirits would return.
Three nights later the boys left their house to obtain food
near by. As they returned they heard a fearful commotion, and
entering, they saw their boxes, which had been locked, now
open and the contents—Bibles, schoolbooks, papers, clothing—
being tossed about the room by unseen hands, while the house
resounded with the cursing of the spirits. The boys turned and
lied to the missionary's house. Mr. Nicholson returned with
them, and witnessed the scene. At the door he stopped and told
the boys that this was the work of Satan, but that Jesus was
stronger than Satan, and he would now ask Jesus to send the
spirits away, never to return. He read a scripture, then stepped
to the door and prayed. The terrible din increased for a mo-
ment; then all was silent. From that day on those boys, growing
in grace and power, and ever stronger in Christian ministry,
were never troubled again by the spirits. They had passed from
the domain of devil worship into the kingdom of light."
The message in the Solomons spread- marvelously. Head-
quarters were fixed at •Batuna, on the Marovo Lagoon, and
the central training school was established there. With various
other white missionaries arriving and more and more native
evangelists and teachers developing, Pastor Jones was made
director of the whole Melanesian Mission, comprising' the
New Hebrides, the Solomon Islands, and Papua. Travel to
and Ito among the islands being by water, several more mission-
ary launches were provided, and a larger and better-equipped
boat, the Melanesia, sixty feet in length, was built in Australia
in 1917, and sailed to the field by Captain Jones, with three
white officers and a crew of four Solomon Islanders. The. train-
ing given by the schools was industrial as well as religious, and
the native boys became variously adept in the practical arts,
besides being skilled in sailing and local navigation. The
Melanesia has since had a long and useful history. Wherever
they went missionaries gave physical and medical help; and
now the chief medical institution in the South Seas is the
Amyes Memorial Hospital in the Solomons.
More white missionaries were sent to the island group, and
native boys were rapidly trained in the work and heroically
entered the fields, but not without sacrifice and danger. They
who were by nature vengeful and violent often endured abuse,
threats, and the spoiling of their goods without rancor. and
Australasia 363
with Christlike gentleness. On Malaita. where Pastor j. D.

Anderson and his wife were stationed, a convert named Simi,
who had received training in the school at Batuna, his wife
Meri, and another native girl were savagely attacked, the
women slain and the man maimed. But when the murderer
was apprehended and taken on a government boat for trial
at Tulagi. Simi was taken along as a witness. On the boat be
labored with the murderer to bring him to Christ, and at the
prison he sang to him Christian songs. Afterward, refusing
to abandon his mission; he returned and labored alone for
thirteen years, with splendid results in Christianization."
Peo, oldest son of Tatagu, after schooling and .initial mis-
sionary experience, was taken to Australia as one of the crew
of four to sail the Melanesia. The wonders of the white man's.
land were marvelous in his eyes, but they only served to
impress upon him the need of his own people. Standing before
an audience of Christians, he spoke in clear English of the
love of God and portrayed the ignorance and vice in his own
•land. In conclusion he said, "You have everything; we have
.nothing. You live; we are dying. You have light; we are a.
people of dark minds. 0 sirs, won't you send us missionaries?",
Peo was one of the vanguard of Solomon Island boys who
pressed on into the darkest corners of their own land and
across the waters to the virgin missionary field of New Guinea,
where, amid trials, threats, and assaults, they spread the good
news of the gospel.
One of these boys was Oti. In 1929 the mission ketch
Vellomani set out from Rabaul, carrying eight Solomon Island
teachers, among whom was Oti, to seek new mission territory.
In the Bismarck Archipelago they came to the small island of
.Emirau, whose 300 inhabitants were friendly but exceedingly
dirty, vile, and sick. Filthy, covered with sores, eating all man-
ner of unclean foods, and following many vices, they were so
miserable and outcast that the government considered them
beyond help, and looked only for them to dicout. Oti was left
on this island to work,
He came into a native village, where he heard a terrible

commotion on the far side, and thither he went. A woman with
shrill voice was crying out, while a witch doctor chanted his
incantations over her. Pushing his way through snarling vil-
lagers, Oti commanded silence, then explained to the crowd
that Satan was troubling the woman, but he would tell them of
a deliverer, Jesus Christ. Turning to the raging woman, he
said, "Do you know who I am?"
"Yes," she said, "you are Oti. You have come from the
Solomon Islands to tell us of Jesus. You are a Seventh-day
Adventist missionary."
Oti said to the people: "You hear this woman. She has never
seen me, yet she is able to tell who I am. This is the work of
Satan. I shall now pray to my God, and He will cast out the
evil spirit. But you must be quiet."
Then he prayed a short prayer, and in the silence of the
crowd he took one step toward the woman, and raising his
hand he cried, "In the name of Jesus Christ I command you
to come out of the woman and leave her alone."
The woman shrieked; she was lifted by an unseen power
and thrown to the ground. She seemed as one dead. But soon
she opened her eyes and looked around.
"Give her food and water," commanded Oti. And when she
had grown stronger he said to her, "Do you know who I am?"
"No," said the woman, "I have never seen you before."
"But you know why I am here?"
"No; of course not. You are a stranger to me; I have never
seen or heard of you before."
Then Oti preached to the crowd about the plan of salva-
tion through Jesus, and before he left, every man and woman
in that village had been won for Christ. Within two months the
entire island was won to Christ, and a marvelous change re-
sulted. The hundreds of pigs had been slain, betel nut was
discarded, and tobacco thrown away. Bodies were washed.
Polygamy ceased. Diseases were cured. The whole population
was regenerated.
Australasia 365
The seven other boys were landed on the larger island of
Mussau, seventeen miles distant, which had a population of
2,000. Besides finding the same conditions, they discovered ,
that the several villages were constantly engaged in war with
one another. The people were all in a deplorable state. As on
Emirau, the government said the people were hopeless. But
within two years the whole island was transformed. Every pig
that could be found had been killed; betel nuts lay rotting
on the ground unwanted and untouched. The captains of
trading vessels complained that their tobacco stocks were mold-
ing in their ships' holds. New houses were built; churches were
erected. Natural means of healing were employed, and many
sick were healed by prayer. The British officer in charge of
the district called it a miracle. Upward of a thousand wor-
shipers met in the largest church building in the island field.
A training school was established, and scores of young native
missionaries were soon pressing on to neighboring fields. They
entered the mainland of New Guinea; they entered the Ad-
miralty Islands to the north. There they met the conditions
their own land had known, and there by the power of God
they wrought the same transformations. The British officer
overseeing the Admiralty group said to Pastor Turner, "I can-
not understand what power you Adventists have, to make such
changes among these people." And at that opening the mes-
sage was given to him.'
New Guinea, which contains about half the total popula-
tion in all the island field of the Australasian Division, is the
home of savages not less debased and cruel than had been those
of Fiji, and as still in some degree are those of the New
Hebrides and the Solomons. Cannibals and devil worshipers
they were, at almost continual war among themselves; and no
white man, without show of force, could trust his life among
them. The British had a foothold on the southern coast, in a
territory called Papua (though the name is sometimes ex-
tended to the whole of New Guinea), with their seat of govern-
ment at Port Moresby. Even though the near-by territory was
settled and covered by plantations owned by white men and

cultivated by gangs of half-civilized blacks, the government
had only nominal control over the natives beyond this fringe,
who were in a state of depravity and ignorance.
To this Papua in 1908 came the first Seventh-day Adventist
missionaries, S. W. Carr and his wife, accompanied by the
Fijian teachers, Beni Tavondi and his wife Aliti. A mission
site at 1,500 feet was obtained, cleared, and improved, at
Bisiatabu, twenty-seven miles from Port Moresby. Here through
many years the missionaries wrestled with the powers of dark-
ness in the souls of a cannibal people, but seemingly with- no
results. When the Carrs, worn with labors and feVers, were
invalided home in 1915, their place was taken by Mr. and
Mrs. Arthur N. Lawson. Another Fijian family also came in
to join Beni Tavondi and Aliti. These were Mitieli and his
wife Fika. A rare friendship cemented together these Fijians
amid the labors and trials and fevers of their service. Beni and
Mitieli were as David and Jonathan. On one occasion Beni
sought and found his friend, who had fallen sick while on a
missionar•.y journey, and, refusing all aid by the natives, carried
him on his back through many leagues of mountain trails to
the safety of the mission. Mitieli in turn, after removal to
Australia and recovery, refused a furlough to his native Fiji,
that he might return and be at the side of Beni. In 1918 Beni
(lied from snake bite, but on his deathbed he won the first two
converts of the mission, ten years after its beginning.
Mitieli remained and was ever an invaluable assistant to
the missionaries, courageous, resourceful, patient, Christlike.
His wife, Fika, was a remarkable woman. Small and slight, she
had the soul of a Deborah. She devoted herself to the uplift
and teaching of the downtrodden women and girls, and,
supported by prayer, she met the savage men of the jungles
with superb courage, snatching their spears and war clubs from
them and putting them to shame. Full of faith, and gentle to
her charges, she was known to the heathen, and by them feared,
as "the woman warrior of Jesus."
ialaou 367
The Lawsons were in turn overcome by the climate and its

levers and were furloughed home. No one to take their place!
Captain Jones and his wife were just then in Australia, recov-
ering health. The conference asked them to fill in at Bisiatabu
for six months. They. went; but when the six months were up
and they were hoping to return to the Solomons, the appeal
came to them to stay on a little longer. Perplexed, they sought
a sign from the Lord. Opening his Bible, Pastor Jones' eyes
fell upon the message: "Arise, that we may go up against them:
for we have seen the land, and, behold, it is very good: and
are ye still? be not slothful to go, and to enter to possess the
land." It was Sabbath eve, and as the sun went clown a
beautiful light suffused the room where they were sitting, like
the seal of God upon His message.
To a man of Jones's temperament it was a challenge to go
up to the mountain tribeg. Sabbath morning he and Mitieli
set out for the mountain villages. They came to a scene of high
excitement, the center of which they found to.be the son of the
village chief, writhing in pain upon the ground. The tribes:
men were leaping about and shouting, brandishing their
spears, looking for the man who, their superstition declared,
must have caused the trouble. The turn of a hand might
condemn the missionaries to death. But Jones called to Mitieli
to get hot water, then come and pray with him. They prayed,
gave the boy some hot water to drink, and in a few moments
he was relieved.
The grateful chief was ready for anything, and when Jones
asked to have land for a school and to have the young men of
the village attend, the chief readily agreed. And so the first
mission was established among the untamed Koiari of New
Guinea. Thus was the wall breached. Instead of six months.
the Joneses stayed on the mission for two years.
But Jones did not stop here. He looked upon the high
mountains beyond, that shut away tribes in the interior. He
determined to surmount them and carry the message. So he
prepared an expedition; but at the last moment he discovered
that no native carriers would go with him; they were afraid of

the mountain tribes. But would the captain admit defeat by
this misfortune? No! Undaunted, he packed what he could
upon his own back and fared forth.
Farther and farther, higher and higher, past mountain
range after mountain range, he pressed on alone into the vast
unknown, everywhere meeting new peoples and preaching the
same Jesus. He stirred the hearts of the mountain savages, and
at his farthest point he received their promise to give land
to erect a schoolhouse and receive a teacher. In three weeks he
was back at the mission, to announce to Mrs. Jones, Mitieli,
and Fika: "The Lord has said, 'Every place that the sole of
your foot shall tread upon, that have I given unto you.' The
land is ours! The people are ours! We are going to conquer in
heathen New Guinea!"
The teachers obtained from- Australia for this work
were Pastor and Mrs. W. N. Lock, with their four children.
It was July, 1924. Equipped at Bisiatabu, they fared forth
with native carriers, now reassured by Captain Jones's journey,
and traveled with horses as far as these could go, improvising
bridges over mountain torrents, climbing steeps where steps
had to be cut or trails zigzagged for the ascent, and enduring
torrential rains. Two white men, two white women, four
children, a Fijian and his wife and their two children, besides
a caravan of carriers, taking the bare necessities of civilized life
into their jungle home. Finally, arriving at the village of Efogi,
they received a tumultuous welcome from the primitive in-
habitants, who proudly exhibited the schoolhouse and home
they had built in anticipation. This was the beginning of
twenty years' service by the Locks in New Guinea. The wall
was breached and the interior was opened.'
In 1929 another point of attack was established, in the
Mandated Territory of New Guinea, the northeast, head-
quarters being established at Rabaul in the Bismarcks, with
G. F. Jones superintendent, A. S. Atkins accompanying him.
The next year, however, Captain Jones's long mission record
Australasia 860
closed, as his health broke. Thereafter for ten years, until his
death, he was among the counselors of Israel, witnessing in
North America, England, South Africa, and Australia. G. Mc-
Laren headed the New Guinea Mission until 1935, G. Peacock
took over until 1938, and after that E. M. Abbott.
More missionaries from Fiji and from the Solomon Islands
were brought into service in the New Guinea field, until, with
the New Guinea boys partly trained, there were over one hun-
dred of them when World War II broke. For long years merely
the coasts of New Guinea had been entered, the mountains and
jungles shutting away the interior. We have seen how this bar-
rier was passed from the south. Now from the northeast this
inland New Guinea was to open up wonderfully. In the 1930's
prospectors for gold gradually worked their way up the rivers,
sometimes with fighting and losses, until they reached an in-
terior land, six thousand feet high, where they found beautiful
country, much of it open field, and free from fevers, with a
people degraded indeed, as heathen are, yet comparatively un-
spoiled, because they had had no previous contact with ruth-
less white exploiters.
The government of the Mandated Territory, impressed by
their island record, invited Seventh-day Adventists to occupy
this land with their missions. The only way to go in was by
airplane. An exploring missionary party was sent in, and found
the natives agreeable to the establishment of a mission. A white
worker and ten native teachers went there, established a school,
and began their evangelistic work. The workers went out two
and two into the villages around, not with guns, as government
men did for protection, but with Bibles and healing hands and
prayer. Heathen boys poured into the mission school, calls
were made by the natives for more schools, and the calls were
filled as rapidly as possible. S. FL Gander and family were
the first white missionaries sent in, then A. J. Campbell, and
others. The interior of New Guinea began to copy the history
of the Solomons and the New Hebrides. Soon scores of native
teachers were recruited for the work. What miracles of Heaven's
. Christ's Last Legion
grace are these, that youth who but a few short years before
were buried in the devil worship of heathenism, should now
go forth as missionaries to teach the graces of Christ and work
His works to confound the devil!
The providences of God have steadily supported the ad-
vances made. Though the world war brought material losses
and deaths of missionaries and members, its experiences puri-
fied and strengthened the native church. Heroic deeds were
done, unyielding faith conquered, and after the storm the for-
ward surge betokened a far greater work to be accomplished.
Yet still there remains to be seen in these vast waters dotted by
emerald specks of land and greater masses in the big islands a
shining forth -of the power of God which will make the past
seem feeble. There awaits the baptism of the Holy Spirit, the
latter rain, and the harvest of the last days for that people
who shall consecrate their all to the finishing of the gospel
work.
1 Tear Book (S.D.A.), 1915, p. 256.
2 Ibid., 1917, p. 234.
. General Conference Bulletin, 1922, p. 325.
4 Review and Herald, June 11, 1936, p. 263.
$ General Conference Bulletin, 1946, p. 92.
Ibid.
• J. E. Cormack, The Isles of Solonron,.p. 251.
s Review and Herald, Oct. 7, 1948, p. 15.
0 W. A. Spicer, Miracles of Modern Missions, pp. 137, 138.
u Ibid., 1936, p. 264.
12 Arthur T. Pierson, The Miracles of Missions, Second Series, p. 130.
a. Review and Herald, June 17, 1926, p. 13.
" C. H. Watson, Cannibals and Head-Hunters, pp. 64, 65; Review and
Herald, Dec. 5, 1929, p. 21.
is Watson, op. ea., pp. 66-73; General Conference Bulletin, 1922, pp.
103, 104.
'6 W. A. Spicer, Our Story of Missions, p. 299.
17 Review and Herald, Feb. 3, 1921, pp. 11, 12.
Watson, op. cit., pp. 70-73.
a° Ibid., pp. 98-103.
,0 General Conference Bulletin, 1918, pp. 84, 85; Watson, op. cit., pp.
105-108.
.1 General Conference Bulletin, 1922, pp. 106, 107; Spicer, Our Story of
Missions, pp. 303-305.
2'Review and Herald, June 18, 1936, pp. 300, 301; Review and Herald,
Oct. 15, 1936, p. 18.
Cormack, op. cit., pp. 147 if.
24 Ibid., pp. 160-162.
Ibid., pp. 204-209.
26 Ibid., pp. 183-185; Review and Herald, June 11, 1936, pp. 265, 266.
27 Watson, op. cit., pp. 166-209.
2S 36, pp. 265-267.
Review and Herald, June 11, 19
CHAPTER 21
AFRICA
T
HE African continent, site of some of the most ancient
civilizations and haunt of some of the crudest barbarism,
is divided, by history and culture as well as race, into
distinct if coalescing parts. North Africa, bounded by the
Mediterranean Sea on the one side and the desert on the other,
and boasting in its eastern part the prodigy of the River Nile,
has emerged, as the product of conquests and overlapping
civilizations, essentially Arabic. Middle East Africa, astride the
equator, is largely saved from torrid climate (save on the
coast) by its elevation in the Abyssinian Plateau and the Ru-
wenzori Mountains and by the presence of the great lakes of
Africa. Middle West Africa, lying lower and containing the
great river systems of the Niger and the Congo, is largely dense
jungle, in which dwell some of the most needy of the Negro
peoples. These sections occupy the great bulk of the continent.
Below them lies South Africa, typically a high plateau, which
ranges from well-watered, fertile lands to veriest desert. The
Zambesi, flowing east, and, lower down. the Orange, flowing
southwest, are the principal river systenis. This land, once oc-
cupied by tribes savage and warlike, with only the barest rudi-
ments of civilization, has within three centuries, by invasion
of white peoples, been largely transformed, like North Amer-
ica, into European forms of civilization, culture, and religion.
Africa is a continent of the tropics: though its Mediterranean
lands are geographically in the north temperate zone, the
topographical features induce a tropic or subtropic climate;
while at the south only the tip of the continent is in the
temperate zone and occasionally experiences a touch of winter.
Christian missionary enterprise has taken cognizance of
the differences in race, language, culture, and environment.
There is an early form of Christianity, much corrupted, in the
.371
Top to Bottom: Missionaries Traveling Into Kalahari Desert, Bechu
analand, Africa; Sentinel Publishing House, Cape Province, South
Africa; Church in the Leper Colony, Malamulo, Africa; Helderberg
College, Cape Province, South Africa
Africa 373
Coptic Church of Egypt and Ethiopia, and other branches of
Christianity are represented by smaller numbers. But all North
Africa, having in the seventh century succumbed to the Arab
conquest, is dominated by the Moslem religion. For the rest,
Christian missions face the worst heathen conditions—animism,
fetishism, voodooism, witchcraft, and the social distortions,
vice, injustice, and cruelties which go with debased religion.
Polygamy is common in both Arabic and pagan lands; slavery
and the vicious slave trade had their last stronghold here.
After exportation of slaves to America was outlawed by the
United States in 1808, and slavery was given its death blow by
the Thirteenth Amendment in 1865, the Arab slave traders
continued the traffic to the Eastern marts; this traffic was
stopped, save for a small trickle, only in the late nineteenth and
the early twentieth centuries by the combined efforts of Euro-
pean nations.
The vices and violences of heathenism offer a sufficiently
stout resistance to evangelization; yet because they are the
product of ignorance, they fall and fail before the assault of
enlightened and ministrative Christianity. On the other hand,
religious systems like Mohammedanism, Buddhism, and degen-
erate Christianity, which have some philosophical foundations,
are entrenched much more strongly against the gospel. The
battle for truth and righteousness takes on different com-
plexions in heathen countries and in lands more civilized and
sophisticated. In Africa, Mohammeda.nism and spurious Chris-
tianity have ever proved more formidable than rank paganism,
and progress in their territories has been comparatively slow.
Let us take a look at the beginning of the twentieth century.
In South Africa the work of Schmidt, Vanderkemp, Moffatt,
Livingstone, and their successors had, after long and painful.
sowing, begun to bear fruit. Fifteen Christian denominations
were operating, two hundred thousand natives being full con-
verts or adherents under instruction. The great island Mada-
gascar likewise saw the earnest seed sowing, some of the harvest,
and the blood of martyrs. On the West Coast there was like-
374 Christ's, Last Legion
wise activity, with many sacrifices and deaths, yet with triumphs
for the cross. In East Africa, Mackay and others upheld
Christ's banner in the lake region. North Africa, by virtue of
its Mohammedan character, was linked to the always difficult
mission to the Moslems of the East; only in Egypt was there
appreciable progress, and that far less than in Africa below.'
The Seventh-day Adventist message reached South Africa
in 1887, as related in the first volume of this work. In January,
1903, with two conferences of European people and four mis-
sions among the natives, the South African Union Conference
was formed. W. S. Hyatt was elected president, followed in
1908 by R. C. Porter. The membership was not large, about
700 when organized, and in 1908 a little more than 800. It
a period of seed sowing, by literature, preaching, teaching, and
medical work, with industrial elements in the missions, which
by the latter date had increased to six. From 1913 to 1920
W. B. White was president, followed by B. E. Beddoe.
The work in South Africa naturally divided itself into two
concerns: first, with the white people—and that- itt two lan-
guages, English and Afrikaans; the second, with the native
peoples who had yet to be Christianized. The latter work,
beginning nine years after the initial efforts among the Euro-
pean population, grew in extent and intensity, supported both
by the small South African constituency and by the larger, more
affluent homeland of America, and later by the European
constituencies.
By 1919,. with a thousand white members in the one union,
containing three local conferences, and with twelve native mis-
sions in two unions, the field was formed into the African
Division, with headquarters at Kenilworth, Cape Province.
The first president was W. H. Branson; from 1930 to 1941
J. F. Wright was president; and from 1942 on, C. W. Bozarth.
At first this organization was called the African Division.
While its occupied territory embraced only the southern part
of Africa, and not all of that, it was thought that its progressive
extension might come to include all or most of the continent,.
Africa 375
But as North. East. and West Africa began to be entered by

the European Division Conference, and afterward by its suc-
cessors the Southern. Central. and Northern European divi-
sions, it was recognized that the Mediterranean and East and
West Coast approach prescribed separate administrations from
that of the Cape, and in 1930 the appellation was changed to
Southern African Division, the name it has ever since retained.
At the times of their organization and until 1928 the Sc;uth
African. Union and the African Division contained only the
political units then controlled by the British, plus the Congo;
but the sphere of operations of the division was gradually
extended. until today it holds all African territory on the
north-south axis; that is, the long southward thrust of the
continent—everything south of French Equatorial Africa on
the west, the Sudan, and Ethiopia on the east. Thus it con-
tains about one third of the area and one half of the popula-
tion of the continent.
The institutions of the division, at its inception, were a
college, schools in the several missions, a publishing house, and
two small sanitariums. The initial school, which became Clare-
mont College, was first located at Claremont, a suburb of
Cape Town„ in 1892; in 1919 it was removed to Ladysmith,
Natal, and soon renamed Spion Kop College. In 1927 this was
removed to a country location at Somerset West, Cape Prov-
ince, where it received the new name of Helderberg College,
and this has continued to the present time the chief training
school of the division. The presidents or principals of Clare-
mont were successively E. B. Miller, J. L. Shaw, W. A. Ruble,
G H. Hayton, C. P. Crager, W. H. Anderson, and W. E. Straw;
of Spion Kop, J. I. Robison, U. Bender, and E. D. Dick; of
Helderberg, Milton P. Robison, G. E. Shankel, and W. E.
McClure.
The health work was early represented by a sanitarium
established by the Wessels family, in which Mrs. N. H. Druil-
lard, who was treasurer of the conference, secretary of the tract
society and auditor, also in her spare time lent a hand as nurse.
That veteran physician, Dr. Kate Lindsay, who had instituted

the denomination's nurse training work, came from America in
1895, and for four or five years superintended the sanitarium.
An orphanage was opened at Plumstead, another suburb of
Cape Town, which after some time was enlarged and turned
into the Cape Sanitarium, with Amelia Webster, R.N., as the
first superintendent. In 1904 George W. Thomason, M.D., with
his 'sister Ida Thomason, R.N., came from America, and in
seven years' service built up this sanitarium into a highly
creditable and beneficent institution. He was succeeded by H.
J. Williams, M.D. Miss Thomason served in Africa for nearly
thirty years, giving outstanding service. By 1930, however, the
Cape Sanitarium was reduced to a nursing home, and the
emphasis on medical service was transferred to the native mis-
sions. In that year there were six mission hospitals and eleven
dispensaries. By 1946 these had increased to nine mission hos-
pitals and twenty-four dispensaries.
In the literature work the field was at first supplied from
the British publishing house; but in 1892 a printing press was
set up, and two periodicals, the South African Sentinel and the
South African Missionary, began publication. In 1902 the
Australian publishing house established a branch in Durban.
This eventuated in the establishment of the Sentinel Pub-
lishing Association, now a strong institution issuing literature
in 18 languages. J. G. Slate connected with the publishing
house as manager in 1921, serving until the close of 1948. His
very efficient leadership greatly built up the publishing work
in the division. In addition to the Sentinel Publishing Associa-
tion, there are the Advent Press in Kenya Colony, East Africa,
and the Malamulo Press in Nyasaland.
South African Missions. While the work among the white
inhabitants grew slowly but solidly, the message, after getting
a foothold among the native peoples, marched forward with
rapid strides. Not easily did it progress, but with toil, sacrifice,
illness, often privation, sometimes death, yet with a vigor and
enthusiasm that carried it resistlessly. Up, up, through Natal,
Africa 377
Transvaal, Southern Rhodesia (Matabeleland, Mashonaland),

Bechuanaland, Northern Rhodesia (Barotseland), Nyasaland,
the Belgian Congo. Thus it met the missions, north, east, and
west, sponsored by the European base, finally to absorb the
British and German missions in East Africa, and the "Portu-
guese holdings in Mozambique in the East and Angola in the
West.
All these territories are now embraced in the union mis-
sions of Angola, Congo, East African, South African, Southeast
African, and Zambesi; and the South African Union Confer-
ence, which last, with one European conference in the Zam-
besi Union, contains all the white membership, except mission
station workers. In the South African Union there are two
local white conferences, a Cape Field Mission for Asiatics and
colored people (the latter of mixed blood, numbering nearly a
million), and three mission fields for the native blacks. The
total membership of the Southern African Division, 1948, is
55,994; adding the 55,310 native believers under instruction
but not yet baptized, the total number of adherents is 111,304.
Of these, 5,000 are white; 1,000 colored; a few, Indian; 49,000,
native; and a like number, probationers.
The first station among the natives, the Matabele mission,
near Bulawayo, with a grant from Cecil Rhodes of 12,000
acres, was later named the Solusi Mission, after a local chief.
And as "Old Solusi" it lives even to this day in the affections
of the missionaries in Africa, as the mother and almoner of
them all. For out of and through Solusi came the pioneers
of the lands and mission stations beyond and even behind.
Today it is a training school for native peoples, staffed with
both white and black teachers, and sending forth well-equipped
evangelists and teachers of Bible, science, and industries.
Solusi's great trial in the late 1890's saw the deaths of
Dr. A. S. Carmichael, G. B. Tripp, his young son, Mrs. F. B.
Armitage, and F. L. Mead, and the narrow escapes and in-
validing home of Dr. and Mrs. H. A. Green, J. A. Chaney,
and Miss Hiva Starr. At one point, out of nearly a score of
missionaries who had come to the post, W. H. Anderson and

his wife were left the sole garrison at Solusi. As first
Armitage and then Anderson went on to new enterprises, their
places as superintendents were filled by such workers as M. C.
Sturdevant and W. C. Walston. Both these men, with their
wives, lived• long and served much in the cause. The mission
also received R. P. Robinson, H. M. Sparrow, U. Bender, and
their wives.
The Sparrow name has been long and widely represented
in African missions. Fred Sparrow was the first worker at
Solusi, H. M. Sparrow has become a veteran in the mission
work, and B. E. Sparrow is a recent recruit .in the mission of
Southwest Africa. The missionary clan of Robinson likewise
has a notable record in African missions. The brothers D. A.
and A. T. Robinson were pioneers; the son of. A. T., Dores F.,
served both at the Cape and in the interior missions, and his
son,. Victor E., is in educational work in Kenya Colony. Of. the
same name but not the same family, R. P. Robinson, who was
early at Solusi, is now in Northern Rhodesia; his son, Leonard
Robinson, is in the Congo; and C. Robinson is at Invazura.
The forward movement from Solusi began in 1901, when
F. B. Armitage and his wife (the former Mrs. Tripp) trekked'
150 miles to the northeast, with a few native helpers trained
at Solusi, and established the Somabula Mission. It is twenty-
two miles from Gwelo, which is now on the railroad. Here, on
a native reservation, where land could not be alienated, a good
400-acre farm was leased. In a temporary hut the little company
met on their first Sabbath, and prayed that God would help
them find some whose hearts yearned for the truth. And lo,
at their door stood a naked young savage who said (one of the
boys interpreting): "Bwana; I have been told in a dream that
in this house you have the words of the great God. I have come
to hear those words. Teach me the word." He was the first
of a tide of natives who rolled in upon the mission. Two years
later there occurred the first baptism, eight of the boys wlio
had come with them from Solusi being. the first candidates,
Africa 379
Several of these became teachers: and here was continued with.
good effect the practice begun at Solusi of using native teachers
in outschools at various distances from the central station.
Native men who grew into leadership in various parts of
the division, in teaching and evangelizing, include the follow-
ing: David Kalaka, Richard Moko, James Malinki, Isaac
Xiba, James Moyo, John Ncube. There are hundreds of
others, many of them notable in service, who are pressing the
gospel into new areas, teaching outschools, in some cases
being directors of missions and headmasters of- schools. Filled
with the spirit of the message, burning with zeal to bring the
blessings of the gospel into the, lives of their people, and work-
ing with but a fraction of 'the financial support required by
Europeans, they form the great body of the Christian army of
workers in Africa.
When in 1907 the Armitages, worn by fevers, left Soma-
bula for the Cape, W. C. Walston took the superintendency
of the mission. When he left for Solusi, T. J. Gibson succeeded,
and after him, J. N. de Beer. The mission continues as the
Lower Gwelo Station, the center of a large work.' The Armi-
tages then first ministered at the Maranatha Mission, in K.affir-
land. In 1910 they turned to work among the Zulus, and
founded the Spion Kop Mission, on the battleground of that
name, near Ladysmith, Natal. In 1919 the work for the Zulus
was moved farther north, and Spion Kop became for eight
years the South African training college for Europeans. The
Armitages continued to serve in the field 'until 1925, when,
after thirty years of mission service, they were invalided home.
In 1905, four years after Armitage's initial venture, and.
ten years after the opening of Solusi, W. H. Anderson pushed
up beyond the Zambesi into North Rhodesia. He had pros-
pected this two years before, in 1903. The Barotses, were the
most powerful tribe north of the great river, and like the Mata-
beles below they were a scourge to the other tribes about them,
raiding, plundering, and murdering. But around 1898 the
British South African Company (Rhodes' empire-building
W. H. Anderson. I\ratives Attending Camp Meeting in Africa
corporation) extended its rule over this land, established some

order, and stopped the raiding. Lewanika, king of the Barotses,
did not take very kindly to this overlordship, and another
rebellion like that of Lobengula of the Matabeles was in the •
making. However, he was honored by an invitation to the
coronation of Edward VII in 1901. This visit to England
opened his eyes to the intelligence and might of the white man,
and he came back an apostle of progress. Now he desired mis-
sionaries in his country, that he and his people might receive
the blessings of the gospel, which had done so much for the
white man.
Anderson met and conversed with him on his return, and
promised that he would endeavor to open mission stations
in his country. In pursuit of this object, Anderson, in. July of
1903, started on an exploring trip up country. The railroad
at that time ran only a little beyond Bulawayo.
With, a number of boys from the farm, who would carry
the loads, he went as far on the railroadas it extended, then
organized his safari, and struck into the wilds. One hundred
miles farther on, at Kalomo, then the administrative head-
quarters, the chief official advised him to go about a hundred
Africa 381
miles farther, northeast, to the district of Chief Monze, of the
Batonga tribe, a wily savage who had raised an insurrection the
year before. It would be good to have a missionary at hand
watching him; for, as Cecil Rhodes had said, missionaries were
much better than soldiers for keeping the natives quiet, and,
for the government, cheaper. So on toward Monze's country
they traveled.
It was a heroic march, on the trail of Livingstone, who in
great degree Anderson typified. Behind he had left his wife and
child and friends, while in far America his father lay dying. A
native carrier, whom he had hired to lighten the loads of his
boys, absconded with much—and the most precious—of his
provisions. Deep in the veldt, he fell desperately ill with
dysentery, and it seemed he must die. Gathering his Solusi
boys about him, he gave them directions for his burial, sent
a message by them to his wife, and an exhortation to his mis-
sion friends not to let the mission fail, but to have his grave
mark the road on to Batongaland. His boys, sorrowing, lifted
up their voices in song in Sentebele—language of the Mata-
beles—intoning, "No, Never Alone." He fell asleep to the
strain:
"He has promised never to leave me,
Never to leave me alone."
All night he slept, Detja, his head boy, watching over him,
praying. He did not die. In the morning a native came in,
reporting that a white man was encamped about eight miles
away, on the river. The boys immediately constructed a ma-
chila, or litter bed, and carried him to this camp. The white
man, an old hunter, took him in and cared for him until he
recovered. And two weeks later he was again on his way, weak
but indomitable.
Monze greeted him civilly; and, on his making known what
he desired—a place for a mission station, with good land and
plenty of water—the chief furnished him a guide, who finally
brought him to what he described as the most beautiful -site
in all Africa, a fertile tract of forty acres below_ a copious
82 Christ's .Lasi Legion
spring. on the hillside, with a flow that sufficed for all purposes,
including irrigation. In the next two days he staked out a
5,000-acre farm, and turned his steps homeward. Later, when
the mission was established, the railroad, as he had anticipated,
came through the country, touching one side of the mission
land. At Kalomo the government issued him -a patent of the
claim, at 16 cents an acre, with ten years to pay for it.
Arrived at last in Bulawayo, on Friday evening, he left
his boys to follow, while through the night he struck out for
Solusi, thirty-two miles away. More than once in the Matabele
War, while besieged in Bulawayo, he had taken this night trip
to get food at the mission; now he was coming from the siege
of the devil's forces far up the country, to get more spiritual•
food for the hungry. Over a thousand miles he had tramped
on this expedition, and he came hearing the grapes of promise.
Sabbath morning at five o'clock, he awakened his wife and
the mission family. Four months he had been gone, while no
one - could reach him and none had news from him. There was
rejoicing and praise on that Sabbath day."
He learned that his father had died the day after lie had
set forth. Their furlough being - overdue, he and his witc
decided to go to America for a year. This furlough- they used
in rousing the homeland to enter into the missionary drive up
into the heart of Africa. On their return he brought his
widowed mother with them, to brave the raw conditions of a
new frontier.
Early in the year 1905 Anderson and his family, with several
native boys, started for the Batonga country and the mission
farm. The railroad had now been extended to Victoria Falls,
.but it was yet two years before a bridge was thrown across the
gorge. They crossed in canoes, four miles above, purchased
eighteen untrained oxen, broke them to the yoke, and finally
set out for Monze's country. It was varied terrain, some of it
veldt (prairie) with high grass, Some of it "bush," or forest,
much of it waterless. Some parts especially were infested with
beasts of prey—lions., leopards, hyenas, wild dogs. Again' and
Africa 383
again they encountered raging lions, sometimes witnessing the
protecting hand of God when all their own care and effort were
unavailing.
They arrived at the mission site September 5, 1905, and set
to work building a temporary hut for housing. The language.
Chitonga, was new to them, and Anderson planned to set
aside the first two years to language study, building, and farm-
ing to supply their needs. But the very next day after their
arrival, while he was cutting poles to build their hut, a native
who had been in the Matabele country and had learned a lit-
tle of their language, appeared before him and -said, "Teacher,
I have come to school."
"School!" exclaimed Anderson, "we have no school yet, not
even a house. I must study the language, reduce it to writing,
make school books. In two years we may have a school."
"Are you not a teacher?" asked the boy.
"Yes, that is my work."
"Then teach me. All this country has heard that you are
a teacher and have- come to teach us: and here I am. 1 have
come to school."
"No, no! I cannot teach now. There is much to prepare .
before I can teach."
But the boy persisted. "If you are a teacher, you must teach
me." He followed when the teacher went for dinner up to the.
ox wagon. Anderson talked it over with his wife, saying he felt
the boy must be sent home.
"Did you ever hear of Jesus' sending anyone away un-
helped?" she asked.
He could not recall any such thing. He must follow the
Master. The boy was told he could stay and .be taught, though
there was neither house, nor book, nor a common tongue. The
only semblance of school equipment was a little blackboard
and a,few slates and pencils. But the next day four more young
men presented themselves as pUpils, and school was started.
After working all day on the buildings or the farm, the
boys and their teacher would sit down around a campfire, while
.384 Christ's Last Legion
word by word he learned from them some of the Chitonga
language. So he gathered together enough of the speech to
prepare for them, day by day, a simple Bible story. The black-
board came into use, as he reduced the language to writing,
putting the African sounds into La tin letters, which they
diligently copied on their slates. Simple arithmetic followed,
after teaching them to count beyond five and its multiples.
The school grew in numbers, there being more than forty
young men within a month. Then girls came too. After a year
of such teaching Anderson prepared a series of Bible lessons,
telling the story down to the Deluge, and issued the first reader
in Chitonga, which he had printed in Cape Town. Before he
could get a second reader ready, this first reader was devoured
over and over by his pupils, who became perfect in its reading
and spelling.
Meanwhile, provision for the keep of the students must
be made. They were set to work on the farm growing corn
("mealies") and vegetables, and putting up a building. They
erected a house 16 by 30, with mud walls, dirt floor, and grass
roof. This was dormitory, dining room, schoolroom, church.
From the lumber of the packing boxes Mr. Anderson built a
table that extended the length of the building. At night
the boys packed in to sleep, lying on the floor.
But this dormitory would not hold all who desired to
come, and did come. One Sabbath, after church service, the
director encountered five new boys, sitting near his house. He
was afraid they had come to school, but ignored them as long,
as he could. Finally, toward evening, he called Detja, his native
teacher, and through him conversed with the boys. They had
walked 150 miles to attend school.
"What shall we do?" in perplexity he asked Detja. "The
house is full. The rainy season is coming on. The grass for
thatching roofs is burned off; we cannot build any more. The
students we have fill the floor full when they go to bed, and
these new boys cannot sleep out in the rainy season."
Detja dropped his head, thought a minute, and then said:
Africa 385
"Teacher, I know the floor is all full when they go to bed; but
—there is no one sleeping on the table." And so for five months
the table served a triple purpose: to eat on, to study on, and to
sleep on'
Livingstone had said of the Batongas that if ever they were
changed, it would be a miracle of grace. Yet boys and girls from
this tribe were transformed in the school until they were un-
recognizable. A government official who saw these pupils in
school asked the missionary, "Where did you get these boys?"
"From the kraals."
"Not from the kraals about here?"
"Yes."
"Oh, no," declared the official, "you don't mean that! I
know the Batongas, vicious and mean, and these could never
have been Batonga boys!"
But they were! Bright-faced, keen-eyed, ambitious to learn,
singing the songs of Zion, climbing upward every day, they
were those miracles of grace for which Livingstone had hoped
and prayed.'
This thumbnail sketch out of the beginning history of the
Rusangu Mission (first called the Pemba Mission) must, for
lack of space, suffice to represent all the mission extensions and
experiences, varied and thrilling as they are. Men and women
ventured and dared in opening up new territory, laboring
with hands and brains and hearts. They and their charges suf-
fered want, hunger, discomforts, heathen opposition, sickness,
death; yet ever onward went the mission movement.
From Solusi, the hub, the missions rayed out in every direc-
tion, the first extensions becoming bases for later extensions,
up into the heart of Africa, down toward its southernmost
point, out into the territory east and west, to the Indian Ocean
and the Atlantic. In 1902 the property in Nyasaland which
they called the Plainfield Mission was purchased from the
Seventh Day Baptists, and renamed by us Malamulo—"The
Commandments." There for the first year Joseph Booth, their
resident missionary, ministered. In 1903 T. H. Branch and his
13
3s(i Chrisrs Last Legion
family were sent from America, and the following year J. H.

Watson and his family came. But Watson lived only four
months on the station when he was stricken by feVer, died, and
was buried there. Joel Rogers came as superintendent in 1907.
Malamulo is the center of a system of outschools and mis-
sions, and there one of the two mission - presses is located.
There, too, is rocated the hospital for lepers, which Dr. Carl
Birkenstock opened. After him Dr. H. A. Ericksen was in
charge, later Dr. E. G. Marcus, and now Dr. S. E. Kotz. It is
an institution with a remarkable record of cures and a vast
influence throughout the country. There are two other Seventh-
day Adventist leper hospitals in South Africa, as well as many
hospitals and dispensaries for other patients. And now the
South African Union Conference, which includes Basutoland,
Swaziland, Southwest Africa, most of Portuguese East Africa,
and much other territory, is dotted with missions.
In 1904 the Maranatha Mission, among the Kaffirs, was
started by Richard Moko, a well-educated native minister, in
which enterprise he was joined by G. W. Shone. They were
followed by F. B. Armitage in 1907, who in 1909 transferred
the school to the heart of Kaffirland and renamed -it the Bethel
School, out of which have been established a number of schools.
The church at Maranatha has been maintained, ministered to
for many years by Charles Sparrow.
To the north, in 1910, M. C. Sturdevant pushed out from
Solusi into Mashonaland, where he traded four thousand acres
of the large Solusi holdings for an equal-sized farm, and
established the mission at first called Tsungwesi, afterward
Inyazura. W. C. Walston took his place_ at Solusi. In 1916 S. M.
Konigmacher, who was with the Rusangu Mission, prospected
up above, and the next year started the Musofa Mission, just
this side the Congo border. Two years later there were 150
enrolled in the school, and more than 200-attending Sabbath
services.' This not only grew to be an important station itself,
but became the entry point for the later Congo missions.
These early schools for the native peoples all made much
(rim
of - industrial education. They tilled the soil, raised most of

their own food, and sometimes had produce to sell. They
planted fruit trees, developed orchards, and ate the fruit of
them. They raised herds of milch cows and work stock. They
built their own houses, not only the native style of pole, mud,
and grass, but. the substantial, permanent homes and institu-
tional buildings, proofed against termites, molding and burn-
ing their own brick, and only in some cases importing iron
roofs. They introduced crafts of woodworking and ironworking.
Most of them made their own furniture, and some put their
manufactures on the market. They taught the girls the house-
wifely arts: cooking, sewing, housekeeping, laundering, as well
as gardening. They made their health teaching practical, not
only in the right means of living, but in simple remedies for dis-
ease. Their converts and students were clothed, not always in the
latest style, yet decently and cleanly; and these students worked
to pay for their cloth. All this, along with the three R's, and
Bible, and evangelism, was education of the highest order,
fitting men and women for Christian living and teaching. In-
deed, this practical education was required to build up Chris-
tian intelligence and purpose; and before any were accepted
into the church, they must pass through a period of training for
the basic Christian virtues.
W. E. Straw, who went out from America in 1915, to con-
nect with Claremont College, in 1918 took charge of the
Rhodesia-Nyasaland Mission, later called the Zambesi Union
Mission. In that year they began to hold camp meetings for
the native believers, the first one being staged at Malamulo
Mission. While most of the workers, both European and native,
at first discounted the possibility of holding successful camp
meetings, they were soon converted by the remarkable results.
Thousands upon thousands of native believers would come,
some from great distances, carrying their food, their children,
and their offerings with them; and out in the open air they
would worship and sing and listen to the truths of the last
gospel message. Then, as they went home, they would carry
new light and new enthusiasm to their villages. The camp
meetings have proved a wonderful blessing to the African
fields.
In 1919 Elder Straw, with F. R. Stockil, of the Rusangu
Mission, went up into the Belgian Congo, prospecting. The
site they located was the next year occupied by C. Robinson
and G. Wilmore. This was the beginning of the development
of the Congo field, and also that of Ruanda-Urundi, part of
the former German East Africa. .Twelve central stations are
now in this field, under the Congo Union administration, with
headquarters at Elisabethville, first city just over the southern
border, and the administrative center of the Belgian Govern-
ment in southern Congoland. J. R. Campbell, who in 1948
rounded out forty years of service in Africa, is now superin-
tendent of the Congo Union Mission.
After the first world war German East Africa and German
Southwest Africa, also the Portuguese colonies on both east
and west coasts, were taken in by the Southern African Divi-
sion. Ruanda-Urundi was a district in the northwestern part of
German East Africa, with the Congo Free State bordering on
the west. Seized by Belgian forces in World War I, this new
territory constituted a challenge to missions. The first to be
established was the Ruanda Mission, at Gitwe, where D. E.
Delhove pioneered, with others following; this made the_ cen-
tral station. From this, Alfred Matter and Henri Monnier
branched out to the Rwankeri Mission Station; and M. Du-
plouy to the Buganda Station. Dispensaries were established in
connection with all these. In 1928 the field was organized into
the Central African Union Mission, with C. W. Bozarth super-
intendent, and M. Duplouy secretary-treasurer. Ngoma Medical
Mission was the next station, established in 1931, with J. H.
Sturges, M.D., in charge. In 1932 this whole field was united,
for administrative purposes, with the Congo Union Mission.
W. H. Anderson in 1920 prospected through Bechuana-
land, after that in Angola. For the former he established head-
quarters at Mafeking, with outschools; and in the latter field
Africa 389
he founded missions which have now been united in the
Angola Union Mission. Anderson in 1945 completed his
fiftieth year of service in the African field, the longest contin-
uous service of any Seventh-day Adventist foreign missionary,
and he was the next year in honor retired to the United States.
West Coast. The Gold Coast, British protectorate on the
Gulf of Guinea, was entered in 1894 by E. L. Sanford and R.
G. Rudolph, but they were driven back by fevers. The follow-
ing year D. U. Hale arid a company renewed the effort, and
gathered a small company of native believers; but after a year
or two they were driven out by fevers, one of their number
dying. In 1903, Hale again entered, but was soon ordered out
by doctors.
The work was then merged with the neighboring work in
Sierra Leone, when D. C. Babcock and others entered there
in 1906. A school was built at Waterloo, twenty miles inland,
on the railroad, with T. M. French in charge and W. H. Lewis
at the head of the industrial education. Teachers for outschools
and missions were developed, one of them opening work among
the Timni tribe, 150 miles inland, on an elevated plateau,
where Dr. E. W. Mayer established a medical mission. Elder
Babcock and his family served in this field until 1917, pioneer-
ing in several lands, until he was forced out by an attack of
sleeping sickness. His eleven years of service here, added to
his long career in the West Indies and northern countries of
South America, make him one of the veterans of missions.'
Workers of long service on the West Coast include J. Clif-
ford, with twenty-seven years of service in various positions,
now superintendent of the Gold Coast Mission; J. J. Hyde,
who has spent a quarter century there, now being superin-
tendent of the West Nigerian Mission; W. G. Till, a veteran
of twenty or more years in the field.
Liberia, that Negro republic first settled, on the coast, in
1822, by American freemen, and organized with a local govern
ment in 1847, has had some protective care from the United
States, and has demonstrated not a little ability in self-govern-
.ment and development. The interior, however, still largely

holds a population of native pagan people.
A mission was here established by Seventh-day Adventists
in 1927, a mission notable for being now manned wholly by
Negro workers. Its president is G. Nathaniel Banks; its edu-
cational and youth leader is P. E. Giddings, who is also princi-
pal of its main school at Konola; its Sabbath school secretary is
C. D. Henri; and there are twelve licensed missionaries. Besides
evangelistic and literature work, there are three mission station
schools. In a population of perhaps two million, there are five
Seventh-day Adventist churches, with over four hundred bap-
tized members and more than six hundred adherents.
Up to 1913 the West Coast missions were under the direct
supervision of the General Conference in North America. But
in that year they, in common with all the African missions out-
side the Southern African Union, came under the care of the
European Division, with headquarters at Hamburg, Germany.
Flowerer, only one year intervening before the beginning of
World War 1, and the fortunes of that war in Africa going
against Germany, the African missions were made the charge
of the British Union and the Scandinavian Union, West Africa
falling to the British.
The directors of the West Coast field, from that time to
the present, include L. F. Langford, W. H. Lewis, Thomas
Baker, H. W. Lowe, and William McClements. With the
partitioning of the European Division Conference, in 1928,
into the Northern, Central, and Southern European divisions,
the West African missions were apportioned according to their
relation to European governments. The Northern Division re-
tained those lands belonging to, or under the protection of,
Great Britain, also French West Africa and Northern Cam-
croons; and the Southern Division took the Southern Cam-
eroons and French Equatorial AfriCa. No African lands remain-
ing to Germany after the first world war, the Central Division
did not share in this distribution, not because of prejudice
within the denomination, but under compulsion of the politi-
Africa 391
cal powers. World War II, from 1939 to 1945, still further
altered conditions. The school and other properties at Water-
loo were taken over by the British Government, payment be-
ing made, and after the war some restitutions. But the re-
sources of the European conferences were greatly reduced, in
common with all national incomes; and for effective promotion
the denomination made some changes in administration. •
At present the West African Union Mission is a field de-
tached from any and all divisions, answering directly to the
General Conference. Despite all the unfavorable conditions of
climate, transportation, and communication, and the wars.
the Advent message has made good progress. The union con-
tains the Liberian, the Ivory Coast, the Gold Coast, the Sierra
Leone, the West Nigerian, and the East Nigerian missions.
with a combined church membership of nearly ten thousand,
besides an equal number of probationers, making the total
number of adherents approximately twenty thousand. It has
five training schools—in Liberia, the Gold Coast, and Nigeria:
a mission hospital at Ile-Ile, Nigeria; and two dispensaries.
There are three small printing plants and two book deposi-
tories, in the Gold Coast, Sierra Leone, and Nigeria.
The East Coast.—Lying on the Indian Ocean and the
southern part of the Red Sea, this area, prior to World War
I, was politically controlled from south to north by the Portu-
guese in Mozambique, the Germans in German East Africa.
the British in British East Africa and British Somaliland, the
Italians in Italian Somaliland and Eritrea, and the French in
the small territory of French Somaliland. To the southwest of
Eritrea lies Ethiopia. and to the north Nubia,. Anglo-Egyptian
Sudan, and Egypt. As a result of the first world war, the
Germans were dispossessed of all African territory. This neces-
sitated a change in the constitution of missionary forces.
Before the war the German Union Conference entered
German East Africa in 1903, continuing the work when re-
organized in 1912 and named the Central European and the
East German unions. There came to be four main stations, at
Kihuirio, Friedenstal, Vuasu, and Vunta. Some of the pioneers

were J. Ehlers, A. C. Enns, B. Ohme, E. Kotz, and W. Koelling.
This constituted the North Pare Mission. It was among Mo-
hammedan and pagan peoples. The Bible was not in any of
their languages, and one of the projects of the mission was to
,translate it into Chassu. This great task was accomplished by
1915, and the British Bible Society brought out the edition.
As the missionaries pushed farther into the interior, the
second mission field, the Victoria Nyanza, was begun, with both
German and Scandinavian personnel. Within a few years there
came to be twelve stations, with their complements of out-
schools. These were on or near the southern shore of the great
lake. Scandinavian workers included V. E. Toppenberg, who
came in 1910, Dr. F. W. Vasenius, and J. Persson, who joined
in 1911.
In British East Africa, lying to the north and touching the
shores of Lake Victoria and the Indian Ocean, the mission was
begun in 1906 by A. A. Carscallen, from England, with J. D.
Baker and B. L. Morse. The central station was at Gendia,
Kisumu, Kenya. By 1915 there were seven stations in this
district. Belgian East Africa, bordering on Lake 'Kiva, was •
entered in 1919 by D. E. Delhove.
Military actions in East Africa in World War I resulted in
the defeat of the scant German forces and the internment of
German subjects, including the Seventh-day Adventist mission-
aries. However, V. E. Toppenberg, a Danish subject, was un-
molested, and remained on station till 1917; then, .after two
years in America, he was advised to return and endeavor to
enter Ethiopia, which he did. For the duration of the war,
and for three or four years afterward, the stations established
in German East Africa remained unmanned; but in 1922 the
British Union Conference, securing permission from the Brit-
ish Government to re-enter, again occupied most of the stations.
The British East African missions had been continued
through the war, A. A. Carscallen and his associates holding
on. In 1920 Carscallen was retired to America; he afterward
Africa 393
had a noted missionary career in British Guiana, South Amer-
ica. W. T. Bartlett, from England, took his place, and remained
in the field until 1928, when S. G. Maxwell became superin-
tendent.
The whole field was reorganized in 1942, as the East African
Union Mission, and incorporated in the Southern African
Division, with headquarters at Kisumu, Kenya. It contains
Kenya, Tanganyika, and Uganda Mission fields, with twenty
mission stations. It has three training schools, one each in
Kenya, Uganda, and Tanganyika; a hospital in Kenya, six
dispensaries in Tanganyika, and a publishing house in Kenya.
The membership is 110 Europeans, 13,930 natives, with 13,094
probationers, making in all 27,134 adherents.. The veteran
H. M. Sparrow is superintendent. Dr. Donald E. Abbott is
head of the hospital and medical secretary of the union. Kenya
Mission, having had an uninterrupted progress, is the strongest
in the field, with over half the membership. E. W. Pederson
is the superintendent. V. E. Robinson, grandson of the earliest
South African director, is educational secretary. In the Tan-
ganyika Mission, H. E. Kotz, son of one of the pioneer workers
there, is the superintendent. As in all the South African field,
the native workers outnumber the European or American ten
to one.
Madagascar.—The great island of Madagascar, off the
southeast coast, and Mauritius, near-by island, being French
possessions, were entered by French missionaries from the
Southern European Division. It is not attached to the South-
ern African Division, but is a dependency of the European
administration. Besides the French workers there are a large
number of natives, ministering in various capacities. There are,
at Tananarive, the capital of Madagascar, a training school and
the Malagasy Publishing House, and on Mauritius a mission
depository. The membership in Madagascar is 575; in Mauri-
tius, 842, making a total of 1,417.8
Ethiopia.—One of the most ancient of nations, Ethiopia
has in these last days had a rebirth. From the fourteenth cen-
wry to the twentieth century it was known to the world as

Abyssinia, which name is a Portuguese corruption of the Ara-
bian Habash, meaning "mixture"; but of recent years it has
enforced the ancient name upon the world's consciousness.
Ethiopia is many times mentioned in the Bible, in that respect
coming but little behind Israel, Egypt, Assyria,-and Babylon.
There were times, centuries before Christ, when it held sway
over upper Egypt, later called Nubia; and though it suffered
defeats, it was never conquered in its highest strongholds.
Though its borders have variably expanded and shrunk through
the ages, it is on record that it once held sway to the coast, and
at one time extended to the Arabian shore.
The traditions of the country make Makada, the Queen of
Sheba who visited Solomon, to be the queen of Ethiopia; and
the rulers of the nation derive one of their titles, "Lion of the
Tribe of Judah," from the supposed offspring of Solomon
and this queen. A more authentic occurrence is the conversion
to Christianity of the chamberlain of Queen Candace of
Ethiopia, through the instrumentality of Philip the evangelist,
as recorded in Acts 8. Christianity early invaded Ethiopia,
perhaps first through the good offices of this official, but the
only reliable history is of its introduction in the fourth century
by emissaries from Egypt. In any case, the Christian faith
became that of the king and a large part of the populace. Its
form is that of the Coptic Church, descended from the Atha-
nasian party. Egypt in the first few centuries of the Christian
Era was thoroughly won to this form of Christianity, and Ethi-
opia, likewise, as far south and west as the power of the govern-
ment extended against the heathen. But to this day there are
many pagan peoples in the land, and they have helped to con-
taminate the church. The Arabian conquest of the seventh
century reduced Egypt and all North Africa to Mohammedan-
ism, with the church feebly struggling under the oppression;
but Ethiopia successfully resisted the Arabs. Its church kept
some of the ancient truths, but on the other hand brought in
many corruptions of doctrine and practice. For instance, while
Africa 395
the seventh-day Sabbath was preserved. Sunday was also cele-

brated, though with less distinction.
Through the dim night of a thousand years Ethiopia, lost
to the view of Europe- and the Romish Church, was left to
itself. But in the end of the sixteenth century the emperor,
hard pressed by Mohammedan powers, appealed to Portugal
for help. That seafaring nation, devoted child of the church,
had rounded the Cape anti begun colonies and trading centers
on both shores of the Indian Ocean, and so was in proximity
to Ethiopia. It responded to the emperor's appeal, and did
indeed help him to deliver his kingdom; but then came the
,Jesuit priests, who would not miss this grand opportunity to
extend their faith and power. They succeeded in winning over
to their side the emperor, who at their instigation forbade his
people to keep the ancient Sabbath, and offered himself and
his kingdom as the 'spiritual subjects of the pope of Rome."
But a rebellion of the people and the native clergy soon
reversed this trend, and the Jesuits were expelled from the
kingdom in 1663. The nation fell apart into warring factions,
headed by rival chiefs, with now one and now another attempt-
ing to conquer all. The 'parties were united, however, in reject-
ing all foreign influences; and so Ethiopia was closed to the
outside world until the early part of the twentieth century.
Egypt, which had become an independent .Mohammedan
country, but under the protection of Great Britain, in 1880
took as a part of its conquests the Red Sea coast of Ethiopia;
but in 1885 they gave this up to Italy, which thus formed the
colony of Eritrea. Italy, in pursuit of an African empire, per-
sistently shouldered and attacked Ethiopia; but in the great
battle of Aduwa, in 1896, the Italian Army was annihilated,
and this put a stop to Italian aggression until in 1938 they
succeeded, with modern war implements against the spears of
Ethiopian tribesmen, in conquering the country.
The aggressive attitude of the Roman Catholic Church in
the seventeenth century and the rapacity of European nations
up to the Italian conquest bolstered Ethiopian determination
to keep foreigners, including missionaries, out of the country-.

Consequently, there was almost no penetration of Ethiopia
proper until the accession of Ras Tafari as regent in 1921, as
king in 1928, and as emperor in 1930, when he took the name of
Haile Selassie I. This enlightened monarch, despite the troubles
of his reign, has promoted reforms in administration and inter-
nal improvements, and has also favored intelligently the work
of missionaries and the blessings of education and health which
they have brought with them.
Efforts by Seventh-day Adventists to penetrate into the
Ethiopian land were first made in 1907 by starting in Eritrea,
that Red Sea coastal country which was once Ethiopian terri-
tory and still contains a large Ethiopian population. P. N.
Lindegren and J. Persson were sent out from Sweden for that
purpose. In 1909 Anol Grundset, of Norwegian descent, came
to head the mission, and in 1912 he was succeeded by Hans
Steiner from Germany, who remained until the world war. Dr.
F. W. Vasenius and V. E. Toppenberg also arrived in 1909 and
helped to locate and build our first mission station among
Ethiopian people. But in 1910-11 it was found advisable to
send four families down to German East Africa, the present
Tanganyika, for the authorities in Eritrea did not permit us
to open up the other stations planned for."
In 1920 V. E. Toppenberg, one of those who had been
sent from Eritrea to German East Africa, was called to return
to the Ethiopian field, and proceeded to Eritrea, whence the
next year he succeeded in entering Ethiopia itself, locating at
the capital, Addis Ababa. The Toppenbergs, first in the field,
served here until he was called to the superintendency of the
Uganda Mission; but again they returned to Ethiopia in 1946,
where they continue.
Arrived in Addis Ababa on that first mission, they lived in
a miserable, vermin-infested hut by the riverside, the only
place within their means, but they were soon rescued by the
British consul, who furnished them a good house without pay-
ment of rent. Here, through the rioting and disorder of the un-
Africa 397
settled political state, they began to hold meetings. Two in

attendance were students from the royal school, which was
supported by the regent. Believing, they would obey. They
went to the ruler and said, "We are going to quit school."
"Why?" he asked them.
"Because," they said, "we have found some people who
are keeping the Sabbath, and we do not feel that we can attend
school on the Sabbath."
He answered them, "Go to the meetings on the Sabbath
day, and come here on the other days, and I will pay you just
the same." He also made a present of five hundred dollars to
the mission.
These two young men were the first chosen by the govern.
ment to be sent abroad for further education. From Egypt they
wrote to Elder Toppenberg, "Dear father, we have no greater
aspiration than to prepare ourselves in Egypt, so as to come
back and preach the glad tidings which you brought of Christ's
coming in our own country." And they came.
A beginning in the healing work was also made, though
the Toppenbergs were not medical people. But by prayer a
remarkable cure was made of a man with a hideous ulcer on his
face; and this set the precedent for the later great medical
work to be done there."
The Toppenbergs remained until 1927, when, after fur-
lough, they entered the work in Uganda. The work was ex-
tended into other parts of Ethiopia, there being established
four missions: Central, Eastern, Western, and Northern. In
1922 the mission received M. J. Sorenson, who the next year
was chosen secretary-treasurer, and in 1929 superintendent.
G. Gudmundsen, who came to Eritrea in 1921, started work in
northern Ethiopia. In 1924 came Carl Jensen; he first acted
as secretary-treasurer, and later as head of the Wallega Mission
in the west. In 1926 W. Muller, from Germany, became super-
intendent of the mission for three years. In 1927 came Dr. G.
C. Bergman, the first medical missionary in Ethiopia proper.
In ten years the work progressed most encouragingly. Haile
Selassie, successively regent, king, emperor, showed great favor,

both by personal visits anti by gifts. Four hospitals were estab-
lished with his aid: Zauditu Memorial Hospital, in Addis
Ababa, opened in 1932 with Dr. Bergman superintendent and
Esther Bergman, his sister, director of nursing education;
Taffari Makonnen Hospital, in Dessie, Begenider Province,
halfway to the Eritrean border, with Dr. A. R. Stadin; Haile
Selassie I Hospital, in Debra Tabor, with Mr. and Mrs. Erik
Palm, nurses; and another hospital of the same name in Debra
Marcos, Godjam Province, was under construction but was
destroyed during the war.
Mr. and Mrs. Herbert A. Hanson, having joined the mis-
sion staff as teachers, and the emperor becoming acquainted
with them, he engaged Mrs. Hanson, after the war, as the
housekeeper and steward of his palace. A Boys' Training School
and a Girls' Training School were established in the environs
of Addis Ababa. Miss Mae Mathews, a teacher from Kansas
who joined the missionary force in 1930, has given almost
uninterrupted service for these twenty years, a beloved foster
mother to the girls. Converts increased, and a number of
Ethiopian workers -began service to their people. Among these
were colporteurs who did faithful and fruitful work in selling
truth-filled books to those who could read."
Then in 1935 came the Italian invasion and the dreadful
slaughter of the poorly armed Ethiopian Army, as well as of
great numbers of the populace, by armored ground forces, air-
planes with bombs, machine guns, and poison gases. Most of
the women anti children of the missionary forces were evac-
uated, either to the homelands or to Egypt; but the nurses and
teachers, both single and married,• elected to stay.
The Dessie hospital, with Dr. A. R. Stadin and his wife
and Nurses Hovig and Halvorsen, reinforced by the director
of the field, M. J. Sorenson, and by Dr. Tesla Nicola from
Zauditu Hospital, stood directly in the path of hostilities. The
situation is thus 'described by a Presbyterian missionary who
arrived there at the time:
Il ri (yr !V.1(.1
In the city of Dessie there was confusion. The wounded

were streaming back from the army, and besides there were
crowds of sick and famished civilians who thronged their
doors. The hospital was filled to overflowing with the wounded
and the dying, and the doctors and their assistants continued
to operate. Suddenly in the distance huge pillars of smoke
began to rise. Shooting, some of it controlled, more of it in-
discriminate, filled the air and riddled the ground. Overhead
soon the • planes arrived, diving, bombing, machine-gunning.
The hospital compound was set oil fire. The hospital itself
was bombed, killing some of the wounded. Nurse Hovig, in
jumping into a bomb shelter, broke her leg. The meager staff
put out the fires, and returned to work. But the planes returned
and bombed again. Littered with debris, blood, bandages,
swabs, instruments, and parts of human bodies, the hospital
was a shambles. Still the doctors and their helpers worked on,
missing much of sterile technique but substituting as best they
could.
Two days later a thanksgiving service was held, to praise
God for preserving the staff from the worst of the bombing
effects and enabling them to keep in service. The emperor,
now at the front, attended this service, and at its conclusion
rose, and addressing Mr. Sorenson, said: "You have received
and cared for our sick, and taught our people, but more than
that, you have remembered that our trust is in God, and have
not forgotten to pray to Him for us. We thank you."
In Addis Ababa the mission at this time suffered. an irrep-
arable loss in the death, from an infection, of the head of the
nursing work, Esther Bergman. Her death occurred December
10, four clays after the bombing of the Dessie hospital. Not a
casualty of the war, Miss Bergman was nevertheless missed as
sorely; for her cheerful, courageous, competent presence had
been a chief inspiration and factor in both medical and non-
medical progress." •
The war continued to go against Ethiopia; and by April,
1936. the disintegrating army was a mere mob, streaming into
and through Addis Ababa. Retreating to the capital before

the routed army, the missionaries from Dessie joined forces
with others in relief work in their own hospital and with the
Red Cross. There was riot, confusion, looting, and indiscrim-
inate shooting. There, early on Tuesday morning, May 3, Mrs.
Stadin, while sleeping, was hit in the temple by a bullet and
killed, another deep loss to the cause.'
The emperor escaped to England. The missionary party
remained, and the Italians, when they took possession on May
5, treated them civilly. However, as the Italian grip upon the
country strengthened, increased restrictions and confiscations
of hospitals and mission properties took place. The Roman
Catholic religion was favored and fostered, and most of the
missionaries were gradually expelled. Those who succeeded
in holding on through part or all of the occupation were the
Hansons, the Nielsens, and Miss Mathews, and most of the
Scandinavian workers, as the Doctors Kahlstrom, Nurses R.
Hofstad, Margit Halvorsen, Lisa Johansson, and Alice Lind.
From 1938 to 1939 an Italian missionary, G. Cupertino, was
superintendent.
The, devoted ministrations of all doctors, nurses, and teach-
ers hardly permits any distinction of notice. But one who, after
long service, gave her life, may be made the representative of
all. Lisa Johansson came from Sweden during the war, arriving
in Addis Ababa on that fateful morning when Mrs. Stadin
lost her life. Her introduction to the work was amid the fight-
ing and. rioting of the disordered retreat of the Ethiopian
forces. For two and a half years no word from home reached
through to her. Nine years without a furlough she served, car-
ing for the students as her own, living in native huts and often
sharing their native fare. Her last year in the field was one
of decreasing strength, but her sweet and loving nature brought
sunshine wherever she was. An operation failing to arrest her
disease, she was in 1948 evacuated by air to Sweden, but she
died ten days after arriving at home. The fragrance. of her life
and service remains a blessed memory among her co-workers
Africa 401
and her Ethiopian people. "One of the saints," is the testimony

of a late recruit to the missionary force.
Not long had the Italians possession of Ethiopia. In the
second world war, from 1939 to 1944, England, with the help
of native troops under Haile Selassie, expelled them and
restored the kingdom as before. Gradually the,mission prop-
erties were in great part returned; and old and new mission-
aries from America and Scandinavia took up their duties.
Today the Ethiopian Union Mission is in the process of
building up again. Missionaries, both veteran and new, are in
service. Workers more than "double in brass": they not only
carry local responsibilities, giving personal service, but func-
tion also in administrative offices. N. B. Nielsen, besides being
head of the missions in Eritrea, the Somalilands, and the cen-
tral mission in Ethiopia, is acting superintendent of the whole
field. V. E. Toppenberg directs the Arussi Mission, in the
south; E. Bjaanes, the Begemder Mission in the north; Herman
E. Davis, the Wallega Mission ,in the west; and J. Wollan is
secretary-treasurer and in charge of the mission in Eritrea.
The Boys' School in Addis Ababa is again functioning, with
Herbert Hanson as principal; he is also educational secretary
for the union. The Girls' School is likewise operating, with
Mae Mathews principal; she is besides the union Sabbath
school and home missionary secretary. Zauditu Memorial Hos-
pital has been restored, the present medical director being
Dr. M. G. Anderson, who is also union medical secretary; he
has Dr. Lynn Artress as assistant in the hospital and other
work. Haile Selassie Hospital at Debra Tabor, in Begemder
Province, has Roland Neilsen, M.D., at its head. The hospitals
at Dessie and Debra Marcos have not been restored; but a new
institution, at an old-time mission, Gimbie Hospital, in the
western province of Wallega, is operated by Dr. Claude Steen,
with veteran nurse Alice Lind.
These missions and institutions outside the capital are dis-
tant hundreds of miles, without transportation or communica-
tion facilities. The postal and freight address of all of them is,
402 Christ's Lasl Legion
in common, Addis Ababa, and the oftentimes impassable roads

or trails are negotiated by trucks and native couriers on foot.
In great part these missions and hospitals are self-sustaining,
the missionaries engaging in and teaching gardening and agri-
culture, or, as doctors and nurses, teaching their patients to pay
as far as possible for their medical care, yet giving the far
greater part of their services free.
The emperor and the royal family still show their apprecia-
tion and favor; the ministers, teachers, doctors, and nurses,
old and young, cheerfully meet the problems of isolation and
improvisation, and of the ignorance, poverty, cupidity, and
vice of the people; a considerable number of native converts
have been developed into workers, evangelistic, educational,
and medical; and under the prospering hand of God the work
in Ethiopia, consecrated by service and supreme sacrifice, is
looking up and pressing forward.
The cause in Egypt and Northern Africa will be presented
in the chapter on Moslem lands, of which they are a part.
1 D. L. Leonard, Missionary Annals of the Nineteenth Century, pp. 237-243.

2 W. A. Spicer, Our Story of Missions, pp. 217-219.
3 W. H. Anderson, On the Trail of Lizangstone, pp. 164-183.
4 Ibid., pp. 184-209.
5 Review and Herald, Oct. 7, 1915. (Corrected by W. H. Anderson.)
6 S. M. Konigmacher, In the Lion Country; Spicer, op. cit., p. 224.
7 Spicer, op. cit., pp. 230-232.
Data on all the denominational developments, personnel, and progress
herein recorded will be found by consulting the S.D.A. Tearbooks from 1904
to 1948..
9 J. N. Andrews, History of the Sabbath, pp. 425-429.
'9 Spicer, op. cit., p. 233.
11 Review and Herald, June 24, 1926.
13 Review and Herald, Feb. 13, 1936, p. 13.
13 Review and Herald, April 30, 1936, pp. 10, 11; Feb. 20, 1936, p. 18.
14 Ibid., Dec. 26, 1935, p. 24; Jan. 16, 1936, p. 13.
'5 Review and Herald, Aug. 20, 1936, pp. 11-13.
( PTE R. 22
SOUTH AMERICA
MERICA was in the beginning solely the southern con-
A tinent. Columbus had offered his unwelcome services

first to Portugal, then to Spain, which tardily accepted
them; and he sailed west to fame and neglect and death. The
decree of Pope Alexander VI, fixing a line of demarcation
between Indian lands showing which should belong to Spain
and which to Portugal, gave the eastern bulge of South
America to Portugal, a claim which she made good by dis-
coveries and occupation. But the king of England, appealing
to Adam, who originally owned the earth, held the pope's
decree null and void, and sent forth his own expedition, which
discovered the mainland that we now know as North America.
Three Italians there were, in the service of three different
nations, to share the glory of the New World discoveries: Co-
lumbus, by magnificent faith to open the way; Amerigo Ves-
pucci, to strike the southern continent and to give it his name;
and John Cabot, to find the northern continent and to lay
there the foundation for English claims.
if Spain had been searching for the wealth of soil instead
of the wealth of ore, she might have made the whole New
World her own, with a share, perhaps, for Portugal. Her ad-
venturers entered the northern continent, threaded the trails
of: the southeastern forests, and trod the arid stretches of the
southwest, seeking the Fountain of Youth and the Seven Cities
of. Cibola for the treasures they thought they contained. But
the fountain eluded Ponce de Leon: De Soto found only a
sepulcher in the mighty Mississippi; and Coronado discov-
ered but adobe cities. The gold and the silver were to be found
in Mexico and Peru; and there Spain, turning away from the
real but hidden wealth of the North, built her glittering and
sterile empire.
403
Top to Bottom: Brazil College, Sao Paulo, Brazil; F. A. Stahl, Shown
With Part of a Group of 184 Indians Ready for Baptism, Cascada,
Peru; River Plate Sanitarium, Argentina; L. B. Halliwell's Medical
Launch, Luzeiro II, on• the Amazon
South• America 105
In the meantime France, England, and Holland, with
little opposition from Spain, occupied the eastern part of the
northern continent, which gradually came also to bear the
name America. New Holland succumbed to British power;
and New France, proud and gay, could not long, with her thin
line of soldiers, trappers, and priests, withstand the English
march of—
"Pilgrim feet,
Whose stern, impassioned stress
A thoroughfare for freedom beat
Across the wilderness!"
Thus, in the end, the bulk of North America became Eng-
lish, and Spain kept Mexico, the Isthmus, much of the West
Indies, and all of South America save Brazil, which went to
kindred Portugal. Three centuries saw the Latin peoples
entrenched in all of South America, Central America, and
Mexico, which last took in much of western North America.
Following the successful North American Revolution, 1775-
83, and the Napoleonic conquests in Europe which overthrew
(but did-not better) the monarchies of Spain and Portugal, the
spirit of liberty entered into the inhabitants of Spanish Amer-
ica, and, led by such patriots as Juarez, Bolivar, and San
Martin, nearly all that territory secured independence. But
Bolivar's and San Martin's dream of a united continent, or of
not more than three great countries, was doomed to failure,
because of geographical difficulties and the jealousies and petty
ambitions of local chiefs; and so South America finally saw
nine Spanish states and one Portuguese. This latter, Brazil, re-
mained under Portugal's House of Braganza until 1889 as a
monarchy, yet with a liberal government not out of sympathy
with the rest of the continent. Mexico joined the liberated
nations; and below Mexico, half a dozen tiny countries
emerged in what collectively is known as Central America. But
the political history of all the Spanish countries has been
stormy, with dictatorships, insurrections, and coups d' kat.
In natural resources the sister continents are fairly equal;
and where one or the other lacks, the balance is restored by

counter assets. Both lands have agricultural and mineral
wealth, deserts also; one has immense frigid areas, the other
hot, impenetrable jungles; in both, the mountains of the West
raise barriers of height and cold yet shelter coastal regions
which require only irrigation to blossom as the rose.
In human resources, however, there has been an imbalance,
not in character, but in application. The various national
stocks from which European immigration has been recruited
had equal or compensating qualities. The vigorous, courtly
Spaniard and the enterprising Portuguese were matched by the
rugged, pertinacious Englishman and his resolute Nordic corn-
lianions. And in later times there have been cross currents in
the immigration. North America has received a great influx
of Latin and Slavic peoples, and South America has taken in
more of Germanic stock.
Yet it is common knowledge that North America, particu-
larly the United States, has forged ahead until it stands in a
dominant position among earth's nations. Its business energy
doubtless has outmatched its culture; in courtesy and social
diplomacy it is outshone by its southern neighbors. These
qualities are in part heritages, the rude Teuton facing the
suave Latin. But culture is achievable even to the sons of
churls; whereas enterprise will come even.to the indolent, with
greater life.
There have been other factors. The Spaniard found denser
populations and higher political organizations among his
American Indians, but the Englishman found a sparse popula-
tion and separate tribes; hence, displacement of the aborigines
by Europeans in the two continents has been disproportionate.
The English came to make homes; the Spanish came, without
consorts, to gain wealth. In consequence there was on the one
hand preservation. of racial purity; on the other hand, greater
amalgamation. In political alignments North America had
the good fortune of a centrally located power which drew the'
fringes to itself. but South America had the misfortune of a
South Americo .107
division of territory which gave the bulk of the continent to

one language group, the Portuguese, and the fringing terri-
tories possessed by the Spanish were too scattered for com-
petent union.
But the great differentiating factor has been the Book.
In the case'of one people the Bible was the text and the guide:
in the case of the other, it was almost unknown. For the most
part the people who initially came to the• shores of English
America were men who exiled themselves for the sake of - con-
science. The Bible was the foundation of their courage, its
tritths the substance of their faith. In this new land they
broke the remaining shackles of superstition and tyranny, and
proclaimed liberty to all the people. But Spain in the sixteenth
century received no Reformation and inherited no Word of
God. The march of freedom which began in the Americas in
the eighteenth century was, in the North, formulated and
directed by men to whom the Bible was familiar and beloved;
whereas in the South it lacked that guide. The liberalism of
Latin America was rooted in intellectualism rather than in
faith, and it never was competent to establish that reliant and
responsible liberty which ensures stability and progress. •The
Bible was and is its need.
It is impossible to relate the history of evangelization in
South America without reference to the role of the Roman
Catholic Church. There are and have been within its ranks
men of broad vision and enlightened mind, men of liberal
thought and generous heart, men who have looked into the
face of Christ and caught the reflection of His love. Let us
acknowledge brotherhood. On the other hand, it contains also
gross men, cruel men, spiritual descendants of Torquemada.
Its priesthood, in general, on every level opposes and incites its
communicants to assault the evangelicals. From the Catholic
viewpoint this is justifiable and necessary if the prestige and
power of the church are to be maintained. However illogical
this attitude in the eyes of liberal men and in the eyes of
God, it is an attitude not confined to the Catholic Church but
exhibited by violent men in every walk of life; and it must be

accepted by the Christian as a part of his fellowship in suffer-
ing with Christ.
The policy of Seventh-day Adventists in South America
is not to assail the church or the pfiesthood or the tenets of
Catholicism, but instead to preach and teach the truths of
Christianity and to live the life of Christ. Love only can
convert; truth only can supplant error. Hatred, contention,
and counteraction are the instruments of the devil, and these
the disciple of Christ cannot use.
By the commission Christ gave to His disciples, to go into
all the world and preach the gospel to every creature, South
America was included in the province of the evangelist. It was
a field containing raw heathenism among the Indians; yet in
the accessible regions the Indians were nominally Catholic, and
under the influence of the priests. Protestantism waited long
to attack this stronghold, and thus South America earned in
missionary circles the title of "The Neglected Continent."
Aside from early and finally abortive attempts at evangeliza-
tion, such as that of Allan Gardiner in Patagonia and that of
the .Moravians in Guiana, the beginning of gospel infiltration
was in the advent of the British and Foreign Bible Society,
followed later by the American Bible Society. The agent of
the British Society, James Thomson, entering in 1820, found
enthusiastic response from clergy as well as government officials
and the laity. Bibles were eagerly sought by all, some of the
clergy purchasing quantities to distribute. But this burst of
enthusiasm for the Scriptures, which was a reflection of the
then-rampant movement for liberty and of the desire for uni-
versal education, was short-lived. Rome's clergy, high and low,
soon perceived the threat of the Bible to their teachings and
power; and its circulation has since been uniformly opposed,
often with destruction of books and mistreatment, even death,
of the agents. Nevertheless millions of copies of the Holy
Scriptures have been distributed in the Spanish, the Portu-
guese, and some of the Indian languages.
South America 409
R. H. Habenicht, M.D., F. A. Stahl and Wife, J. W. Westphal
Different denominations and missionary societies made

their ventures into the forbidden land: the Methodists, the
Presbyterians, the Congregationalists, the Baptists. But not be-
fore 1870 was much attempted or accomplished. Nevertheless,
with ardor and persistence on the part of devoted missionaries,
and with occasional encouragement and protection from favor-
able officials, the gospel has made progress.
The beginnings of Seventh-day Adventist work in South
America have been related in volume 1, and its continuation
for some years beyond 1901 in chapter 6 of this book. As
therein stated, the work developed in two sections: the Span-
ish, in the South American Union Conference, organized in
1906, with J. W. Westphal president; and the Portuguese, in
the Brazilian Union Conference, organized in 1911, with F. W.
Spies president. At the General Conference of 1913 the com-
bining of these union conferences in a South American Divi-
sion was authorized,' and in 1916 this action was consummated.
There were composing the division three fields: the South
American Union Conference, the Brazilian Union Conference,
and the Inca Union Mission. The first president was Oliver
Montgomery; the secretary and treasurer, W. H. Williams; the
former serving here for seven years, until called to a general
vice-presidency of the General Conference, and the latter serv-

ing until 1928, when called to the Treasury Department of the
General Conference. Elder Montgomery was succeeded for
short terms by Charles Thompson, I'. E. Brodersen, and C. B.
Haynes. In 1930 N. P. Neilsen was elected president, and served
until 1941, when R. R. Figuhr took his place. C. L. Bauer was
secretary-treasurer from 1928 to 1935, Roger Altman from
1935 to 1939, after which H. 0. Olsen was secretary and F. L.
Harrison treasurer until 1946, ,when O. A. Blake took both
positions.
At. the formation of the division the total membership was
4,547; in 1930 it was 19,546; in ]948, 46,572. It now contains
two union conferences, the Austral (Argentina, Chile, Para-
guay, and Uruguay), and the South Brazilian; and three union
missions, the Inca (Bolivia, Peru, and Ecuador), East Brazil,
and North Brazil. -
The Main Institutions of the Division.—Educational: Co-
legio Adventista Brasileiro, at Sao Paulo, Brazil; Colegio Ad-
ventista del Plata, at Puiggari, Entre Rios, Argentina; Colegio
Adventista dc Chile, at Chillan, Chile; Colegio Union, near
Lima, Peru; Institute Rural Adventista do Nordeste, at
Pernambuco, northeast Brazil; Institut° Teologico Adventista,
at Petropolis, Rio, Brazil; Ginasio Adventista Paranaense,
Curitiba, Parana, south Brazil; Ginasio Adventism, Taquara,
Rio Grande do Sul, Brazil; Institute Adventista Juan Bautista
Alberdi, Leandro N. Alem, Misiones, northern Argentina; Ins-
titute Incorporado "Florida," Buenos Aires, Argentina; Cole-
gio Adventista de Bolivia, Cochabamba, Bolivia; and Colegio
Adventista del Titicaca, Juliaca, Peru.
Leaders in the educational work have been J. S. Marshall,
T. W. Steen, H. U. Stevens, C. P. Crager, A. W. Peterson, W.
E. Murray, H. B. Lundquist, J. M. Howell, N. W. Dunn, L. M.
Stump.
Medical: River Plate Sanitarium, in Entre Rios, Argentina;
Rio de Janeiro Sanitarium and Hospital, Brazil; also the Chu-
lumani Sanitarium and Hospital, in the tropical east of Bolivia,
South America -111
the plant of which is leased from the government, but the

equipment and staff of which are furnished by Seventh-day
Adventists. The institutions at Juliaca, Peru, and Sao Paulo,
Brazil, though listed as clinics, are really in the category of
sanitariums. There are clinics at Porto Alegre, Brazil, and
Lima, Peru, and treatment rooms at Asuncion, Paraguay.
There are four medical missionary launches on the Amazon
River; and there is a food factory at Buenos Aires.
Physicians who have wrought faithfully in practice and in
education are R. H. Habenicht, G. B. Replogle, C. E. West-
phal, Marcelo Hammerly, M. B. Graybill, R. R. Reed, C. R.
Potts, Hersel Butka, J. W. Taylor, R. C. Floren, H. T. Pitman.
Wilmer Buller, Galdina N. Vieria, and C. C. Schneider.
Publishing: The Brazil Publishing House, in Sao Paulo:
and the Buenos Aires Publishing House, at Florida, Buenos
Aires, Argentina. Among the managers of the publishing houses
are listed: G. E. Hartman, E. W. Everest, A. Pages, R. C. Gray.
M. V. Tucker, J. B. Johnson, Frank L. Baer, and E. E. Doeh-
nert. Among the editors: E. W. Thomann, Edgar Brooks, M. I.
Fayard, D. R. Buckner, E. C. Ehlers, J. B. Johnson, and L.
Waldvogel.
Brazil occupies nearly half the area of South America; but
the hinterland is so largely tropical jungle, in the river system
.of the Amazon and its tributaries, that developinent has come
chiefly in the eastern portion. The language of Brazil is Portu-
guese, but in the south, the most progressive part of the
country, a great portion of the inhabitants are German, and
use that language as well. It was among these German-speaking
people that Seventh-clay Adventists first began their work with
literature in 1893. and they have continued to make much of
the strength of the church. However, the work among the
Portuguese population advanced, as colportage, medical serv-
ice, preaching, and lay missionary work reached out to all
quarters of the land. The educational work followed upon the
heels of accessions and the growing needs of the young; and
today's workers have come chiefly from the schools. The com.-
biped numerical strength of the Brazilian unions is 139 churches

and 22,497 members.
F. W. Spies, who came to Brazil in 1897, remained in the
field, and was president of the Brazil Union from its inception
in 1911 until its division in 1919 into the East Brazil and the
South Brazil unions, after which he continued as president of
one or the other until 1927. H. E. Meyer, E. H. Wilcox, J. L.
Brown, Rodolpho Belz, H. G. Stoehr, and C. E. Lambeth have
been later presidents. As the years have gone on and the
schools have done their work, more and more the rolls contain
the names of national workers, such as G. F. Ebinger, 0. G.
Pinho, A. Carvalho, D. Garcia, D. P. da Silva.
The North Brazil Mission.—This field was at first under the
care of the East Brazil Union, but was organized for self-
containment in 1936, has its field of operation mainly in the
basin of the Amazon River and its tributaries, with head-
quarters at Para, or Belem, a city of 300,000 inhabitants near
the mouth of the Para River, which is connected by an estuary
with the Amazon, and is commonly included with it. There are,
indeed, within the limits of the union, three states on the
Atlantic Coast south of the Amazon, the comparatively small
rivers of which run into the sea; but the extensive states of
Para and Amazonas and the western territory of Acre; all in
the Amazon watershed, comprise the bulk of its territory and
the scene of its most interesting operations.
In the Amazon Valley there are no roads, the only avenues
of travel being the 40,000 miles of navigable streams. The
Amazon will bear ocean-going ships all the way up to Iquitos,
Peru, 2,300 miles. The only cities of importance between Belem
and Iquitos are Santarem, at the mouth of the Tapajos RiVer,
with some 12,000 inhabitants, and Mangos, twelve miles up the
Rio Negro, with a population of about 90,000. But there are
smaller cities and many villages, and there are also great
estates—rubber, sugar, or cattle—with many workers, and
there are isolated homes strewn all along the way. There are an
estimated 2,000,000 people dwelling on the rivers.
South America 413
Seventh-day Adventists first touched the field in 1927, when

J. L. Brown and two colporteurs entered it. In 1929 Elder and
Mrs. L. B. Halliwell, who had been at work for eight years in
the Bahia Mission to the south, were called to the northern
field, and here they have remained, ever since, he as super-
intendent. Some thirty workers—evangelists, nurses, teachers,
and administrators—have joined them. To Elder Halliwell is
to be credited the origination of the unique but obvious means
of carrying the gospel to this watery realm.
Outside the cities the dwellers on the rivers have practically
no medical help, though the ravages of malaria and other
tropical diseases, besides accidents, give them sore need. In
almost an equal degree are the medical needs of the more
settled country near the coast. The population being almost
wholly Roman Catholic, and direct evangelistic methods prom-
ising no great success, the Halliwells turned to ministry to the
sick, with house-to-house visiting, and thus opened doors to
the gospel. But how should they reach the people strung along
the great solitudes of the river? A motor launch was the natu-
ral answer, and Elder Halliwell, appealing to the young people
of North America, received in 1931 sufficient means ($4,000)
to build the first power boat, which they named Luzeiro (Light
Bearer). Thirty feet long, ten feet wide, weighing seven tons,
it is propelled by a twenty-horsepower Diesel engine, and has
a speed of about nine knots an hour. Later, one by one, three
other launches have been added.
In preparation for a five- or six-months' cruise the little
craft is carefully overhauled, repainted—white above the water-
line, copper below to repel the borers—its engines tuned, and
everything made shipshape. Then it is stocked, even above the
gunwales, with provisions and medicines, and last with five
hundred gallons of fuel oil. Then out upon the waters, and
up the mighty Amazon, here variously accounted, according
to definitions, to be from 150 to 250 miles wide. The bore, or
tide of the ocean, is felt up the Amazon for a thousand miles.
On the other hand, the waters in the rainy season come down
11 Christ's hisi Legion
from above, and filling the rivers to overflowing, flood all the
low country. The homes of the people are usually built on
stilts, but even then the flood sometimes reaches into their
houses, so that they have to build temporary floors above the
water.
Follow the mission launch to a point seven hundred miles
up the river. It is Sabbath, and the boat is anchored while its
party hold their Sabbath school. Looking out, they see a man
coming in a canoe, a man pale and emaciated with fever. He
tells them he has just buried his little child and that all the
other members of the family are sick. He agrees to go back and
to give them a signal from shore as they come along in the
launch, by waving a towel. But when they arrive he is out in a
canoe, waving with both hands a bed sheet; he is not going
to miss that boat!
A pole-and-mud house with thatched roof, twenty-two
hammocks stretched like the spokes of a wheel from center pole
to walls, every one with a sick person in it! The hypodermic
needles are sterilized, a shot of quinine and methylene blue is
given each one, capsules are laid out for continued treatment.
Sure - that they have the remedy to whip their fever, they all
feel much better at once. The man begs the missionaries to
sing the hymn they were singing at Sabbath school, so they
conclude with song and prayer, and pass on to other homes.
That evening they cross to the other side, and a young man
finds them and pleads that they come with him and help his
people.. This is a settlement on a large lake, where the epi-
demic has been working havoc, and they had no medicine to
stop it. This young man is the leader of a little group of
Baptists there, and he says they may use the church building
for their clinic.
On the way, at one home they find a sick ten-year-old girl,
whose father and mother and brother have all died. She has
tried to bury them, but was too weak to dig deep, and the
dogs have dug up the bodies 'and are feeding on them. At
another home two little girls, about four and six years of age,
South 115
are found alone with their dead parents. The next day the
missionaries set up their clinic in the little church building,
and all day long the people throng them, for the news of their
arrival has spread abroad. Old people, parents, youth, and
children! Some of the little tots, worn with the fever, cry at
the painful injections, wailing, "Doeu! doeu! doeu!" (It hurts;
it hurts; it hurts!) And their cries stay in the ears of the mission
party until, in the morning, anchored far away, the call of the
gay-plumaged but harsh-voiced bird in the branches over their
heads seems to be echoing, "Doeu! doeu! doeu!"
But such ministration is the only relief that tens of thou-
sands along the river ever have. Smallpox is another scourge,
sometimes depopulating whole areas. And there is yaws, and
sometimes leprosy. Besides, there are the hazards of rivers and
forests. jaguars are as predatory and fierce as tigers; and
there are man-eating alligators, and twenty-two kinds of venom.-
MIS snakes, which take a high toll from among the people.
These cases are frequently beneficiaries of the mission launch.
'The people have confidence in drugs as remedies, but they
are hard to convince that water, hot or cold, has any healing
value; so it is sometimes necessary to put in some permanganate
of potash or something else to color the water and make it
"effective." A clinic has been established in Belem, and the
workers are looking forward to the establishment of a sani-
tarium.
The work of the missionaries, however, is not all medical.
Everywhere they go the gospel is preached, illustrated by lan-
tern slides, lighted and run by electricity from the auxiliary
plant on the boat. And personal work is done in teaching and
in the distribution of literature. Besides, the power launches
are not the only mission boats on the rivers. The colporteurs,
who pioneered, are following up valiantly. Some of them are
furnished boats twelve to fifteen feet long, partly covered over
by palm and banana thatch. In such a boat two' colporteurs or
a man and his wife live and sleep and convey their stock of
hooks, as they sail and paddle their way from house to house
and village to village. A common practice is to ship a boat and

themselves up river by steamer, then work down river and off
into the tributaries.
In 1932, reaching out among the Indians in the interior
after some preliminary work, the Halliwells started a school
among the Maues Indians, up on the Andira River. The
teachers they left there were Honorino and his wife Maria. The
Indians were half favorable, but there was much opposition,
especially from the witch doctor and from a short, stout fellow
named Querino. He led a gang that poisoned the teachers'
cow, killed their dog, stole their chickens; and Querino tried
time and again to kill Honorino, but the hand of the Lord
always intervened. Honorino and Maria held on, though their
child sickened and died; and the school was established.
Querino ceased his assaults, but he remained sullen.
Some months later the mission launch came again, and
after visiting and ministering for several days, the Halliwells
decided to go farther up the river to visit some Indians not yet
reached. As a guide they took Querino. Reaching a village
about 4 p.m., they arranged for an evening meeting, with an
illustrated lecture on the life of Jesus; and the Indians, who
now saw electric lights for the first time, were much interested.
At the close Mrs. Halliwell sang in Portuguese, "Christ Saves
Sinners."
As night fell they started down the river. It was very dark,
and there were many rocks to avoid. Querino moved up closer
and closer to Mr. Halliwell, until it seemed he would push him
off the pilot's seat. Then he whispered, "Please have Mrs. Halli-
well sing that song again." So she sang it, and Querino re-
mained quiet for some time. But soon he was pressing close
again, and again he whispered, "Have her sing that song
again." She sang it, and he joined the chorus with his squeaky
voice. Then he remained quiet for a while, but once more
pressing close; he asked, "Do you think Jesus died to save the
Indians too, or only white men?"
"Oh, Jesus died to save all sinners, including Indians!" "
South America 417
Then Querino said, "I am a very sinful, wicked man! I have
killed six men in my lifetime, and three times I tried to kill
Honorino."
"Are you sorry for your sins? Do you want Jesus to forgive
you?"
"Oh, if it might be! I would love Him and serve Him
always."
"Then, Querino, so it is. Jesus Christ forgives your sins;
for this He promises to everyone who comes to Him."
That dark night on the river, while Luzeiro dodged the
jagged rocks, that hardened criminal, Querino, gave his heart
to God and became a disciple of Jesus. Thereupon he was very
happy, the sullen scowl departed forever from his face, and
he came back to his village not only a changed man but a
worker for Christ.
Against much opposition, clerical and mob, yet with many
favors by government officials and police, and of ten the clear
interposition of the Divine Arm, God's messengers are reaching
out into the vast waterways and forests, rescuing and training
servants of the Lord Jesus. There are now more than a thou-
sand church members in the North Brazil Mission, and the
work, especially because of the medical ministry, is well and
favorably known from the border to the sea.'
Austral Union.—This organization, under the name of
South American Union Conference dates back to 1906; it
received its new name of Austral Union in 1916, upon the
formation of the South American Division. The South Amer-
ican Union had included all of the continent south of the
Caribbean countries, until in 1911 the Brazilian field was set
off, then in 1914 the Inca Union Mission, which includes
Bolivia, Peru, and Ecuador. Since that time the Austral Union
has embraced only Argentina, Chile, Paraguay, and Uruguay.
Its strength is chiefly in Argentina (Buenos Aires and Central
Argentine conferences) and Chile, though the Uruguay Mis-
sion and the North Mission (in Argentina) have each over a
thousand members; and the Paraguay Mission and the Cuyo
14
418 Chrisrs Lasi
Mission (western Argentina) add their quotas. Altogether, the

Austral Union numbers 127 churches, with 11,409 members.
That veteran minister and administrator, J. W. Westphal,
who had come to South America in 1901, was elected president
at the organization in 1906, and continued in this office until
1920, and remained in the field until 1930. His brother, Frank
H. Westphal, who as the pioneer minister to South America
preceded him by seven years, was president of the Chile Con-
ference until 1916. R. T. Baer succeeded to the presidency of
the Austral Union in 1920, and continued till 1927, followed
by E. L. Maxwell until 1930, N. Z. Town until 1933, W. E.
Murray till 1942, E. N. Lugenbeal until 1916, then Alfredo
A eschlimann.
The establishing of the South American publishing house
in Buenos Aires, of one of the two fully equipped sanitariums
on the continent, also of the main Spanish college, at Puiggari,
Entre Rios, has helped to make Argentina a stronghold of the
cause. The educational work which, beginning here, has spread
throughout the union conferences of the continent, has pro-
duced strong workers. As noted of Brazil, the roll of workers
now lists mostly South American names, men and women who
have come up within these fifty years to bear the burdens. Not
a few also have been called to more distant mission fields.
The Inca Union.—The West Coast of South America, from
Peru and Bolivia to Colombia, has been and is a stronghold
of Roman Catholicism. Colombia is outside our South Amer-
ican Division,-but the country just south of it, Ecuador, which
is in that division, is even more a fief of the church. Liberal
men in both Ecuador and Peru-have striven for greater free-
dom in religious as well as in civil matters, and progress has
been made; still there is a battle. The Bible agent and religious
colporteur may yet run the gantlet of mobs, and evangelists,
especially Adventistas, are ever the target of the churchmen.
Yet in the face of persecution and repression the gospel cause
has made progress in these priest-dominated lands.
The Inca Union Mission was organized in 1914, but the
.South Am erica -119
gospel had entered before that time. The naive is derived from
the ancient race whom Pizarro conquered in the sixteenth
century, and, as it would indicate, the bulk of the work in that
field, or at least the greatest fruitage, has been among the
Indians—the Aymara and Quechua tribes in Peru, Bolivia, and
Ecuador, and the overmountain Indians on the headwaters of
the Amazon. The Quechuas are the most numerous, no fewer
than five million, while the Aymaras, thought to be represent-
atives of a pre-Inca. race. number only about six hundred
thousand.
Ecuador was entered in 1904 by the veteran colporteur T.
H. Davis, and in .1906 George W. Casebcer came and took the
superintendency. There has been a succession of superintend-
ents, with a few other workers; the present head is f. M. Vac-.
quer. Orley Ford in 1921 started a work among the Indians
at Lake Colta." Ecuador has proved a hard field; but the proces-
sion of workers, both North American and South American,
have persevered through persecutions, imprisonments, mobs,
and priestly plottings, until the Adventist Church, though not
large, has a respectable standing in the nation and a reputation
for service to body, mind, and soul.
in Peru the Seventh-day Adventist cause, outside the great
Indian work, centers in the west coast, with headquarters in the
suburb of Miraflores. Lima. where also is the union mission
office. There are 19 Spanish churches in this Peru Mission, with
2,340 members. The first superintendent of the Peruvian Mis-
sion was F. L. Perry, who came in 1906. He was succeeded in
1909 by A. N. Allen, who. served until 1913. Superintendents
since that time include E. L. Maxwell, L. D. Minner,
'Thompson,' H. B. .Lundquist, Jacob Wagner, R. J. Roy, and
C. F. Ruf. "The present superintendent is Oswald Krause.
Indian Missions.—The greatest exhibition in the Inca
Union of the efficacy of the gospel has been the missions among
the Indians, first of the highlands and later of the tropic low-
lands. The former, descendants of the oicl-time dominant Incas,
who were conquered by the Spanish conquistadores, have by
the white men been reduced to a most wretched state, con-

scripted for the mines and the landed estates, and finally made
in effect the serfs of the great landowners and the ruling class.
They were sunken in poverty, squalor, vice, and ignorance, at
once the victims and the tools of proprietors and priests. The
church claimed them as its children; yet their worship and
their festivals, led by the priests, were but baptized paganism,
marked superstition, drunkenness, and violence. They were
filthy, besotted with alcohol and the cocaine of the coco leaves,
which they incessantly chewed, and subject to virulent diseases.
Rarely could any one of them read. They looked out upon the
world, upon the superior race, upon their lords and priests, in
a dull apathy that could be broken up only by their terrible
carousals under the influence of liquor. They knew no bene-
factor, no friend, no Saviour. Now and then there are found
among the Peruvian master race men generous in mind and
soul, who have in one degree or another befriended and cham-
pioned the Indians; but they have been few and far between.
Into 'this apparently hopeless mass of ignorance and vice
came the Seventh-day Adventist mission. At the General Confer-
ence of 1909 J. W. Westphal, president of the South American
Union, made an appeal for the Inca Indians.' In that confer-
ence were a man and his wife who had just sold their treat-
ment rooms in Cleveland, Ohio. They offered themselves for
the field and the work, and were accepted. That man was Fer-
nando A. Stahl, destined to become known as the "Apostle to
the Indians.— They were appointed to Bolivia, and were sta-
tioned at the capital, La Paz, where they sought to help the
Indians while nursing in Bolivian homes and selling Bibles and
religious books.
But in the meantime an interest among the Indians of Peru
had been aroused and was demanding attention. A chief of the
Aymara Indians, named Camacho, had as a young man served
in the Peruvian Army where he had learned to read and had
also, through the interest of a cultured Spanish friend, ob-
tained a Bible. This he studied diligently; and after his dis-
South America 421
charge he began to teach the gospel to his fellow Indians on the
Peruvian side of Lake Titicaca. Some of the literature that had
been distributed by E. W. Thomann, the first Seventh-day
Adventist representative in Bolivia, came into Camacho's
hands, and, accepting its truths, he sent an earnest appeal
to Lima for a missionary.
In consequence, A. N. Allen, the superintendent, planned
a visit to the Lake Titicaca region, and he wrote Stahl, request.
ing him to meet him there. Arrived in Puno, where they were
to meet, Stahl found that Allen had gone on but had left
directions for him to follow. Securing a horse, he started down
the west side of the lake, and soon was met by a delegation of
Indians on horseback, who conducted him to the house of the
chief near Plateria, where he found Allen. Camacho and his
followers greeted them with gratitude and enthusiasm. It was
decided that a request should be made of the South American
Union to transfer the Stahls from Bolivia to this Peruvian base;
and after a little the transfer was made. It was the year 1911.
This was the beginning of the remarkable work among the
Aymaras and, later, the Quechuas.' Camacho through the years
proved himself a worthy leader of his people in the light of
the gospel.
"We found the Indians," wrote Stahl, "in a truly deplorable
condition, living in the most abject squalor and ignorance,
knowing nothing whatever of the simplest laws of hygiene, and
addicted to the most horrible drunkenness and to the cocaine
habit. . . .
"They never bathed or changed their clothes. We saw
children there that fiSd their clothes sewed upon them, it
never being intended that the garments should be removed
until they actually fell off because of decay due to the filth."
If now the aseptic missionaries had stood off, loathing the
sight of these poor creatures, or had lectured them at room's
width upon the laws of health, there would never have been
the transformation that did occur. But Mr. and Mrs. Stahl
put their hands upon them, cleaned them up, and taught them
to bathe, to wash their clothes, to clean and tidy their houses.

Extraordinary cures were effected; and even in cases where
death was inevitable, they ministered to- them. They put their
arms about them, and told them of the Saviour who loved them
and died for them and lived for them. And many a one, with
that slight knowledge of the blessed Jesus, like the thief on the
cross, went down into death with a smile. Such wonderful news
these Indians had never before heard, despised as they were,
and downtrodden and abused.
In one of the first meetings a young man of gigantic
stature, who nevertheless was a wreck from drink and cocaine,
came up and, taking Mr. Stahl by the arm, asked fervently, ''Do_
you mean to tell me that Jesus loves me?"
"Yes, my son, He does."
"Oh," he cried, "tell me again. Do you mean to say that
Jesus loves me?" Tears were streaming down his rough, scarred
face. It was almost more than he could believe, after the life
he had lived. But there he found a new life, the life of love.'
The Adventista Indians became known both among their
own people and among the white people for their clean, whole-
some persons, their sobriety, their dependability, and their
smiling faces, where before they had been filthy and drunken
and sullen. The initial mission station at Plateria became the
center of missions among the Aymaras. Helpers came: C. V.
Achenbach, J. M. Howell, E. P. Howard, Robert Nelson, Orley
Ford, and others from the States; L. A. Rojas, Ignacio Kal-
bermatter, Pedro Kalbermatter from Argentina. Most of these
men were married, and their wives, in that high, cold, barren
land, nobly worked with them, in sickness or in health, in
prosperity or in adversity, in scarcity or in sufficiency, in perse-
cutions and riots and death. Never were there enough teachers
or leaders to meet the calls—oh, far from enough! As fast as
possible consecrated Indian youth were trained in the school
and sent forth as teachers, but this process took years. The
Stahl children were mission workers also, Frenita in her teens
proving a mother to the Indian children; and twelve-year-old
South A nerica -423
Wallace, well schooled in the Indian tongue, was begged for

by a delegation to whom no other teacher could be sent, and
he was willing to go.
It is a point to be noted, also, that Mr. and Mrs. Stahl's
teaching was not exclusively in meetings, nor at sick beds, nor
in the schoolroom, nor in patient endurance of persecution.
In all these Christian knowledge and grace were inculcated, but
the recreational needs of the students were recognized as a due
part of education. Besides The work of the school in which all
shared, they were given relieving forms of recreation. These
Indians were used to festivals, in which they, in the old bad
days, had found such pleasure as their starved natures could
catch. In their place the Stahls introduced athletic games,
social parties, and fairs in which the products of students'
hands were displayed. Music was natural to the Indians, and
they had their native bands of primitive instruments, and they
loved to march with banners and display. Often such bands
and companies with banners would welcome the missionaries
as they came aVisiting. Mr. Stahl sent to the States for some
modern band instruments for the central school at Plateria, and,
along with singing, this instrumental music became a refreshing
part of the recreational program.-
Among the :Indians there developed earnest, consecrated,
efficient helpers, until the little mission schools dotted over the
land came to be mostly manned by them. Besides the chief,
Camacho, there were such missionary heroes as Luciano, right
hand of the Stalls, who went with them through fire and blood
and stonings and near death, and who became an independent
leading teacher. There was Juan Huanca, another teacher, who
refusing to join in the feasts or to drink alcohol, was beaten
and had liquor forcibly poured clown his throat as he was held
on the ground. From the effects of this treatment he was saved
from death only by weeks of faithful nursing by Mr. Stahl.
Like them, there came to be dozens, then scores of devoted
Indian teachers, faithful and ministrative, through beatings
and robbing and imprisonment and, for some. death.
The vituperative abuse was, however, on at least one occa-
sion, turned to good account. Before Mr. Stahl had acquired
a good understanding of the Indian language, he was one day
riding through a village with his little son, who, childlike, had
already gained a pretty good knowledge of the tongue. The
people scowlingly called to the horsemen, and shouted at
them; but as they were nearly always scowling Mr. Stahl did
not think they were hostile, and understood their shouts as
greetings. So, smiling and bowing, he waved his hand to them
and, using the common phrase that returned a greeting, he
responded, "Who-maris-atom-aki!"
When they had ridden through, his little boy said to him,
"Papa, do you know what those people were calling you?"
"No, my son, I do not." •
"They were calling you devil, and all sorts of bad things,
and said you had horns and hoofs. And you said, 'The same
to you!' "
But on their return through the village there were no signs
of hostility; and Mr. Stahl remembered the promise of peace
if thou "agree with thine adversary quickly!"
Many times there were miraculous deliverances. A blessed
phenomenon known elsewhere throughout the world by the
servants of God was here several times remarkably demon-
strated: the angels, in different guises, appeared as protectors.
In the early experience a mob, incited and urged on by the
priests, besieged a native house where Mr. and Mrs. Stahl and
Luciano were ministering, stoned and wounded them, set fire
to the roof, broke in the door, and were pressing forward to
kill, when suddenly they turned and fled, the priests foremost
in the rout. Wondering, Mr. Stahl asked a lone, trembling
Indian who remained, what caused this•flight.
"Don't you see that crowd of armed Indians yonder," said
the man, "coming to your rescue?"
They looked, but no such rescuing party appeared to their
eyes; yet the Indian insisted they were there, advancing; and
the flight of the mob proved that they, too, had seen the vision.
South America 425
Again and again such deliverances occurred. The mission

station at Plateria was plotted against by priests and mobs,
to be utterly destroyed and the missionaries killed. Three suc-
cessive nights the mob came, but the first night they heard the
drums and saw the march of a company of soldiers debarking
from boats on'the lake and coming toward the mission station.
They fled. The second night they saw the mission property
surrounded by defending soldiers, and the third night like-
wise. Then they gave up; and months afterward some of them,
approaching the mission, asked to see where the soldiers were
hid. Puzzled, the missionaries let them examine every nook and
corner; and then, reluctantly, these Indians told the tale. Yet
the mission people had never seen or known how God had
placed His guard about them.
In the Moho district, north of the lake, is the station known
as the Broken Stone Mission. Mr. Stahl, in 1916, making his
first trip through this part, was asked by the chief at a certain
village when he would return.
"I cannot tell," he answered.
"But I want to know when you will come to us again and
teach us."
"We are so few," he answered, "and your village is so far
away, I cannot tell."
"Oh, but I must know," insisted the chief.
Finally the missionary said, "If I do not return, someone
else will."
"But how am I to know that someone else will teach us
the same things?"
Mr. Stahl thought a moment, then, stooping, he picked up
a small, white stone, broke it in two, and handed one half to
the chief. "When our teacher comes," he said, "he will bring
you my half of this stone, and fitting the two together, you will
know."
"It is well," said the chief. And he hid his half stone away
so secretly that even his wife did not know where it was.
Weary years of waiting followed, with delegations and pleas to
the central station each year. Finally, when a teacher could be

provided, and he came, the chief brought out the broken
stone, and, fitting it, gladly welcomed him.'
In the district in which this village was, the central mission
of Occa Pampa was established in 1918 by Mr. and Mrs. Ellis
P. Howard. There was_ much opposition stirred up by the
priests, and mobs still formed against the missionaries. When
J. M. Howell, from the Plateria Mission, visited the HoWards,.
they, with Daniel Sosa, answered an urgent call from a near-by
town, to confer about establishing a school for• Spanish-
speaking children.
They found the town apparently deserted; but as they
started for home, puzzled, two boys appeared and, giving them
false information, led them up through a street walled high
on either side and closed at the end by a house, where they
were invited to wait. After a little they heard the noise of a
crowd, and emerging, saw a mob coming toward them up the
narrow, walled street. At once mounting their horses they rode
down toward the threatening mob. Suddenly there appeared in
the wall a breach, through which they escaped, with the howls
of their disappointed foes in their ears. On a later visit Howard
examined that wall, and found no evidence either of a hole
or of repairs. Many such deliverances occurred, yet also many
stonings and beatings were endured by both white and Indian
workers."
The missions were begun and extended first among the
Aymaras..The Quechuas toward the north and east were far
more numerous, and they soon stirred themselves to ask for
missions. But the years dragged; for, despite the efforts to
supply the growing work, and despite the heroic efforts of the
occupying missionary forces, there never -were available enough
men or means to answer all the calls.
In the first visit to the Quechuas, in 1917, made by Mr.
Stahl with some Indian companions, one of them a Quechua lad
from the school who acted as interpreter, their way led over
a mountain range seventeen thousand feet high. They en-
South America 427
countered a blizzard, which stung and cut their faces and

numbed their limbs. Because of the high altitude they could
scarcely breathe, and their mules bled at the mouth. They
passed the night in dismal quarters. The snow fell ever more
heavily, and they lost the trail. Only by the conformation of
the mountains could the guides tell what way to go.
But at last they reached the edge of the plateau and began
the descent. As they came down into a tight little valley In-
dian huts began to appear; and at first the inhabitants gazed
at them in fear and wonder, until the guides began calling
to them, telling who was come. Then there was great excite-
ment. Some ran on to tell the news. The chief guide himself
impetuously galloped on ahead, shouting the news, leaving the
party to follow. Arrived at a large house where a crowd was
gathered on the ground and on the roof, Mr. Stahl dismounted.
Then the Indians, men, women, and children, made a rush for
him and threw their arms about him with exclamations of joy.
The clays that followed were like the days of Pentecost. The
.chief took the missionary to a large new hut, built especially
for him, and plastered inside, as were none of their own huts.
The meetings that followed were wonderful occasions. The In-
dians enjoyed the songs, in which they soon learned to join.
They listened to the gospel message. Hearts were impressed,
and many believed on the Lord Jesus. An old chief, standing
in the midst of the crowd, began to weep. Suddenly he raised
his arm and exclaimed in a loud voice. "Oh, my people,
heaven has come to us! This is nothing less than heaven that
has come to us!" And as the meeting proceeded the crowd
echoed again and again the words, "Heaven has come to us!" '
The first station established among the Quechuas was at
Laro, where the Indians donated land and began to build a
schoolhouse and a home for the teacher. Pedro kalbermatter
was sent to open this mission. Immediately he discovered in-
tense opposition on the part of landowners and priests. They
threatened him, setting a date for him to get out of the country,
or die. The authorities would give no protection. One day, as
the Indians were returning to their homes from the mission
building, a mob of mounted white men set upon them and
shot twelve of them to death. Still there was no redress from
the authorities, but only their added threats.
Kalbermatter, nevertheless, stayed on. He was working with
the Indians one morning on the half-completed schoolhouse
when they saw in the distance a cloud of dust that signaled
the approach of the mounted white mob. Sending his Indians
to the shelter of the great rocks near by, Kalbermatter at first
determined to protect himself with rifle, revolvers, and
machete. But as, barricaded in the building, he waited for the
mob to arrive, he reflected' what Jesus would do, and he was
ashamed. Quickly burying his guns and machete in the earth
floor, he committed himself to the keeping of God, and stepped
forth as the mob rode up. Cursing and threatening, they com-
manded him to depart. Courteously he answered them that he
could not go until his Lord should send him. Then they tried
to ride him down, but lo! not a horse would ride over him or
strike him with its hoofs. At last, baffled and still cursing, the
mob rode away. The station and school at Laro remained, and
still today, the chief of many stations, it is doing a great work
among the Quechuas.
Labors, vigils, exploits, deliverances, sufferings in abun-
dance, have attended the work among the Incas, and still it
grows. Early in its history its accomplishments, coupled to the
outrages committed against its teachers and people, won reli-
gious liberty by statute in the Republic of Peru, when the Sen-
ate at Lima, against the furious opposition of the clerical party,
passed a law granting not only toleration but complete free-
dom of religion. Thus legally there is freedom of conscience
and worship in the nation, though locally the power of the
priests often overrides this liberal law.
The Inca Union today has over 12,000 Seventh-day Ad-
ventist members. But what are these among the millions? Salt,
indeed, and the salt has not lost its savor. Far beyond their
professed and recognized members, the influence of the Ad-
South America 429
ventist mission extends out among the people, greatly mitigat-
ing the untoward conditions and benefiting in health and habits
and hope thousands who do not outwardly subscribe to the
faith.
When Mr. and Mrs. Stahl, after eighteen years of labor in
the high Andes, could no longer endure the altitude, they
begged leave, in 1927, to go over the mountains to the head-
waters of the Amazon, to start work among the Campa Indians
and other jungle tribes. There for eleven years they built in
the lowlands the same work they had built in the highlands.
They were joined and then followed by other workers, among
them R. A. Hayden, J. P. Ramos, and Bernabe Chavez. The
director of the mission is now S. C. Pritchard, and the secretary-
treasurer is A. A. Manrique.
When at last, in their advanced age, the Stahls were retired
to the homeland, they could witness to thriving missions at
Iquitos and west and east and south and north. It is a field
which already has a thousand redeemed souls from these wild
jungle tribes, receiving ministry medical, educational, and
spiritual, a field which reaches out its hands down the mighty
Amazon to grasp the hands of the Brazilian workers below.
And so the gap is closed. The thin line of the soldiers of
Jesus, strong under the Infinite Arm, is extended across the
broad continent, closing in upon the regions of darkness and
of the shadow of death.
2 Leo B. Halliwell, Light Bearer to the Amazon, pp. 5-33, 130-145.
3 Mrs. Orley Ford, In the High Andes.
0 W. A. Spicer, Our Story of Missions, pp. 274, 275; F. A. Stahl, In the
Land of the Incas, pp. 35-104.
6 Stahl, op cit., p. 105.
7 Ibid., p. 129.
8 Ibid., pp. 160, 161.
9 Ibid., pp. 197, 198, 220.
1, W. A' Spicer, Miracles of Modern Missions, pp. 158-160.
11 Stahl, op. cit., pp. 261-271.
Top: Daniel Landcros Treating a Patient at Huehuacherare, Mexico.
Center: Colombia-Venezuela-Academy, Medellin, Colombia. Bottom:
Baptismal Scene at Limbe, Haiti
CHAPTER Zit
INTER-AMERICA
T HE countries bordering the Caribbean Sea and the Gulf

of Mexico, except the United States, constitute the area
which in the later history of Seventh-day Adventists has
become known as the Inter-American Division. These countries
include: French. Dutch. and British Guiana, Venezuela. and
Colombia on the continent of South America; Panama, Costa
Rica, Nicaragua, Honduras, British Honduras, and Guatemala
in Central America; Mexico to the north; and the West Indies.
or Antilles. With the exception of the Guianas and British
Honduras, the language and heritage in all the . continental
countries is Spanish..
But the West Indies islands make a greater melting pot of
races than the traditional melting pot of the United States.
Here the ancient Indian tribes have almost completely dis-
appeared, very early killed off by enslavement and massacre.
To fill their place in the mines and on the estates, all nations
involved—Portugal, Spain, France, England, Holland—inau-
gurated and exploited the African slave trade. Here, even
under the conditions of bondage, the Negro flourished, asserted
in insurrections his right of liberty, and first of all in the
Western world received emancipation. In some of the islands
—Haiti, Santo Domingo. Jamaica, Barbados, Trinidad—this
is the predomin'ant and almost exclusive race. In other islands
—Bahamas, Cuba, Puerto Rico—and on the continental shores
of the Caribbean Sea, their numbers. both of pure and of
mixed blood, are great.
Immigration within this century, much of it heavy, includes
Chinese, javanese, Hindus, Filipinos, and nationals of prac-
tically every European country. Add these to the native In-
dians on the continent and the Negroes everywhere, besides the
Spanish and English descendants of the early conquerors, and
131
you have indeed a heterogeneous population. Linguistically,

in the continental areas the official and common language is
Spanish; but the West Indies reflect in their speech the political
ties which are or once were theirs: the Bahamas, Jamaica, Bar-
bados, and Trinidad speak English; Haiti, Guadaloupe, and
Martinique, French; and the rest, Spanish. There are, besides,
the three Guianas (British, French, and Dutch) on the north-
eastern coast of South America.'
Before the inauguration of the division there was a suc-
cession of organizations, beginning with the formation of two
island conferences in 1903; followed by the West Indian Union
Conference in 1906, which continued in its original form for
six years. At no time, however, did this organization include
Mexico, which was a separate mission, presided over for differ-
ent lengths of time by G. W. Caviness and George M. Brown.
But in 1914 a number of these lands were detached from
the West Indian Union and put under the direct care of the
General Conference. These included, besides Mexico, the
northern part of Central America, Cuba, and Haiti, known
collectively as the Northern Latin-American Missions. Of this
aggregation N. Z. Town was the first director, with head-
quarters at Washington; but the second year R. W. Parmele
was appointed, and headquarters were fixed at New Orleans.
Thereafter, however, headquarters were shifted about from
year to year. In 1918 this territory was formed into the North
Latin-American Union Conference, with E. L. Maxwell presi-
dent. In 1914 the reduced West Indian Union consisted of
Jamaica, the southern countries of the isthmus, the northern
coast of South America, and all the islands up to Jamaica. Its
president was A. J. Haysmer, its secretary-treasurer F. H.
Raley.'
After various mutations the territories of these two unions
were welded into the Inter-American Division, in 1922. E. E.
Andross was elected president, and served in that capacity for
fourteen years, afterward remaining there to work two more
years. S. E. Kellman was secretary-treasurer until 1925, when
Inter-America 433
F. L. Harrison took his place, continuing till 1936. The head-

quarters of the Inter-American Division were fixed at Balboa,
Canal Zone.
In 1936 G. A. Roberts became president and W. C. Raley,
secretary-treasurer. In 1941 Glenn Calkins succeeded to the
presidency, and the next year C. L. Torrey was secretary-treas-
urer. In this year headquarters were removed to Havana, Cuba.
They did not, however, long remain here; for in 1946 a radical
change was made by removing the offices to the mainland, at
Miami, Florida, where the suburb in which the office is located,
Cocoanut Grove, was annexed to the Inter-American Division.
In 1947 E. F. Hackman was elected president. W. E. Murray
is the secretary, and L. F. Bohner is treasurer.
When the Inter-American Division took over, in 1922, there
were three conferences and ten missions, combined in two
unions, the Caribbean and the Central American, the latter
including Mexico. The membership of the whole field was 7,369.
By 1930 the membership had advanced to 14,602, and in 1936,
when Elder Andross retired from the presidency, there were
28,132 members. The constituency has now, at the end of
1947, increased to 64,481 baptized members, making the largest
division, in point of membership, outside North America. In
Inter-America there is one Adventist to every 890 inhabitants;
in North America (north of Mexico), one in every 635.
The division contains six union missions (or conferences):
Antillian Union, with three local conferences and two local
missions, H. B. Lundquist, president; British West Indies
Union, containing six local missions, R. W. Numbers, president;
Caribbean Union, containing five local missions, Robert H.
Pierson, president; Central American Union, with one confer-
ence and five local missions, A. V. Larsen, president; Colombia-
Venezuela Union, containing five local missions, George C.
Nickle, president; Mexican Union Mission, containing six local
missions, Henry J. Westphal, president.
Institutions.--Today the institutions of the division, with
all they signify of education, and healing, and printing and
distributing literature, are widely placed. Of advanced schools:

one each in Mandeville, Jamaica; Santa Clara, Cuba; San Jose,
Costa Rica; Santurce, Puerto Rico; Port-of-Spain, Trinidad;
Medellin, Colombia; Montemorelos, Mexico; Guatemala City,
Guatemala; San Francisco, Atlantida, Honduras; Panama City,
Panama; Ciudad Trujillo, Dominican Republic; Diquini,
Port-au-Prince, Haiti; Half-Way-Tree, Kingston, Jamaica. Of
medical institutions: a hospital each at Montemorelos, Mexico;
Kingston, Jamaica; Half-Way-Tree, Kingston, Jamaica; four
dispensaries in Mexico. Of publishing houses: a branch house
of the Pacific Press in Cristobal, Canal Zone, and one in Tacu-
baya,. Mexico.
The complete roll of the hundreds of workers who have
given their labors and their lives to this field cannot be called;
but, aside from those elsewhere mentioned, some of the out-
standing ones are these: E. van Deusen, E. C. Boger, H. C.
Goodrich, J. B. Stuyvesant, D. E. Wellman, A. F. Prieger, H. J.
Edmed, D. C. Babcock, D. D. Fitch, George F. Enoch, E. M.
Trummer, C. J. Boyd, H. E. Baasch, W. E. Baxter, Peter Ny-
gaard, C. B. Sutton, J. S. Marshall, A. N. Allen,. Ellis P.
I-Toward, H. E. Giddings, A. R. Ogden, E. J. Lorntz, A. G.
Roth, G. G. Roth, W. P. Elliott, W. R. Elliott, C. P. Crager,
Wesley Amundsen, Orley Ford.
The history of the field is replete with tales of consecration,
daring, heroic endurance, the meeting of clerical and heathen
opposition and persecution, and the working of the Holy Spirit
upon beans, resulting in harvests of souls; but the limitations
of space prevent their recital. Two or three episodes only may
be told which illustrate the spirit of leaders and of laity who
live and labor in the love of Jesus.
West Indies.—in one of the West Indies islands where
voodoo and devil worship are common, there lived a native
man who, as a devil doctor, was greatly -feared and followed
by hundreds of people. His magic and his communication
with the spirits were the means of his power and the source
of his living; for the wretched people paid him for his charms
lei-,Imerica 1:35
and countercharms, his bewitchings and his revelations of be-

w i tchments.
One clay on a trail up in the mountains near his house two
women going to market met at the junction of the paths, and
setting clown their baskets from their heads, they stopped to
chat. Unknown to them,.a girl stood near by, behind a thicket,
listening to them. She was the daughter of the devil doctor.
One of these two women was a Seventh-day Adventist, a new
convert: and shortly she began telling the other of the means
by which she had gotten rid_ of the devil worship, by prayer,
laying on of hands by the Christian leader, and invocation of
the power of Jesus. After a while they passed on their way,.
and the girl sped home to her father.
To him she told, volubly and dramatically, what she had
heard from the Seventh-day Adventist woman on the trail.
"Father," .she exclaimed, "it must be a great power, this Jesus
name, which the Adventist leader has. It must be a greater
power than you have; for he rebukes the devil, and he has to
leave."
The devil doctor pondered, and soon, like Elymas the
sorcerer, he determined that he must try to purchase that
power. So he gathered to himself some coins, a sack of corn.
and a bottle of rum, and made his way to the town, where he.
sought out the Adventist leader.
"I have come to you,- he said, "because I have heard that
you have great power, that you can even ,cast out devils and
free men and women from their influence. Now I have long
invoked the powers of the devils, and have called them to do
my bidding. But of late they are not always willing, and I
find that I must do their bidding. I have brought you money
and corn and rum. These I will give you, if you will bestow
upon me that power you have."
"No," said the Adventist leader, "you cannot buy the
power of God. But if you desire, I will tell you, without charge,
how you may get rid of the power of the devils. You must
become Jesus' man, and Jesus has all power in heaven and in
earth. When He lived upon earth the devils obeyed Him, and
He cast them out of many wretched men. Now Jesus is in
heaven, but He lives with us and He watches over His people.
Even today, by His power, we may cast out devils."
The devil doctor sat at the feet of the man of God and
listened all day long. His heart responded, he yielded his evil
will, and the power of the devils went out of him. 'At the
end of the day he had become a Christian. And when Sabbath
came he attended the service, worshiped with the believers,
and gave his testimony of deliverance. Wonderful news that
was to the countryside about, that the devil doctor had re-
nounced his powers of enchantment and the evil eye, and had
turned to be a follower of the Christ. Far and near the word
sped, and scores and hundreds were led to renounce their devil
worship and turn to the Lord.
Mexico.—The wise leader knows that he will multiply his
power a hundredfold if he gets his converts to work. The lay
missionary has been a great factor in the giving of the gospel,
not less so in Mexico than elsewhere. Down on the Tehuan-
tepec Isthmus, the narrowest part of Mexico, Antonio Guiter-
rez got possession of a Bible which he carried with him always,
often pausing from his labor to read in it. When a Seventh-day
Adventist missionary was passing through, Antonio found him,
drank in the truths he presented from the Bible, and at once
became a messenger of the Word. His immediate family were
his first converts, and their remarkable change from dissolute-
ness to sobriety attracted the community. Quickly the whole vil-
lage was won.
Then Antonio, his brother, and another man started out
into the neighboring state of Chiapas for broader conquests.
Their fame, or fear, went before them, so that in one place the
people hid their newest images, hoping to placate the on-
coming iconoclasts by destruction of the old ones. They went
out to meet the three messengers.
In surly tones they greeted them: "We hear you have come
to burn our images."
Inter-America 437
"No," was the reply; "we do not burn images, for we have
no right to do so."
So they were taken in, and the villagers crowded around
them.
"We understand that you are Christians," Antonio began.
"So are we; and if you like, we will read a few verses from the
Bible."
Those few verses were the Ten Commandments. And as the
next day was to be the Sabbath, Antonio suggested a village
meeting. All the village attended this Sabbath school. A period
of teaching followed; and a few weeks later the villagers
brought out their images, old and new, and themselves set fire
to the heap, while they stood around, their faces aglow with
the new-old message of Jesus' salvation, His coming; and His
Sabbath.
Five men whom they converted set out to win others, and
they soon enlisted five other families. Persecution set in, and
they were driven from place to place. Then they organized
themselves into five bands of two believers each, and began
to set the, whole country on fire with the Spirit. In eight short
years they multiplied until there were twelve churches and
over a thousand believers.
In another place a group of laymen carrying their gospel
mission were repulsed from one village, and for a time avoided
it. But gathering courage, they returned, and in the market
place they stood and sang the songs of Zion, ending with that
grand old hymn:
"The golden morning is fast approaching;
Jesus soon will come
To take His faithful and happy children
To their promised home."
As they concluded, the crowd cried out, "Where have you
been holding meetings the last three mornings, from three
to five o'clock?"
"We have not been in this vicinity for weeks," they an-
swered.
"That is very strange," said the villagers, "because for the

last three mornings we have heard that song ringing out
through the air. If you did not sing it, who did?"
Astonished, the little band could not answer, until with
conviction they said, "It must have been the angels!" And the
crowd said, "Even so, then, the angels sang!" And Bethlehem
was repeated.
Guiana.—Far in the interior of northern South America,
at Mount Roraima, is the junction point of Brazil, Venezuela,
and British Guiana. And. there dwell the Aracunas, generally
known as the Mount Roraima Indians, but in our denomina-
tional parlance as the Davis Indians. Back in the 1880's a
native chief received in a dream or vision the gospel of Jesus
Christ, including the creation, the Sabbath, the fall of man,
salvation through Jesus, and the coming of Christ in glory. He
was also told that someday .a man would. come with a Book
and teach his people more about these things. The chief was
obedient to the vision, and reformed his own life and the lives
of his people. Human sacrifices ceased; polygamy was abolished;
the Sabbath was kept. Thus these Indians were prepared in
measure for the coming of a Christian minister.
But in time the -old chief died, and his people began to
backslide, though the grossest of their former practices were
not resumed and a few kept•much of the faith purely. Ever
they called, if an explorer or government agent came through,
for someone to teach them. Word of this reached Seventh-day
Adventist headquarters in Georgetown, British Guiana, early
in the century, and desire was kindled to occupy that distant
field. But the obstacles seemed insuperable. Not only was there
that lonely reach of hundreds of miles through almost impene-
trable jungle, threaded only by rivers with rapids and falls, and
infested with dangerous beasts and venomous snakes; but the
budget would not stretch for the enterprise, and there was no
one to send.
Nevertheless, in 1911, 0. E. Davis, president of the British
Guiana Mission, determined to breads the jungle and moun-
Inier-America -139
min walls, and carry the gospel to that waiting people. He had
tried the previous year, being conducted halfway by a gold
miner in a dugout canoe; but fever had turned him back.
Now, securing an interpreter and Indian carriers, lie went up
the river, around the falls, through the jungle, and out upon
the upland savannas; and though-smitten again with fever, lie
reached his goal. His coining was hailed with wonder and joy.
Here was the man their old-time chief had promised would
come with the Book.
Davis gathered the Indians around him, and through his
interpreter taught them the truths of salvation and the Advent
message. And he taught them to sing. There was no time
to translate songs, so he taught them in the English tongue, and
the Indians, scarcely one of whom could speak a word of
English, memorized the words and the tunes. But day by clay
he sank under the fever. At last, calling Ins Indians around
hiS hammock, with their chief, whom lie had named Jeremiah,
he prayed with them, and bade them be faithful; for another
"God-man" would surely come to teach them. Then he died.
and the Indians, wrapping his bocly in a bark shroud, buried
him there near the foot of Mount Roraima; and they built a
pole-and-thatch shelter over his grave. Word of his demise
reached the Adventist headquarters, and his name consecrated
his mission. But there was no one to replace him.
Years later the infrequent travelers who reached Roraima
reported hearing the Indians singing, often at the grave,
"There's No Friend Like the Lowly Jesus," "Jesus Is Coming
Again," and "Shall We Gather at the River?" The intermittent
news tugged at the heartstrings of divisional leaders, but thir-
teen years passed before another expedition could be sent.
Then W. E. Baxter and C. B. Sutton, from the mission at Cura-
cao, pressed through. Worn to sheer exhaustion, they dropped
into their hammocks in a hut. Shortly a young Indian entered,
and spoke in broken English, "I want to be a good man," and
he sang, "There's No Friend Like the Lowly Jesus." Then a
son of Chief Jeremiah. brought them a package of papers con-
taining a letter written by Pastor Davis before his death, and

his list of more than one hundred Indians who had promised
to obey God. The travelers returned to civilization; their news
went winging up the line, and roused a fervor in the homeland
to meet this challenge.
The young division, pressed by many needs and with in-
adequate funds and shorthanded stations, earnestly sought
means to answer this call, but there appeared no way. Then the
committee gathered in a season of special prayer for that mis-
sion; and lo, by the next mail word came from the General
Conference that $4,000 had been sent in, the donor specifying
that it was to be devoted to the Davis Indians. So four young
missionaries were selected, sent to the port of Georgetown, and
outfitted for the mission.'
Mr. and Mrs. A. W. Cott and Mr. and Mrs. R. J. Christian,
nurses and teachers, started from the coast in March, 1927. But
Mrs. Christian's illness caused that family to turn back when
only half way; and though Mr. Christian finally reached the
field and remained for several months, doing valuable service,
his. wife's continued illness required their evacuation to the
South Caribbean Conference, where they continued to labor.
Mr. and Mrs. Cott and their little girl were hailed with joy,
also with curiosity; for only one white woman had ever before
visited them, and these were the first to stay. The customs,
clothing, and furnishings of this family from the unknown out-
side were matters not only of chattering comment but of
minute inspection and trial. But the missionaries set to work,
healing the sick, opening schools, teaching not only the Word
of God but the simple arts of civilization, including better till-
ing of the soil.
But though there was curiosity and thankfulness there was
also fear; for the arts of the white man were little known, and
there seemed magic in their works. Heal the sick? Some of
the Indians were "afraid of your kitchen," "for the spirits are
there"; and it took much diplomacy and hard work to persuade
them to commit their sick to hospital care. When, very soon,
Inter-America 441
an operation on a mangled leg was necessary, they crowded in
and, despite all pleadings and commands, fingered the sterilized
instruments: "Me Indian see!" They marveled at the anesthetic
and the suturing of the wound: "Little Brother, does it hurt?"
And Little Brother not answering, they groaned and grimaced
for him. "Ake! Ake!" (It hurts! It hurts!), "Ege! Ege! Enepe!
Enepe!" (Ouch! Ouch! Stop! Stop!), they cried. And when the
boy still slept after the operation they ran away crying, "He's
dead! He's dead! The spirit will kill!"
Open a school? Indian youth knew not the meaning of the
term, but they were ready for any adventure. The first day they
draped themselves on the rafters, climbed trees, and serenaded
the teachers with all the animal and bird sounds of which they
were masters. Not riotous, not impudent, no! but merely
demonstrating to the teachers what, in their jungle school, they
already had learned. How should they know what school
meant? The first clay only boys came, though the girls had like-
wise been invited.
"Little Brother, why are not the girls coming to school?"
Little Brother smiled. "They are not coming."
"But why not?"
"Because they have no combs to comb their hair, and you
said they must have their hair combed and braided before
coming to school."
An expedition to the village found fifty girls together,
clawing their hair and biting the heads off their prize finds;
fifty girls to be coaxed to come to school; four combs brought
out, and a Flit gun. By noon they were made ready. The gong
was struck—a sword hit with a hammer; school was to begin.
The boys came down from the rafters, but not to sit in the
seats. What were those funny things for? They sat on the floor
and on the mud walls; they lay on the tables. What a time get-
ting order, ready for song and prayer!
Then, too, they must spit. They all spat incessantly, on
floor, walls, tables, benches. Stop spitting? "Kane! Kane! [No!
Noll That is our custom. We have to spit."
442 Christ's Last. Legion
"When you have to spit, hold up your hands, and I'll let
you go outdoors and spit."
For the first two days half the students were outside spitting
and the other half had their hands up. But soon they learned
control. And Marjorie (they all had been given names, or new
names; many had owned no names at all) at the end of the
week came and put her arm around the teacher: "We thought
it strange for you to tell us we must break this custom of ours,
but now we don't have to be excused any more. I am thankful,
too, - because I have to clean up the school each week."
Not only children but many adults came to the school, and
learned to read. How proud when they could spell some words
out of their Bibles or when their children demonstrated their
ability to read! The Sabbath school and the church service
brought in all the village. They were all communicants or
probationers, studying the gospel truth.
• After a stay of weeks at Arabopo village the Cotts moved
to Acurima and started another school; for they must take
turns at different stations, until helpers should arrive, as they
did in time. And finally seven missions and as many schools
were started.' Eight years the Cotts stayed in the field; then
severe illness forced them out. Others took their places, and the
cause in that far interior still flourishes. The present director is
R. E. Brooks. The Roraima Indians have been raised to a level
of Christian civilization of which neither Chief Jeremiah nor
the old chief of the visions could ever have dreamed.
1 Wesley Amundsen, The Advent Message in Inter-America, pp. 35-44.

W. A. Spicer, Our Story of Missions, pp. 237-252.
Review and Herald, July 30, 1936, p. 13; Amundsen, op. cit., pp. 216-219.
4 E. E. Andross letter, Jan. 6, 1949.
Spicer, op. cit., p.. 239; Amundsen, op. cit., pp. 123-125; Elizabeth
Bulller Cott, Trailing the Davis Indians.•
CHAPTER 2-1
MOSLEM LAN DS
T EI, religion founded by Mohammed, beginning in Mecca

and then in Medina of Arabia in the seventh century A.D.,
is by Christians usually called after his name, Moham-
medanism; and the people are Mohammedans. But Mo-
hammed himself, and after him his followers, called the
religion Islam, from an Arabic root meaning "submit"—that
is, submission to the will of God—and the people are called,
from the same root, Muslims, or Moslems, or Mussulmans.
The Eastern world in which Mohammed was born was
dominated by two empires, the Byzantine, Greek, or Eastern
Roman, and the Persian. Mohammed, then a person unknown
to fame, wrote a letter to Khosru, or, as the Romans knew
him, Chosroes, emperor of Persia, inviting him to submit
himself to the spiritual and political overlordship of this ob-
scure citizen of Mecca. Chosroes contemptuously tore the
epistle into pieces.
"It is thus," exclaimed Mohammed, "that God will tear
the kingdom and reject the supplications of Chosroes." Then
he watched with satisfaction the mutual destruction which the
emperors of Persia and Rome wrought upon each other, open-
ing the way for his fervid Saracens to fall upon the ragged
remnants of civilization and establish the beginnings of a
thousand years of Mohammedan conquests in Egypt, Syria, and
Mesopotamia. Moslem powers conquered, one by one, North-
ern Africa, Spain, Syria, Asia Minor, Constantinople, and
Southeastern Europe up to the gates of Vienna. They surged
east and south, overwhelming Persia, central Asia, and half of
India. Their political power began to decline with their ex-
pulsion from Spain and their defeat before Vienna in the fif-
teenth and sixteenth centuries; but the peoples they saturated
with their religion extend today from Africa to China, from
413
Top: W. K. Ising and Workers in Front of Middle East Union
Headquarters, Beirut, Lebanon. Center: S. Noujeime and G. A.
Keough in the Voice of Prophecy Office. Bottom: Evangelistic Effort
by E. L. Branson at Cairo, Egypt
Moslem Lands 445
the Balkans to India. There are an estimated nearly 300,000,000

Mohammedans in the world.
While India (along with modern Pakistan) contains nearly
ninety million Moslems, and there are great numbers in other
countries, our survey of Moslem lands will be held to that
compact but extensive region included in the northern part of
Africa, Arabia, Palestine, Syria, Turkey, and the modern states
of Trans-Jordan, Iraq, and Iran. Greece also will be included,
though in religion it is mainly Greek Orthodox rather than
Mohammedan; but being adjacent to the Moslem lands, and
many Greeks then living in Asia Minor, it was included in the
early organization program of Seventh-day Adventists.
The Moslem is no ready convert to Christianity. He in-
cludes Jesus among his revered prophets, but he makes Mo-
hammed to be the last and greatest. And he rules a distinction,
as well he may in many cases, between the purity and benevo-
lence of Jesus and the character and attitudes of His professed
followers and particularly of the so-called Christian nations.
Moreover, as a disciple and exponent of a belligerent religion,
he is no great admirer of the command, "Whosoever shall smite
thee on thy right cheek, turn to him the other also." And
although, if he adheres strictly to his religion, he denies him-
self intoxicating drinks and disciplines himself to frequent
prayers and fastings, his dreams of Paradise are voluptuous,
and he hopes to be rewarded for his self-denial here by a future
of meats and drinks and lovely houris (white-skinned, black-
eyed nymphs) as the companions of his amours. To one so
schooled in a materialistic and sensuous religion the crystal-
clear, pure joys of Christianity are as the waters of a spring to
one who lives with wine.
Organizations.—Seventh-day Adventist entry into these
Moslem lands was in the beginning sporadic and weak, con-
sonant with their limited resources; but it has grown with the
years. Egypt was first opened, and Algeria, though feebly and
temporarily; the work in Turkey, begun somewhat later, was
more vigorous. Syria and Palestine followed, then Greece, and
-1 16 Christ's Last Legion
last, Persia.' In the early years the small Seventh-day Adventist

constituency in Europe recognized this field as their legitimate
missionary sphere, but America participated in its evangeliza-
tion. The beginning of this work has been related in volume I.
In 1894, and again in 1898, H. P. - Holser, president of the
Central European Conference, then the only one on the
Continent, made extended visits to Turkey, Syria, and Egypt,
and encouraged the development of these fields.
More than any other Seventh-day Adventist mission field in
the world, this Moslem• territory on the east and south of the
Mediterranean presents in its history a complicated pattern
of organizations, adjustments, rearrangements, and combina-
tions. It is an Oriental rug, which in the weaving shows much
of the hare warp, often broken and mended threads, and de-
signs partially executed. The mixed population, dominated
by the muezzin's call, and the difficult languages, have presented
a sufficient problem; and to this have been added the hazards
and obstructions of two world wars and several local wars.
These have affected in great degree this area, ,which ill the
ancient world was the cockpit of nations, and which will be the
stage for final Armageddon.
The reader, even the student, would be wearied with a
bare recital of starts and stops and changes, with names, dates,
and councils. Better to show quickly the warp of the web
and finally to present the fabric as yet incomplete but begin-
ning to take form and substance. Converts from Islam are few;
a slightly larger number are Jews; the majority are from the
.ancient native Christian churches—Armenians, Assyrians, Nes-
torians, Copts, and others.
Emerging in 1901 from the era of separate—and few—
missions, there appears first the Oriental Union Mission, in 7
cluding Turkey, Syria, and Egypt. W. H. Wakeham was
director of this union mission, with headquarters in Cairo,
Egypt. In its place, from 1907 to 1916, came the Levant Union
Mission, which took in also Greece, Armenia, Bulgaria, and
at times other fields. This was under the direct supervision of
I osle la Lands 1.17
the General European Conference, without a union head, until

in 1912 E. E. Frauchiger, a veteran European worker, who had
been in the Turkish Mission for two years. was made director,'
with headquarters at Constantinople. From the beginning such
work as had been clone in Northern Africa west of Egypt—
Libya (Cyrenaica and Tripolitania), Tunis, Algeria, Morocco
—stemmed from the conference organizations of Southern
Eirrope, and it was supervised by the European union or divi-
sion. When the Southern European Division was formed in
1928 this area became and has remained its particular field.
In 1919 Elder Frauchiger returned to Switzerland; and
later Henry Erzberger, transferred from Syria, became super-
intendent. He presided until 1923, when the Levant Union
Mission organization was dissolved into separate fields, respon-
sible directly to the European Division, with these local mission
superintendents: R. S. Greaves, Greece; Otto Staubert, Bul-
garia; M. C. Grin, Turkey: Nils Zerne, Egypto-Syrian Missidn.
This change was caused partly by the disruptions of the first
world war, which began in l914 and ended in 1918—Germany
and Austria (the Central Powers) against the West and, at first,
Russia. Egypt being initially occupied by the British and
North Africa principally by the French, while the Arabs joined
the Allies, who shortly conquered. Palestine and Syria, all this
area, with Persia, was divorced from Central European influ-
ence: and such missionary activities as could be maintained were
conducted by English, Scandinavian, and American workers.
Four countries represented the four quarters of the field:
Turkey, Syria, Egypt, Persia. And these four fields are con-
nected memorably with the names of four men who pre-
eminently served in them, though three of them worked also .
in more than one country and two of them were at different
times directors of the -union mission. These four men arc
Baharian the Armenian, [sing the German. Keough the
Britisher. and Oster the Swiss-American.
Turkey.—In 1889 the work in Turkey was opened by a
Greek from America. Theodore Anthony; and from him the
great apostle to the Levant, Z. G. Baharian, received the -Ad-

vent faith, and after two years of study in Basel, Switzerland,
entered upon his arduous and fruitful labors in Turkey, 1892.
Up and down and to and fro through Asia Minor and Armenia,
the heart of the Turkish Empire, ranged that tireless, dauntless
man, Baharian. Again and again imprisoned, threatened with
death by mobs and by officials, restricted for a time by police
orders to his home province of Adana, in which is the city of
Tarsus, he never relaxed and never cringed. He was at no
time in the position of director of the union; though he acted
as superintendent of the Armenian Mission, where he had
raised up a constituency from 1911 to 1916, when he lost his
life in the massacre of the Armenian people by the Turks and
the Kurds. But he was ever the zealous apostle, who covered
again with the last gospel message the ground that Paul of
Tarsus had covered with the first.
Of superintendents of the Turkish Mission there was a suc-
cession, those of the short terms being invalided out of the
country: Dr. A. W. George, 1906; C. D. AcMoody, 1907; E. E.
Frauchiger, 1909 on into the years of the world war. And there
were other notable workers, as Buzugherian, the able successor
of Baharian, and Diamondola Keanides, the secretary-treasurer
and Bible worker. In 1914 there were reported 342 believers in
Turkey and Armenia; following the war, in 1920, the number
was reduced, despite accessions, to 179. Thousands of Arme-
nians had been exiled and massacred, and among them num-
bers of Seventh-day Adventists.'
Greece.—This country may be called. an adjunct to the
Turkish field, being adjacent, and united by many ties, na-
tional, commercial, and ecclesiastical, because of the large num-
ber of. Greeks living outside national boundaries in Turkish
territory. In 1907 W. E. Howell, a classical scholar, was sent
from America and settled in a suburb of Athens. Modern
Greek, however, is something other than classical or Biblical
Greek, and he set himself to master it. He had no more than
made it his own when he was recalled to America, in 1909, for
Moslem Lands 449
educational work in Washington. Seed had been sown, never-

theless, and R. S. Greaves, his successor, baptized the first con-
verts in Albania, which was attached to the field. Some Greek
believers from Asia Minor settled in Salonika, and formed a
company there. A few were reported in the city of Janina. The
Greek Orthodox Church was as hostile as the Roman Catholic
elsewhere. The sale or circulation of the Bible was forbidden
in Greece by law, and heavy restrictions were placed upon all
evangelization.
The two Balkan wars, which preceded the first world war
by two or three years, heavily involved the small nation of
Greece, and in the troublous times little progress could be
made in evangelization; but in general the members remained
firm. However, in the unsettled state of things, the workers
were withdrawn, and not until the world war was over did
R. S. Greaves again receive a commission to enter Greece.'
Syria.—This land, with which we associate Palestine,
Lebanon, and Trans-Jordan, is a land laden with sacred
memories. Indeed, Palestine and the over-Jordan country are
known as the Holy Land, where Abraham, Isaac, and Jacob
sojourned, where Israel laid the vivid pattern of its history,
where Jesus was born and lived His life and wrought His works
of healing and teaching, where He experienced death and the
resurrection and the ascension into glory. And Lebanon and
Syria, beginning at Tyre and Damascus and going north to
Antioch, bore a great part in the early history of the Christian
church.
Yet the Holy Land is not and never has been a land of
peace, save at that moment when the Christ was born. Mirror-
ing the conflicts of ages, the shrines of Palestine today are
centers of warring faiths and factions and nations. Jerusalem
and Bethlehem, places sacred alike to Jew and Christian, have
been occupied for thirteen centuries and up to the present
hour by Mohammedan powers, save for the brief periods of the
Crusaders' triumph. Today the Moslem, with his Mosque of
Omar (Dome of the Rock) sitting upon the site of the ancient
15
150 Chrisrs Last Legion
Jewish Temple, where also Christ taught, disputes possession

of the holy places with the peoples of other religions. Not
purity and righteousness, but power, is the objective of all.
The first world war wrested Palestine from Turkish hands
and made it a League of Nations mandate to Great Britain.
Riding- the turbulent tide of passion in Arab and Jew, Britain
held to the task past the second world war, but finally relin-
quished it in 1948; and now the newly formed nation of.
Israel is fighting out the issue of possession with the Moham-
medan nations. Syria fell to France; but after World War II
that weakened nation could no longer sustain her sovereignty,
and the two native states of Syria and Lebanon emerged. An
uneasy political air lies over them all.-
Seventh-day Adventists first entered Syria and Palestine in
the beginning of the twentieth century. H. P. Holler, after a
visit in 1898, made a call for workers to enter this field. J. H.
Krum and his wife responded, starting in colporteur work
among German colonies at Joppa and other points. Later they
established a medical mission in Jerusalem, which was main-
tained for fourteen years, succeeding workers being F. Grego-
rius and Ludwig Krug, with their wives. In 1905 W. H. Wake-
ham, who had come to Egypt three years before, held an Arme-
nian workers' convention at Aintab, in Turkey. These came
partly from Turkey, but about this time Sabbathkeepers were
reported in Beirut and in the island of Cyprus.'
By 1909 there had grown up a small constituency in Syria
and a somewhat larger one in Egypt. The two fields were then
united as the Syrian-Egyptian Mission; and W. K. Ising, from
Hamburg, was placed in charge. He established himself at
Beyrouth, or Beirut, Syria (now Lebanon), which had become
a considerable missionary and educational center of Protestant
societies. Our headquarters for the entire Middle East field has,
after different trials in other lands, been moved again to Beirut,
as the most convenient center. And here also is the chief Sev-
enth-day Adventist educational institution, the Middle East
College, founded in 1939 as the Beirut Training School.
I)1
Elder [sing laid large plans, and to prepare for their execu-
tion, he traveled widely over his field, in Syria, Palestine.
Arabia, and Mesopotamia, reaching isolated brethren and
opening the fields for-workers. Through all the dangers and
discomforts of Oriental travel in that time—on foot, on horse-
back and camelback, on coastwise trading vessels and crude
native river boats, and even in the first few automobiles to
appear in the East, he made himself familiar with the condi-
tions and the prospects for the gospel through this wide area.
In Mosul and Baghdad he found and established faithful
members, prominent among whom have been the Hasso
brothers, merchants. The work in Mesopotamia has proved
strong and self-supporting.
In 1913 the territory in Egypt was divided, and Elder Ising
was put in charge of Lower Egypt. The combined membership
in 1914, however, was but fifty. The first world war then com-
ing on called a halt to the development. Elder Ising, being a
German citizen, and at the beginning of the war residing in
Egypt, which was controlled by Great Britain, was there in-
terned for the duration of the war. Later, after serving for
ten years in Europe, he returned in 1929 to the Near East, as
the director of the Arabic Union Mission (territory of the
former Levant Union), and there continued for seven years
more.' In 1913 his plade as superintendent of the Syrian Mis-
sion was taken by Henry Erzberger, son of James Erzberger,
the first European Seventh-day Adventist minister.
Egypt.—This was really the first Mohammedan field en-
tered by Seventh-day Adventists, though the initial attempt
proved abortive. In 1880 Dr. H. P. Ribton, a convert of J. N.
Andrews, left Naples, Italy, where he had been working, for
Alexandria, Egypt, and here he labored as he could find oppor-
tunity, chiefly with literature distribution to ships in the
harbor. He was joined by two Italian brethren who had been
won in Egypt, but all three lost their lives on June 11, 1882,
in the riot connected with Arabi Pasha's revolt.' The work in
Egypt then lapsed until the coming of Mr. and Mrs. Louis
Passebois and Ida Schlegel, nurses, in 1899. They established

a restaurant and nursing home in Cairo, and conducted Bible
readings, raising up a small church.
In 1902 W. H. Wakeham and his family took charge of the
work, but they were obliged to leave in 1906, Mrs. Wakeham
dying on shipboard en route to England. Their place was taken
the same year by J. J. Nethery, who remained until 1908. Dur-
ing these years the names of some Oriental workers appear in
the lists, one of whom was G. K. Ouzounian, an Armenian.
Another, Awaida Abd Al Shahid, a Copt, was ordained, and
long served in the field, for some time as secretary' of the
mission. In 1906 to 1908, however, there was an apostasy of
Armenian believers, which greatly reduced the membership.'
George Keough came from England, and began a service in
Egypt and the Levant not yet ended. The membership had to
be built up again from almost. nothing.
In Beni Adi, about 200 miles south of Cairo, a Copt had
begun to keep the Sabbath through his own study of the Bible,
without knowing of the existence of Sabbathkeepers anywhere
else; and he gathered about him a company. In 1912 he learned
accidentally of a missionary who kept the Sabbath, and on in-
quiry found that he was then in Akhmim. He addressed a let-
ter to "The Sabbath-keeping Missionary, Akhmim," and it was
delivered to George Keough. Fearing that it might be a false
scent, Keough did not go to Beni Adi, but wrote some letters
of inquiry. Finally they asked him, "How many letters did
Peter write to Cornelius before going to instruct him?" He
was not long thereafter in reaching them. He spent much time
with them during the war, teaching and baptizing, and raised
up a substantial church.'
Thus the work in Egypt had made a promising start when
the war overwhelmed the world. Keough, being a British sub-
ject, was allowed to continue his work, and he carried on in
Egypt as superintendent until 1929. After eight years' service
in England he returned to the East in 1937, to connect with
the work in the Middle East Union Mission.
Moslem Lands 453
North Africa.—In 1886 a small company of Sabbathkeepers

of French and Spanish nationalities, having obtained some of
our literature, formed in Oran, Algeria; but most of these
emigrated to South America, and there was then no representa-
tive of Seventh-day Adventists in this spot of North Africa until
1905. In that year Mr. and Mrs. S. Jespersson, nurses, estab-
lished treatment rooms in the capital of Algeria, which they
conducted for four years.
In 1909 the Latin Union Mission (Southern European)
sent from France, Ulysee Augsbourger, an ordained minister,
to open and take charge of the work in North Africa. With
him was Jose Abella, a licensed missionary, who continued in
the North African work for fourteen years. In 1912 Paul
Badaut succeeded Augsbourger, and in 1913 J. C. Guenin took
charge.
Then came the first world war, which, however, unlike the
second, did not make North Africa an arena, and the mission
did not suffer from that cause. The work was confined at first to
Algeria; in 1911 Tunis was added, but not until after the war
did it extend farther. Results, counted in converts, were
meager, but the light of truth was held up in that predomi-
nantly Moslem land.
Persia.—Our first resident missionaries in Persia were F. F.
Oster and Henry Dirksen, who arrived there May 18, 1911,
and located in Urumia. In 1913 Mrs. Oster came, and they
removed to Maragha{O. Staubert and his wife connected with
them in this year, locating at Tabriz; but the war forced this
family, as German citizens, to leave in 1914. After becoming
separated in their flight through Russia, husband and wife '
heard nothing of each other for over a year, but were finally
reunited in Germany.
Maragha is about eighty miles south of Tabriz, the latter
a city of two hundred thousand, and the capital of the province
of Azerbaijan, next to the Russian border. The early work
in Persia was in this northern part, and though the gospel
was proclaimed alike to Persian, Syrian, and Turkish people
resident there, the converts were mostly from among German-

Russian settlers.
Just before the outbreak of the war Oster made a horseback
journey through Turkestan to the east, preaching the mes-
sage, thus repeating in purpose, in territory, and in mode of
travel, the mission of Joseph Wolff eighty years before.
Turkey early in the war cast in her lot with the Central
Powers. As Russia was then arrayed on the side of the Western
Allies, and as both nations were covetous of influence and
power in Persia, they clashed in Azerbaijan. The Kurds, illy
controlled tribesmen occupying adjacent parts of Turkey, Iraq,
and Iran, raided Maragha, forcing the flight of many of the
inhabitants, including the Oster family, who went with re-
treating troops to Tabriz. Later the Russians abandoned
Tabriz, but the missionaries remained, and saw the incoming
of the wild Kurds. They survived the war, however, but with
impaired health, which required their furlough home. They
returned to Persia in two years, and continued in the work
until 1938. From then until 1943 Elder Oster was director. of
the Turkish MiSsion, rounding out a period of nearly thirty-
five years of service. They were then retired to America.
Experience and Exploits.—In the early days of the Turkish
work Baharian and Anthony were arrested for circulating
Adventist literature. Four days of detention in jail afforded
them an opportunity to minister to their fellow prisoners, both
political and criminal. Then, called before the judge, they
proved that a permit to print had been obtained, and they
were. released. Thereupon the supreme director of police
called them before him and questioned them about their
faith. They told him of the coming Christ and the judgment,
but he asked:
"How do you know that the coming of Christ is near?"
They answered, "We know it from the fulfillment of signs
given in the Bible."
The Moslem official said, "I do not think there are such
signs in the Bible."
Moslem Lands 455
Then Baharian took out his Bible, and opening at the

book of Daniel, he preached unto him Jesus, Saviour of men,
High Priest of His people, coming King of kings; and ex-
pounded the prophetic periods of history, the fulfillment of
signs, and the imminent Advent.-
The official listened attentively, and in the end he said:
"I see that you are a good man. But take care not to publish
circulars in this manner. The Protestant representatives raised
a complaint against you, stating that they refuse you. But I
pity you. We do not interfere with the doctrines of anybody.
Only be careful not to stir up the people." And they departed
with joy.'
Baharian visited a lone brother in the faith in Bardizag,
on the Bay of Ismid, a short distance from Constantinople. It -
was noised abroad that the Sabbatarian preacher had come.
Then the native Protestants in that place, the followers of a
certain mission, flocked to the meeting- place, and after the
manner of the Ephesians eighteen centuries before, they
started an uproar. For three hours they continued in the riot,
one crying one thing, another something else;- and all efforts
to quiet them and have one speak for all failed. Then they
left, threatening to drive the preacher out of town. But a
deputation of the Armenians who had been quiet and atten-
tive listeners called to express regret and to make apology for
the action of their fellow townsmen."
In Ovajik, a town near Ismid, young Baharian was preach-
ing in a hall, when the place was surrounded by a mob of three
hundred people, yelling and throwing great stones. They tried
to break in through the barricaded door and the windows.
They cried out to take the life of the preacher. Death seemed
very near. Baharian and his close friends prayed calmly
and confidently. Then there fell a comparative hush upon the
crowd. They were divided in purpose. Some said, "Let us
take him now, this very night!" But others answered, "No!
Let us wait until tomorrow." Finally these latter prevailed, and
the mob dispersed.'
A Christian hero of the- faith was one who stepped down

from a professor's chair into ministry of the Word, final exile,
and death. Prof. Diran Tchrakian was a man of influence and
high standing in Constantinople, an astronomer, a teacher
in several Armenian colleges. One day a Seventh-day Adventist
colporteur, named Trifonides, brought him a book. After
examining it, he said, "I have that book." The colporteur
showed him another. "I have that also." Another: "And I have
that." It was true. A friend in Egypt who had accepted the
Advent faith had been sending him these books, but to him
they had been only additions to his library.
Trifonides, observing that the professor was smoking a big
black cigar, said to him, "If you know so much about Seventh-
day Adventists, I am surprised that you smoke!" Abashed by
the rebuke, Tchrakian threw his cigar away, and never used
tobacco after that. He began to question the colporteur about
his faith, and learning where the little Seventh-day Adventist
company met—a poor little room only 12 by 20 feet—he
resolved to attend their meeting.
As he came upon the scene that Sabbath morning he found
the company engaged in earnest prayer, and he was mightily
impressed. Then he saw that the congregation was composed
of Armenians, Greeks, Germans, and Jews, nationalities often
in violent discord, but here a loving family, and he marveled
more. In the service that followed, Elder Frauchiger, a German,
preached, and his words were translated into Turkish by a
slender young Greek woman •by his side, Diamondola Keanides.
That day the man of science heard for the first time the gospel
of love. Sabbath after Sabbath he came to the meeting, and
his heart was bowed to the truth. He became a Seventh-day
Adventist.
Now he became an apostle. His family, his friends, his
associates, his correspondents, heard his message and received
his literature. His wife left him on account of his faith; his
professional positions were taken away. Almost immediately
he was called into the Turkish Army, and there, refusing duty
Moslem Lands 457
on the Sabbath, he was thrown into prison. But to his fellow
prisoners and to the guard he preached the gospel with its
Advent message. Released from the army, he was baptized,
and soon entered the gospel ministry. He made the Bible his
one study, and before long acquired a remarkable knowledge
of it. Not only did he do personal labor for souls, but he car-
ried on an extensive correspondence, and his letters were like
the epistles of Paul. One convert he thus obtained was A. E.
Ashod, who afterward held responsible positions as secretary
and superintendent, and today is an evangelist.
Drafted again into the army as the world war brought
Turkey into it, he found his way more hard and cruel. But
everywhere he went, in prison, in chains, in hunger and cold
and nakedness, he preached and he lived Christ. When the war
was over, and he was released, he entered the ministry again,
and was sent to Iconium, where Paul had suffered eighteen
centuries before. And again he was cast into prison. Found
guilty of preaching a new religion and of forming a church,
he was condemned to exile.
Thus he participated in that cruel exodus forced upon
the Armenians, and with a column of these exiles he was
driven into the desert. Yet ever he preached the love and the
patience of Jesus, and he showed in himself the qualities he
preached. Starved, ragged, driven by the bayonet, he and his
companions staggered across the mountains and the plains,
as far as the Tigris. Burning with fever, unable to drag himself
along, he was carried, now on the backs of others, now in a
rude wooden sedan they fashioned, now tossed across the back
of a horse.
At last the end was reached. Arrived at the bank of a river,
his wretched companions were allowed to lay him down in a
meadow, seeming dead. But soon he opened his eyes upon
them and exhorted them to love one another and •to have
faith in God. Then he breathed his last, and was buried there,
July 8, 1921. An Armenian paper afterward said of him: "Dur-
ing the whole journey Tchrakian was inspired by the words
of God. He was against any fanatical feeling and any spirit of

revenge, but showed forgiveness to all his persecutors. His faith
was never shaken, and he never let the Bible leave his hands."''
Rioters and opposers were more often the native disciples
of Protestant societies than they were Turks or Armenians. The
rulers of the land, though Moslems,- admitted Christian mis-
sions, with restrictions; but they were frequently perplexed by
the diversity of forms and doctrines and the insensate fury with
which leaders and followers opposed another Christian people.
Through many experiences of having to settle complaints and
charges they came to know the new Seventh-clay Adventists to
be simple Bible believers, not in any way mixed up with
Politics, and distinguished by their observance of the Sabbath.
.The Sabbath was a shield over its people.
At one time, as the Armenian persecutions were beginning,
Elder Holser and other European brethren who were visiting
there were traveling in company with Armenian believers.
They were seized and roughly handled, their Bibles were confis-
cated, and they were carried before the authorities. But when
the officials learned that they were Sabbathkeepers, their atti-
tude changed at once, and they were gracious where before
they had been harsh. It was the Sabbath that saved them.
So was it also in other Mohammedan lands. This people,
small and humble,*became noted, as soon as they appeared, for
their ministry to body and soul, their temperance, their ab-
stinence from all- political affairs, their strict adherence to
Bible teachings. And their sign was the Sabbath. In Egypt,
just after the war, when the Egyptians rose against the British,
and many foreigners were killed, George Keough was up in
the Asyut Province. One clay as he was riding his donkey from
Beni Adi to Tetaliah, where a church had been established,
he suddenly heard a troop riding hard after him, and he
thought. his end had come. But the leader of the party wheeled,
and looking in Keough's face, exclaimed, "Oh! You are the
Sabbath teacher from Beni Adi? Go in peace." Saying this, he
swung around, and the troop followed him."
Moslem Lauds .159
.-thiong the early converts of Elder Baharian, in Broussa.

Turkey, were the Keanides family, who became the nucleus of
a good-sized church there. Elias and - Theodora Keanides had
eight children, of whom only the two oldest daughters. Alex-
andra and Susanna, and the two youngest, Diamondola and
Despina, survived. At her earnest desire and that of her
parents, Alexandra entered as the first candidate in the nurses'
class opened by Dr. A. W. George in 1906. But the doctor's
failing health and early departure stopped this: whereupon
Alexandra made her way to England, to the sanitarium at
Caterham, and there finished her nurse's education. Returning
to the East just when the first Balkan war broke out, she was
inducted into the Greek Army hospitals, where she served as
superintendent, and received several decorations for her serv-
ices. But her joy was to teach the truth to the men for whom
she ministered, and to point them to the great Healer and
Saviour, Jesus Christ.
Diamondola, her young sister, was only thirteen when she
was asked to accompany the superintendent, A. C. AcMoody,
newly arrived from America, and interpret for him, because
she and her sisters had learned the English language. Arme-
nians were not then allowed to travel, but her family, being
Greek, was free. Consequently, she seemed the only resource,
and her father reluctantly consented. After that she again
attended the American school in Constantinople. But soon she
was requested to act as interpreter for R. S. Greaves in Greece.
And again she was called out of school to work in the mission
office as translator and secretary. At last she succeeded in
graduating, and returned to the office to begin a long and fruit-
ful service. She and her sister have had a chief part in the
translation of our literature into the languages of those coun-
tries. In 1921 she married A. E. Ashod, and together they have
since carried on the work faithfully in Turkey, Persia, and now
in the island of Cyprus.
During the War, while deportations, executions, and mur-
ders of Armenians and suspected friends were going on, Miss
Keanides, as secretary-treasurer of the Turkish Mission, was

summoned to appear before the authorities to explain letters
which she had written to believers and which had been inter-
cepted. Her friends felt she was going to her death; but, while
the church prayed, the slender young woman went to face the
ordeal with serene confidence. Under guard she arrived at .the
town of her trial, and was thrust into prison among depraved
women criminals, whose speech was blasphemous and vile.
At first she felt depressed, but after prayer she was com-
forted, and turned to help her fellow prisoners. Opening her
Bible, she read to them the promises of God and told them of
His love. Initially they ridiculed her, but soon they were listen-
ing with rapt attention. One said. "She is a spirit"; another,
"She is an angel." And during her four-day incarceration she
prepared well the ground and sowed the seed.
Called before the tribunal, she was interrogated about the
letters. She answered with an exposition of her faith. Again her
Bible was opened, and for two hours she preached to them
Jesus. At first they laughed at her, but soon they showed greater
respect, asked her to sit down (only a guest, not a prisoner,
may sit before his judges).
Said the judge to her, "I am sorry to have troubled you. A
great truth has been revealed to us. We never knew before
that such a people existed. When we come to Constantinople,
we also will come to your meetings." Then he politely dis-
missed her, and she returned to her home rejoicing that she
had been permitted to give testimony for the truth."
In the retreat from Maragha to Tabriz which Mr. and Mrs.
Oster were forced to make in the early part of 1915 they were
preserved from all dangers. "The Kurds! the Kurds!" was
the cry in the of ttimes alarmed city, as at last the threatened
incursion became a reality. "The Kurds are upon us! The
Russians are leaving! Our only hope lies in going with the
Russians."
Friends promised Mrs. Oster a place on a camel, but then
rushed off without her. With a month-old baby she was in poor
Moslem Lands 461
condition to suffer the rigors of the retreat under any condi-
tion. But she had not come to this wild land with any hope of
ease; and pioneer blood was in her veins. The daughter of
W. B. White, one-time leader in South Africa, and the great-
granddaughter of rugged John Byington, first president of the
General Conference, she faced the realities of mission life
with courage and equanimity.
Her husband set out to find some means of transportation,
and at last purchased a horse for twice its value, and, wrapping
mother and child with quilts, pillows, and blankets against
the cold, he tied them on the horse firmly with ropes. Behind
them he bound the few possessions they were able to take
with them; then, taking a satchel in hand, he set out, leading
the horse.
They found a place in the center of the mile-long column
of refugees, escorted by Cossack soldiers. The company, to
avoid an intercepting band 'of Kurds reported to be at Binab,
a few miles north, took to the hills, and along rough, muddy
roads, now freezing, proceeded toward Tabriz. Absolute silence
was enjoined, while mounted scouts fanned out on the hills,
and the procession trudged on through the night.
A few hours along the road, while they were going up a
muddy ravine in the darkness, the horse suddenly stopped.
Mr. Oster looked back, and there lay mother, baby, and goods
in a heap on the ground. The horse's bellyband had broken,
and the whole load had slipped off. He was a good horse, for
he stopped. Helpless, bound tightly, Mrs. Oster lay, and the
baby did not awake. Quickly severing the cords, Mr. Oster
placed the sleeping baby by the roadside while he readjusted
the load on the horse. A frosty moon looked down on the scene,
and helped.
One of the Cossack soldiers, seeking to help them, picked
up the bundled baby, and with other luggage tossed it aside
into the field.
"A baby! A baby!'" the mother cried to him. "That's my
baby!" With many apologies he picked up the precious bundle
162 Chrisrs Lasi Legion
and restored it to her. By this time the column had passed on,
until they found themselves at the rear; but they made up the
lag as fast as possible. And the blessed baby slept on!
Fourteen hours that night and morning Mrs. Oster kept
the saddle, but they made Tabriz without further incident.
There they stayed, though the Russians left and the Kurds
came in. But the hand of God was over them, and they suf-
fered no further loss or injury.'
The plight of the Armenian people, when in 1915 they. were
disinherited, uprooted, and condemned to exile, was pitiful
indeed. Herded into long lines, afoot, prodded and beaten by
Turkish soldiers, they wended their heartbroken way through
the defiles of the mountains and the sands of the desert, on, on,
they knew not whither. Thousands died by the wayside; fam-
ilies were disrupted never to meet again; many of the children
were stolen by Turks, Kurds, and Arabs; and some were bought
by them, the parents thus seeking a way to save the lives of
the children. The sorry remnants of the death columns at last
dispersed in Mesopotamia, beyond the borders of Turkey.
Among the deportees were numbers of Seventh-day Advent-
ist believers. Two families who lived in Ovajik were the
Apigian and the Tavoukdjian households, who have since fur-
nished a number of Workers for the cause. The Turks called
all men from twenty to forty-five years of age into the army,
and this took. away the fathers of the families. At the same
time the women and children were told to prepare for a long
journey, and they knew it meant they would never see their
homes again. In four days they were forced to the march,
guarded and prodded by Turkish s- oldiers.
Where? Gradually it came to their knowledge, as they stum-
bled along the way, that they were being herded into the Ara-
bian Desert, and the sooner they perished the better! Ragged.
starved, exhausted, they staggered on in a condition that, save
for the Christian faith in them, was hopeless. Along the line of
march the Turks watched to seize the:prettier girls for their
harems. Beauty was no asset then; the most comel,y girls black-
f ()SIC in Lands -163
cued their faces and made themselves look as hideous as they

could. When the wretched remnants reached the fringe of
Mesopotamia, the Arabs took up the role, and seized or bought
many girls for wives or slaves.
The Tavoukdjian family, along with the mother, consisted
of. Lazarus, a youth of eighteen, three girls, Ahavne. Rebecca.
and Serpouhi and a little boy, Arasig. The oldest daughter,
Miriam, had died a short time before. They had lived in comfort
and abundance, the father having, besides his mercantile busi-
ness, lands and orchards and vineyards, the proceeds from
which they all gladly shared with the less fortunate; and more
than one youth of the community had been educated by
Tavoukdjian means. But now they had not even a crust of
bread. Their bundles of clothing and their money were stolen
before they had been long on the way, and like the most of
their companions, they plucked the grass of the field for food.
The mother was sick when they started, and now, starved
and mistreated, she kept on only because of her deep sense of
duty, to her children. Soon the brother died from starvation,
and the older girls were reduced to the last extremity. Only
Serpouhi and her little brother retained some strength. But
the mother, so sick and weak she could only continue on by
being pulled along by Serpouhi, still stayed her children's
hands in God, prayed for them and with them, and enjoined
them to keep the love of God and the soon coming of Jesus
in their hearts. At last Rebecca died. and they closed her eyes
in death; but Ahavne in her last moments they were compelled
by the soldiers to leave alone on the road.
The three struggled on until the column came to the city
of Hamah, where Arabian merchants had set up a bazaar,
though there was little any of the Armenians had to barter.
As the pitiful remnant of the family rested on the ground
they heard that the Arabs were buying girls.
"Oh, sell me, Mother!" cried Serpouhi; "then we can eat
again." She did not realize that it meant separation from her
beloved.
"Would you go with an Arab?" queried her mother.

"Oh; yes, Mother! I want to go. I am so hungry. I want
food."
The kindest-appearing chief offered a small gold piece for
the little ten-year-old girl, now nothing but skin and bones and
haunting eyes. Not for herself, but to save her child, the mother
gave her. Holding her in her arms and kissing her again and
again, she gave her parting message: "Serpouhi, someday you
must come back and try to find your father. Do not forget to
pray to God in heaven, and keep His Sabbath. Jesus is coming
soon, and we shall all meet then."
And Serpouhi, crying and stumbling, was led away from
her mother and 'her little brother, who seemed so far gone he
did not realize what was happening. They never met again,
but how precious the blessed hope: "Jesus is coming soon, and
we shall all meet then."
Her Arab master, Allel Moose, was kind to Serpouhi, but
his two wives, childless, and jealous of this little purchased
daughter, treated her cruelly. Finally, when she fell ill of
typhus fever, they put her down to die on the bank of the
Euphrates River. Then day after day they and other Arab
women would visit her, and beat and stone her, crying, "Die,
Armenian pig, die!" Allel Moose was away on one of his
journeys, but when he came home he rescued his little adopted
daughter, and beat his wives for their cruelty. He placed Ser-
pouhi in the home of his widowed sister until she recovered.
Then his wives welcomed her home and were kind to her.
So for over four years she lived as an Arab girl; but she
never forgot her Christian faith, and as best she could she kept
the Sabbath, and she looked and longed for the coming of
Christ. Her foster father, Allel Moose, died, and his possessions
and holdings were divided between a brother and Serpouhi.
This brother took the girl into his home, his two wives also
being childless, and he was benevolent toward her.
The Apigian family were likewise scattered. Before the
deportation two sons had gone to America; another, the young-
Moslem Lands 465
est, was in the Turkish Navy. When exile came, the mother was
left with only the youngest girl, Serarpe, seven years old. She
also was purchased by an Arab, who intended her to be the wife
of his twelve-year-old son as soon as she came to womanhood.
Meanwhile she was set to herding sheep, of ten days' journey in
the desert.
But finally the war was over. The victorious Allies required
the Turks to restore, so far as possible, the Armenian exiles.
The Apigian son who had been in the navy was released, as
was also Father Tavoukdjian, who had risen in the army to the
rank of captain. Word came through from Syria to Tavoukd-
jian that one of his daughters was living in captivity. Said he
to John Apigian, "I am now an old man, and cannot travel.
Will you go for my daughter?"
"Yes," said John, and he journeyed for six days to Beirut.
There he met their informant, a young Armenian. But this
young man said to him, "It is not Tavoukdjian's daughter; it
is your sister." Actually he knew of both, but he hoped to get
Serpouhi for himself as his wife.
John found his sister, Serarpe, and took her with him. Her
uncle Tavoukdjian was glad to see her, though it was a blow
to his hopes that it was not his daughter. Meanwhile Serpouhi
was separated from her Arab family and taken to. Aleppo,
where a number of Armenian girls were being cared for in an
orphanage. The young man was very attentive to Serpouhi, and
finally contemplated force to make her his wife. But by protec-
tion from the orphanage and the Red Cross, she escaped him
and reached home. She had learned while in Aleppo that her
father was living, and had gone back to their village, Ovajik.
When her father was told that his daughter was come to
see him, he refused to believe that any of his family still lived.
Then Serpouhi rushed in and threw her arms about his neck.
He held her off and looked closely at her. "Which daughter is
it?" he asked. Four years had made such changes that he could
not recognize in her any of the lineaments of his little girl.
Happy at last in the knowledge that one of his loved ones had
been spared, Serpouhi's father started out to make life over.

But the Turks were not through with their persecutions, when
they felt they could safely break over; and twice Serpouhi's
father's small business was wrecked, first at Ovajik, then at
Ismid, and the family fled to Greece. There the father, broken
and worn, started up business with a few little items—needles,
thread, stockings, and so on; but the days of opulence were
gone.
Serpouhi desired an education, and when the opportunity
came, through the kindness of friends, her father blessed her
and bade her go: "Serpouhi, if I never see you again in this
world,.let us meet in the New Jerusalem. Let us both be faith-
ful, and careful to do God's will. Wherever you go, little
daughter, whatever you do, remember that father is praying for
you."
In Constantinople she was taken into the home of Elder
Buzugherian, who had returned from exile and was engaged
in the gospel work. Later, a Seventh-clay Adventist orphanage
was opened in that city, and Serpouhi was.taken in. The insti-
tution, with all its orphans, soon moved for fear of the Turks,
and located in Salonika, where Serpouhi again met her father
for a short time. She wanted to train as a nurse, but Greek
hospitals could not take all the Armenian applicants. Even-
tually the way opened for her to go to America, in 1924, and
there at last she obtained her nurse's training, and ever since
has been engaged in soul-saving work, looking forward, with
that blessed hope, to the reunion in the kingdom of Christ.''
Near East Relief.—As always in the wake of war, privation
and want stalked devastated lands. Small wars, local wars,
limit that distress, which may he relieved from neighboring
areas that have escaped the scourge. But such extensive up-
heavals as the world wars, which did indeed involve almost all
countries on earth, wrought such destruction and disruption
of economies as to call for the help of more favored lands. And
that has been pre-eminently the role of the United States of
America. Favored in natural resources, and even more in
Moslcm Lands -167
native energy, skill, and economic management, the United

States, except for its own Civil War, has throughout its history
escaped the ravages of armies. Though it participated in both
world wars. its industries and finance functioned with com-
parative normality, and in comparison it was in better position
than any other land to heal the wounds of war. Its allies also.
particularly Great Britain. Canada, and the Australasian com-
monwealths, participated in this relief.
The greatest distress resulting from the war appeared in
the Near East, particularly among the Armenians. The design
of their Turkish. Mohammedan enemies had been to destroy
them utterly; and in great degree they succeeded,' with the
horrible plan of exiling, starving, and slaying them. The vic-
torious Allies sought to remedy this tragedy so far as possible
by stipulating that the remnants of this people were to be
restored to their homes. Yet even where this could be- effected,
they were destitute and helpless. Their property, their wealth,
had been confiscated; they were beaten in body and spirit. The
merchant class among them, scattered throughout Turkey,
were illy received upon their return, and were often subjected
to abuse and injury. In Armenia itself the land was ravaged,
crops were insufficient, and famine and death stalked the land.
To this vast need the organization known as the Near East
Relief, set up in America, was set to minister.
Seventh-clay Adventists sought to relieve, by gifts of food,
clothing and money, their own members in these devastated
lands, but they also gave liberally to the funds of the greater
organization. In 1921 they set aside a clay for collection,
throughout their churches, of funds for this purpose; and again
at the General Conference of 1922 they repeated this action.
The representative of the Near East Relief, Mr. E. G. Talbot,
who appeared before the General Conference. had this to say,
in part:
"I want to tell you that we are glad for the money that you
have sent. But the precedent you have established as a denomi-
nation means more to the organization which I represent than
the amount of money contributed. Taking as you did a Gen-

eral Conference action, and appointing a special day to receive
collections from your people, has meant that other denomi-
nations are following this precedent; and that means a tre-
mendous reduction in overhead expenses in raising relief
funds, which means that more money will go to those children
in the Bible lands the coming year."'
Later History.—Af ter the war a reorganization of the mis-
sion setup was inevitable. The disruptions and disarrange-
ments of the vast upheaval were too great to be remedied
immediately. But the work in Egypt had been kept alive by
George Keough, and the work in Persia by F. F. Oster, though
the latter now went on furlough. As for Turkey, Henry Erz-
berger had been called back from Syria in 1919 to take the
superintendency of the mission. There had also returned from
exile Alexander Buzugherian; and there throughout the war
years and afterward remained the faithful, energetic secretary-
treasurer, Diamondola Keanides. After her marriage in 1921
to A. E. Ashod, a fellow worker, she continued this respon-
sibility for several years, and as a Bible worker always. Her
husband is now a minister in the Palestine-Transjordan Mis-
sion Field.
Africa was all under British and French control, and the
Seventh-day Adventist mission stations there were accordingly
manned chiefly by the British and Latin unions. The various
mission territories were gradually reoccupied; but the first
attempt at unity was in 1923, when the Egypto-Syrian Mission
was formed, with George Keough as director. In this union
Keough remained in charge of Egypt, and the Syrian Mission
had Nils Zerne as superintendent. Prominent also was the
name of Ibrahim al Khalil, who held to the work through all
the troubled years of the war and its aftermath.
These fields were merged eventually in the Arabic Union
Mission, which also included Iraq. Persia remained a detached
mission. The Arabic Union functioned through the second
world war. Before the war the Seventh-day Adventist mission-
Moslem Lands 469
aries in the field were mostly from Germany. Upon the open-
ing of hostilities the majority of these were evacuated in time;
but two of them, H. C. Rieckmann and E. Bethmann, could not
get out, and so had to spend long years behind barbed wire.
But the greater loss was to the cause; for most of these mis-
sionaries had had several years of experience in this field, and
yet they could not be returned. Again Elder Keough was almost
alone, and again a new force of workers had to be inducted into
the knowledge of the conditions prevailing in this field. W. K.
Ising was superintendent from 1928 to 1936. George Keough
kept the superintendency until 1942, when E. L. Branson was
elected.
Prominent workers during the thirteen years of the Arabic
Union and the separate Persian Mission include, besides those
already mentioned: directors and business workers: E. Schu-
bert, E. Maier, S. Nowfel, W. G. Steffen, Bashir Hasso, in the
Arabic Union; A. E. Ashod, K. Tulaszewski, A. Hessel, in Persia
(Iran) Mission. Physicians: H. E. Hargreaves, A. Arzoo, 0.
Schuberth. Nurses: Alfred Piorr and wife, Bror Faernstroem
and wife, Erna Kruger, Johanna Blauss. Educators: Oscar
Olson in Persia, Ibrahim al Khalil in Egypt and Syria, besides
a number of church school teachers.
In 1938, however, before the second world war, because of
political difficulties all the territory from Egypt east to Iran
and north to the Balkan States, was separated into the "Central
European Division, Section Two," which was administered
from Washington, D.C., with W. H. Branson president and H.
L. Rudy secretary. This again brought Turkey, Greece, Bul-
garia, and Persia (Iran) into one organization, rather loose
though it must be in the circumstances.
At the close of the war, in 1945, nearly all these mission
fields were formed into the Middle East Union Mission, an
organization administered from headquarters on the ground,
at Alexandria, Egypt. Greece and Bulgaria were at this time
incorporated in the Southern European Division. At the head
of the Middle East Union, as president, was placed E. L. Bran-
4 70 Christ's Last Legion
son, who had already served some years in the local missions;
and he has continued in this position since. The secretary-
treasurer was C. H. Mackett; the educational, Missionary Vol-
unteer, and Sabbath school secretary was G. Arthur Keough;
manager of .the Voice of Prophecy radio, George Keough;
translators, Yussif Barbawy, Selim Noujeime.
According to the Yearbook of 1949 the union includes the
following missions:
Egypt, headquarters Heliopolis. Successive superintendents:
G. M. Krick, Neal C. Wilson. Churches, 12; members, 521.
Iran, headquarters Teheran. Successive directors, H. E.
Hargreaves, Charles C. Crider. Churches, 7; members, 274.
Iraq, headquarters Baghdad. President, union president.
Credentialed missionary, Robert K. Hasso; ordained minister,
Hilal Doss. Churches, 3; members, 63.
Lebanon-Syria, headquarters Beirut. President, union presi-
dent. Churches, 5; members, 250.
Palestine-Trans-,Jordan, headquarters Jerusalem. Churches,
3; members, 75.
Turkey, headquarters Istanbul. President, B. J. Mondics.
Churches, 1; members, 70.
Altogether, the Middle East Union Mission now has 30
churches, with more than 1,400 members. It has as workers:
43 ordained and licensed ministers, 50 credentialed and li-
censed missionaries, 44 teachers, 3 physicians, 7 nurses besides
nurses in training.
Of institutions it has: the Middle East College, at Beirut,
Lebanon, and three training schools or academies, in Egypt,
Iran, and Iraq; two hospitals: Dar el Salaam Hospital at
Baghdad, Iraq: and Sultanabad Hospital, at Arak, Iran.
The Middle East College has been established on a seventy-
acre property in the foothills of the Lebanon MoUntains, near
Beirut. It is giving both vocational training and full college
work to young people who, as they graduate, are going to all
parts of the field, meeting the now advancing standards of edu-
cation and culture in the cities as well as ministering to the
Moslem Lands -171
less privileged in the more rural and wild regions of the terri-
tory. President F. E. J. Harder, with a competent faculty, con-
taining both European and national teachers, is making this
school outstanding in the education of the East. The three
academies are doing excellent work, training their young peo-
ple for village work and sending some students on to college.
The academy in Fayoum, Egypt, is now located on a sixty-
five-acre farm which is being gradually improved. The Egyp-
tian Government, attracted by the character of the educational
work there being done, requested that Seventh-clay Adventists
help in the care of the underprivileged village children. In
response, a start has been made by opening an orphanage in
Mataria, a suburb of Cairo, with Mrs. Erna Kruger in charge.
At present it provides for thirty boys and girls from five to ten
years of age. The government has expressed great satisfaction
with the conduct of the work and the transformations wrought.
Typical of the reaction of the children is the testimony of one
little girl: "My father is dead. Mother was very poor, and had
to beg food for us in the village where we lived, I ate only
bread ancIsalt. When I came here I thought I was in heaven."
North Africa.—The North African field west of Egypt,
which had always been under Southern European care, was
continued in that relation, as the North African Union Mis-
sion, containing the Algerian, Moroccan, and Tunis missions.
Tripolitania and Cyrenaica have not yet been entered. The
North African Union, which was organized in 1928, with five
churches and 123 members, has had as successive directors:
Albert Meyer, Jules Rey, J. de Caenel, Henry Pichot, and Paul
Girard. The headquarters are at Algiers, and its present
strength is 17 churches and 598 members.
The second world war had a terrific impact upon the gospel
work in Africa and the Levant. The military campaigns of
1940-42 had as one arena North Africa, and the aftermath of
the war struck heavily at Syria, Palestine, Arabia, and Iran.
Egypt was held firmly by the British against the German-Italian
attacks, and the Axis powers were finally forced from the coast
of North Africa. But the destruction was great, and the dis-
ruption of all peace-time activities affected church affairs.
Nevertheless, with the resilience ever manifest in Christianity,
the work, maintained tenuously through the war, was resumed
with vigor upon the cessation of hostilities; and the breaking
up of old-time patterns of mind is apparent in more receptivity
to the truths of Christianity.
The Voice of Prophecy, newly launched by George Keough,
is penetrating into the ranks of the varied religions of the
East. Many who could be reached in no other way are listening
in, and enrolling in the Bible Correspondence School. Among
these are Moslems, Jews, Catholics, adherents of the ancient
Christian sects, and Yezidis, or devil worshipers. One young
man, a Yezidi, sent in his lesson on the origin and nature of
Satan, saying he was convinced, and he enclosed the names of
fifteen other Yezidis who wished to enroll in the correspond-
ence school."
The situation on the east coast of the Mediterranean has
been and is perplexing, yet not desperate. There is no despera-
tion in the plans of God. The gospel, amid all the turmoil and
trouble of this perishing world, is marching on in ministry and
to final triumph. Syria and Lebanon, shortly after World War
II, freed themselves from the political suzerainty of France.
Trans-Jordan, Iraq, and the separate principalities of Arabia
attained or maintained an unstable independence. Iran, bal-
ancing between the influences of Russia and the Western
powers, still keeps itself free.
In Palestine a new issue and a minor war followed upon
the establishment of the nation of Israel in a part of the ancient
Holy Land; but some tranquillity has been attained and
temporary peace. The United Nations, which as a result
of the second world war has taken the place of the defunct
League of Nations, keeps a wavering eye and a feeble hand
upon the pulse of the nations, but has struggled in vain
to give final settlement to any national aspirations and designs.
Nevertheless, the last gospel message is marching forward
Moslem Lands 473
in all the troubled world. It carries the only true solution to the
world's ills, in its proclamation of the imminent coming of
Christ as King of kings and Lord of lords. While the world is
in desperate straits, with famine, war, and death everywhere
threatening nations and peoples, the hearts of the weary and
heavy laden are turning more and more to the promised ever-
lasting peace and righteousness to be ushered in at the Second
Advent of our Lord Jesus Christ. In Moslem lands, as in all
the rest of the world, this is the promised peace.
1 Outline of Mission Fields (1915), pp. 52-59.

2 The terms superintendent and director were for some years used inter-
changeably or confusedly. In certain cases superintendent was reserved for
union mission heads and director for local mission heads. Later the universal
usage was superintendent. But at the Autumn Council of 1948 action was taken
to supersede both by naming the head of either local or union mission president,
as in the case of local or union conference. However, unattached, unorganized
mission fields and stations would be supervised by directors.
Ibid., pp. 52-57; W. A. Spicer, Our Story of Missions, pp. 189-197.
4 Spicer, op. cit., p. 204.
Outline of Mission Fields, pp. 53-55.
6 W. K. Ising, Among the Arabs in Bible Lands.
7 Historical Sketches of Seventh-day Adventists (1886), pp. 28-31, 33, 38.
8 Outline of Mission Fields, p. 56.
Spicer, op. cit., p. 233; George Keough letter, March, 1949.
to Spicer, op. cit., pp. 191, 192.
11 Ibid.
12 Review and Herald, Sept. 5, 1893, p. 565.
1, From a manuscript loaned by Mrs. A. E. Ashod.
14 Spicer, op. cit., p. 233; Revelation 9:4; George Keough letter.
15 Spicer, op. cit., pp. 198, 199; Mrs. A. E. Ashod letter, March 21, 1949.
ts Spicer, op. cit., p. 203; F. F. Oster letter, Feb. 3, 1949.
lr Serpouhi Tavoukdjian, Exiled; J. H. Apigian, Arthur Carnig, Serpouhi
Tavoukdjian letters.
1° E. L. Branson in Review and Herald, Jan. 6, 1949.
: Chinese Colporteurs With Boxes of Bibles. Center: Sanitarium
and Hospital, Shanghai, China. Bottom: South China Training
institute, Kowloon
CHAPTER 25
CHINA*
HEN God, who "made of one blood all nations of

men for to dwell on all the face of the earth," "deter-
mined . . . the bounds of their habitation." He
marked out a great stretch of land, from north to south and
from west to east, estopped by the vast sea of the Pacific and
sealed thereto by deserts and mountains; and there He set the
people whom we know as the Chinese. Divine Father of all the
human race, God has made every nation a text to the world, to
teach some lesson of character and behavior. And to the head-
long, self-centered West He presents the calm, patient, endur-
ing example of China.
Ancient and venerable, this nation has passed through many
vicissitudes: invasions, wars, amalgamations, changes of govern-
ment. And still it is China. The ancestry of the Chinese
people is lost in the mists of tradition and legend; but certain
it is that some far fathers, whether sons of Magog or other, set
forth, millenniums ago, from the cradle of the race, and
pushed eastward until the sea and the fertile plains of the
Yellow and the Yangtze rivers marked out their habitation.
In its greatest extent China has occupied practically a
third of the great continent of Asia and contained a fourth of
the whole earth's population. But this includes outlying de-
pendencies, like Tibet, which own merely a nominal allegiance,
if any, to China; Mongolia, which has become increasingly
independent: and Manchuria, which has passed successively
under the aegis of Japan and of Russia. China proper, called
by the Chinese, Chung Kuo, or Middle Kingdom (that is.
" Authors consulted for this chapter include: W. A. Spicer, Our Story of
Missions; John Oss, Seventh-day Adventist Missions in China; C. C. Crisler,
China's Borderlands and Beyond; Emma T. Anderson, With Our Missionaries
in China, A'Chu and Other Stories; May Cole Kuhn, Lantern Light; Celia K.
Brines, Dragon Tales.
475
Center of the World), has an area of only a third of the

whole, yet still contains the great bulk of the population.
China is without doubt the nation with the oldest con-
tinuous civilization, though with many changes of government.
Its history—including tradition and legend—reaches back near
to the date of the Deluge; and such contemporary empires as
Egypt, Assyria, Babylon, Medo-Persia, ,Greece, India, Rome,
and the brief but extensive realms of Genghis Khan and
Tamerlane, have long ago passed out of existence. In times of
antiquity it was known as the land of Sinim, or Seres, with
several variants; to medieval Europe it was known as Cathay.
The name China may be related to all of these, though it is
usually held to be derived from the Tsin dynasty, in the third
century before Christ.
The firstcomers to China were in time overrun and beaten
back into the less accessible regions. Today they constitute
such primitive peoples as the Lobos, the Shans, the Nosus, the
Miaows, in the southern and western borderlands of China.
Those who supplanted them, the Han people, constitute the
foundation of the Chinese nation; but they in turn have been,
through the centuries, conquered and mixed with successive
waves of foreigners—Tartars, Mongols; Mohammedan alloys,
and Manchus. Yet from beginning to end the Chinese people
have never relapsed into barbarism.
Indeed, the history picture of the whole earth's settlement
follows this pattern. One people is submerged by another, and
it in turn submits to aggressors, and so on to the end. A
recent illustration is America; another, more ancient and com-
plete, the British Isles. There, unidentified aborigines were
overwhelmed by incoming Kelts, and they in turn by Romans
and then Anglo-Saxons-, who made the foundation of the
present English stock; but these English have been mixed
with later. invaders, Danes and Normans, while the Keltish
strain is very much in evidence in the Scotch, Welsh, and Irish.
So likewise the Chinese are a people of many elements, exhibit-
ing various characteristics. The southern Chinese, largely of
China 477
Han stock, are in many respects different from the Chinese of

the north, who have more of Mongol blood, and the peoples
on the borders, even to Tibet, are still less homogeneous.
"Go ye into all the world," was the command of the Founder
of Christianity to His disciples, "and preach the gospel to
every creature." The missionary fervor of the first centuries
of the Christian Era testifies to the endeavor of the- church to
obey this command. "Ye shall be witnesses unto Me . . . unto
the uttermost part of the earth," was His prediction and prom-
ise to them. When they reached China and Japan they might
well believe that they had come to the uttermost part of the
earth, for here the ocean stopped them. Far over that waste of
waters lay a land as yet undreamed of, and not to be known for
a thousand years.
While legend relates a visit of the apostle Thomas, the earli-
est authenticated entry of Christianity into China is the advent
of the Nestorians in the sixth century. They flourished for
several hundred years, and had considerable influence on the
thought and culture of the Chinese people. But with the de-
cline and destruction of the mothen church in Western Asia,
scourged in the fourteenth century. by Tamerlane, the Mo-
hammedan conqueror, the Nestorian Church in China also
perished, no less from internal decay than from outward
suppression.
While still the Nestorian Church was strong and in favor
at the emperor's court, Roman Catholic infiltration began.
In the thirteenth century the Venetian merchants and trav-
elers, the brothers Nicolo and Maffeo Polo, reached China by
caravan. Through their influence, and especially that of the
son of Nicolo, Marco Polo, who entered the emperor's service,
a Franciscan monk was introduced, and he was followed by
others. They met with vigorous opposition from the Nestorians,
who, themselves not wholly pure, found greater heresy in
Roman Catholicism. This internal dissension in the professed
Christian church was all obliterated, however, with the destruc-
tion of both parties when the Mongol Empire, upon whose
favor they depended, went down in ruins before the native

Chinese Ming dynasty, 1368:
But the time soon came when . the West knocked loudly
and imperiously at the gates of the East. In the end of the
fifteenth century Portuguese seamen made their way around
the Cape Of Good Hope to India and eventually to China. In
their wake came Jesuit priests. Neither traders nor missionaries,
however, were welcome to the Mings, and in 1550 they lost their
slender hold in. China. Settling upon an island off the coast of
Southern China, the Portuguese built the city of Macao, and
from this point, with the Jesuits, laid siege to the empire both
commercially and religiously.
The Ming dynasty ended in 1644, with the Manchu con-
quest, and the dynasty then set up lasted until in the twentieth
century the republic emerged. This period of nearly three
hundred years was one of increasing contacts and conflicts
with the Western powers, and it embraced also the increasing
missionary efforts of both Catholic and Protestant churches.
At the beginning of the period the Jesuits succeeded in estab-
lishing themselves in China, and they were joined by monks of
other orders. These fell out among themselves over questions
of doctrine and policy; and though the Manchus were more
tolerant toward foreign religions than were the Mings, the
emperor K'ang Hai finally limited their privileges And activi-
ties. Roman Catholic missions nevertheless survived, and in the
nineteenth and twentieth centuries made great progress among
the Chinese people.
Protestant missions began with Robert Morrison, who ar-
rived in Canton in 1807. The English. East India Company
persistently refused passage to missionaries, so Morrison went
by way of New York and an American ship. The Christian
religion being strictly. prohibited by the Chinese Government,
and the East India Company consequently being very appre-
hensive of any missionary effort, lest their trade privileges
should vanish, Morrison was commissioned by the London
Missionary Society, his sponsors, to devote himself first to
179
acquiring the language, and, following that, to a translation

of the Bible. This, and the great Anglo-Chinese dictionary
which he prepared, were his lasting monuments, though he
performed, besides, prodigious tasks in evangelizing, teaching,
and founding educational institutions. He endured hard living
conditions, suspicion and persecution from the Chinese author-
ities, and opposition from the Roman Catholics in Portuguese
Macao, where he resided much of the time; but through it all
he persisted for twenty-six years, till his death. Within eighteen
months after his arrival at Canton and Macao he was appointed
official translator for the East India Company, his extraordinary
talent thus being recognized, and he soon was acclaimed the
greatest of European Chinese scholars.
Morrison was later joined by other missionaries, but prog-
ress in evangelization was slow. After twenty-five years of labor
only ten converts had been baptized. Nevertheless, it was a
period of preparation. Differing in policy from all previous
missions, Nestorian and Catholic, the Protestants did not
seek favor at courts, but Went to the common people, thus lay-
ing a solid foundation for the church.
Politicians and mercantile companies generally worked at
cross purposes with Protestant missionaries. They were devoted
to money-making and power, and they commonly despised
and resented the message of justice, love, and forgiveness which
the missionaries brought. In the case of the Portuguese and
the Catholic missions the situation was different, for their view-
points more nearly coincided. But through all the East—India,
East Indies, Japan. and China—both the Dutch and English
East India Companies, which for two centuries administered
in their areas government as well as trade, shut out, hindered,
and ridiculed the messengers of Christ. Their policy, as also to
a great extent the policy of their national governments when
these took over, was inimical to Christianity, both theoretical
and practical. Yet sometimes the results of their scheming and
warring turned in the end to the advantage of the gospel; and
occasionally among their officials were just men and true.
Despite the essentially pacific nature of her people, China
has had her full share of troubles and wars. European nations
have liberally contributed to this state by their commercial and
sometimes military invasions. In the early part of the nine-
teenth century the only port open to foreigners was Canton,
and the trade here was dominated by England. Because of
differences over port and trade restrictions, war ensued in 1840-
42 between the British and the Chinese, in which the former
were completely victorious. The resulting treaties, which
opened certain ports to European nations and gave special
privileges to foreigners, including the provision of extra-terri-
toriality, exempting them from China's jurisdiction and mak-
ing them subject only to courts of their own nations, were
thorns in China's flesh until their recent abolition under the
increasing prestige of the Chinese Government.
Nevertheless, these treaties did much to open China to
Western influence, mostly beneficial, and to the spread of
Christianity. The more lenient and benevolent attitude of the
United States through all the joint dealings of the Western
nations with China gave it special favor with the Chinese.
England usually went along with this more generous policy.
In consequence, the influence of these two nations has been
greatest upon China, especially in the fields of education and
industrial development. Thus also the English-speaking world
has done most in the extension of Protestant missions and
education.
The course of Seventh-day Adventist missions in China
through most of the first decade of the twentieth century has
been told in chapter 6. At that time there were five churches,
with ninety-four members. Since 1909 the Seventh-day Adventist
cause in - China has been successively under these general
organizations: the Asiatic Division, 1909-18; the Far Eastern
Division, 1918-30; the China Division, 1930 to the present
time. It is apparent that these organizations corresponded to
the gradual development of the Eastern Asian and adjacent
island field, the first covering all that territory, the second
China 481
setting India with immediate neighbors by itself, and the last

separating China from the island areas.
At the 1909 General Conference, held in Washington, the
work in China was for the first time well represented and
presented. J. N. Anderson, the director, Doctors A. C. and
Bertha Selmon, Ida Thompson, E. L. Miller, and 0. J. Gibson
were in. attendance, and most of them had a part in telling the
story of the field.
It was a stirring panorama they painted of a missionary
frontier: the southern and central coast—Canton, Amoy, Shang-
hai, where the headquarters were now established; outposts in
the interior—in Kwangtung, Hunan, Honan; calls from the
far West provinces—Yunnan, Szechwan, Shensi, Kansu; a man
here, a company there, who had read one or more of the little
tracts that then composed their literature, and who were plead-
ing for instruction; one and angther and another native
minister who had accepted the Advent faith, and was minister-
ing to his people; medical work, school work, missionary men
and women alone amid multiplying calls working to exhaus-
tion, some having to be invalided out of the country. Come
over and help us!
The mission's fruits were thus summed up by Elder Ander-
son: "Now we have a Chinese membership of ninety-four, all
of whom are gathered into one or another of the five local
churches. . . . This is not a large constituency; but it is a
precious seed which, under the fostering care of the Holy
Spirit, will yield an abundant harvest in that land."
The unstable financial foundation of the mission, which
had no budget and no regular appropriation, and which fre-
quently was supported in part by the personal funds of the
missionaries, was challenged in these words: "It does not seem
quite right to me, brethren, that the support of this great work
should rest upon the uncertain foundation of the free-will
offerings, as sacred and as good as they are, while we rest the
home work on the certain foundation of the tithe. I am anxious
for the time when a certain fraction of the tithe shall regularly
16
4S2 Christ's Last Legion
go to the foreign fields, in addition to the free-will offering, in

order that this work may go forward. . . . The work must not
surrender. It can not compromise. It can not retrace its steps.
It must go forward. This message to-day stands in China facing
forward, and brethren, we must do what we can to let it
advance."'
The appeals were answered by new organization, new re-
cruits, and plans for financial support. These first eight years of
the China Mission laid an indispensable foundation. Few and
scattered were the gallant soldiers of the cross who first lifted
up the banner of the Sabbath and the Advent in this land; but
they made rallying points to which recruits should gather,
receive training, and press on into the field. The publishing
work, the medical work, and the educational work, had been
begun to supplement and to prepare the way for the evan-
gelist. Now the structure .of the China Mission was to rise
higher and higher on that foundation.
At this 1909 General Conference the Asiatic Division was
formed, and it was successively reorganized in 1913, 1915, and
1917, to meet developments. It included India, China, Japan,
Korea, Philippine Islands, Malay Peninsula and Straits Settle-
ments. In 1913 the East Indies were added. From 1916 to 1918
the Australasian field was included in this division. Headquar-
ters were established in Shanghai. I. H. Evans was the first
president, succeeded in 1913 by R. C. Porter, and he in 1917
by J. E. Fulton. C. N. Woodward was secretary and treasurer
from 1913- to 1915, when H. W. Barrows took over. During its
ten years under this organization China advanced to 70
churches and 2,862 members.
The years of the Asiatic Division saw great changes in
China politically. Opposition to foreign intrusion had never
ceased, and this was complicated by resentment of the native
Chinese against their Manchu rulers, who were only slightly
older foreigners. In' 1900 the Boxer Rebellion, which arose in
the northeast provinces, was primarily aimed at the imperial
throne, but was cleverly captured by the empress dowager,
China 483
Tzu Hsi, and made a crusade against foreigners. The crushing

of this movement by expeditionary forces furnished by eight
foreign powers left the European nations, America, and Japan
in practical control of China, and only by the insistence of the
United States was the nation left intact. In 1909 the new and
infant emperor, Hsiian T'ung (Henry Pu-yi), was placed on
the throne, with his father, Prince T'ung Ch'im, as regent. The
persistent threat of foreign aggression, coupled with dissatis-
faction over the corruption and oppression of the ruling class,
precipitated the revolution.
In 1911 revolt broke out in Hankow, Hupeh. Sun Yat-sen,
the genius and first leader of the revolution, was a Christian
convert, American-educated. The great majority of the revolu-
tionary leaders were also foreign educated. They conceived
a new China, loosed from tradition and superstition and led
abreast of the modern world. Sun Yat-sen's ideal was a republic,
though he recognized that successive steps were necessary to
prepare China's masses for that. But once started, the revolu-
tion was hard to control; for all subversive elements, from war
lords to bandits, joined it, and looting and massacre followed
as the revolution swept northward. It was the beginning of
forty years of disorder and suffering for China, not yet ended. -
Missionaries in the areas of war were greatly endangered,
and escaped only through experiences of suffering, abuse, and
in some cases loss of life. Seventh-day Adventist workers in
Changsha, Hankow, and Nanking made their way to Shanghai
through scenes of looting, war, and murder. Much mission
property was destroyed. But within a short time the workers
were able to return to their posts and begin rehabilitation.'
The result of the revolution was the overthrow of the
Manchu dynasty. An ostensible republic was formed. Sun Yat-
sen stepped aside, in the interests of harmony, and a northern
general, Yuan Shih-kai, was elected- the first president. Yuan's
preference, however, was for a constitutional monarchy, and
he so influenced the formation of the constitution as to make
the presidency a life tenure; but he died in 1916. Meanwhile,
he had cast out the Kuomintang, party of the South, which

reacted violently. Ensuing civil war rent the country for
twelve years, during which our missionaries worked amidst
many perils, not only in territory already occupied, but in the
opening of new provinces such as Shensi and Szechwan. The
national picture was clarified when in 1928 Chiang Kai-shek,
the brother-in-law and general of Sun Yat-sen, and after the
latter's death his successor, entered Peking at the head of his
victorious troops. He moved the capital to Nanking, the old
seat of the Ming government, and started on a reform of the
government and improvement of conditions. Soon after, he
announced his conversion to Christianity, under the influence
of his wife, who was born Soong Mei-ling.
Amid all the political turmoil the Advent message went
forward. In 1909, upon the organization of the Asiatic Division,
the several local missions in China were formed into the China
Union Mission, an organization which continued only till 1912.
During most of this time Elder Evans, president of the division,
was also acting as director of the China Union. Small though
it was, the work in China was further developed than in any
other field of the division. There were five local missions com-
posing the union: South China, with George Harlow as direc-
tor; Southeast China, W. C. Hankins; East China, A. C. Sel-
mon; South Central China, R. F. Cottrell; North Central China,
F. A. Allum. This was in 1912. It was noted at the same time
that unentered sections included Northwest China, North
China, West China, Mongolia, Chinese Turkestan, and Tibet.
The departmental organization of the union was: Sabbath
school, Mrs. Louise H. Roberts; education, B. L. Anderson;
medical, Dr. H. W. Miller; publishing, R. F. Cottrell. In 1912
the China Union Mission was dissolved as an intermediate
agency, and the local mission fields reported directly to the
division. The extension of the work into the north and the
west next engages our attention.
Central China.—The strong work in Central China, begun
in 1903 by Evangelist Pilquist and the Doctors Miller and
China 485
Selmon, was reinforced in 1909 by extension eastward to the

province of Anhwei. Believers in Honan, sending out litera-
ture, placed a tract on the Sabbath in the hands of Han Tsung-
djen, pastor of an independent Chinese church. He became
interested, and asked for a living teacher of the faith to meet
him. In response, F. A. Allum and a Chinese evangelist went
from Honan to visit him. Eight days of travel through wintry
blasts and frozen mud brought them to his town, Yingshan,
at nine o'clock at night. Immediately a preaching service
was held, presenting "The Sure Word of Prophecy"; and
after that they talked with Pastor Han until three o'clock in
the morning.' They stayed for five days, and the pastor, with
most of his flock, coming into the Advent faith made a nucleus
in this province that spread and grew.
Frederick Lee and his wife, who had just come from Amer-
ica, were sent up into Anhwei, where, as he said, "in the buoy-
ancy of youth and the bliss of ignorance" they started their
long and fruitful service for China. The buoyancy and the
courage remained, though the ignorance of the novice gave
way to the wisdom of the veteran.
North China.—Three northern provinces, Shantung, Shensi,
and Chihli, were entered in that order. But Shansi, between
Chihli and Shensi, was not entered till much later. F. E. Staf-
ford, from the Pacific Press, was in the employ of a commercial
firm in Shanghai. Upon completion of his contract he remained
in China to enter the church work. In 1913 he used his vaca-
tion for an itinerating trip into Shantung Province, on that
northeastern peninsula which juts into the Yellow Sea. He
sold literature and preached as he went, and pioneered the
way which was followed by Chinese colporteurs and evangelists.
C. P. Lillie and his wife began work in the province two years
later.'
Shensi was entered in 1915. This province, in the interior,
bordering the Yellow River, is the oldest site of Chinese civi-
lization and culture, and here, at Sianfu, was the first capital
of China. A colporteur found there a town called Gospel
Village, which had been built thirty years before by a company

of Christians emigrating from Shantung. Here his literature was
gladly received, and the Advent faith made steady progress.
One of the converts became Pastor Liu, a faithful and long-time
evangelist. Dr. Selmon and Frederick Lee visited the province
and city in 1916, going through some harrowing experiences
with bandits and revolutionaries. S. G. White entered in 1917,
and the mission was organized that year.'
Chihli (now called Hopei) contains the great city of Peking
-(since the revolution called Peiping), which was long the
capital of China and the center of culture under the Manchus.
The work in this city was opened by R. F. Cottrell in 1917.
Frederick Lee took over the leadership in 1919, locating in
Peking. Among a more phlegmatic people than those of the
South, the work here had slower growth. The political disturb-
ances which so largely affected Peking also hindered the work.
But progress was made, and a goodly number of converts were
won through the years. Thirty years later, in 1948, Frederick
Lee, as one of the editors of the Review and Herald, made a
visit to China, and in this same city joined his son Milton in
a great evangelistic effort. Through all the vicissitudes of the
years a constituency of a thousand members had survived; and
now a large commercial hall in the Forbidden City was
opened for their Christian meetingS. Crowds of Chinese, upper-
class and common people, thronged to hear.
Manchuria.—This northern three-province division, semi-
independent and the pawn of three nations, was first entered
by the Advent message in the northern city of Harbin, among
refugee White Russians. There were some Seventh-day Advent-
ists among these, who sought to spread their faith. A Chinese
named Feng Chang-chun learned of the faith through them,
and journeyed to Shanghai to attend the mission school. There
he found four appointees, Bernhard Petersen, 0. J. Grundset,
and their wives, studying the Manchurian dialect, in prepara-
tion for entry into that field. In the autumn of 1914 they went
up to that outpost, locating in .Mukden, then the capital. As a
China 187
result of evangelistic efforts and personal work a church was

organized there. Elder Grtmdset then went north to Chang-
chun, which later, under the Japanese, became the capital. The
work in Manchuria went slowly and hard, but the faithful
laborers, who saw service there for a score of years, first laid
a good foundation, and afterward saw the fruition.
Far West.—As early as 1909 there was a call from the far
West. It came from a borderland, the province of Szechwan
and its metropolis, Chungking, afterward to become famous
as the war capital of the government of Chiang Kai-sh.ek. Col-
porteurs, those scouts of the Christian army, had penetrated so
far, widely distributing their literature and arousing an interest
that demanded a permanent mission.
The road to Chungking is not a primrose path, and it was
more difficult then than now. Even yet no railroad penetrates
those fastnesses of mountain and gorge; and thirty years ago
the airplane had not yet created a path in the air. Roads were
nonexistent, or of the crudest form. The one great artery of
travel was the Yangtze River, but it was an artery with many an
embolism. Up to Ichang, one thousand miles from Shanghai,
the river's broad, placid tide will bear vessels from the ocean:
but then come the mountains, through which the mighty
stream plows its furrows of gorge and rapid. The four hundred
miles from Ichang to Chungking, the most laborious, tedious,
and dangerous part of the journey, took as long to traverse on
the small river boats, by sail and tow, as the trip on the lower
river, three times as far. Many are the portages around the
rapids which passengers and often goods must take while the
boats are being- tracked, or towed, through, with long bamboo
ropes, by fifty or sixty trackers. Many are the wrecks of boats,
with loss of lives and cargoes. Improvement of river travel by
means of clams and locks would be a tremendous undertaking,
one beyond the present resources of China. However, at present
stout little river steamers successfully breast the rapids and both
shorten the trip and make it more comfortable. But now there
is swift travel by air,
The call for missionaries of the Adventist faith was insistent.

It was repeated year after year. It must be answered. Who
should go? The Asiatic Division Committee, sitting in Shang-
hai, fixed upon an experienced worker, who had labored in
Central China, then our most advanced mission. This was F.
A. Allum, who had come from Australia in 1906, and had
labored mostly in Honan. He received his appointment to
Szechwan in 1909, but means to establish the mission were
not available, and for five years he was employed in already
entered fields, while looking and longing for the advance.
Then in 1914 the action was consummated. For a com-
panion missionary the committee selected M. C. Warren, a
young man who had recently come from America, and who
with this far western mission began his long and fruitful toil
for China, a service not yet ended. Elder and Mrs. Allum had
three little boys in their family, Elder and Mrs. Warren a little
girl. For this initial adventure the men left their families
behind, but several months later they returned and took them
up into the West.'
On March 3 the two men left Shanghai; it was six weeks
later when they arrived in Chungking. Pausing at Hankow,
where they were met by Frederick Lee and S. G. White, Allum
and Warren went by train up to the mission headquarters at
Yencheng, to seek for Chinese helpers. R. F. Cottrell, director
of the Central China Mission, and his committee told them to
select any native workers who were willing to go. The choice
fell upon two members of the Mission Committee, Dju Dzi-ih
and Shi Yung-gwei, evangelists. These men, after the decision
on a Friday, went thirty miles to their homes, consulted with
their wives, rested on the Sabbath day, packed up Saturday
night, and were at the railroad station with their families on
Sunday. At Ichang another Chinese worker, Li Fah-kung,
joined the company.
Hiring a large houseboat, they loaded their goods, took
themselves and their Chinese helpers and families on board,
and sailed and were towed up the river through the fearful
China 489
gorges and the raging rapids, and through the beautiful inter-
spersed lake-like stretches of river, for three weeks. Once their
boat shipped so much water that it nearly capsized, damag-
ing boxes of books and food, and threatening the lives of the
crew and of Allum, who alone of the missionary party had re-
mained on board. But by the good hand of God they escaped
the fate of many another boat and many passengers who at
these most dangerous rapids were lost.
They arrived at Chungking on April 17. Every Sabbath on
the way they had tied up to the bank, usually at some city,
where they held Sabbath school among themselves and then
preached and scattered literature in the town. The first Sab-
bath school in Szechwan was formed at An Pin (meaning,
"rest" and "peace"), with M. C. Warren superintendent and
Dju Dzi-ih secretary. Chungking was then a city of about
six hundred thousand. Later, while it was the war capital of
China, the population swelled to one and a half million. The
sandstone hills on which the city is built proved a great pro-
tection when the war planes bombed it; for the people dug
numberless caves in the sides of the hills, and these refuges
greatly lessened the casualties.
The mission began with the rental of a house near the
principal gate, which was turned into a chapel below and liv-
ing quarters above for one family. Though a noisy, dusty loca-
tion, it was favorably situated to attract attention, and it served
for some time as headquarters until better property could be
secured, four miles out of the city, where offices, school, and
dwellings could be built. Later, near by, a hospital was built,
which, though partly destroyed by the bombs of the enemy,
served magnificently during both war and peace. In far
Szechwan the standard of the Advent cause was thus planted,
in 1914, a forward post that served as a base for the advance into
other western provinces and into Tibet.'
Elder Allum served as superintendent until 1916, when
M. C. Warren took the leadership, and spent eighteen years
in this area, itinerating over 20,000 miles, where roads were
mountain paths and lodgings were native huts or Buddhist

lamasaries. Between trips, on his short stays at home, he con-
stantly exercised and conditioned his physical powers to meet
the hardships of the trail. Experimenting on reduction and
condensation of supplies, which must be borne on carriers'
backs, he produced a standard emergency ration of cereals,
raisins, and powdered milk, to prepare which only water
need be added; the larger portion of his baggage consisted of
literature. In this he was emulated by the colporteurs who went
before him ,and the evangelists and medical workers who fol-
lowed in his steps.
Others joined as time went on: the E. L. Lutzes, the C. L.
Blandfords, the S. H. Lindts, Dr. and Mrs. Andrews, and
Chinese of honorable names and records: Shi Ru-ling Liao
Hsian-hsien, Mao Bin-lan, and many others.
Dr. J. N. Andrews, grandson and namesake of our first
foreign missionary, and his wife, Dorothy Spicer Andrews,
trained nurse, daughter of the veteran missionary, editor, and
secretary, W. A. Spicer, came to China and Chungking. in 1916,
where for two years they gave medical and evangelistic service.
Scarcely had they arrived in Chungking, however, when they
were beckoned by Tibet, toward which the missionaries' eyes
had been turned ever since coming to Szechwan. Accordingly,
Elders Warren and Blanford and Dr. Andrews made a trip up
the river Yangtze and its tributary MM, and reached the town
of Tatsienlu, then on the borderline between Szechwan and
Tibet. In recent years the Chinese have extended the border
three or four hundred miles west, formed a new province of
it and a part of Szechwan, which they call Sikang; and they
have given a new name to Tatsienlu, its capital, Kangting:
This scouting expedition by the three men resulted soon
afterward in the mission which was to open the way into
Tibet.
Departmentalization of the work grew slowly. In the first
years of the division organization there was none, this special-
ization being left to the constituent fields. The first division
China 491
department to appear was the Sabbath school, in 1914, with
Mrs. C. N. Woodward secretary. In 1916 a fairly full depart-
mental slate is presented. During most of the remaining years of
the division the secretariat was thus filled: publishing and
home missionary, C. E. \'\Teaks (for China, H. M. Blunden);
medical missionary, A. C. Selmon and W. C. Landis; education
and young people's, S. L. -Frost; Sabbath school, Mrs, C. N.
Woodward and R. F. Cottrell. The first distinctive provision
for women's work occurred in the last year, as a subdepartment
of the home missionary, with Mrs. C. E. Weaks as its secretary.
This work, especially fitted to the field, was to become a promi-
nent feature in later division organization.
Publishing.—The publishing business, which dates back to
_Abram La Rue's two tracts translated from the English and
the Andersons' authorship of another two, received its first
chief impetus with the hand press which Dr. H. W. Miller
brought with him into Honan in 1903. Under most primitive
conditions a number of small tracts and the first periodical,
Fu Yin Hsuen Pao (Gospel Herald), appeared from this 10
by 20 print shop, with its incomplete fonts and improvised ink-
ing facilities.
In 1908 this publishing work was removed to Shanghai,
where a small printing plant was purchased from Charlie
Soong, Christian father of the famous Soong family, who have
figured so largely in the late history of China. The press was
located in the Soong compound, the rented quarters being
partitioned off from living quarters, and having a private
entrance. The future first lady of China, Mei-ling (Madame
Chiang Kai-shek), as a little girl played about the yard and on
the doorstep.
Various shifts in location and facilities ended in 1912 in
the building of the Signs -of the Times Publishing House, on
the new mission property in Shanghai. During the regime of
the Asiatic Division the managers of the publishing house were
successively A. C. Selmon, W. E. Gillis, and W. P. Henderson;
the editors of the Signs were A. C. Selmon and J. E. Shultz.
This missionary journal, promoted by evangelists, Bible

women, and colporteurs, rose in time to have the largest circu-
lation of all religious papers in China, finally equaling all
others put together. The house also published other periodicals
and an increasing number of tracts, pamphlets, and books.
Other smaller presses were in time established in different
parts of the field.
Education.—Educational work started with Ida Thomp-
son's Bethel Girls' School, in Canton, followed very soon by a
corresponding boys' school. This type of school made a part of
the evangelizing program, and especially was this true of the
girls' school, which aimed at the uplift of the women of China.
The Chinese, however, have an educational system of their
own, and the mission type of school did not in China occupy
so prominent a place as it did among less-cultured peoples, as
in Africa and the Pacific islands.
But from the first, as urged by J. N. Anderson, plans were
in the making for schools of lower and higher grades, to train
the children, youth, and adult workers of the Chinese converts.
Thus the Adventist schools in China occupied much the same
position and served the same purpose as denominational
schools in America and Europe. There was also the necessity of
teaching the Chinese language to new missionary recruits. The
early missionaries found great difficulty in getting competent
Chinese teachers; for though there might be scholars who un-
derstood both languages, they were seldom pedagogical-
minded. Carefully follow their teacher's pronunciation as they
might, the students would usually be rewarded only with
his bland comment, "Lee-ta diff'ence"; and not until they
employed a better missionary-trained teacher, did they dis-
cover what the "little difference" was.'
Later, resort was had to an interdenominational school of
language. But in 1916, under the impulsion of Dr. A. C. Sel-
mon, who was noted for his linguistic ability and knowledge
of Chinese dialects, "the first Seventh-day Adventist language
school in a mission field" was opened in Nanking with a five-
Opcn-Air Clinic at \Vuhan Sanitarium, Hankow, China
year course, primarily for the benefit of sixteen new recruits.

It was continued for some years, in Shanghai and elsewhere,
though intermittently because of political conditions, and it
was finally placed under the direction of the Oriental Branch
of the (S.D.A.) Home Study Institute.
While other elementary schools were opened in South
China in those early years, it was the one founded in Honan
Province in 1910, in charge of Dr. H. W. Miller, which through
several mutations finally became the supreme central training
school of Seventh-day Adventist China. Moved to Nanking
for a short time, where F. A. Allum and 0. A. Hall were suc-
cessively principals, it was in 1913 forced by the revolution to
remove to Shanghai. There it was housed in buildings on the
headquarters compound. At first it was called the China Mis-
sions Training School, with A. C. Sehnon and H. 0. Swartout
among the principals. When in 1920 its name was changed to
Shanghai Missionary College, S. L. Frost took the presidency.

Its later development and that of the whole educational cause
came in the regime of the Far Eastern Division.
Medical Work.—Medical work has played a large part in
the Seventh-day Adventist mission in China. Even Abram La
Rue, although he had no medical training, taught healthful
living and sold health foods as well as literature. The Wilburs,
second missionary family to come, were nurses. Dr. Law Keem,
the first missionary of Chinese blood, Was a physician, and
established a medical practice and a small sanitarium in the
South. The entry into Central China in 1903, aside from one
family of evangelists, consisted of four physicians and two
nurses. The Doctors Miller and. Selmon, while strongly pursu-
ing evangelistic, teaching, and publishing interests, were
primarily health workers. Later recruits had a large proportion
of medical workers.
The emphasis on medical work had two reasons, the first to
preserve the health of missionaries, whose hard living condi-
tions and extreme exertions often imperiled their lives and in-
valided many home; the other to teach and exemplify the
gospel of health to the Chinese people. There grew out of
this mission the design to train Chinese young people as nurses
and physicians, and this design has been effectually carried
out. At the present time there are sixteen Seventh-day Advent-
ist sanitariums, hospitals, and dispensaries in China, the chief
being the Shanghai Medical Center.
Doctors A. C. and Bertha Selmon carried on dispensary
work in Shanghai; and, joined in 1917 by Dr. C. C. Landis,
they started a small sanitarium.in leased quarters. The need for
their own plant was clear; and in 1918 the Shanghai Sani-
tariuM was built with a General Conference appropriation
and considerable help from wealthy Chinese, a key figure
among them being Dr. Wu'Ting-fang, great Chinese statesman
and former ambassador to the United States. At about the
same time the dispensary-hospital at Yencheng, in Honan,
where Dr. D. E. Davenport had begun work, at first in a mud
China 495
hut, was planned and built, most of the funds being solicited
front merchants and rulers by Frederick Lee, H. M. Blunden,
and their Chinese associates. These two were all that appeared
under the Asiatic Division. Others have been developed since.
But the medical work was not confined to institutions; far
from it. E4-erywhere throughout the field, physicians, nurses,
and other missionaries gave service of relief, healing, and edu-
cation, to the great benefit of the people and the enlistment
of their sympathy for the gospel work of the Advent message.
*Adventist workers were noted as health teachers.
Institutions.—An institutional center had been opened at
Shanghai. There, in 1909, was purchased, in what was then
known as the International Settlement, a property on which it
was designed to build the division headquarters, a publishing
house, a school, and a sanitarium. This plan was carried out,
with the exception of the last, the sanitarium work being
developed on other property.
In 1918-20 the Asiatic Division was divided into the Austral-
asian Union (a reversion to its former separate state), the
Southern Asia Division, and the Far Eastern Division. The
Far Eastern included Korea, Japan, the Philippines, Malaysia,
and China with its dependencies. The twelve years during
which China was included in the Far Eastern Division were
years of strengthening the stakes and lengthening the cords.
A strong administration, continuous and unbroken, helped.
I. FI. Evans, the president, devoted himself earnestly, stren-
uously, and competently to his great task, traveling and helping
the workers from one end of the field to the other..
The secretary, Clarence C. Crisler, a man of deep Christian
experience and great executive ability, gave the last twenty
years of his.life to the work in China. He traveled throughout
the field, even into the most inaccessible regions, assisting the
men on station, studying conditions, and planning to follow
up 'openings. It was, indeed, on the last of these strenuous
expeditions, in the far West, on the borders of Tibet, that he
was stricken with pneumonia and died, in 1936.
The treasurer, H. W. Barrows, built strongly the financial

structure. While China, like all mission fields, has regularly
received appropriations from abroad, there has been a constant
effort to impress upon the consciousness of the national church
its responsibility to become as nearly self-supporting as possible.
The plan of tithing, Sabbath school offerings, and. other mis-
sion offerings, has been encouraged, and Missions Extension
(Harvest Ingathering) has brought in considerable assistance
from non-Adventist and non-Christian Chinese men of wealth,
as well as from the less-privileged classes. Special objectives, at
of student support, building of churches, and projects such as
the "On to Lhasa" (Tibet) movement, which was undertaken
by the Chinese Young People's Societies just before the world
war, have brought great response from the believers.
Departments and Institutions.—The Departments initiated
in the administration of the Asiatic Division held through in
the main, and were manned by the same secretaries: publish-
ing and home missionary, C. E. Weaks to 1925, J. J. Strahle
to 1930; educational and young people's, S. L. Frost; medical
missionary, C. C. Landis to 1926, H. W. Miller to 1930. A liter-
ature bureau, with C. C. Crisler as chairman, was in charge
of that side of the publishing work. The Sabbath school depart-
ment had Mrs. I. H. Evans as its secretary. Work for the
women, mothers, and homes of China was continued, in 1925
being organized as the Faf Eastern section of the Home Com-
mission, with Frederick Griggs chairman and a working mem-
bership of both men and women. I. H. Evans was secretary of
the Ministerial Association, organized the same year. These
departments all functioned for the entire Far Eastern field,
but China shared their benefits. Outstanding workers for
women were Mrs. Bothilde Miller, Misses Petra Tunheim, Lucy
Andrus, Abbie Dunn, and Mrs. C. C. Crisler.
The Signs of the Times Publishing House, in Shanghai, grew
with the needs. A factory addition was built in 1927-28. The
manager for most of this period was W. P. Henderson; the
editors, H. 0. Swartout, E. R. Thiele, and Frederick Lee. Small
China 497
mission presses were established in Manchuria, and at Ta-

tsicnlu on the borders of Tibet.
In the medical field the two sanitariums already mentioned,
at Shanghai and Yencheng, Honan, developed and expanded.
The former had Doctors Landis and Miller successively as
superintendents, with a city clinic headed by Dr. R. W. Paul.
In Yencheng Dr. L. H. Butka was in charge. Other sanitariums,
hospitals, and dispensaries were established in connection with
various missions, as at Canton, Fatshan, Nanning, Waichow,
and Tatsienlu. Others were founded later.
The educational work bloomed and flourished. There came
to be twelve "middle schools" (secondary level), in nine prov-
inces, including the Far Eastern Academy at Shanghai, the
Shanghai Nurses' Training School, and the China Theological
Seminary at Chiaotoutseng, in Kiangsu, thirty miles below
Nanking. This last was the school for the training of Christian
workers which had journeyed from its beginning in Honan
to Hankow and Shanghai, where it was known as Shanghai
Missionary College. In 1922 it was decided to remove it to a
rural location, where agriculture and other industrial subjects
could be taught and demonstrated. This was effected in 1925,
when the name was changed to China Missionary Junior Col-
lege. D. E. Rebok, who came to China in 1917, then became
president of the school, and his faith in the revealed principles
of Christian education was largely responsible for the removal
to a country site.
The national revolution was still boiling, and at this point
the Communist participation in the government was very
active. A strong movement to be rid of foreign and Christian
influence arose. A proposal was made to enforce a plan of
regimentation and accreditation which would conform to a
classical mold, eliminating all Bible teaching and religious
instruction. Heavy pressure was brought to bear upon all
schools to submit. The officers of the Adventist college, through
tactful approach to Christian officials in the government, se-
cured permission to operate as a vocational school, with exemp-
Lion from most of the hampering conditions. The name was

changed, first to China Theological Seminary, and later, to
China Training Institute. In addition to Bible teaching, agri-
culture was made a foundation study, and shopwork and the
Manufacture of furniture were added. The vocational aspects
made this school a unique experiment in the evolution of
Chinese education. Many educators and officials visited the
institution to inspect and study its principles and methods. Its
educational program appealed to China's leaders, and its teach-
ers and administrators were invited to sit on boards, founda-
tions, and conferences, to present its distinctive features. In
later years one of the teachers, P. E. Quimby, was secured by
Generalissimo and Madame Chiang Kai-shek as supervisor
of the National I Tsu School for Boys, at Nanking, of which
Madame Chiang was honorary president. Professor Quimby's
work at this school, teaching by his example the dignity of
manual labor connected with mental culture, was a revelation
to the boys, steeped in the Chinese scholar's contempt of work- ,
ing with the hands. It was likewise, as the Chiangs intended,
an object lesson to Chinese educators.
Looking to Tibet.—In 1919 Dr. and Mrs. J. N. Andrews,
with their one-year-old Bobby, started to follow up the opening
made by the scouting expedition two years before. There was
with them also a Chinese worker, a carpenter and formerly a
colporteur, who proved himself one of the most adaptable and
resourceful of helpers. Tibet was the Forbidden Land, ruled
by lamas, or priests of the Tibetan form of Buddhism. The
highest functionary is the Dalai Lama, residing in the capital,
Lhasa, and exercising supreme civil as well as religious author-
ity. Suzerainty was claimed by China, but only on the debatable
borderland was there even the semblance of Chinese rule.
Strangers, and especially Christian missionaries, had never
been allowed, and conversion to Christianity of any Tibetan
was punished with death. But the gospel must be ministered
to them no less than to others, and medical missionary service
was the best entering wedge.
China 499
Tatsienlu was the gateway for trade and travel between
China and Tibet, and many Tibetans dwelt there or visited for
trade or other purposes. The China Inland Mission already
had a station in Tatsienlu, and they welcomed the coming of
the medical reinforcement of the Seventh-day Adventists.
It was a fifty-two-day journey, first by river on a large house-
boat, then by carriers over mountain roads. Their route was
up the Yangtze to Suifu, then on the Min River to Kiating,
then overland to Tatsienlu. Within eight miles of Kiating their
boat struck a rock and sank in four feet of water, which thor-
oughly wet their goods and spoiled much of them, though they
spent a week in drying them out. At Kiating they organized a
caravan, with sixty-nine coolies carrying their goods and with
an escort of twelve soldiers. Over the mountains on a good
road—the military road into Tibet—up the gorges of clashing
streams, over the passes, through rains, heavy winds, and some-
times without shelter or comfort at night because their slow-
footed carriers failed to come up, they made their way for
nearly a month, and finally they entered the. little border city
toward which they had been so long struggling.
The members of the China Inland Mission stationed there
received them cordially, and had rented quarters for them, in
which they gratefully rested. Shortly the energetic doctor found
and leased a substantial house and compound, in which he
set up his dispensary, and bargained for land on which to put
up our own buildings. There were many surgical cases, due
to accidents, fights, and abdominal troubles, for the cure of
which the stoical Tibetans would endure any ordeal, once
their confidence in the doctor had been established. He re-
ported of them: "'I have a little pain in my stomach,' says one;
'won't you cut me open and see what is the trouble?' " 9
A printing press and money for type had been promised
by the Review and Herald, a fitting testimonial to Dr. Andrews'
early apprenticeship in that establishment. The press came
in a few months, but there was no easy shipping means. Brought
up to headwaters by boat, it was then taken apart, and the parts
were strapped upon the backs of coolies, who took twice the
time it had taken the mission.party to cross the mountains to
Tatsienlu. But where to get the types? In all China there were
none, save those carved from wood by the China Inland Mis-
sion at Tatsienlu. They generously lent to Dr. Andrews the
four-hundred-odd characters, and these with infinite care and
precaution he sent to Shanghai. There the Commercial Press,
glad to get the key to the Tibetan language, made for them-
selves a set of matrices, and type which was duly delivered
to Dr. Andrews. The doctor had translated, with Tibetan help,
several standard tracts, and thus the first Seventh-day Adventist
literature in Tibetan came into being.
Even before this, however, the first publication had come
forth from the hand of Dr. Andrews and his lama teacher. With
great pains the law chart was prepared, and the precious paint-
ing sent to the Signs of the Times office in Shanghai. Sooner
than could have been expected, the press had duplicated it
and sent the first two copies by first-class mail before the
complete edition could go by freight. Dr. Andrews hung one
chart up in their little meeting room. "A great wild-looking
Tibetan, who had not combed his hair yet this year, came in.
I pointed to the chart. He read part of it, then turning, asked
if I had another one to give him. I pulled that one down in a
hurry, and gave it to him. He went off smiling—the first
Tibetan to receive an Adventist sheet in his own language' 10
The medical service soon became famous on that border-
land and far into Tibet. Besides his hospital work, the doctor
made itinerating trips, ministering to the hundreds of cases of
all sorts which thronged him, and preaching the word. On
one occasion a severe earthquake wrought havoc in a large
area northwest of Tatsienlu. Gathering supplies together, Dr.
Andrews, with some of his Chinese and Tibetan helpers, went
over high mountain passes to reach the scene of the disaster,
which had been made more horrible by the depredations of
bandits. Burns, fractures, contusions, amputations, occupied
his time and that of his helpers. The expedition alleviated
China 501
much of the misery, and gained for the doctor and his work
wide acclaim throughout the land, the influence of which is
still felt."
Twelve years the Andrews spent at Tatsienlu, seeing the
work develop into a stable mission, with influetrce far into
Tibet. When they had to leave, Dr. Harold E. James took the
medical side of the work. Successive directors of the mission
were P. Bartholomew, F. W. Johnson, and M. H. Vinkel, with
various Chinese and Tibetan workers. The mission is now in
charge of Nurse Kung Ping-shan and his wife.
A Summary.—Thus from the starting points at Hong Kong,
Canton, and Shanghai the Advent cause had emerged into
China like the head and shoulders and arms of a man reaching
up to possess the land. Central China was solidly occupied, the
head in Honan and Shensi, the shoulders and chest in the
provinces to the east and south, a long right arm through
Shantung and Hopei to Manchuria, the left arm extended
through Szechwan to the borders of Tibet and beyond. But
these were handholds only. To possess China, they must be
strengthened and their grasp extended. The work 1 Vas ham-
pered and confined by lack of resources in men and means.
The Advent message throughout the world had greatly
expanded. The world membership during the twenty years of
Seventh-day Adventist China missions had tripled; in China
itself it had mounted from one or two Chinese to 3,710. A
hundred other fields than China were opening, growing, call-
ing for help. The burden of supplying the money and the
men fell chiefly upon America and, in varying degrees, upon
the parts of Europe longest occupied, and upon Australia.
But North America still had the preponderance in constitu-
ency, having in 1920, 95,877 members, to 89,573 in all the rest
of the world, 54,412 of these being in Europe and 8,061 in
Australia. In 1920 foreign mission offerings from North Amer-
ica amounted to $2,310,048; from all other countries, $941,501,
a total of $3,251,550; but these sums comprised only freewill
offerings. Besides these, large appropriations were made by
the General Conference from the tithe, the total amount for
missions that year being $4,550,792.
Yet without doubt if members in the homelands had been
as self-denying and as self-sacrificing as the missionaries and
their converts, a hundred times the amount given could have
been realized, and a hundred times the number of missionaries
could have been prepared and sent forth. For eight years
China's budget sufficed only to hold the territory already
entered, though the membership therein rose to 6,616. But of
China's original eighteen provinces, four had not been occu-
pied, and of the 1,900 hsiens or counties composing them
scarcely 200 had been entered.
At the General Conference of 1926, held in Milwaukee,
1. H. Evans, reporting for the Far East, set forth the great
needs of China: "During the last eight years we have not
opened the work in one new province in China! How long
before we are to enter these open .doors? There are Yunnan,
Kweichow, Shansi, and Kansu. . . . Still they wait. They are
waiting while we sit here in Council,—unmanned, untaught,
untouched by this great world message. Must they continue
waiting? How long shall they wait?" "
Forward.—From the 1926 General Conference a new surge
of activity in mission lands went forth. Tithe and mission
offerings increased, and special offerings swelled. All mission
fields felt the impulse. Yet at this same time the work in
China was passing through a crisis due to political conditions.
The movement to drive out the foreigner rose to its height. In
1926 and 1927 many mission societies, on the advice of British
and American consuls, withdrew their nationals from the
interior posts. But some stayed, among them the Seventh-day
Adventist forces. After a year or two the political picture
changed somewhat: the animosity died down, and for a few
years, while the Nationalist government under Chiang Kai-
shek solidified its position and entered upon great projects of
building, education, improvement of communications, and
comity with Western powers, the future of China seemed bright.
China 503
Under these favoring conditions, not less than in troublous
times, Christian missions flourished.
The last provinces of China were soon entered. The long
arm of mission endeavor, which reached out from Honan
through Szechwan to the borders of Tibet, had on the south
the provinces of Kweichow and Yunnan, and on the north
Kansu; in the north, between Hopei and Shensi, lay Shansi.
These four provinces, which figured in the appeal of Elder
Evans at the 1926 General Conference, had been sampled .by
the colporteur, and in the case of the first three had received
itinerating visits from American missionaries. These three
contained, besides some Chinese, tribes of aborigines, millions
of them.
Out of the colporteur work and itinerant trips by M. C.
A,Varren in Kweichow Province, an interest in the Advent cause
sprang up. A member of the Nosu tribe named Abraham Lo
was brought into the faith, and forthwith gave himself in -
service. In 1927 the West Kweichow Mission was organized,
with headquarters at Pichieh. To head the mission a proved
soul winner, Ho Ai-deng, was appointed director, the first
Chinese worker to be so placed. Now every local mission, all
union missions, and the division are headed by Chinese.
In one of his early trips into this province, M. C. Warren
found a young man in a grave state of health from gallstones.
He also had a double harelip. Elder Warren agreed to take him
to Chungking for surgery. An older brother carried the lad
on his back for twelve days over mountains to Chungking. The
surgeon not only operated for gallstones but remedied the
harelip. When the boy, Dan-i-li, was well, he bowed before
Pastor Warren, saying, "I am your servant for the rest of my
life." A profitable servant he proved • in the cause of God,
becoming an ardent evangelist and teacher, known, as Hang
Tsong-gwang, learning four languages of the aborigines, and
for his outstanding service among the tribes, known as "the
apostle to the Miaos.""
In 1928 Herbert K. Smith and A. B. Buzzell, with their
wives, entered this field, and at the capital, Kweiyang, opened

the East Kweichow Mission. Tragedy befell the next year, when
Elder Smith, traveling with a party into Yunnan, was killed by
brigands in the western mountains. But the work was con-
tinued by his widow and by Pastor Buzzell.
Likewise was there sacrifice of life in the establishment of
the mission in Yunnan Province, most southwesterly of China's
lands. This province was entered in 1928 by C. B. Miller and
D. R. White, with their families, and by the native pastor, Feng
Deh-sen. This time the stroke fell upon the wives of the mis-
sionaries. While Elders White and Miller were itinerating near
the border of Burma, in 1931, Word reached them that their
wives had been murdered in their beds, though their children
had escaped. Thus the cause in Southwest China was sanctified
by the death of its servants. Nevertheless, the work in these
provinces was maintained, strengthened, and forwarded." In
1937 Milton and Helen Lee pioneered the work for the tribes-
people- in new territory, at Mokiangiu, Southwest Yunnan,
where a large interest was developed. The membership in
Yunnan now numbers nearly two thousand. The last foreign
officers were: William A. Hilliard, president; D. M. Barnett,
secretary-treasurer; J. E. Christiansen, director of the Mokiang
district.
Szechwan through these years had been developing two
missions, East and West, of which for a long time J. H. Effen-
berg and A. E. Hughes were directors. Pastor and Mrs. Hughes
also served for the first years in the West China Training In-
stitute, which was established some'sixty miles north of Chung-
king to prepare workers from that field. Mr. and Mrs. Cecil
G. Guild joined the western forces in 1932, developing into
positions of responsibility. Entry into the remaining fields,
though in some cases begun under the Far Eastern regime,
belongs in the main to the following administration of the
China Division.
At the General Conference of 1930, held in San Francisco,
it was apparent that the work had so grown as to recommend
China 505
'the setting off of China as a complete division. Accordingly it

was separated from the Far Eastern Division, and made an
entity by itself. The statistics for China in that year show 156
churches, with 9,451 members, revealing an advance during the
twelve years of Far Eastern administration lbf more than double
the number of churches and triple the number of members,
with great increase of mission property and institutions, eccle-
siastical, educational, medical, and publishing.
The administration of the new China Division consisted
of H. W. Miller, president; C. C. Crisler, secretary; C. C. Mor-
ris, treasurer. Departmental staffs included: educational and
young people's, S. L. Frost; publishing and home missionary,
John Oss; Sabbath school, Bessie Mount; ministerial associa-
tion, Frederick Lee; home commission, E. R. Thiele.
In 1936 the following changes appear: Frederick Griggs,
president; S. L. Frost, secretary; educational and young people's,
D. E. Rebok; home missionary, E. L. Longway; medical, H. W.
Miller; home commission, 0. A. Hall. In 1940 the following
changes are noted: N. F. Brewer, president; M. D. Howard,
treasurer; publishing and home missionary, E. L: Longway;
medical, A. W. Truman; ministerial association, W. E. Strick-
land; home commission, Mrs. Minnie (C. C.) Crisler.
There were to human eyes great prospects, and in human
thought high hopes, as the China Division started on its
work. The troublous times upon which it was soon to enter,
although not wholly unexpected, greatly altered its plans. But
the strategy of God envisages the troubles of earth as oppor-
tunities for the operation of His grace; and through war and
desolation the cause of Christ still presses on toward victory.
There is no turning back.
All China.—The arms of the China cause were drawing
together. Between them lay, still unentered, Shansi, Kansu,
and Inner Mongolia, and as yet beyond their grasp Outer
Mongolia and Tibet. These latter are outside the territory of
China, though some parts of them, such as Ninghsia, Chinghai,
and Sikang, were about this time brought into the sisterhood of
provinces by the then strong Nationalist government. They

were all included in the China Division.
The Northeast.—The long right arm of the Advent mes-
sage had been uplifted into Manchuria in 1914. The work
expanded, not onlydin that section, but westward, at first among
the borderland Russians, and then to native Mongols. T. T.
Babienco led workers trained in our Harbin Institute into
northern Mongolia, about one hundred miles below Lake
Baikal, then down into Chahar, Inner Mongolia; and Jehol.
In 1930 I. H. Evans, the departing president, and H. W.
Miller, the incoming president, joined at Peiping by George
J. Appel, superintendent of the North China Mission, and by
Dr. Elmer F. Coulston, went north to Kalgan, in Chahar,
where they purchased adjoining properties on which a hospital
was built, with Dr. Coulston in charge, and a mission station,
with Otto Christensen in charge. The work was extended west-
Ward among the Mongols, chiefly through the agency of
Russian brethren. A part of the North China Union, it was
called at first the Mongolian Mission, then Cha-sui, now
Sai-pei Mission, manned by Chinese workers. The membership
is over 200."
The North.—Shansi, though long beckoning, waited until
1928. In that year W. J. Harris, C. B. Green, and Su Dien-thing,
with their families, came to the capital, Taiyuanfu. This had
been a center of the Boxer Rebellion in 1900, and here in this
city whole families, parents and children, missionaries of the
Baptist Missionary Society and the British and Foreign Bible
Society, were put to death by the infuriated rebels. Yet the
province is one of the most literate and advanced.
Pastor Harris was called the next year to headship of -Shan-
tung Mission, and Pastor Green soon after to Hopei. An
experienced Chinese evangelist, Meng Chao-ih, became direc-
tor of Shansi. Under his leadership in evangelism and building,
the work in Shansi grew. When he Ivas called, in 1932, to a
more frontier post, his place was taken by Chao Wen-li, for-
merly the hookman in Shantung.
China 507
The colporteur work was vigorously pushed, one worker

devoting three years to the covering of the western mountain.
district, infested by brigands and hostile to Christianity. His
love for the people shone through his every word and act, and
he gathered a good harvest of souls from among them."
All through the North China field the literature work,
under the union field missionary secretary, A. A. Esteb, was a
main factor in building up the cause and its self-support.
Every hsien (county) in the field was covered by the colporteur;
and this was one reason why the circulation of the Signs of the
Times became the greatest of all religious papers in China.
The Northwest.—Kansu, north of Szechwan and west of
Shensi, had been worked by colporteurs, but not until 1933 was
a permanent mission established there. Shensi had for fifteen
years been a part of the Central China Union Mission, with
headquarters at Sianfu; now it was to be joined to provinces
farther west, and made the Northwest China Union Mission.
These western provinces were the ancient Kansu and three
new political administrative areas, namely, Ninghsia on the
north, formed out of a part of Inner Mongolia, Chinghai on
the south, formed out of the near part of Tibet, and Sinkiang,
still farther west. The superintendent of the Northwest China
Union Mission was J. H. Effenberg, experienced in the Sze-
chwan work, and the secretary was Z. H. Coberly. J. Harold
Shultz was to direct the work in Kansu, and Chinese workers
in Ninghsia, Chinghai, and Sinkiang.
Dr. H. W. Miller, president of the China Division, who
thirty years before had pioneered in Honan, just below, came
up to lead into Kansu the party composed of Pastor Effenberg,
J. H. Shultz, the union evangelist Wu Tsieh-shan, and three
Chinese assistants. Pastor Effenberg had purchased a Dodge
truck for service, and this truck, loaded with the missionaries
and their goods, was the first vehicle to pass over the military
road then being constructed into and through Kansu. Their
objective was Lanchow, the capital of the province, just over
the border.
The pioneering required of all the workers in this far

northwest was in no degree less than in the earlier work in
Szechwan and Sikang. But in a short time a center was estab-
lished at Lanchow, with mission buildings, a hospital, and a
training institute. By 1935 all this had been accomplished,
and the work had been opened in the province of Chinghai,
and an advanced station in Chone, among Tibetans in Kansu
and Chinghai, was explored and planned.
It was on an expedition to this latter place in 1936 that
C. C. Crisler, secretary of the division, lost his life. The North-
west China Union Mission had received a new superintendent
in 1935, George J. Appel, and a new secretary-treasurer, L. 14.
Davies. They and some Chinese workers were with Brother
Crisler on this expedition, and did all they could to preserve
his life, but the high altitude and the hardships of the road
were against him.
Political Events.—Then came the war. In China, World
War II was preceded by the Sino-Japanese conflict, beginning
in 1937 and merging into the world war. Japan attacked first
in Manchuria and in the Peiping area, then at Shanghai.
Beaten back from the coast and his capital of Nanking, Chiang
Kai-shek in 1938 led a gradual and orderly retreat behind the
mountain wall to Szechwan and neighboring provinces, where
also millions of his people emigrated. There he established his
war capital at Chungking. When in December of 1941 Japan
entered upon war with America and Great Britain, the removal
of their nationals, where possible, was imperative. Many were
caught and interned by the Japanese.
Missions, manned mostly by Americans and British, were
overrun and destroyed. The foreign missionaries, so far as
they could, fell back, some in the earlier stages to the coast,
others westward with the Chinese armies. The bulk of the
Chinese population naturally stayed where they were, and
endured as they could the occupation and the fighting.
Seventh-day Adventist missionaries retreated, first to Shang-
hai, then to Hong Kong, and finally, as many as could be
• China 509
evacuated were either sent home or to the Philippines. On the

other side, those in the western part of the country remained
in their territory under the Nationalist government.
Mission properties generally were destroyed, either by the
exigencies of war or wantonly in the lust of loot and hatred.
The fine plant of the China Training Institute, at Chiaotou-
tseng, twenty miles below Nanking, was reduced to rubble.
The publishing house at Shanghai and the division buildings
in the same compound were damaged. The Shanghai Sani-
tarium likewise suffered, but because of the need for medical
service, the Range Road Clinic was permitted to operate
under a Chinese physician in chief, Dr. Andrew Chen. Later
the army appointed a Japanese Seventh-day Adventist named
Uchimura, whose wife was a nurse, to take charge of the insti-
tution; he cooperated excellently with the Chinese doctors.
Conduct of the gospel work was, of course, disrupted. Now
was shown the wisdom of the policy long in practice, of placing
increasing responsibilities upon Chinese workers. For the
most part they took over the work, the only American mission-
aries being now in the Far West. Until America became in-
volved in the war, the China Division, abandoning Shanghai as
the Japanese moved in, sought to carry on the work from Hong
Kong, and then from Manila. But as the swift advance of the
Japanese buried the Philippines under its avalanche, the whole
remaining staff of the China Division there, and many more
of the Far Eastern, were interned for the duration of the war.
From this time on, through the war, the work in China was
administered from two centers. A temporary division head-
quarters was set up at Chungking, with E. L. Longway as
acting president, and G. J. Appel as acting secretary-treasurer.
The publishing staff, reduced by scant rented quarters to small
facilities and output, published the Signs of the Times regu-
larly. Faithful colporteurs carried on their work in both
Nationalist and occupied territory. At the risk of their lives,
and sometimes .with the loss of lives, they kept the literature
work going in China.
A branch committee, consisting wholly of Chinese, main-

tained headquarters in Shanghai. Of this committee Y. H. Chu
was chairman and S. J. Lee, secretary-treasurer. Despite all
the horrors of war which surged up and down through the land,
and indeed through the whole world, the China field was main-
tained by native and foreign workers, so that, in spite of losses
of life as well as of goods and of property, the census at the
close of the war revealed an increase of 3,461 members, to the
number of 22,940. As Pastor Wang FuItian, of Manchuria,
reported at the close of the war: "We had to sell our clothes
and our land, but we did not sell our faith or our souls. And
thus God brought us through this time of trouble." "
The war in the Orient closed with the crushing of Japan's
resistance, in September of 1945. China was reoccupied by
Nationalist forces, and Nanking again became the capital. But
the Communists, who had resisted the Japanese equally with
the Nationalists, though the alliance between them was partial
and uneasy, now refused to lay down arms or to submit to the
Nationalist government; and in Manchuria, aided by the Rus-
sians, they made steady progres. In consequence, China still
was writhing in civil war.
The Present Case.—The Seventh-clay Adventist front was
speedily restored. The General Conference of 1946, held in
Washington, planned rehabilitation measures for all devastated
areas of the . world. Large appropriations and the raising of
special funds for this purpose, as well as for relief of the misery
following war, were features of the years following.
At this General Conference W. H. Branson was elected
president of the China Division; N. F. Brewer, secretary; W.
E. Abernathy, treasurer. The departments were again officered
with returning missionaries and national workers, and the
field was manned not only by Chinese nationals but by old-
time workers and new recruits from America. The damaged
and destroyed buildings of publishing, medical, and educa-
tional institutions were restored. But the -light that now fell
on the cause came through only a rift in the clouds.
China 511
The missionary horizon was still obscured by the political

state of the nation. The Nationalist government, though for
a time victorious against its Communist foes, finally lost Man-
churia, and the tide turned against them. Through 1948 the
battle front surged south, and in the early part of the next year
Chiang Kai-shek, his supporters dwindling and his capital
threatened, retired from the presidency.
In view of this state of things and of probable isolation from
outside contacts if enveloped within the Communist lines, the
China Division Committee decided in December, 1948, to re-
move division headquarters, the college division of the China
Training Institute, and the Far Eastern Academy, .to Hong
Kong, and the radio work to Canton. The Shanghai Medical
Center and the Signs of the Times Publishing House remained
at Shanghai. A number of foreign workers remained in Han-
kow, in Shanghai, and in South China points, also at the school
location in Chiatoutseng, to look after the interests of the work.
Anticipating further developments, the administration now
formed a Provisional Division Conference, manned wholly by
Chinese workers. This provisional organization progressively
took over the management of the work, although still in contact
with division leadership in Hong Kong. Some foreign workers
remained in stations behind the advancing Communist front,
and by varying accommodations with the revolutionary forces,
endeavored to hold the lines and carry on, with the aid of their
Chinese co-workers.
The Communist armies pressed the war, and by the end of
1949 they had engulfed Shanghai, Canton, and all South China,
and all the West. With the exception of the island of Formosa,
they were the masters of all China, including Manchuria. They
organized what they named The People's Government.
In Seventh-day Adventist mission work all this territory now
came under the care of the Provisional Division; this left little
for the Hong Kong office to administer directly. There being
no state of war between the Communists and foreign nations,
some missionaries remained within the lines. But. canvassing
the situation, the General Conference, at the Fall Council of

1949, held at Saint Louis, Missouri, from November 3 to 11,
felt the.time had come to place the work wholly in Chinese
hands. A similar state and policy had been in operation during
World War II, with confidence-inspiring results; and it was now
evident that a permanent arrangement of this sort was indi-
cated.
Already the Executive Committee had taken action to with-
draw all foreign missionaries from territory under the newly
established People's Government; and now the council voted:
(1) to look to the liquidation of the Hong Kong organization
of the China Division; (2) to constitute the present provisional
organization the regular China Division.
While the complete organization of this Chinese adminis-
tration will take time, the initial personnel consists of the fol-
lowing officers: President, Y. H. Chu; secretary, David Lin;
treasurer, S. J. Lee; medical secretary, Dr. Herbert Liu; secre-
tary of education, H. C. Shen; publishing and home missionary
secretary, H. H. Tan; Sabbath school, Chen Ming; Missionary
Volunteer, David Lin; Ministerial Association, C. I. Ming.
With all confidence and brotherly love, the General Confer-
ence welcomes this accession to its official forces, and looks
forward to the vigorous prosecution of the gospel cause, under
the power of the Holy Spirit.
1 General Conference Bulletin, 1909, pp. 62-69, 229-232.

2 Anderson, With Our Missionaries in China, pp. 217-235.
General Conference' Bulletin, 1909, pp. 231, 232.
4 Spicer, Our Story of Missions, p. 357.
Ibid., p. 352. Anderson, op. cit., pp. 190-216.
a Review•and Herald, Dec. 24, 1914, p. 15.
7 Anderson, op. cit., pp. 138-158.
s Ibid., pp. 38, 39.
- 9 Crisler, China's Borderlands, pp. 18-20.
10 Ibid., pp. 22, 23.
n Ibid.
La Review and Herald, June 6, 1926, p. 8.
13 Crisler, op. cit., pp. 108-111.
14 Ibid., pp. 81-146.
15 Ibid., pp. 151-185.
U3 Ibid., pp. 201-213.
CHAPTER 26
THE FAR EAST
T HE Far Eastern Division as at present constituted consists

of Japan, Korea, the Philippines, Indo-China, Siam, Malay
Peninsula, Singapore, Sumatra, Java, Borneo, Celebes,
some intervening islands, and the west half of New Guinea.
The small island groups of Micronesia are also included in
the division. These make a predominantly insular territory, the
only continental countries being Korea, Indo-China, Siam, and
Malaya, and by the geographical conformation the last named
is almost an island. Thus the Far Eastern Division stretches for
four thousand miles from north to south, from the winters of
northern Japan to the ceaseless summers of the equator. Its
greatest breadth is in the south, where from Indonesia to
Papua it covers a territory over two thousand miles west to
east and a thousand miles deep.
Like India and China, these countries have through the
years been under successive organizations in the Seventh-day
Adventist missions program. After the period of separate and
at first unrelated missions, beginning as early as 1894, there
came the first over-all organization, the Asiatic Division, from
1909 to 1918; then the Far Eastern Division, which included
China, from 1918 to 1930; and from 1930 to the present time
the current division arrangement. The divisional headquarters
till 1930 were in Shanghai. Its administration has been recited
in the chapter on China, up to the separation of that field in
1930. We have here to trace the development of the constituent
fields, excluding India and China, from the time of the forma-
tion of the Asiatic Division through the regime of the Far
Eastern Division.
In a field so extended as this, a distance comparable to
that from the Canadian border of the United States of North
America to the boundary of Argentina in South America, and
17 513
Top: The Sanitarium, and Hospital at Manila, Philippine Islands. .
Center: Workers in Singapore Pray Around the First Bible Corre-
spondence Lessons in Malay Language. Bottom: B. P. Hoffman
Speaks to a Large Japanese Audience in Tokyo, Japan, 1949
The Far East 515
divided by the waters of the seas into numerous regions in

different climes, it is to be expected that distinct races and
different cultures will be found. Anti this is true if we consider
the Japanese at one extreme, the Malays in the middle, and the
Polynesian peoples at the other end. Yet on the whole, there
is to the Westerner a homogeneity in the mass, because to
him the Oriental makes an integrated if complicated problem;
and except for the fringes and pockets of aborigines, he meets
civilizations considerably advanced, related, and older than
his own.
The language map, however, mirrors the divergent ethnic
origins. Human speech is inventive, absorptive, and subject to
constant change from factors internal and external, and there-
fore great admixtures and modifications take place through the
centuries; however, a broad classification applied to the in-
sular Far East presents to us two families of speech: the
Mongolian on the north, represented by the Korean and Japa-
nese languages, and the Malay-Polynesian on the south, cleft
in two, with Malayan languages and dialects in the ascendancy.
These two families of speech come together and make distinct
lines where Malays and Japanese-meet, typically in the border
island of Taiwan, or Formosa. Another language family, the
Southeast Asian, of which the Chinese are the chief represent-
atives, is also diffused through the South Pacific, because of
the infiltration of Chinese commerce and colonization. This
variety of speech in the different fields makes regional language
problems for the missionary. When we add to this the wide
differences in social, economic, and political states, the many
well-entrenched and hostile religious concepts and practices,
and the ferments of racial and national ambitions, brought to
the boiling point by the issues and the outcome of the second
world war, we begin to see the great complexities of admin-
istration resting upon the Far Eastern Division.
Japan and Korea.—As compared with China, both Japan
and Korea are young nations. Since civilization in the Orient
went from west to east this was the natural progression. Tradi-
tion and legends, indeed, in both nations extend the accounts

to more ancient times, but these, like all legends, are unre-
liable. Traditionally, Korea was settled by Chinese, who estab-
lished. the first government eleven centuries before Christ.
Authentic history begins, perhaps, about 1000 B.c. While most
of the time semi-independent, Korea has had with China closer
-relations, cultural and governmental, than with Japan, though
the latter country at different times, and particularly in the
twentieth century, dominated it. The name, Korea, dates from
the tenth century; its earlier name was Chosen, a name which
was restored to it upon the Japanese occupation in 1907, and
again changed upon conclusion of World War II.
Japan's authentic history begins with the first and great
emperor, Jimmu, who conquered regional lords and reigned,
five hundred years before Christ. This dynasty, lasting for
twenty-five centuries, even to the present time, is the longest
known in all earth's history. In Japan the prehistoric inhabit-
ants, of whom there are still remnants, were crowded to the
fringes of the land, and gradually subdued.
The ancient religion of Japan was Shintoism, a religion of
nature, hero, and ancestor worship. This was modified and in
part supplanted by the entry of Confucianism in the fourth
century A.D., and of Buddhism in the sixth century. In Korea
the earliest observable religion was the animistic Shamanism,
with its magic and spiritism; but with the higher classes Con-
fucianism superseded it; and in the sixth century Buddhism
overran all.
Contact and trade relations of Japan with Europe began
with the coming of Portuguese ships in the middle of the
sixteenth century, followed by Spanish ships from the Philip.
pines, by Dutch traders in 1600, and by the English a few
years later. The Portuguese, true to form, introduced and aided
Jesuit missionaries, the first of these being that Francis Xavier
who, even more than Loyola, was the great apostle of the order.
The Dutch and the English, whose nations had become Protes-
tant; were not at all inclined to missionary endeavors, especially
The Far East 517
as they observed in the Portuguese the adverse effects of com-
bining religion with ;commerce.
The converts' of the Jesuit missionaries constituted the
earliest Christian following in Japan. Less than a century
had elapsed, however, when, because of the intolerance of the
ecclesiastics and their political machinations, all but Dutch
ships were forbidden the ports; and, with no little provocation
from priests and people, Roman Catholicism was apparently
wiped out, in any case driven underground, by the Japanese
rulers. For two centuries Japan pursued a policy of strict
isolation, its sole concession being one port open to the Dutch,
who remained the only link with Europe. This isolation was
broken in 1853 by the arrival of an American fleet under Com-
modore M. C. Perry, whose diplomacy, not a little emphasized
by the might of his warships, inaugurated the modern era in
Japan.
After the emergence of Japan from isolation, steady if slow
piogress was made toward Christianity. Europeans and Amer-
icans resident at the ports received ministers of their religion,
and gradually these made their way outward against popular
prejudice and opposition. In 1864 Joseph Hardy Neesima, a
Japanese- who had, against the law, acquired some knowledge
of Christianity and Western science, was smuggled out of
Japan and reached America, where he received further educa-
tion. In 1875 he returned and established a school in Kioto.
This school and its founder had a profound influence upon the
Japanese people, and became a chief factor in the spread
of Christianity. Early mission societies were of the Episcopal,
Presbyterian, Reformed, Baptist, and Methodist churches. By
1907 there were reckoned to be 789 Protestant missionaries in
Japan, over 57,000 communicants, and altogether 71,818 ad-
herents.
In Korea, Roman Catholicism made some headway in the
eighteenth century, extending over into the nineteenth, and it
is still maintained with some strength. Protestant missions
began in 1884, under the Presbyterian and the Methodist mis-
sion societies. Medical men have had a unique and very suc-
cessful role in the history of missions in Korea, and the cause
of Christianity there has had much freer and greater results
than in Japan, the number of Protestant Christians in 1909
being more than 120,000'
The Philippines.—This important group of islands has a
population predominantly Malayan. But the population is
divided into a number of tribes, speaking distinct languages,
Tagalog, Visayan, and Ilokano being the principal ones. The
few aboriginal tribes are of the Negrito type. The Philippines
are remarkable in the Orient as being the only people to
become en masse nominally Christian, that is, Roman Catholic.
This was clue to their early conquest by the Spanish, with
accompanying church missionaries. The main exceptions to
this classification are the pagan Igorot of northern Luzon, and
the Moro tribe, or people, in Mindanao and other southern
islands. They are Mohammedans, and of old time were fierce
warriors, who made many incursions even into Luzon, the
northernmost and largest of the islands.
The Philippines were discovered by Magellan in 1521, on
his voyage around the world. He lost his life there, in alliance
with one tribe and conflict with another. The Spanish viceroy,
Legazpe, established Spanish rule around 1570, and Francis-
can friars accompanying him soon made the Spanish conquests
church conquests. A number of monkish orders took part in
this work; but they had frequent quarrels among themselves,
and particularly with the Jesuits, who at one time were ban-
ished from the islands. The church authorities grew wealthy
in property and money, and by their rapacity alienated great
numbers of the people. Added to this, governinent oppression
and exactions provoked rebellion; so that when the Spanish-
American War came on in 1898, there was a very large body
of insurrectionaries, who cooperated with the American in-
vasion, and the Spanish rule came to an end.
Under American occupation, which was to result after
fifty years in the complete independence of the Philippines,
The Far East 519
Protestant missions first had a chance. At the same time schools

and other free institutions were fostered by the government,
and the islands made progress unexampled in the East. The
mission societies generally combined industrial, medical, educa-
tional, and evangelistic features in their work. In 1908 there
were reported to be 126 foreign and 492 native missionaries,
with 35,000 communicants and 45,000 adherents.
Southeastern Peninsula.—In early times called Farther
India, that peninsula of Southeastern Asia which juts out into
the China Sea has resolved itself in modern times into three
chief nations or governments: on the west, Burma; and on the
east, Siam (Thailand) and French Indo-China. This last is
composed of ancient principalities, known as Tonkin, Annarn.
Cambodia, and Cochin China. The peoples both of Siam and
Indo-China are an admixture of northern.and southern blood,
caused by the meeting of the Malay invasion from the south
and aboriginal Chinese from the north, there displaced by
successive conquests. But in the interior there are also un-
assimilated aboriginal tribes; and there are two million Laos,
who are close kin to the Siamese. The languages are, in the
south, of a Malayan complexion, whereas toward the north
they are of the Southeast Asian family, showing more or less
affinity to the Chinese.
The ancient kingdom of -Siam, on the western side, border-
ing Burma, has maintained its independence, but the east •
coastal tribes or nations have led a turbulent and almost
continuous revolt against French occupation. This part of the
Far East is the chief and almost the only possession which.
France has kept, out of the centuries-old struggle with other •
European maritime powers for Oriental empire; and as a result
of World War II and its upheavals, she bids fair to lose this.
The religion of these countries, if it can be put into the
singular, is Buddhism, which is purer in Siam and much more
vague in Indo-China, there being largely mixed with ancestor
worship. As in all the East, the Portuguese were the first
European adventurers, and they for a century dominated the
trade and the diplomatic relations. As elsewhere, they' were

accompanied by Jesuit priests, by whom the Roman Catholic
religion was introduced. Dutch enterprise ousted the Portu-
guese in the seventeenth century, and the Dutch were super-
seded in time by British influence in Siam and French force in
Cambodia and gradually up the coast.
Protestant missions in Siam have been conducted chiefly
by the Presbyterians, who in 1908 could report some 4,000
communicants, seven eighths of the number being among the
Laos, who present a more receptive front to Christianity. In
Indo-China, Roman Catholicism has made great strides, while
Protestant missions were discouraged and hampered by the
French. However, the Christian Missionary Alliance has done
good work here, and infiltration of Christian converts from
Siam in the north has also affected the native population.
East Indies.—The Malay Peninsula, Sumatra, Java, Borneo,
Celebes, and New Guinea, which chiefly constitute this terri-
tory, were, before European exploitation, mostly tribal posses-
sions under Malay chieftains in the civilized coastal regions,
and in the interior ranged by pre-Malay tribes. However,
anciently, in Java and Bali there was a strong Indian kingdom,
which has left traces of a distinct Hindu culture. The first
European power to exploit these "Spice Islands" was Portugal,
which reached them in the sixteenth century, and which for
nearly a century had almost a monopoly of the lucrative trade.
But going down before Holland and England, they gave way
in the East Indies to the Dutch, who for three and a half
centuries held the trade and governed in a degree, until now,
as an aftermath of World War II and its spirit of native- in-
dependence, their supremacy is threatened. The name adopted
for the East Indies by the Nationalist government is Indonesia.
The Mohammedan religion, entering in the twelfth century,
had become well established through all this territory before
the European emissaries arrived, and the population remains
largely Moslem. Under the Netherlands regime Protestant mis-
sions made but a feeble showing. But in the beginning of the
The Far East 521
nineteenth century, a revivified Dutch church became more
active, and it was joined by representatives of other societies
in England and America. Dutch colonial authorities, however,
showed none of the religious fervor of the early Protestants of
the Netherlands, being dominated more by commercial than
spiritual considerations; consequently, the government con-
tinued to show bias toward Mohammedan and Chinese enter-
prise, and Christian missions made comparatively slow progress.
Nevertheless, in 1908 there were reported throughout this vast
but scattered territory, 269 foreign and 592 native missionaries,
with 148,708 professed Christians. The Roman Catholics re-
ported 50,000 adherents.
Singapore.—Unique in many respects in the midst of this
conglomeration of colonies and petty kingdoms was the Straits
Settlements and its metropolis of Singapore on an island at the
tip of the Malay Peninsula. Leased in 1819 by the Sultan of
Johore to Sir Stamford Raffles, a British subject, it became,
from its strategic situation, the emporium of the East, and in
time a strongly fortified post and naval station of Great
Britain, which took over in 1867. Under this government all
religions had freedom, and Singapore became a stronghold of
Protestant mission societies. Its population was small compared
to other States, being only three quarters of a million, but its
commercial importance, its freedom of worship, and its institu-
tions of enlightenment, as well as its strategic naval position,
gave it a prominence out of all proportion to its size. In World
War II it collapsed under the Japanese attack, but it was
restored to the British at the end of the war; and while doubt-
less its inflated military importance will never again be as-
sumed, it remains in commercial and in mission circles the
queen of the East.
We shall now trace, briefly as we must but chronologically,
the development since 1909 of Seventh-day Adventist missions
in the several fields under consideration.'
The first comprehensive organization of Seventh-day Ad-
ventist work in the East came in the formation of the Asiatic
Division in 1909. There were put into it at this time missions

in India, Burma, Singapore, China, Japan, Korea, and the
Philippines. From the Philippines down to the East Indies all -
this territory had been under the Australasian Union Con-
ference, which was pioneering the way, chiefly by colporteurs;
but only three or four points had been touched. First of the
missions in the East was India, which was opened in 1894 by
American missionaries.
Japan.—The mission to Japan was opened in 1896 by W. C.
Grainger and T. H. Okohira, as related in Volume 1, pages 620,
621. But as with all Protestant missions in Japan, progress was
slow; and as Seventh-day Adventist resources then were small,
their impress upon Japanese life was in accordance. When the
Asiatic Division was formed the Seventh-day Adventist repre-
sentation in Japan consisted of 13 American and 12 Japanese
workers, with 140 native believers.'
F. W. Field had been the director of the mission since his
arrival with his family in 1901, two years after the death of
Professor Grainger. The year after the organization of the
Asiatic Division, F. H. de Vinney took the leadership, which
he kept until 1918, when he was given other responsibilities in
the division. During this period the secretary and treasurer of
the Japan Mission was, successively, H. F. Benson, F. W. Field,
C. N. Lake, C. C. Hall, and A. B. Cole. Departmental positions
were filled by W. D. Burden, T. H. Okohira, H. Kuniya; S.
Miyake, H. Stacey, H. F. Benson, and B. P. Hoffman.
The policy established by the mission committee and the
superintendent, Elder de Vinney, was for every recruit from
America to spend the first two years in language study, then,
regardless of his ultimate work, to use four years in intimate
contact with the people, in evangelistic work; after that to be
assigned to his respective department of work. While this initial
six years of their occupancy might seem to delay the mission-
aries' entry upon the specialty for which each was initially
prepared, it ensured their better understanding of the people
and a greater familiarity with the language, without which
The Far East 523
qualifications their labors would be largely abortive. This was

particularly true of the educational and young people's work;
for although in a degree the publishing work and the medical
work could be entered upon before the missionary had ac-
quired a mastery of the language, the teacher and the youth
worker, as well as the evangelist and pastor, required a thor-
ough knowledge of the vernacular. Meanwhile national work-
ers, such as the veterans Okohira, Kuniya, and Miyake, were
carrying the load. The policy proved its worth in the pro-
duction of such masters of the language and worthy workers in
evangelism, youth leadership, and school work as H. F. Benson,
B. P. Hoffman, A. N. Anderson, P. A. Webber, and A. N.
Nelson.
Publishing work and medical work were features from near .
the beginning. A few tracts were prepared and printed, and a
missionary paper, Owari no Fukuin, with T. H. Okohira as
editor. W. D. Burden set up a small printing shop in the base-
ment of his home, and in 1909 established the Japanese Pub-
lishing House; in 1911 C. N. Lake took over. Sanitarium work
was conducted in Kobe from 1903 to 1909 by American doc-
tors, and after that by a Japanese woman physician, Dr. Kiku
Noma. The nurses, Mr. and Mrs. J. N. Herboltzheimer, worked
both in Kobe and in Yokohama. Dr. E. E. Getzlaff began his
service in Japan in 1928, establishing the Tokyo Sanitarium-
Hospital. From 1935 to 1941 Dr. P. V. Starr was medical super-
intendent of this institution. After the war Dr. Getzlaff re-
turned to Japan, and is now engaged in• building up the
medical missionary work.
The first American missionaries, Professors Grainger and
Field, were educators, and gave attention to school work in
English; but the definite training school for Japanese was be-
gun in 1908, the principal being H. F. Benson, who gave
thirty-five years of devoted service to Japan. The school was
at first located in the city of Tokyo, in the mission compound
with the conference headquarters and the publishing house.
P. A. Webber, coming out in 1913, took charge of the school in
1919, and, supported by both Armstrong and Benson, was

chiefly instrumental in removing it from the close confines
of the city to a country location at Naraha, where it has since
developed.
B. P. Hoffman and his wife went out in 1912. He became
director of the mission in 1917, and attained such fluency in
the language as to make him a foremost exponent of the faith
in Japanese, though conditions of health have compelled him
and his wife to retire to America, except for occasional visits
to Japan. A. N. Anderson and his wife gave long service in the
evangelistic and educational fields, even to the time of World
War II, when they were interned, and nearly suffered death,
in the Philippines.
When the Asiatic Division turned the work over to the Far
Eastern Division, in 1919, there were in Japan 14 churches
and 305 members of the Seventh-day Adventist Church.
Korea.—As we have seen, the Advent message reached
Korea through Japan; but owing to several factors, Korea soon
outran the former country. Two of these factors were less
prejudice against foreigners, and the character of the govern-
ment, which, though an absolute monarchy, was more respon-
sive to the attitudes and moods of the people.
When the Asiatic Division was formed, the Korean Mission
had this staff: C. L. Butterfield, superintendent; H. A. Oberg,
secretary-treasurer; Riley Russell, M.D., medical department;
Mimi Scharffenberg, Sabbath school and educational secretary.
There were also engaged in the mission Elder and Mrs. W. R.
Smith, who had been the first American workers sent to Korea,
Mr. and Mrs. R. C. -Wangerin, Mr. and Mrs. H. M. Lee, and
Miss May Scott. E. J. Urquhart and his wife entered the work
in 1916, and labored there for twenty years.
The Korean Industrial School (later, the Chosen Union
Training School) was established at Soonan in 1909, with H. M.
Lee as principal, and May Scott in charge of the girls' school.
This school gave training to many workers who later figured
largely in the evangelistic field.
The Far East 525
Korean women were not, in general, taught letters, and as
they could not read, it was very difficult to interest them in the
truths of the gospel, though many would come to the gospel
meetings, sitting meekly on the floor on one side of the hall.
Said one woman to Miss Scharffenberg: "My husband tells me
I have no soul, and I am not worth saving. He says it is useless
for me to come to these meetings." But come she did, and
others too, and learned by hearing and by looking at pictures.
And they were faithful. Having no money of their own, they
paid their tithe by putting aside from their bowls one spoon-
ful of rice in every ten. For the girls and for some of the
women, the school was the opening of a window into a new
life in the liberty of the gospel'
At first the Korean believers said it was impossible to sell
•any literature; all the other mission societies gave their litera-
ture away. But the Korean Mission Press, established in 1909,
furnished free to members the missionary paper and tracts, and
told them to support themselves in the field by selling them.
To their surprise, they found that the literature would sell, and
moreover, that the purchasers prized it the more for their
investment. Thus a new policy in mission work was established,
and Adventist literature soon came to take the lead in Korea.
The publishing work began just at the time of the Japanese,
annexation of Korea. The Japanese were very strict in their
censorship, and the mission workers were apprehensive about
the reception of their first book, one on the prophecies of
Daniel. Just before it went to press, the wife of a high
official visited them, and seeing the pictures of the prophetic
symbols which were to illustrate it lying on the table, became
greatly interested, and asked many questions. When they took
the book to the police, they were cordially greeted and told
that they knew all about it, and were greatly pleased with it.
It was doubtless good news that all the kingdoms of the West
were to be smitten on the feet by a great stone cut out of the
mountain, and to be blown away like the chaff of the summer
threshing floor!
52(3 Christ's Last Legion .
Medical missionary work was begun in 1908, by Dr. Riley

Russell, who served in Korea for fourteen years, and established
the Soonan Dispensary Hospital. Medical work had a great
part to play in the Advent message in Korea.
As the Asiatic Division closed its work there were in Korea
17 churches and 923 members.
The Philippines.—As noted before, J. L. McElhany and
his wife were the first Seventh-day Adventist residents here,
working in English only. Evangelistic work in Tagalog, the
first of the native tongues to be mastered, began contempo:
raucously with the formation of the Asiatic Division. L. V.
Finster and his wife were the initial workers in this language.
R. A. Caldwell, who pioneered in the' book work here as
well as in Malaysia and China, was already in the islands, sell-
ing books in the Spanish language, and he remained for some'
years, being joined by other colporteurs, first of whom was
Floyd Ashbaugh. Elder and Mrs. E. M. Adams came in 1912,
and gave long service to the Philippines. In 1913 came R. E.
Hay, who located in northern Luzon, and R. E. Stewart, who
did self-supporting canvassing, later superintended the col-
porteur work, and in 1920 took charge of the Panayan Mission.
Dr. and Mrs. U. C. Fattebert came to the Philippines at the
'same time, and for several years did valuable work in medical
missionary lines on the island of Cebu.
The publishing work was begun in 1913 by R. E. Stewart,
with a job press first in a basement, then in an old stable in
the rear of Elder Finster's house; but even so, 3,000,000 pages
of message-filled literature were put forth in a year.° By 1918 a
fairly well-equipped publishing house was in operation, under
C. N. Woodward. Three periodicals and publications in seven
native tongues besides English and Spanish were being pro-
duced. Annual sales had reached 522,000.
The educational work had progressed from the classes for
prospective workers inaugurated by Elder Finster, to. estab-
lishment of the Philippine Academy at Pasay, Rizal, with I. A.
Steinel as principal and 0. F. Sevrens as dean.
The Far East 527
There were 42 churches and 2,177 members in 1920.

Singapore, East Indies, Siam.—While at its formation in
1909, the Asiatic Division received from the Australasian Union
only the Philippine and Singapore missions (the intervening
countries being as yet unoccupied), in 1912 the East Indies
were also transferred to it. In 1915 the Australasian Union
Conference was united to the Asiatic Division; and for the
first time there is mention of Siam as a part of the Malaysian
Mission. A beginning in Sumatra had been made by R. W.
Munson in 1903, in Singapore by G. F. Jones in 1904, in
Java in 1906 by Elder and Mrs. G. Teasdale and Petra Tun-
heim from Australia, and in 1909 by Elder and Mrs. G. A.
Wood. The Singapore Mission made progress, with R. A.
Caldwell selling much literature, and G. F: Jones as pioneer
evangelist and first director, later with W. W. Fletcher as
superintendent. The Java Mission had J. W. Hofstra as director
for 1908 and 1909, when R. W. Munson transferred there from
Sumatra, where Bernard Judge took the superintendency.
In 1919 Siam was first entered by Mr. and Mrs. F. A. Pratt
and E. L. Longway. The Pratts, joined in 1923 by Mr. and
Mrs. R. P. Abel, continued in the work in. Siam until 1931,
when A. P. Ritz took charge. The states of French Indo-China
were not entered until after the division of the Far Eastern
territory; but in 1930 Mr. and Mrs. F. L. Pickett entered
Cambodia, and R. H. Wentland went into Cochin China. In
1937 all the states of French Indo-China were united in one
mission, with F. L. Pickett as director.
Beginning with 1917 all the above territory was organized
as the Malaysian Union Mission. At that time it embraced
Singapore, Malay Peninsula, Sumatra, Java, Borneo, and
Celebes, later Siam and Indo-China. F. A. Detamore was direc-
tor. In 1922 L. V. Finster took the directorship until 1928. The
Dutch-controlled islands received a number of recruits from
the Seventh-day Adventist church in Holland, among them.
being the J. van de Groeps and the Misses Petra Tunheim and
Emma Brouwer.
The work was extended in 1913 to British North Borneo,

entered first by R. P. Montgomery and his wife, followed in
1915 by Mr. and Mrs. Roy Mershon, who were joined in 1919
by Mr. and Mrs. G. B. Youngberg.
There were in the Malaysian Union at the time of the .
transfer to the Far.Eastern Division 9 churches, with 455 be-
lievers. There had been established in 1915 the Singapore
Training School, having preparatory grades and advanced
classes for workers, with K. M. Adams as principal. In 1917
the Malaysian Publishing House was established, and soon
after, W. E. Gillis was elected manager.
Altogether the Asiatic Division (excluding the Australasian
Union Conference, which was united to it during its last three
years) delivered tci its successor a total of 5,478 members, with
840 laborers, 10 schools of advanced grade, seven medical
institutions, and five publishing houses, with annual sales of
over $45,090.7
Far Eastern Division

The Far Eastern Division took over from the Asiatic Divi-
sion in 1918-20. The General Conference of 1918 answered to
the suggestion of the administration in the Orient by sepa-
rating from the Asiatic Division, India, Burma, and Ceylon,
which formed the India Union Mission, and making it respon-
sive to the General Conference, and by detaching the Austral-
asian Union Conference, letting it revert to its former status.
The remaining territories were formed into the Eastern Asian
Division,8 which functioned under that name for little more
than a year, when it took the name of the Far Eastern Division,
beginning the first of 1920. It contained China, Korea, Japan,
Philippines, Malaysia, and Dutch East Indies. This organiza-
tion continued until 1930, when China with its dependencies
was set apart as the China Division. However, from 1928 to
1938, for mission experience, the Netherlands East Indies were
placed under the care of the Central European Division, of
which Holland was a part. Thus the Far Eastern Division, in
The Par East 529
this first phase of its 'existence, had about twelve years to

develop.
This period was marked with great advances. From its ini-
tial institutional strength, stated above, the Far Eastern Divi-
sion advanced in these twelve years to 22 schools, 7 publishing
houses, 11 sanitariums and dispensaries. The next year, 1931,
excluding China, it started with 6 schools, 4 publishing houses,
and 4 sanitariums. In the Asiatic Division we considered each
nation separately; with the better integrated Far Eastern Divi-
sion we shall mark the progress by departments of the work
throughout the whole field.
Administration.—If we compare the missionary body to an
army, we may say that the literature branch is the air force, now
shielding the ranks, now far ahead scattering its missiles "like
the leaves of autumn"; the evangelists are the artillery, the
great guns at the base and the field pieces nearer the front;
the physicians and nurses make the medical corps, ministering
,to the sick and the wounded both on the battlefield and behind
the lines; the schools are the training camps and posts, where
the new recruits and the officers are instructed and conditioned
for field work; the administration is the headquarters and the
field posts. But all these in the Christian army are ready, in
greater or less degree, to take up the duties of every other
and become all things to all men. There are then the great
body of believers who, enlisted in the army of Christ, make up
the infantry, the indispensable foot soldiers. And they, too,
provide, with their tithes and offerings, the commissary, with-
out which no army can march or fight.
The administration of the Far Eastern Division from its
inception to its division in 1930 has been cataloged in the
chapter on China. From 1931 to 1936 the president was Fred-
erick Griggs; the secretary-treasurer, Eugene Woesner. The
department heads: educational and young people's, W. P. Brad-
ley; publishing and home missionary, J. H. McEachern; medi-
cal, H. A. Hall, M.D.; Sabbath school, Mrs. Blanche Griggs;
ministerial association and home commission, Frederick Griggs.
At the beginning of this administration the division head-

quarters were removed from Shanghai to Baguio, Luzon,
Philippine Islands, where they remained for six years.
From 1937 to the present time the president of the division
has been V. T. Armstrong. The headquarters were removed to
Singapore, where; except for the interim of the Japanese con-
quest, they have remained to this day. C. L. Torrey was secre-
tary-treasurer until 1940, then treasurer alone, W. P. Bradley
taking the secretaryship. .The department heads: educational
and young people's, W. P. Bradley; publishing, G. A. Campbell;
home missionary, Sabbath school, and home commission, J. H.
McEachern; medical, H. W: Miller, M.D.; religious liberty
and ministerial association, V. T. Armstrong. From 1940 to
the interruption of the war, the Sabbath school and young
people's departments were headed by F. A. Mote, the home
missionary by G. A. Campbell, the home commission by Mrs.
V. T. Armstrong.
After the conclusion of World War lithe revised list stands:
V. T. Armstrong, president; C. P. Sorensen, secretary; P. L.
Williams, treasurer; home missionary and Sabbath school
departments, F. A. Pratt; publishing, G. A. Campbell; educa-
tional, W. 0. Baldwin; young people's, C. P. Sorensen; minis-
terial association, R. S. Watts; home commission, Mrs. V. T.
Armstrong; building supervisor, H. R. Emmerson. This last is
a testimonial to the ravages of war. As in all devastated coun-
tries, a great part of the energies and resources must be given
to the restoration of publishing plants, medical institutions,
schools, and mission homes and offices.
The constituent missions and union missions and confer-
ences, beginning with the inception of the Far Eastern Divi-
sion, will be represented by their directors:
Korea (Chosen).—C. L. Butterfield, 1918-22; H. A. Oberg,
1922-40 (E. J. Urquhart acting in 1928); R. S. Watts, 1940-41; •
M. Hirayama, through the war. After the war R. S. Watts, till
1948, then E. W. Bahr.
Japan.—B. P. Hoffman, 1917-22; H.-F. Benson, 1922 (then
The Far Fast. 531
furloughed till 1924); V. T. Armstrong, 1922-37; A. N. Nelson,

1937-40; S. Ogura. 1941 through the war; after the war, E. R.
Millard.
Malayan Union (name changed from Malaysian).—F. A.
Detamore, 1918-22; L. V. Finster, 1922-30; J. G. Gjording, 1930-
36; E. A. Moon, 1936-42; K. 0. Tan, 1943 through the war;
after the war, J. M. Nerness.
As the war tide overwhelmed the East, in 1942, the work in
Borneo found G. B. Youngberg in charge of the British Borneo
Mission, at Jesselton; and W. W. R. Lake the director of the _
Sarawak Mission at Kuching. Both of these men were interned
by the Japanese, and endured with other internees the horrors
of that experience. In anticipation, their families had been
evacuated in time; but they elected to stay by the work until
it was too late to escape. Elder Lake survived through the in-
ternment; but Elder Youngberg succumbed to the rigors of the
confinement and starvation, one of the noble martyrs of that
time to the cause of Christ.
Philippines.—S. E. Jackson, 1918-29; E. Griggs acting, 1930;
E. M. Adams, 1931; R. R. Figuhr, 1932-41 (1936, F. A. Pratt
acting); during the war, L. C. Wilcox, till the Japanese forced
his retirement, after which Pedro Diaz ably carried the burden;
after the war, M. E. Loewen.
Indonesia Union.—P. Drinhaus, 1937-40; W. P. Bradley,
1941; K. Tilstra, 1942 to the present.
Evangelism.—There are never enough soldiers in any arm.
of the service. There never, in all the history of the church,
have been enough Christian workers. And this, though not of
God's design, answers one of God's purposes. Swollen ranks,
like Gideon's, make "Israel vaunt himself"; three hundred
instead of thirty-two thousand will ascribe the victory to God.
Yet it is not the few numbers; it is the absolute devotion of
the few or the many that enables God to work through them.
And ever there is the call and the need for more workers.
Changing the figure, "The harvest truly is great, but the la-
bourers are few."
"Most of all," wrote C. C. Crisler, the secretary, in 1920,

"we lack evangelists. Of the total of 803 workers, there are
only 37 foreign and 25 native ordained ministers in our entire
field. We are encouraging young men of promise to give them-
selves wholly to the ministry of the word; and from our 107
native licentiates we expect much. It seems absolutely essential,
however, that more recruits with evangelistic experience be
coming out .from the homelands to assist in the training of
our native laborers, in order that a strong evangelistic mold
may be given our work."
Progress was made, though not to the satisfaction of leaders
or equal to the needs of the fields. In 1930 there were reported
for the Far Eastern Division 164 ordained ministers, 241 li-
censed ministers, 635 licensed missionaries (including wives of
workers, and single women), 321 colporteurs. There was a total
of 1,969 laborers. This was an increase of 1,166. The member-
ship had increased to 24,651."
Of these, Korea held 1,936; Japan, 648; Malayan Union,
808; the Philippines, 11,842; the rest belonged to China and its
dependencies. The rapid increase in the Philippine Islands will
be noted. It marks, doubtless, not a greater natural leaning of
this people to the Advent truths, but rather, under the blessing
of God, first, the superior culture of a people acquainted with
a form of Christianity, however distorted, over those in rank
heathenism; and second, the greater freedom and enlighten-
ment, enjoyed by them under the political rule of America.
This Philippine lead has been maintained, showing in 1948
a membership of more than two thirds of the Seventh-day
Adventist constituency of the Far Eastern Division.
Publishing.—While China was a part of the Far Eastern
Division, the total population of those lands amounted to more
than 600,000,000 people, at that time a third of the earth's
population. At the 1930 General Conference, I. H. Evans said:
"Say there are a hundred million families in the Far Eastern
territory. Now suppose we undertake to place in the homes of
this hundred million families one dollar's worth of our printed
The Far East 533
literature—just one dollar's worth! We would have to place in

their homes a hundred million dollars' worth, and we have only
circulated in the eighty years of our work [throughout the
world] $85,000,000 worth of literature." 11
The literature work in all the fields was vigorously pushed
through the years by such outstanding leaders as R. A. Cald-
well, C. E. Weaks, J. J. Strahle, in the first period, and after
the division, J. H. McEachern and G. A. Campbell. Native
colporteurs have pioneered the way in the farthest frontiers of
China, through the north in Manchuria and Korea, in thickly
populated Japan, through the lowlands and the mountains of
the Philippines, and on the islands of the East Indies, until
Seventh-day Adventist literature has exceeded all other in
those lands. Yet how far from the goal suggested!
The secretary of the General Conference Publishing De-
partment, N. Z. Town, reported in 1930: "A prominent editor
in the Far East wrote, 'Wisely and well has this [Seventh-day
Adventist] mission seen beyond the more limited horizon that
bounds most of us, and put their emphasis on books, thus
reaching a world where no missionary goes. I propose that we
take off our hats to the Seventh-day Adventists, and make a
deep bow. They have had more sense and wisdom in regard
to missionary work than the rest of us.' " "
With a publishing house in each of five main fields—Korea,
Japan, Philippines, Indo-China, and Malaya, and a depot in
Java, the division in 1931 was well equipped to publish the
truth in most of the languages of those areas. Publishing houses
need not multiply as must schools and sanitariums, because
they may by expansion meet growing needs, whereas educa-
tional and medical units must meet the increasing demands of
their individual fields. But by the time of World War II there
had been added a publishing house in French Indo-China and
another in Netherlands East Indies, representing the extended
work in those fields. These seven publishing houses were
restored after the war, making the same number today, with
greatly increased and improved facilities.
Medical.—Medical missionary work is carried into the field

both by trained personnel—nurses and doctors—and by clerical
missionaries who have received, in almost all cases, the elemen-
tary health and healing techniques that are possessed by the
Seventh-day Adventist denomination. In many cases the local
needs inspire the establishment of small institutions. They
may at first be only a room or two in the missionary's home,
with bath and sunshine and diet therapy. In time some of these
develop into considerable institutions. But generally the larger
medical institutions are founded at or near the headquarters
bases, or in rural locations and high altitudes, to ensure pro-
tection from the heat and epidemics of the tropics.
The role of the medical missionary in Seventh-day Advent-
ist work in the Far East, as in other lands, has been notable. It
needs to be greater. At the General Conference of 1926, I. H.
Evans made an impassioned plea for more medical help: "The
world has no parallel in need, in destitution, in disease, in
filth and poverty, to the Far East. In only a few more years,
what will it matter to us in this assembly if, instead of luxurious
automobiles, high salaries, and splendidly equipped institu-
tions, we have trudged on foot over dusty or muddy roads,
ridden on wheelbarrows, entered the hovel whose only floor
was mother earth, and whose only roof was dripping straw,
and sat down on a backless .stool, with dogs, pigs, and chickens
running around our feet? Never did a multimillionaire pay
such satisfying fees as these poor, sick, helpless ones pay with
their hand pressure, their falling tear, their kindly smile, their
look of appreciation. . . .
"Our Medical Depat-tment owes a tremendous debt to the
Far East. . . . What means the message that this department
of our work is to serve as an 'entering wedge'? Are its confines
hounded by the United States? Are there to be no medical
pioneers in our work? . . . The medical work affords wonderful
possibilities in helping men to know Christ. It was as a healer
that Christ led many to know Him. Come, poor, blind Bar-
Omens! Here, you healed lepers! Ho, you restored paralytics!
The Far East 535
What think ye of Christ? Hear their glad shouts of praise as
they declare their faith. Whence came such praise and zeal and
fire? It was begotten through blessings bestowed, by the per-
sonal touch of the Great Physician."''
The blessed ministry of the medical missionary is not to be
The
measured alone by the number of institutions established but
also by the broad service, the incalculable benefits of the
missionaries in the field. However, of medical institutions, from
the total in 1931 of four sanitariums—one each in Korea,
Japan, Philippines, and Straits Settlements—the division ad-
vanced to nineteen sanitariums and dispensaries in 1941. With
restorations, after the war such institutions numbered sixteen
in 1948, and the work of rebuilding and extending goes on.
Education.—Most important to the present welfare and to
future„ increase of the working force and the constituency is
the educational work of the denomination. Such work is indeed
carried•by all branches of the cause; for all Christian faith and
doctrine is educational, and every worker is a teacher. But
the process of developing the child and the youth into Chris-
tian men and women, workers for Christ, belongs to the insti-
tutions: first, the homes; second, the elementary schools; third,
the academies or secondary schools; and fourth, the colleges or
finishing schools.
This educational work has been a prominent part of the
Seventh-day Adventist program from the start of the denomina-
tion. In China and the Far East special attention has been
given to the education of parents and the upbuilding of the
home; for, as in all non-Christian lands especially, the influ-
ences of the home need to be measured and bettered by
Christian teaching and usage. Under the fostering care and
promotion of such workers as Frederick Griggs, S. L. Frost,
Mrs. C. C. Crisler, Mrs. Theodora Wangerin, J. H. McEachern,
Mrs. R. R. Figuhr, Mrs. V. T. Armstrong, and W. P. Bradley,
the Home Commission has clone a great work in teaching and
in providing literature for parents. And the level of home cul-
ture and training has been raised in Christian homes.
After this the establishment of elementary schools, where

possible, has been an objective of the missionary forces; and
above that level, the academy has been a great influence in
the education of Christian converts and youth. Finally, at the
top is the training school, in some cases special evangelistic
training schools, in some the junior or senior college level.
From 1918 to 1930 there were developed in the Far Eastern
Division these educational institutions: China and depend-
encies, fourteen secondary and four training schools; Korea,
Japan, and Malaya, each one training school. In 1941, exclud-
ing China, there were in the division: Korea and Japan, one
training school each; the Philippines, three secondary and one
training school; French Indo-China, Malaya, and Netherlands
East Indies, one training school each; Borneo, one elementary
and secondary school and one training school; Siam, two
secondary schools; a total of fifteen, schools. Since the war there
have been re-established and newly founded seventeen schools.
Educators who have had a great part during the regime
of the Far Eastern Division include these workers: Korea,
H. M. Lee, C. W. Lee, May Scott, S. W. Lee, N. Matsumura;
Japan, H. F. Benson, P. A. Webber, A. N. Nelson, A. N.
Anderson, H. Yamamoto, T. Yamagata, W. W. Konzack; Philip-
pines, I. A. Steinel, 0. F. Sevrens, A. M. Ragsdale, L. M. Stump,
A. N. Nelson. There have also been a large number of national
workers who have served well as teachers and educational
leaders.
Summary.—The statistics of 1948 for the Far Eastern Divi-
sion show 751 churches, 42,809 members; 16 schools, 17 sani-
tariums, hospitals, and dispensaries, and six publishing houses.
The membership is divided thus among the several unions:
Japan, 1,079; Korea, 1,986; Malayan, 2,398; Netherlands East
Indies, 8,191; Philippines, 29,097.
Scourge and Recovery.—Deep as were the wounds of World
War II in Europe, deeper still went the curse in the Far East.
There was not a country or a province in all the territory of
the Far Eastern Division but felt the ravages of the invading
The Far East 537'
armies. Japan•advertised to the peoples of the East her inten-
tion to rid their lands forever of the hated Westerner and of
his foreign religion. It was against Christianity and all its
works that the war was most furiously waged. Consequently, it
was in the predominantly non-Christian nations, such as Indo-
China, Siam, Malaya, Burma, and Indonesia, that the Japanese
forces were at first most generally welcomed; and it was in those
nations which had felt most fully the Christian impress, such
as China and the Philippines, that the most tenacious resistance
was met.
When the war tide was at last rolled back and the forces
of the Allies were victorious, assessment of damage was counted
in martyrdoms and demolitions. Not only had internees, mis-
sionaries, and others died by the thousands in the concentra-
tion camps; not only had resisting patriots suffered ambush,
fire, and death; but institutions and buildings, educational,
medical, and mission, had been wiped out. A tremendous re-
habilitation bill had to be met.
But the church came through triumphant. The Seventh-day
Adventist census revealed 10,000 new baptisms during the occu-
pation. And this without benefit of white missionaries. The
national members of the church took up the challenge from the
beginning and heroically carried on. In Japan the Seventh-
day Adventist Church, refusing to obey the imperial command
to unite in a national Christian church, was proscribed, its
leaders imprisoned and tortured, some meeting death, and all
church properties were confiscated. But still the believers held.
In Korea a like persecution was let loose upon them, but here
too the faith triumphed. In the Philippines only these who
could escape to the mountains were free, yet, while the proper-
ties of the flourishing mission were confiscated and in large part
destroyed, secretly the native believers and workers continued
the proclamation of the last gospel message. In the more south-
ern lands of Indo-China, Siam, Malaya, and the East Indies,
the heroic tenacity of the native believers made a bright chapter
in mission annals.
538 . Christ's Last Legion
Reporting at the 1946 General Conference, in Washington,

V. T. Armstrong, president of the division, said: "While the
war brought great privation and persecution, our members
went through the test of fire and proved true to their faith. We
saw our people scattered and torn, our churches destroyed, but
. . God has done wonderful things. He has answered prayer."
In Hiroshima, where the first atomic bomb was dropped by
the American Air Force, the Seventh-day Adventist church
building had previously been destroyed by the Japanese, and
its members scattered in the country round about, so that
they were absent when the bomb fell. In the Philippines won-
derful deliverances came to the internees in the camps, while
outside the faithful national believers kept the work alive.
After the war "we wondered how we were going to get into
Japan and contact the people of that territory. We knew all'.
our Japanese had been in prison and had suffered much. . . .
But we did not know how we could get in touch with our
people at an early date. God worked it out in answer. to
prayer." 14 F. R. Millard and A. N. Nelson, who had been
working as interpreters for the United States, were by that
Government flown over to Japan on a mission. They had their
Sabbaths and their evenings to look up our peopl, and help
reorganize the work. And, responding with wonder and grati-
tude to the mild administration of the occupying American
military forces and the civil government which they set up, the
Japanese people are turning to Christianity with an avidity that
would have been unbelievable before the war, and which
promises to snake up in accessions a membership to the level
of other fields in the Far Eastern Division. Responding to the.
evident call of Providence, the Fall Council of 1949 voted a
large special appropriation to Japan for investment in evan-
gelistic, publishing, and educational projects.
Likewise in Korea, R. S. Watts, the director of the mission,
was enabled to get into the country early, through the Philip-
pines, and help reorganize the work. When Dr. Waddell, of
the Bangkok Mission Clinic, came back with a small party
The Far East 539
by boat to Siam, "They saw," reported J. M. Nerness, "a little
junk coming out from the shore. The people were waving
wildly; and as the boat neared, they saw that in it were a
number of our workers. Nineteen of them had traveled eighty
miles the day before, and spent the night on the beach to
come out to welcome them." Said Dr. Waddell, "They cried,
and we cried.""
At this same General Conference. American missionaries
from various fields of the Far Eastern Division who had spent
years of internment in Japanese concentration camps reported:
K. Tilstra from Netherlands East Indies; E. M. Adams from
the Philippines, W. W. R. Lake from Borneo. National repre-
sentatives reported from Korea, Philippines, Siam, Malaya,
and Netherlands East Indies or Indonesia. They all told only
incidentally of the trials and persecutions and sufferings of
those days; their voices rang rather in praise of the deliverances
of God and the joy of emergence from under the clouds. Hope
and courage soared in exultant strains of eloquent thanksgiving.
It was indeed a little foretaste, a rehearsal in miniature and in
embryo, of the great day of rejoicing when the King shall come
in glory to redeem His own.
1 Religious statistics in this chapter, up to 1909, are taken very largely from
Schaff-Herzog's Encyclopedia of Religious Knowledge, under appropriate articles.
Books consulted concerning Seventh-day Adventist history in the Far East
include: E. J. Urquhart, Glimpses of Korea; L. D. Warren, Isles of Opportunity;
Elizabeth Mershon, With the Wild Men of Borneo.
4 Mimi Scharffenberg in General Conference Bulletin, 1913, pp. 138, 139.
Ibid.
Tear Book (S.D.A.), 1919, pp. 157, 241, 244-246.
s Ibid., pp. 142, 244.
Ibid., 1920, p. 279.
10 General Conference Bulletin, 1930. pp. 39, 41.
" Ibid., p. 52.
Ibid., p. 55.
Review and Herald, June 6 1926, pp. 6. 7.
15 Ibid., pp. 227-229, 240.
Top to Bottom: Vincent Hill School, Mussoorie, India; Church,
Bombay, India; Hospital, Nuzvid, India; Ohn Daw School Band,
Kamamaung, Burma
CHAPTER 27
SOUTHERN ASIA.
T
HE broad continent of Asia wears about its ample waist
a belt of deserts, from which depend, like aprons over
the tropic sea, three great land areas: Arabia, India, and
that southeastern peninsula which contains Burma, Siam,
Indo-China, and Malaya. Arabia belongs to the West; Siam
and Singapore belong to the East. India in the middle, with
Burma across the bay and the island of Ceylon off the south-
ern tip, makes our Southern Asia.
India has a diversified terrain, marking off distinct sections.
It is confined on the north by the mighty rampart of the Hi-
malayas. In the eternal snows of these mountains rise the
greatest rivers of India: the Indus, flowing southwest into the
Arabian Sea; and the Ganges, flowing southeast into the Bay
of Bengal. Likewise in these mountains, but a thousand miles
to the east, start .the affluents of the Brahmaputra, third of the
great Indian rivers, which, flowing southwest, paralleling the
mountains which shut off Burma, joins the Ganges near its
mouth. The broad valleys of these great rivers and the lands
lying between make the most fertile portion of India, though
containing also, in the central highlands, India's lone desert.
All this is North India, the continental part of the land.
South of this is the peninsular portion, marked off by the
Vindhya Range, from east to west, and the Eastern and West-
ern Ghats, or mountains, which follow their respective coasts,
meeting in the southern tip, the three chains forming a tri-
angle which is an elevated plateau that makes, with the nar-
row coastlands, Southern India. These mountain chains are
low, as compared to the mighty Himalayas; only in places do
they rise above three thousand feet. The chief rivers of the
south are the Nerbudda, flowing west; the Godavari, flowing
east; the Kistna; and the Cauvery.
541
Northern India was anciently called Hindustan; and South-

ern India, the Deccan; but these terms have been so shifted
about that today .they have only partial relation to these sec-
tions. The great cities of India are Bombay on the west coast;
Madras and Calcutta on the east coast; in the interior, Hyder-
abad, ;Ahmedabad, and Delhi, capital first of ancient king-
doms, then of British India, and now of nationalist India or
Hindustan; in the northwest, Lahore, capital of the Punjab, .
and Karachi, on the west coast, capital of the new Moham-
.medan state, Pakistan.
As in all the rest of the world, so in India, no one knows
the original settlers, whose sons they were, what culture they
brought with them, how fared their rule. Tradition lifts the
veil first upon invaders, the tall, bearded, fair sons of ja-
pheth, rushing through the Himalayan gaps to the fruitful
plains below, perhaps fifteen hundred years before Christ, as
two thousand years later their counterparts in Europe, the Teu-
tonic tribes, swarmed through the Alpine passes upon Italy.
These invaders smothered or drove before them the darker-
skinned Kolarians and Dravidians. In turn they were tanned
by India's fierce sun, and became the Hindus of today, mixed
somewhat with the aborigines, it is true, yet Aryans still.
These Aryan immigrants divided the land into many and
changing small kingdoms and states, none of them India
entire. They were disturbed through the ages by successive in-
vasions and partial conquests, most of them coming from the
north and west, starting in the valley of the Indus and sweep-
ing east and south. The Persian domination, begun under
Darius in the sixth century before Christ, was more commer-
cial than political. But Alexander, coming in person with his
Macedonian phalanxes in 327 B.C., meant to conquer, and
but fo• the mutiny of his troops might have gone farther
than he did: The Greek influence, here as elsewhere more po-
tent in the arts than in arms, long survived in Western India;
but the weak Seleucidan successors of Alexander could not
maintain empire, and the land reverted to its former order
,tiouthera Asia 543
and disorder. In A.D. 6641- came the first Mohammedan inroad:

but within a century anti a half these invaders had been
driven out, and for nearly two hundred years the land had
rest from foreign troubles. The permanent invasion of Mo-
hammedan peoples began in A.D. 829; and by the sixteenth
century they had conquered all North India from west to
east, and so stamped their image upon the land that they now
make a fourth of the population, and present to the Chris-
tian missionary the complex problem of another and stubborn
religion. It is the presence of this Moslem population that
in our day has resulted in the cumbersome and fragile parti-
tion of the land into two countries and two governments.
The tongues of India are tenscore and more, varied and
mixed. Marked off by the lines of conquest and resistance, the
languages of Northern India are, generally speaking, of the
Aryan family, such as Bengali, Hindi, Urdu, Punjabi; and in
the west, Marathi and Gujerati; those of South India are
mostly Dravidian in origin, including Tamil, Telugu, Ka-
narese, Malayalam; and in Ceylon, Singhalese. Sequestered in
the mountains and the hill country are various tribes antedating
the Dravidians, and with speech more alien.
Tragedienne on earth's racial stage, India is a land starved
by her fecundity, fabulously wealthy yet abysmally poor,
wretched under conquerors yet more wretched in freedom, a
land made for empire yet never achieving empire save as a
pendant in the necklace of a foreign owner. Many have been
the invaders and more than one the native rulers who have
sought to weld together the iron and clay of .India; but their
dominions have been partial or transient things. And now that
the strong hand of Britain has been removed India deserts
even her semblance of unity, and parts in two, Hindustan
a nd -Pak istan.
Most miserable fate of all, India in her multiplicity of gods
knows not any god. Hers is a history of progressive religious
degeneracy. Led by no pillar of fire, possessing no Shekinah
and no oracle, the Aryan host that peopled the land fell
gradually back from a comparatively pure 'monotheism to a

pantheism that sees deities in every plant and creature under
heaven, envisages an eternity of soul transmigration, and wor-
ships with obscene abandon the emblems of reproduction.
With the degeneration of their religion came the degeneracy
of their moral and social codes. Womankind, in the begin-
ning held in high regard, became in the end a mere append-
age to man, deemed soulless, and loaded with obloquy for
every misfortune. All men were thrown into castes, the Brah-
mans arrogating to themselves godlike privileges and scorning
the very ground on which the lower castes might let their
shadows fall. Fear, all-pervasive and deep, rules the life. An
endless round of religious duties, pilgrimages, penances, en-
thralls the souls of the pious and the desperate, with never
a look or a gesture of compassion from their stony-faced gods.
To the pure Hindu there can be no communion with any
god, but only propitiatory sacrifices. This is Hinduism, Brah-
manism.
There is a heretical or dissenting sect of Brahmanism, the
Jains, numbering about a million and a half, scattered
throughout India, but more numerous on the west coast and
in the south. They hold essentially the Hindu religion, their
differences being merely metaphysical and symbolically phys-
ical.
Buddhism arose in India in the sixth century B.c., under
the teaching of Gautama, a native prince, who sought through
philosophy and austerity a reformation in religion and in
the lives of men. Buddhism became a missionary cult, carried
by its enthusiastic disciples to other lands, and entrenching
itself in Burma, Tibet, China, Korea, Japan, Siam, and other
lands of the East. But in the country of its birth its early
promise of enlargement of the human soul and mind, small
though that promise was, became engulfed in The morass of
Hinduism and of its leaders the Brahmans, until today pure
Buddhism is unknown in India itself, though it does flourish
in Ceylon.
Southern Asia 545
Mohammedanism indeed presents the worship of one
God, the absence of caste, and, at least in precept, certain
virtues of living; but it offers no source of life, no salvation
from sin, no future but sensuous indulgence. Its polygamy is
destructive of the virtues of home and society; its arrogance
and cruelty are inimical to the amity of nations and peoples.
The Sikhs, who have figured so dramatically in the military
history of India, were not originally a race; but a brother-
hood, who nevertheless by the pressure of religious and po-
litical foes, became transformed into the most compact and
forceful fighting machine in India. Their origin was in the
fifteenth century, when a Hindu reformer, Nanak Shah, rose
to teach the abolition of caste, the unity of the Godhead, and
purity of life. That pure ideal has degenerated much under
the influence of surrounding and dominant religions, yet the
Sikhs remain apart from both Hindu and Mohammedan.
Other religious bodies, as the Parsees and the Jews, number
only a few thousands.
A form of Christianity, in the beginning more pure than
later, came to India very early. The tradition is that Saint
Thomas was the first apostle to India, and left there a body
of Christians. Later, Nestorians, fleeing from the early Mo-
hammedan persecutions in Syria, settled on the southwestern
coast of India; and, here known as Syrian Christians, they
comprise today a considerable element. The Roman Catholic
religion came in the sixteenth century with the Portuguese,
whose proselyting zeal, both among the Syrian Christians and
the Hindus, resulted in large accretions of poorly compre-
hending converts to their faith. The Inquisition was estab-
lished at Goa in 1560, and was as infamous here as in the
land of its birth. Protestant missions waited to begin until
the eighteenth and nineteenth centuries.
The religious complexion of India's population, in round
numbers, is this: Hindus, 254,000,000; Mohammedans, 94,-
000,000; Sikhs, 5,000,000; Christians (including Syrians, Cath-
olics, and Protestants) 6,000,000; aboriginal tribes (animists),
18
25,000,000, in a total of some 389,000,000, a sixth of the popu-

lation of the world.
Bur-ma is in many respects a land of great contrast to
India. Its people have a different origin; their languages are
of a different family; they are gay, irresponsible, and tumul-
tuous, where the Indian is grave, accountable, and super-
ficially submissive. Their religion is in general Buddhism,
while the religions of India are chiefly Brahmanism and Mo-
hammedanism. Closed in by high mountains on the east and
the northwest and by the sea on the west, Burma was largely
isolated until .reached by the maritime powers of Europe,
chiefly Great Britain. Burma is smaller than India, both in
area and in population, having but one sixth as much terri-
tory and one twenty-sixth as many people. Its great rivers
and cities are the central Irrawaddy, with Mandalay in the
interior and Rangoon at its mouth; and the Salween on its
eastern side, with Moulmein a seaport.
The Burmese are of Eastern Asian origin; no tinge of
Aryan blood is in them. Besides the Burmese proper, there
are in the mountain regions of the north- and east other peo-
ples of closer affinity to the Chinese, such as the Shans and
the Karens. One tribe of the latter, the White Karens, have
become almost entirely Christian. All Burmese languages are
of the Eastern Asian family, monosyllabic like the Chinese
and the Siamese. Burmese society differs from all Indian so-
ciety, being affected by neither Brahmanistic nor Moham-
medan influences. Burma is without caste and without class,
except such as in every country may be made by wealth, ed-
ucation, and social or political position. Women have greater
freedom than in any other Eastern land. In marriage mo-
nogamy is the law, but concubinage is permitted. Though a
volatile people, Burmans have shown in Christian history that
they are capable of steadfastness, sacrifice, and loyalty.
The political history of Burma is mostly a history of in-
ternal struggles of local chieftains or kings. The greatest Bur-
mese dynasty, that founded by Alompra in the middle of the
Southern Asia 547
eighteenth century, sought expansion to the east; and they

actually conquered Siam, which, however, within a few years
recovered its independence. But the dynasty had not a cen-
tury to run until its rash encounter with the British put an
end to it and to the troubled 'independence of the country.
Ceylon—This island, famed in song and story, lies at the
tip of India. In size, as compared to Burma and India, it is
but a cherry to a plum and a melon, having but one ninth
the area of the former, and one seventieth of the latter. Nor
does its history partake greatly of the heroic, it having been
overrun at various times by marauders from the.Indian main-
land, and later subjugated by European nations. Reginald
Heber sang:
"What though the spicy breezes
Blow soft o'er Ceylon's isle;
Though ev'ry prospect pleases,
And only man is vile."
It is closely akin to Hindu India in blood, social pattern, and.
religion, Buddhism, however leading. Kandy, in the interior,
is the ancient seat of the chief rulers; but the present capital
and metropolis is Colombo on the west coast, founded in
1517 by the Portuguese. After the second world war, Ceylon,
like India and Burma, has attained independence.
The sixteenth century saw the beginning of that European
invasion which three and a half centuries have not sufficed
to overthrow completely. A different invasion indeed; for it
came in ships, not by land; it was formidable, not by its
numbers, but by its knowledge, it sought trade and empire
only as a corollary: and—here it holds closest to type—it
brought great blessings as well as curses with its overturnings.
Vasco da Gama led the merchant seamen, and Albu-
querque with his guns established the primacy of Portugal in
the East. But after political changes in Europe the Portuguese
were ousted by the Dutch, and then came the French and the
English. The two latter, crowding the Dutch off Ceylon, dis-
puted each other's influence and power in India, until the
English under Clive prevailed. It was the East India Company

that fought the little wars, and made alliances with native
princes, and gradually extended English overlordship in India.
But with the outburst of native unrest and vengeance, in the
Sepoy Mutiny of 1857, the affairs of the East India Company
were taken over by the English Government, and India be-
came the chief jewel in the crown of the British Empire.
Burma, hermitlike behind her mountains and seas, arro-
gant, and ignorant of Western power, was not loath to try
combat with her new neighbor. Successive wars, from 1823 to
1885, established England as the master of Burma, first of
the seacoast, called Lower Burma, and later of the interior,
Upper Burma. So this land was added to Britain's Indian
Empire, until the eruptions of World War II changed the
face of the East.
As noted elsewhere, the East India Company was nowhere
favorable to Christian missions. Markedly different from
Catholic Spain and Portugal, which believed in and prac-
ticed the coupling of commerce with religious propaganda,
the Protestant nations, Holland and England, were quite
averse to missionary effort. Little credit is due them for this;
for though their policy did mirror faintly the freedom of
religion, it was motivated chiefly by commercial greed. In
their treaties with native rulers they guaranteed that there
would be no interference with the religions of their coun-
tries; and indeed, in the case of the English company, they
helped to support the temples and priests of the heathen.
Their opposition to missionaries arose out of their fear that
evangelism would interfere with their trade rights and riches,
and therefore with their rule.
Indeed, there was in the Protestant world for more than
two centuries an apathy toward Christian missionary effort
strangely contrasting with the propagandizing of the Jesuits
and other Catholic orders. In general, Holland, England, and
America were content to leave the heathen in his blindness
so long as they could pick his pockets. The commercial urge
Southern Asia 549
of these enterprising nations was as opium to their mission-

ary zeal.
But in the eighteenth. century the evangelical conscience of
the Protestant world was pricked into life by devoted men of
God. In Germany, Zinzendorf and his Moravians led the
movement to Christianize the heathen world, and they went
far toward doing it. In Denmark, which had a small commer-
cial hold in India, King Frederick IV responded to a rising
missionary spirit by sending, in 1706, the first Protestant mis-
sionaries to India, Ziegenbalg and Plutschau. This mission
was at least a help to later English missionaries, proscribed
by the East India CoMpany.
From England, SATilliam Carey, "father of missions," came
to India in 1793, and by his literary as well as evangelistic
labors laid the foundation for all later Protestant missions.
Balked and banished by the company, he found refuge in
the Danish settlement until aroused sentiment in England
resulted, in 1813, in the act of Parliament which opened
India to Christian missions.
Burma was attempted first in 1807, a son of Carey's being
one of the missionaries. But it was not until the arrival in
1814 of the first American missionaries, Adoniram and Ann
Judson, joined later by others, that progress was made. Jud-
son translated the Bible into Burmese; and through war, im-
prisonment, and abuse he held on until the way was fully
cleared under British rule.
The beginning of Seventh-day Adventist missions in India
and their extension during the first decade of this century
have been related' Robinson, Brown, Spicer, Georgia Bur-
gess, Place, Ingersoll, and Shaw are names that shine in that
earlier period, when this was simply the unattached, unasso-
ciated India Mission. From this point the Adventist work in
this area has been conducted under two successive organiza-
tions; namely, the Asiatic Division, 1909-18, and the Southern
Asia Division; 1919 to the present time.
The organization of the Asiatic Division, in which was in-
cluded India as well as all the rest of Asia adjacent to the

Oriental seas, has already been told in the chapters on China
and the Far East. Southern Asia—India, Burma, and Ceylon
—was connected with the Asiatic Division for less than two
years, however, when in October, 1910, it was separated and
formed into the India Union Mission, responsible directly to
the General Conference. But upon a reorganization in 1915
it was again included in the division, which this time took in
also the Australasian Union Conference. In 1918 India and
its neighbors reverted to their former status, but the follow-
ing year it was formed into the Southern Asia Division.
Administration.—Of the India Union the initial staff in-
cluded J. L. Shaw, superintendent; C. E. Weaks, secretary as
well as field missionary agent; and Mrs. M. M. Quantock,
treasurer. 1913 H. R. Salisbury was elected president; J. S.
James, vice-president; W. E. Perrin became secretary the fol-
lowing year. ProfesSor Salisbury, returning from official busi-
ness in the United States, lost his life on December 30, 1915,
going down with the torpedoed steamship Persia in the Medi-
terranean. For the next year J. S. James, as vice-president,
took over the leadership. Beginning in 1917, a new staff was
installed: W. W. Fletcher, president; R. D. Brisbin, secretary;
A. H. Williams, treasurer. With slight changes, this concluded
the administration up to the formation of the Southern Asia
Division in 1919.
Departments and institutions.—The three departments of
the work most closely associated with institutions and in a
degree dependent upon them are the publishing; the medical,.
and the educational. Like all phases of the work, they are
employed in evangelism.
In India and Burma, as everywhere else in the world, the
literature work pioneered the way. The Advent message was
introduced in this land by colporteurs; and tracts, periodicals,
and books continue to feature largely in its advancement. At
first only publications in English were available, but as the
workers mastered the vernacular languages, literature was pro-
Southern Asia 551
duced in more and more of the tongues, until now there are
twenty-three. of the languages of India, Burma, and Ceylon
thus served.
The first outstation opened was at Karmatar, 168 miles
west of Calcutta; and here were begun in embryo all three
services: a printing plant, a medical dispensary, and a school
in connection with an orphanage. The selection of Lucknow,
in 1909, as headquarters in place of Calcutta, saw the re-
moval of the main publishing work to that city. Known in the
beginning as the India Publishing House, its name was
changed in 1913 to International Tract Society; in 1919, to
Seventh-day Adventist Publishing House; in 1924, to Oriental
Watchman Publishing Association, the name it still retains.
With branch houses in Burma and at four points in India,
this press serves all Southern Asia, the only other denomina-
tional publishing house in the field being the small press still
retained at Karmatar. The literature produced is not only
doctrinal but also health and educational; the circulation of
this literature is dependent largely upon the great and de-
voted company of colporteurs and their leaders, whom the
burning suns, the fastnesses of the jungles and mountains,
and the vengeful ire of priests and people have never turned
aside. The chief periodicals in English have been The Orien-
tal Watchman and Herald of Health and the Eastern Tidings,
the editors of which through the years include the following:
W. A. Spicer, J. L. Shaw. G. F. Enoch, S. A. Wellman, J. S.
James, H. C. Menkel, R. B. Thurber. and E. M. Meleen. Peri-
odicals in various of the vernacular languages are also pub-
lished. The editor of the Burmese health paper Kyan-illa-Yal,,
resumed since the war, is Saya Saw U.
In the medical field India was early served, Dr. 0. C.
Place first founding a small sanitarium at Calcutta. He was
succeeded by Doctors R. S. and Olive Ingersoll. After them, in
various parts of the field, came Doctors H. C. Menkel and
V. L. Mann, the former serving for thirty years not only in
medical but in evangelistic and editorial work. As the work
has spread out, a considerable number of physicians and nurses

have given their lives and services to the cause. The nurses
may be represented by some of the earliest and most devoted:
Samantha Whiteis, Della Burroway, Helen Wilcox (nurse to
Lady Curzon, wife of the viceroy), Louise Sholz, Mabel
McMoran Beckner.
In 1908 there was purchased the Annfield property at
Mussoorie, seven thousand feet high, in the foothills of the
Himalayas, where a rest home was conducted for some years,
Mrs. E. E. Bruce first having' charge. It was primarily in-
tended as a recuperating place for the missionaries, who could
not too long endure the intense heat of the lowlands. "0
Daddy," pleaded the little daughter of one missionary family,
after a rest at Mussoorie, "let's don't go back to the hot place.
Let's go to heaven!" Later, in a near-by location, William
Lake opened treatment rooms, which finally developed into
a sanitarium, under the care of Dr. H. C. Menkel.
Treatment rooms were opened in Rangoon, Burma, in
1914, under the management of W. A. Wyman. In every mis-
sion station dispensary work was carried on, in some cases by
trained personnel, physicians and nurses; in others, under the
urge of necessity, by clerical missionaries whose basic knowl-
edge of Seventh-day Adventist health and healing principles,
supplemented by some special training, produced wonderful
success and influence. When the India Union Mission delivered
its assets to the Southern Asia Division in 1919, there were three
hospitals, three dispensaries, and four treatment rooms, besides
the various relief ministrations in the field stations.
Schools—missionary schools and schools for the education of
missionaries' children—have been the right hand of Adventists
through all the history of missions. A school was begun in
Calcutta in the earliest days; one accompanied the founding
of the orphanage at Karmatar, in the days of the cholera epi-
demic at the turn of the century. In Mussoorie a school was
opened which developed in time into the Vincent Hill School,
which later became a junior college,
Southern Asia 553
In Burma an unusual opening pointed up the ways of
God in extending His work beyond the borders of missionary
endeavor. The Votaws in Rangoon, in their evangelistic work,
interested several telegraph operators. One of these being
transferred to Meiktila, 320 miles north, carried with him
some literature which he distributed among his neighbors, and
also talked with them about the new truths. Two of his neigh-
bors were lawyers, one of them, A. W. Stevens, being in gov-
ernment employ; he fully embraced the Advent faith. Some
of his acquaintances were prominent Buddhists; he interested
them in the health and educational phases of his new faith.
The vocational aspects of this education interested them; for
it was notorious that the Burmese preferred office work to the
trades, which did not endear them to Europeans or give them
a balanced education. These Buddhists were anxious to re-
verse this trend, and therefore they pleaded for the mission
to open such a school, and they voluntarily raised several hun-
dred rupees as a start.
The superintendent of the mission, Elder Votaw, at the
1909 General Conference made an impassioned plea both for
funds and for qualified teachers. In response the enterprise
was approved; and R. B. Thurber and his wife, well-qualified
teachers, went out the same year to open the- school. Thus
was founded the Meiktila Industrial School. Several Burmese
teachers and helpers were in time employed, and industrial as
well as literary education was launched. In the midst of pagan
darkness this school was a shining light of Christian educa-
tion. It not only taught the academic subjects in English and
Burmese and Bible but led its students into the learning and
practice of manual sciences and arts. Agriculture was the basic
subject, to which were added carpentry, mechanics, cane work,
and shoemaking. The school flourished and produced Chris-
tian workers, who were of service not only in Burmese circles
but in opening the work among the hill peoples.' In 1914 Mr.
and Mrs. D. C. Ludington joined the faculty, and two years
later took charge, when the Thurbers went on furlough. The
554 Christ's Last 'Legion
latter afterward returned to India for a second term of service.

At the time of transfer to the Southern Asia Division there
were established ten schools on the secondary level: a boys'
and a girls' school in Bengal, two schools in Karmatar, the
Mussoorie school, the Gerwhal school, one in Lucknow, two
schools in Southern India, and the Meiktila school in Burma.
The missionary character of the schools is evidenced in
the reports of daily experiences in every one of them. The
school in Nazareth, Tinnevelly, province of Madras, may
serve as an example. Its principal was E. D. Thomas, the
first Indian (Tamil) man to be ordained by Seventh-day Ad-
ventists. A Hindu father brought his son, and said, "1 will
leave my boy here, but you must not teach him anything of
your religion." The teacher replied, "1 cannot take him on
such an agreement." Nevertheless, the father left him. Soon
impressed by the spirit and teaching of the school, the boy
became a Christian. He went home on vacation, and when
hiS father came back with him he said, "My boy is entirely
changed. 1 did not want him to become a Christian; but when
I see what this religion has made of him, I am willing for
him to. be a Christian."
A woman rushed into the school compound one day, di-
sheveled, :weeping, beating her breast, tearing her hair. "What
is the matter?" "Oh," she said, "my boy has threatened to kill
me and my daughter. He. was in your school some time ago, but
I was persuaded to send him elsewhere, and he has taken to
smoking cigarettes, and drinking, and now he has threatened
me. What shall I do? Let my boy be brought back to this
school."
So the teacher, taking her at her word, sent out twelve
students, who caught the boy, bound him hand and foot,
brought him to the school, then, loosing him, stood around and
gave him a good lecture, or several of them. The boy changed
from that moment. He stayed, and soon became converted.
But before he announced his 'intention he went home for a
visit. His mother reported that he was wonderfully' better,
Southern Asia 555
and that they had a happy time. But she did not know he
was determined to profess himself a Christian. Soon afterward
she learned this, and then, one clay, she was back in the com-
pound, tearing her hair, beating her breast, weeping tempes-
tuously. "What is the trouble?" She cried, "I did not ask you
to change my boy's religion. I would rather anything hap-
pened to him than have him become a Christian. Let me take
him out of the school." But the boy said, "Mother, I cannot
return home: I must stay and learn more at this school."
Afterward he said, "I would like to have mother and sister
come into the school, so that they may learn of Christ too."
Astonished and confounded, the mother calmed clown and
went away, leaving her son, to become in time a Christian
worker.'
Evangelism.—At the time of its formation as a union mis-
sion, India contained five local missions: Bengali, W. R.
French, superintendent; Burmese, H. H. Votaw, superintend-
ent; North India, L. J. Burgess, superintendent; South India,
J. S. James, superintendent; and West India, G. F. Enoch,
superintendent. There were thirty-three foreign and twenty-
eight local workers. The number of Sabbathkeepers was 230.
Most of. the earliest workers, eager to harvest, and with
limited opportunity, had tried to carry on evangelistic and
literature work, with language study as a side line. The re-
sult had been very indifferent success in learning any .native
language, and proselyting was limited mostly to English-
speaking residents. The change of policy in 1906, prescribing
the first two years for language study in the case of all foreign
workers, was by now beginning to bear fruit. Some had pro-
gressed to the point where they could teach, preach, and con-
verse freely, and work was being conducted in eight lan-
guages, including English. L. G. Mookerjee, son of A. C.
Mookerjee, and with his father's family an early convert,
opened the first station outside Calcutta for the Bengalis; and
after more than forty years of missionary service he still con-
tinues as a member of the division committee.'
East and North.—The Adventist work having begun, like

Carey's, in Calcutta, was naturally first expanded in that
region and extended up the valley of the Ganges. It reached
out among, first, the Bengalis, then the San talis, then the
Hindustani people. An English church and a Bengali church
were the fruits of the first labors in Calcutta. The history of
this has been related in a former chapter and in the first
volume of this work. In 1913 the membership throughout the
province of Bengal was 153. But Calcutta was a city of half a
million inhabitants, and the province of Bengal had 78,000,-
000. The workers must have faith that the grain of mustard
seed would grow.
Work in the Punjab, around Lahore, was begun in 1914 by
F. H. Loasby and Doctors H. C. Menkel and V. L. Mann. That
intensely Mohammedan area was a difficult field. Our first
worker there, John Last, lost his life by mob action, being
beaten in the streets, then sent to prison, where he died of
his injuries. But the new workers, using medical service and
lantern pictures in their telling of the gospel story, both on
itinerating trips and at mission headquarters, made progress,
establishing within two years a Punjabi church of 108 mem-
bers, and from this extending the work .°
South and West.—Two families that came out in 1906 and
1907 were soon to be pioneers in opening the south and west.
These were Mr. and Mrs. J. S. James and Mr. and Mrs.
George F. Enoch.
There had arisen in Tinnevelly, South India, a sect of
Sabbathkeepers who had a religion which was an admixture
of Christian and other cults. Their leader, trained in an Epis-
copal mission school, had in 1857 seceded, and made up his
own faith, in which he acquired a following. At the time of the
Chicago World's Fair in 1893, he saw in reports from its Con-
gress of Religions, notice of Sabbathkeeping Christians. So he
wrote a letter requesting literature, addressing it to "Seventh-
day Keepers, New York City, U.S.A." The postal authorities
sent this to Battle Creek, and in response literature was sent
Southern Asia 557
to him. Studying this, he was induced to present the Sabbath
to his people, and they all embraced it. However, no further
contact was maintained.
In 1904 H. E. Armstrong and G. K. Owen went on a
preaching mission to Ceylon, pitching their tent in the seaside
park at Colombo, and preaching only in English. Some Tamil
traders from Tinnevelly, who were of this Sabbathkeeping
sect, attended some of the meetings, since they understood a
little English, and soon they discovered, "He is talking the
Sabbath!" They made themselves known to the ministers, and
told them of their Sabbathkeeping brethren.
This word was relayed to the superintendent of the India
Mission, •J. L. Shaw, at Calcutta, but definite directions had
not been obtained, so there was no means of making direct
contact. Elder Shaw took J. S. James and G. F. Enoch with
him to the south, to Bangalore, Madras Province; but inquiry
failed to discover the people they sought. However, Mr. and
Mrs. James and Miss Belle Shryock were located in Banga-
lore, where they set to learning the language. After a while
the language teacher inquired of Elder James where he was
intending to locate; and learning that he thought of going to
Tinnevelly because he understood there were some Sabbath-
keeping people there, the language teacher revealed that he
was well acquainted with the sect.
The missionaries, communicating with the Sabbathkeep-
ers, were invited to visit them. This was in 1908. They were
received with ceremony, garlands, and music; and they were
royally entertained. Soon they located in the village, Mukku-
pairi, which was a mile and a half from the town of Nazareth,
a missions center, and through interpreters began to teach
the people. They also established a dispensary—at first a bare
little house, with an earth floor and a bamboo partition to
separate the men from the women patients—no furniture,
very little equipment. But from fifty to a hundred patients
came daily for treatment.
They found, however, that the sect was disintegrating.
The leader, now an old man, had lost the confidence of many
of the younger, more progressive people, and the village was
divided between the new and the old leadership. After the
old man's death the sect was destined to be dissolved. At the
present opportunity, however, they labored, and a number of
converts' came forth from among these people, some of them
to make outstanding leaders. Much more progress, however,
was made among the Tamils outside this community, and the
work in South India soon took a lead among the missions in
India which it has never lost.
Elder and Mrs. G. F. Enoch pioneered the vernacular work
in Western India, opening. a mission for the Marathi people
at Pungal, near Bombay.' Later, a mission school 'and dis-
pensary were located at Kalyan, and this was for a time made
the training school for the Marathi language area, with R. E.
Loasby in charge, J. B. Carter succeeding hiM. In time other
stations among the Marathi were opened. G. W. Pettit con-
ducted a series of meetings in Bombay for English residents,
and a good constituency was thus built up.
Burma.—Through the circulation of literature and per-
•sonal labor, interests sprang up in manytowns in the interior.
Not only Burmese but the hill tribes were brought into con-
tact with the message. Dr. 011ie Oberholtzer married an Ad-
ventist businessman named Tornblad, who had connections
among the Shans, in the mountains east of Mandalay. They
established a rest home at Kalaw,' among the Shans, and
brought the faith to these people.
The Karens were also reached. Elder Votaw at the 1909
General Conference made a special plea for these people, a
wonder among the heathen tribes of earth; for they held tra-
ditions of having once known the true God which they lost
through disobedience, but there remained yet a promise that
sometime white foreigners would bring to them the Book that
would again reveal to them the truth: Judson and later mis-
sionaries brought thousands of them to Christianity. Could
we not have one worker to begin with them?'
Southern Asia 559
The first worker to respond was Miss Mary Gibbs, after-

ward Denoyer, who came out in 1910. She mastered the Karen
language, but to get into their hills was a difficult matter. She
became acquainted, however, with three Karen youth whom
she induced to attend the -school at Meiktila; and after train-
ing, they became teachers. Up the Saiween River, a hundred
miles above Moulmein. a station among the Karens was
opened in 1915, by Mr. and Mrs. G. A. Hamilton and Miss
Gibbs, whose nurse's training and service opened the hearts
of this people.'
From the Thirteenth Sabbath overflow of 1913, money
was appropriated to build this station; and a few months
after the Hamiltons and Miss Gibbs started the work, there
came from Australia to take charge of this mission, Eric B.
Hare and his wife, whose long service in the Burmese field,
now extended to their children, has set its mark upon the
work. And through the books of mission tales this inimi-
table storyteller has made the heart of the Karen country
speak to tens of thousands in the homelands.'"
Southern Asia Division.—By 1919 the lands embraced in
the India Union Mission had been so far entered, and the mis-
sions so grown and expanded, that it was deemed best to
organize them into a division. There were at this time 978
baptized members, and the annual tithes and offerings
amounted to $27,500, sufficient to pay the workers. There
were fourteen institutions, two thirds of them schools. The
Advent message was being printed in twelve languages. One
hundred foreign missionaries and seven national missionaries
were listed as in responsible positions, and there were many
more helpers in various capacities.''
This India Union Mission had been in and out of the
Asiatic Division twice, and in 1918 and 1919 was an independ-
ent unit, with W. W. Fletcher, president and A. H. Williams,
secretary-treasurer. The reorganization was proposed in 1919
to 'the General Conference Committee, which approved the
change, to be effected at the meeting of the union mission in
December. The necessary action was there taken, and the

Southern Asia Division started upon its work at the first of
the year 1920, and has continued to the present day. In 1921
the headquarters of the division were moved from Lucknow
to Poona, on the west coast, near Bombay, the present loca-
tion.
Administration.—The presidents of the Southern Asia Di-
vision, with their terms of office, are as follows: J. E. Fulton,
1919-21; W. W. Fletcher, 1921-23; A. W. Cormack, 1923-34;
N. C. Wilson, 1934-41; G. G. Lowry, 1941-42. Lowry dying
within the year, E. M. Meleen was acting president until the
arrival, in 1943, of the elected president, A. L. Ham. Elder Ham
had long been a missionary in China, was interned by the Japa-
nese during their occupancy, and having been released, has-
tened to his new post in India.
The secretary-treasurers: A. H. Williams, 1919-28; C. L.
Torrey, 1928-36; A. E. Nelson, 1936-41; A. F. Tarr, 1941—.
Departmental workers have included: Sabbath school, S. A.
Wellman, E. D. Thomas; education, I. F. Blue, E. M. Meleen,
J. M. Steeves, E. W. Pohlman, C. A. Schutt; home missionary
and young people's, J. F. Ashlock, E. W. Pohlman; publishing
house managers, J. S. James, J. C. Craven, C. H. Mackett,
L. C. Shepard; field missionary secretaries, G. C. Jenks, L. C.
Shepard, A. J. Johanson.
As workers of long experience, in evangelistic, educational,
and administrative positions, we note: M. M. Mattison, who
served from 1915 until his death in 1928; 0. 0. Mattison, who
has served from 1922 to the present time, now as president of
the South India Union Mission; and 0. A. Skau, who came
in 1924, and is still at work, now as president of the North-
east India Union.
Extensions.—The Burma Union Mission was in 1922 super-
intended by J. Phillips, with L. W. Melendy secretary-treas-
urer. It was divided into the Irrawaddy Delta Mission, the
Rangoon and Upper Burma Mission, and the Tennasseiim
Mission, the last named being on the Salween River, from
Southern Asia 561
Moulmein up to the Karen stations. By 1926 the North Burma

Mission had been added. In 1933 J. L. Christian took the su-
perintendency, and the field was divided into five mission
stations. Successive directors were G. A. Hamilton, 1937; J. 0.
Wilson, 1938-41; E. M. Meleen, 1941; M. 0. Manley, 1946—.
In 1922 the Northeast India Union contained four mis-
sions, including Bengal. Its superintendent in 1921 was H. E.
Willoughby; its secretary, L. G. Mookerjee. In 1926 A. H.
Williams was superintendent; in 1930-36, G. G. Lowry, ten
missions; in 1940, F. H. Loasby, five grouped mission fields,
containing thirteen stations.
The Northwest India Union took in the United Provinces,
the Punjab, and Bombay Presidency, besides other smaller
states. In 1921 I. F. Blue was superintendent, and there were
three missions. In 1930 A. H. Williams, superintendent, five
missions. In 1936 the West Coast provinces having been de-
tached, G. G. Lowry was superintendent, two missions with
seven stations and five unattached stations. In 1940 there
were seven stations in three mission fields.
The western coast, composed mainly of the Bombay Presi-
dency, and having Marathi as the chief language, was organ-
ized in 1929 as the Bombay Union, and in 1933 as the Western
India Mission. J. S. James was superintendent most of the
time.
South India, at the time of the formation of the Southern
Asia Division, included only the central Hyderabad, the Ma-
dras Presideilcy on the southeast coast, and Ceylon. G. G.
Lowry was superintendent. But in 1920 there was added to it
the southwest coast, containing the kingdoms of Travancore
and Cochin China. These, with native princes of dynasties
reaching back into the sixth century, are accounted the most
progressive states of India. Without doubt this is due largely
to the influence upon Hindu customs and ideas of the body
of Syrian Christians here resident, which, though small in
comparison to the whole population, and presenting only a
partial likeness of the Christian religion, is the salt in the
mass. These Syrian Christians are among the most intelligent

and progressive of India's peoples.
This southwestern field was entered by Mr. and Mrs. H. G.
Woodward, who embraced the faith in Madras in 1915, and
labored in India for thirty-four years, fifteen of them in the
Travancore territory and in the Malayalam language. Joined
by other foreign missionaries and more especially by a corps
of faithful Indian workers, they developed a good Christian
constituency in this field, chiefly from among the Hindu pop-
ulation. A few converts were also brought in from among the
Syrian Christians, but to date this inviting field of missionary
endeavor has not been sufficiently recognized and developed.
In later years the superintendency 'was filled by E. R. Os-
munson.
In 1930 the South India Union, with H. Christiansen as
superintendent, had four large language areas: Singhalese
(Ceylon), Malayalam, Tamil, and Telugu. In 1936, with E. M.
Meleen superintendent, it had about 2,000 members, the larg-
est constituency of all the unions in the division, and in 1940
.
the membership had advanced to more than 2,700.
Constituency.—In this most difficult field for evangeliza-
tion, the growth of the Seventh-day Adventist constituency
has been, not spectacular, but steady. The reports of member-
ship at the General Conferences since the inauguration of
the Southern Asia Division are as follows: 1922, 1,438; 1926,
2,425; 1930, 3,262; 1936, 5,366; 1941, 7,414; 1946, 8,512. At
the end of 1947 the constituency of the several unions in this
division stood: Burma, 880; Northeast India, 1,301; North-
west India, 1,950; South India, 4,243; Western India, 682;
Ceylon, 282; the total membership of the division being 9,338.
The Southern Asia Division stands lowest in membership of
all the eleven divisions of the General Conference; yet when
the Lord gathers His jewels at the last great assize, will not
those taken with most diligent effort from this stronghold of
Satan shine brighteSt for the polishing of their laborious
rescue?
So 1th eru A.sia 563
Institutions.—The publishing institutions are two: Kara-

matar Mission Press, and the Oriental Watchman Publishing
House, the latter of which was moved to Poona at the same
time as the mission headquarters. It has depots at Bangalore,
Calcutta, Colombo, New Delhi, and Rangoon.
Through the years much was made of health literature,
for this not only met great needs but appealed to multitudes
and sold where religious literature was refused. Indeed, it
was a proverb in India that Christian literature could not be
sold, at least in the northwest, where the Mohammedan in-
fluence was greatest. In such circumstances, health literature,
like medical service, proved an entering wedge. But with the
convulsions of World War II came new conditions, and after .
the war a greater and increasing demand for Seventh-day
Adventist literature was apparent, so that at the 1946 General
'Conference it was reported that the sale of religious literature
was three times that of health literature.'
A new doOr for literature distribution is opened through
radio, the Voice of Prophecy. Pertinent to this fact is the ob-
servation of A. L. Ham. "There is many a Nicodemus in
India who longs to know and to enjoy the fellowship and free-
dom of the religion of Jesus Christ, but is restrained from
coining to public meetings by his communal ties and customs.
Such can he reached, we believe, very successfully by an
adapted Voice of Prophecy Bible school All our leaders
are convinced that this is one of the very best ways .to carry
this message to those in prominent places who are longing
for something better which can satisfy their heart's desires."'"
In medical missionary service, besides the Held work, there
were established various units, some of which were enduring,
others of which flourished for a time, then lapsed, giving way
to others. In 1941, as the world war was beginning, there
were listed four hospitals and sanitariums, and fourteen dis-
pensaries. The four hospitals were well distributed to serve
India, east, north, west, and south: Gopalganj Hospital, in
Bengal; Simla-Delhi Sanitarium, in the Punjab and United
Provinces; Surat Hospital, in Bombay Presidency; and Giffard
Mission Hospital at Nuzvid, South India. Of the dispensaries
six were in Burma, the others distributed throughout India.
Since the war the Rangoon Mission Hospital has been estab-
lished, the only one in Burma, and two dispensaries have ap-
peared to begin the work of rehabilitation.
Physicians of long and faithful service during the admin-
istration of the Southern Asia Division include H. C. Menkel,
Emma Hughes, A. E. Coyne, D. W. Semmens, Joseph Johannes,
G. A. Nelson, A. E. Clark. Some who more recently entered
service are T. R. Flaiz, I. S. Walker, and J. B. Oliver.
Of educational institutions there were, in 1941, eleven
elementary and secondary schools in India, one in Ceylon,
and four in Burma. There were also a junior and a senior
college in India. The Vincent Hill School at Mussoorie, es-
tablished in 1911 as an English elementary and secondary
school, was made a junior college in 1926. A. J. Olson was
long the principal of this school; he was followed in 1928 by
I. F. Blue, who was succeeded in 1938 by R. A. Garner; and
in 1946 H. T. Terry became the principal. This school was
the most advanced of Seventh-day Adventist educational in-
stitutions, until the establishment of Spicer College at Poona
in 1937.
Spicer College developed out of the primary school first
established in Mukkupairi, then transferred to Coimbatore,
then to Krishnarajapuram, outside Bangalore, and then known
as the South India Training School. L. B. Losey was principal
of this school when it was moved to Poona, and took the
presidency of the college for the first two years. He was suc-
ceeded by E. W. Pohlman; in 1946 C. A. Schutt became presi-
dent; and in 1949q. D. Higgins. After the war, although the
schools in India remained intact, those in Burma required
new buildings and new forces. This rehabilitation work has
been begun, but its conclusion rests with the future.
Evangelism.—In the lands of the East and of Oriental
religions the greatest gospel is the "gospel according to me."
Southern Asia 565
True everywhere else, it is transcendently true here, where

European and American assumptions of superiority are chal-
lenged, and where other religious philosophies contest the
ground with Christianity. Men of the East scrutinize the ac-
tions and spirit of Westerners, to see how they comport with
the life and teachings of Jesus; and only those can win favor
who mirror the meekness and the gracious service of the Mas-
ter who went about doing good and healing all that were
oppressed of the devil. Preaching is effective, not on the in-
tellectual level, but in the language of the heart. The im-
perial and mercenary motives of European nations, while no
whit greater than those of the peoples of Asia, comport illy
with the idea that they are Christian. The truth is, of course,
that there is no Christian nation, but only that nations of
Europe and America have received a greater impress from
Christianity than have others. The controversy between Christ
and Satan goes on in every quarter of the globe; but where
there are more Christians, there is more power. Christian
missionaries, therefore, bear the burden not only of proving
their own selflessness but of neutralizing as far as they can
the arrogance and avariciousness of many of their compa-
triots.
Such an ideal leads the missionary to minister to the health
and social comfort and better education of people. It keeps
him from assuming airs of superiority and exhibiting impa-
tience or ridicule of customs different from his own. It leads
him to deny the incentives of ease, selfishness, and rivalry,
and to be, more and more fully as he can, like his Master,
who came not to be ministered unto but to minister. This is
an ideal to which few fully attain. It took a Hindu ascetic,
Gandhi, who had imbibed much of the philosophy and the
spirit of Jesus, to show what tremendous influence is gained
through following the simple life of sacrifice and ministry.
The gospel of health and healing is in the tradition of the
Great Physician; and while recovery is being won, there is
opportunity to drop some seeds of Christ's doctrine. The lift-
ing of the veil of ignorance in schools and in personal con-

tacts is on the order of the Great Teacher; and not only the
rudiments of learning" in the arts of men but the greater
teaching of noble life by precept and example echo the arts
of the Master. Not only do these teach their immediate bene-
ficiaries, the patient and the student, but more often than
not they reach into the social circle of home and community,
inclining to favor those with whom they are connected.
The Christian schools teach their converted youth to go
out and witness for Christ. Often the boys of a school accom-
pany their pastor or teacher into the villages around. Taking
up their position on the street or in the town center, they.
begin to sing their Christian songs, and with their sincere
and well-trained voices they bring a crowd to listen to the
short gospel talk.
Over in Burma, up the Salween, at the school at Ohn Daw,
among the Karens, Eric Hare regularly took out his older,
best-trained boys to tell the story of the gospel to the devil,
worshipers. The bush people at first were deathly afraid of
the God worshipers and what the devils might do to them if
they listened or, worse, took heed. So their audiences in the
villages were slim; most-of the people kept out of sight. But
Thara. (Teacher) Hare had a trumpet, and he used it, and it
attracted some who would not otherwise have been seen
there. Then one time two visitors from Rangoon headquarters
came, each of whom also brought a trumpet; and the three,
going out with the boys, made a combination that drew a
great crowd where the village had seemed deserted.
Then the great idea was born! "We know, we know!" cried
the boys, "we know what did it! It's the trumpets! Just im-
agine, Thara, how wonderful it would be if every one of us
had a trumpet! We should be like Gideon's band!" Anti,
startling as was the idea of making a band out of jungle boys,
Pastor Hare vowed that, by God's blessing, it should be done.
Soon afterward, going on furlough to Australia, he inter-
ested the young people's societies there, in getting a set of
Southern Asia . 567
band instruments; and they collected and bought twenty-three

instruments, from silver trumpets to big bass drum and tuba.
These were shipped to the mission among other goods. Mr.
Hare selected twenty-three of the boys who had shown the
most musical talent, to come and get their instruments—and
153 came! Oh, what a babel of excited voices, of tentative
toots, of discordant noises! But the boys tried hard; they not
only tried but prayed. Every night they prayed, "0 God, help
us to blow the hand, so we can help Thara preach the gospel."
In time, with patient teaching, they learned to play three
little gospel hymns. Then out into the villages! Soon they
learned more tunes, and by-and-by they made a most credit-
able band, away out there in the jungle. At the very first vil-
lage there was a tremendous audience. There was never any-
thing like it before; and, devils or no devils, the people were
determined to hear that band.
The band takes up a position in the center of the village,
they eye their conductor, and then • they play. From every
house and every field and every nook of the jungle about, the
people come running. "The band! The band!" they call,
"Come on! The band!" A hundred, two hundred, three hun-
dred, or more crowd around and listen intently. When a few
pieces have been played the teacher explains that it takes
wind to blow the band, so they will rest a little while. One of
the boys comes forward and begins to tell the story of Jesus.
Then the band plays again, and rests again, while another
boy continues the story. And never a villager leaves the scene
while there is more music for the band to blow and more story
for the boys to tell. Hundreds and thousands were brought
willingly to hear the gospel, through the brass-and-silver
band."
Seed was sown that sometimes sprang up many days after
and far away. A. W. Cormack reported at the 1930 General
Conference: "Recently, I met a young Burman who came to a
local meeting we were holding there. Talking with him after-
ward, we learned his heart's desire: 'I have decided to change
my heart from bad to good.' We found, dear friends, that two
years previously, he had been visiting in a way-back village in
the Karen country, and there had met Brother Eric Flare, on
tour with his brass band, and that standing on the outskirts
of that group, he had heard the gospel of the kingdom
preached, and it had gripped his soul. I suppose the young
men from the schocil may have felt weary on that tour, and
wondered what would come of all their efforts, as they talked
and played their music under the blazing sun. But two years
after that particular day's sermon had been preached, this
young Burman came forward and confessed his hope in God
through Jesus Christ." "
Many the tales of trials and hardships and persecutions, of
soul triumph and wonderful conversion and development in
the channels of God's grace, that come out of the experiences
of evangelism in this field, as elsewhere in the world. Some of
them are written in different books; most of them are re-
corded only in the books of heaven, soon to be opened for
the study of salvation throughout eternity.
Into the fields of Southern Asia, now burgeoning in vic-
tories for Christ, came the holocaust of war. India was spared,
save for a few bombings; but Burma felt the full force of the
wrath of men. Restive under the British rule, the majority of
the Burmese, taken in by the slogan, "Asia for the Asians,"
and believing all that the Japanese promised, turned against
the white man, and helped the invaders to enter. Burmese
Christians were suspect, both by the Japanese invaders and
by the natives who sided with them, as being devoted to their
white missionaries, and therefore traitors to the cause of
Burma Free!
The missionaries stayed by their posts, helping in the med-
ical and ambulance corps in the bomb-swept and bullet-rid-
dled capital, until they had evacuated their families to India
through perils and marvelous escapes, and had all their church
people out. They stayed still, to serve, while the alien armies
swept ever closer, and the hospitals and the jails and the
Southern Asia 569
asylums were emptied by their keepers, who fled. They stayed
till the government agencies closed, and the officials ordered
them, with all that were left of the civilians, to leave. Then
the last of them—Meleen, Sargent, Hare, Baird, Wyman,
Walker, Christensen, Baldwin, in two parties, started their
retreat up country by car, through Meiktila, and Mandalay,
soon to be laid in ruins, and by great providences they made
their way, first by car and ferry, then on foot over the moun-
tains, to India. Some of them found duty there; most were
evacuated, along with hundreds of other missionaries, by
troopship to America.
The faith, the fortune, the martyrdoms, and the deliver-
ances of the faithful Burmese believers and workers who stayed
to hold the fort for God, will be brought to view in another
chapter. Burma was laid waste. When the war was over and
the Allied forces again got control and the missionary forces
came back to resume the work, while they found gaps in the
ranks, there were tales of wonderful exploits, and of conver-
sions and baptisms by the faithful national workers, that add
a glorious chapter to missionary annals. And though the po-
litical scene is still of troubled waters, and none but those
who are enlightened by the prophecies of God may foresee a
happy outcome, the forces in Southern Asia, with all the
rest of the army of God, press on."
1 A. W. Spalding, Captains of the Host, pp. 619, 620; pp. 109-111 of this
work.
2 R. B. Thurber, In the Land of Pagodas, pp. 12-20. Other illuminating
books by R. B. Thurber on conditions, customs, and experiences in Burma:
Miss Din; Beautiful Gold.
W. A. Spicer, Our Story of Missions, p. 311.
"Signs of the Times, Oct. 5, 1915; Review and Herald, June 17, 1920.
6 Geneses! Conference Bulletin, 1909, p. 274; interview with J. S. James,
April 2, 1949.
Kalov, is the Burmese name for the chaulmoogra tree, the oil from the
seeds of which have been used for the cure of leprosy. It is here, of course, a
place name.
" Thurber, In the Land of Pagodas, pp. 296-304.
Spicer, op. cit. pp. 321, 322.
1° Eric B. Hare, jungle Stories, Jungle Heroes, Clever Queen, Treasure From
the. Haunted Pagoda.
General Conference Bulletin, 1922, pp. 44-47; Year Book (S.D.A.), 1919,
pp. 176-179, 246-248.

13 Ibid.
14 Hare, Treasure From the Haunted Pagoda, pp. 122-131.
m General Conference Bulletin, 1930, p. 191.
16 Besides those to which reference is specifically given; the following books
on India and Burma have been consulted: H. G. Woodward, Kerala, the Gem
of India; A. H. Williams, Afoot and Afloat in Burma; T. R. Flaiz, Moonlit
Trails in Indian Jungles; Elva B. Gardner, Lure of India.
SECTION IV
A Changing *World
F. E. SCHOONOVER. ARTIST
The Church Faced a New Problem in Keeping Her Young Men for Mission Service When World
War I Suddenly Broke and Drained the Min Power of the Nations
CHAPTER 28
THE FIRST WORLD WAR
T HE twentieth century dawned upon a world lying in

fatuous contentment. Despite some disturbing symptoms
of disease—inconsequential fevers of small wars, little
boils of corruption in government and business, rashes of
poverty, underprivilege, and vice, irritable spirits in the society
of nations—the self-appointed physicians of the world were
reassuring in their diagnoses and prognostications. The world
was getting better. The blessings of civilization were being
extended to backward peoples around the globe and from pole
to pole. Modern medicine was conquering the physical and
mental ills of the peoples. The press, the telegraph, the steam-
driven ship and train, the new automobile, the promising air-
plane, the enterprise of merchants, and the good will of states-
men—all were binding the world together in a brotherhood of
peace. The world was learning to beat its swords into plow-
shares and its spears into pruninghooks. It was nearing the
evolutionistic equivalent of the millennium.
How could it be otherwise? This was the program of the
great enlightenment, this the doctrine of the new science.
And science was master. The old crude priestly methods of
analysis of the world's ills, the offering of a divine restoration,
the horrific predictions of doom, the wishful visions of a
cataclysmic intervention of a Deity, had been consigned to the
realm of the race's childhood, and were beginning to molder
amid the myths and folk tales of its superstitious infancy. Man,
who through billions of years had with painful, patient persist-
ence evolved from the amoeba into Homo sapiens, now had
his head above the mists, and despite the torments of his body
could perceive in the clear shining of the sun the glorious
fleecy platform of a new world. What need of gritty earth to
stand upon? Here were purity and peace, perfection and
573
power! With faith in the command of the new master, science,

let mankind step forth and walk upon the waters!
Alas that sun-bathed clouds make no better foundation for
marching feet than fogs that shroud the precipice! This fool's
paradise was rudely rent to pieces ere fourteen years had
passed. A pistol cracked in. Sarajevo, the thread of peace was
broken, and like a raveling- stocking the world disintegrated
from top to toe. Austria shook her palsied finger at the mis-
creant; the mailed fist of Germany backed her; Russia took up
the challenge; France followed; Italy wavered and fell in;
Belgium was invaded; and England, would-be balance wheel,
was enmeshed in the grinding of the gears.
So far it was only Europe at war, but Europe owned lands
around the world. In the Western Hemisphere, Canada joined
the Empire; in the southern seas Australia acknowledged her
kinship. India and Burma were British controlled, South Africa
also. The fires spread. Colonies now, footholds, toeholds, finger-
holds, ports, territories, islands, became involved. The torrid
lands of Africa felt the fiercer heat of strife for empire. Britain,
France, Holland, and Germany claimed rights in China, the
southeastern peninsula, the Indies, the islands of the Pacific.
Japan watched with jealous eyes, and siding with the stronger,
joined the Allies. The East was scorched, but only scorched,
because Germany's small possessions were easily appropriated.
But throughout Africa the flame of conquest swept, and over
the seas, and under the seas. Then, because her commerce and
her sovereign rights could not be maintained inviolate in the
conflagration, the United States of North America at last
threw her power into the conflict, and South American states
followed.
For the first time in history there was truly a world war. And
such a war as mankind had never yet seen, nor scarce con-
ceived. The ancient prophet saw distantly a conflict beyond '
description: "Every_ battle of the warrior is with confused
noise, and garments rolled in blood; but this shall be with
burning and fuel of fire."' Lesser seers, nearer the event,
"Pip Firsl World liar 575
could evoke no adequate vision of implements. Milton could

conjure up for celestial warfare no more destructive power than
cannon balls cutting ethereal beings in twain.' But Tennyson,
almost on the scene, could see the drama more clearly:
"For I dipt into the future, far as human eye could see,
Saw the Vision of the world, and all the wonder that would be;
Saw the heavens fill with commerce, argosies of magic sails,
Pilots of the purple twilight, dropping down with costly bales;
Heard the heavens fill with shouting, and there rain'd a ghastly
dew
From the nations' airy navies grappling in the central blue;
Far along the world-wide whisper of the south-wind rushing
warm,
With the standards of the peoples plunging thro' the thunder-
storm."'
Mankind indeed had risen with dizzying speed to heights
of knowledge and invention and skill. In conception of natural
laws and processes, in application of that science to communica-
tion, transport, healing, convenience, comfort, organization,
men had made themselves a race apart from their fathers. But
they had forgotten God. Like Nebuchadnezzar of old, they
spake and said, "Is not this great Babylon, that we have built
for the glory of the world, by the might of our intellects and
for the honor of our names?" And while the word was in their
mouths, there fell a voice from heaven, saying, "0 man, to thee
it is spoken, The kingdom is departed from thee. And thou
shalt be driven from thy throne of pride, and shalt eat grass
like the beasts, until thou know that the Most High ruleth
in the kingdom of men, and giveth it to whomsoever He will."
All the increase of knowledge which characterizes this time
of the end might have been turned to the benefit of men.
Some of it indeed has been so turned in the diffusion of learn-
ing, in the amelioration of harsh conditions, in the healing of
the sick; this has been the work of the men of good will. But
even this expansion and beneficent application of science has
been made the basis of boasts by the arrogant, who would build.
their tower of Babel and in its building deny God.
Then, when the pride and haughtiness of men and nations

brought them to blows, all the science of the age was stolen
from the benevolent and turned into the destruction of war.
New and tremendously effective explosives, deadly gases and
microbes, were pressed into service. The new-found wings of
man were turned into aerial fleets, raining their ghastly dew
of death, while his fishlike shells dived beneath the waters, to
vomit forth their missiles of hate and destruction. The whole
economy and life of nations were geared to the mission of race
suicide. Where now was the man-made millennium?
Every generous mind must feel sympathy with the hopes
and objectives of the heralds of peace. None more than the
students of Bible prophecy and promise could wish for the
advent of human perfection in the likeness of God. It is not
hostility to the concept of a kingdom of heaven on earth that
inspires a puncturing of this inflated hope. Indeed, it is not at
all the human proponents of a Biblical basis for a kingdom of
everlasting righteousness and peace, who wreck the picture of
these creators of a mythical paradise. God has spoken, and God
still speaks, and God will speak the final word. The castles
of sand men build upon the shores of time cannot withstand
the mighty tides of prophecy. The toy balloons of men's hopes,
though cunningly made and fancifully colored, are as leaves
of autumn in the swift winds of divinely appointed destiny.
Because they have not heeded the Word of God, men have
been led astray, and except they repent and turn to their
Maker, there is no hope for them.
The Bible, the Word of God, presents a scenario at variance
with the philosophy and anticipation of men: a world created,
not evolved; a race fallen, not ascending; a rescue by God, not
an achievement by man; a divine judgment, not a human
accolade; a kingdom of righteousness and peace instituted
solely by the Advent in glory of our Lord and Saviour Jesus
Christ.
This is the rock of ages: all the beatings of human thought
and contempt cannot move it; all the undermining of vain
The First World War 577
philosophy and errant science cannot discover its foundation.

Systems of false religion and spurious science there have been
from the days of the antediluvian giants to the present age of
puny moderns. The deceptions of ancient, times have failed,
they have passed away; but the Word of our God stands sure.
And now this pseudo science of evolution, latest delusion from
the devil, this cunning web of gratuitous assumptions, specious
deductions, and lavish imaginings, which has gripped the
world, allying itself with heathen faiths and atheistic negations,
shall likewise perish. Its roseate promises of the progress of
the human race have already been proved false by the events
of recent history; its utter discomfiture will be apparent in the
tragic dashing of the hopes of the multitude, at the last day.
The earth is waxing old as a garment; as a vesture it shall be
changed; but the Lord God, Creator of the heavens and the
earth, is the same through eternity; and He shall make the
children of His people to continue and to be established for-
ever before Him. For though in the coming of the day of God
the heavens shall be dissolved and the elements shall melt with
fervent heat, nevertheless, according to His promise, there shall
be new heavens and a new earth, wherein shall dwell righteous-
ness. The tabernacle of God shall be with men, and He will
dwell with them, and they shall be His people, and God Him-
self shall be with them and be their God.'
Ours is a changing world, and its recent and continuous
change is swift. "Great changes are soon to take place in our
world, and the final movements will be rapid ones." 6 "An in-
tensity such as never before was seen is taking possession of
the world. In amusement, in money-making, in the contest for
power, in the very struggle for existence, there is a terrible force
that engrosses body and mind and soul. In the midst of this
maddening rush, God is speaking. He bids us come apart and
commune with Him. 'Be still, and know that I am God.' " 7
To the prophet Daniel was revealed this time of the end,
which shall culminate in a time of trouble such as never was.
But, marvel of marvels, God, the God who created and who
19
578 Christ's pal Legion
rules the universe, stoops down to protect and reassure His
children of earth. "At that time Thy people shall be delivered,
every one that shall be found written in the book." S The chil-
dren of the Highest maintain a connection with the Infinite
which no threats and no punishments of man can break.
The first world war was the ,beginning of the sorrows of
the last days. Sorrow to men in the armies of the nations, who
went forth to slaughter and to be slaughtered. Sorrow to the
mothers and children of invaded lands, doomed to hunger and
cold and nakedness. Sorrow to the people of God, whose- ad-
herence to the laws of God ran counter to the decrees of men,
and who endured imprisonment and torture and death in
support of their principles. Sorrow to the world, which could
not recover from the blows of the first war before a second was
upon theM. But God was watching.
"Careless seems the great Avenger; history's,pages but record
One death-grapple in the darkness 'twixt old systems and the
Word;
Truth forever on the scaffold, Wrong forever on the throne,-
-Yet that scaffold sways the future, and, behind the dim un-
known,
Standeth God within the shadow, keeping watch above' His
own." '
We trace, in examples, the experience of Seventh-clay Ad-

ventist soldiers in the first world war. They were not alone
among dissenters from the art of killing, but our history is
concerned with them. The noncombatant principles of the
denomination had been set forth to the American Government
in the Civil War; they were on record." The Government of
the United States placed Seventh-day Adventists in the category
of conscientious objectors, along with Friends (Quakers), Men-
nonites, and some others. They themselves make a distinction
between the typical conscientious objectors and their own
noncombatancy. For they did not and they do not maintain
that there should be no War. Good indeed would it be, they
acknowledge, if all the world and every man should adopt
and rightly live the Christian ideal of peace; but this is

dreaming. Realists in this matter, they recognize that the civil
or national government, basing its authority upon force, may
be hound to engage in war when the councils of statesmen
meet an impasse. War in the. affairs of the nations they hold
to be inevitable, if history's testimony be accepted. And some
wars there have been which were righteous wars, wars of
defense, wars of survival, wars to. maintain liberty of con-
science and the cause of God. Such wars may be akin to that
war in heaven, when Michael cast out the dragon.' But this
is not a sound footing for the Christian, both because partisan-
ship may unjustifiably assume virtue for his nation's making
of war, and because even a war righteously begun may degen-
erate into senseless and indefensible carnage. They who em-
brace the ultimate doctrine of Christ will be nonresisters; and
whether or not all Christians can rise to this height of faith,
the nearer any can approach to it, the closer is he to the heart
of God, to whom alone vengeance belongs, and who will repay.
The one safe position for the Christian is to keep to the
Spirit of Christ, who came "not to destroy men's lives, but to
save them."'" This, as a church. Seventh-day Adventists do.
They hold., for themselves as Christians, that they are forbidden
to take life. They do not legislate for other Christians, whose
consciences are their own. At ,the same time they may, and
indeed must, serve their country and humanity in such ways
as do not conflict with their consciences. Mostly they prefer the
medical service, because their training has inclined them to it,
and they may thus best alleviate the evils of war; but they are
willing to serve also in any other noncombatant capacity. No
fear of danger or death and no reluctance to labor and to
suffer enter into this attitude. The medical corps and often
other services participate in the dangers of battle and of the
whole campaign; and the gold stars that mingle with the white
• on banners of Seventh-day Adventist institutions and homes
attest the valor and the sacrifice of their sons. There is no
prospect that they will become so numerous as to deplete the
fighting force of the army, for the self-discipline and devotion

required to be a Seventh-day Adventist prove a vital barrier
to most men.
There is, admittedly, in their position a twilight zone of
conduct. What any man should and would do, in case of attack
upon himself or his family, is left to the individual and to
the event. No one can certainly tell beforehand what he would
do, since the instinct of self-preservation and of responsibility
may conflict with the extreme doctrine of Christ. Some officers
of the army were not slow to seize upon this gap in the argu-
ment, and from the particular seek to build up a generality
of patriotic duty to bear arms. They might confuse the more
simple by their reasoning; but the basic principle is clear, and
the law of the nation, with the directives of government heads,
from president to chief of staff, were clear. In the United States
the principle was sufficiently emphasized to permit the con-
scientious noncombatant to escape the bearing of arms.
The question was neatly turned by one recruit. The captain
had posed the familiar problem to him—"Enemy at large in
America, plundering, destroying, raping; your mother and
sister mistreated; and you, you refuse to bear arms!"
"Sir," replied the young soldier, "let me paint for you
another picture. Suppose that all the world believed as Seventh-
day Adventists do, that it is wrong to kill. Then there would
be no war, no bloodshed, no destruction; wouldn't that be a
better world in which to live?"
The officer sat pondering for several moments. Then he
leaned forward, fists clenched, and spoke with vehemence,
"I wish that every man had the conviction you Seventh-day
Adventists have. Yes, it would be a better world." "
But another obstacle, not covered by law, was the con-
scientious refusal of Seventh-day Adventist inductees to per-
form common and unnecessary duties on the Sabbath day.. In
medical service they offered no alibi, for the care of the sick '
or wounded was clearly a part of their Christian duty, though
they did seek for relief from such duty on the Sabbath when
possible, and when in camp they requested church privileges if

available. In the matter of the Sabbath they were unique among
conscientious noncombatants, for none other kept the Sab-
bath day. In this they received various treatment, according
to the temper and bias of their officers. It was this issue that
brought greatest pressure and punishment upon young soldiers,
and created the greatest problem for the church.
This problem was brought by responsible officials of the
churCh before the commandants of the several cantonments
in the United States, with the result that in most cases Sabbath
privileges were granted to Seventh-day Adventist soldiers; and
after some time orders were issued by the chief of staff to this
effect. The issue naturally belonged to the Religious Liberty
Department, which at first undertook it; but the pressure soon
pointed up the need of a special commission to handle it; and
accordingly, C. S. Longacre, secretary of the department, was
asked to head the War Service Welfare work. With his asso-
ciates, he was diligent in bringing before proper officials, in
Washington and throughout the land, the rights guaranteed
by the letter and the spirit of the Constitution, and in securing
relief in cases of injustice.
In keeping with the practice of several other denominations,
camp pastors were selected by the Seventh-day Adventist
church and accepted as such in the several camps; they gave in-
calculable aid to the boys in camp, and ensured better under-
standing on the part of officers. Nevertheless, before such serv-
ice had become everywhere available, a considerable number
of Seventh-day Adventist soldiers were court-martialed and
condemned to imprisonment for from five to twenty years, for
refusal to work on the Sabbath. At the close of the war there
were still thirty-five such men in the Federal penitentiary at
Leavenworth, Kansas; but within two weeks' time after the
close of hostilities, the Secretary of War released all these non-
combatants, with honorable discharge from the Army."
Of the trials of upright manhood common to all Christians
and all gentlemen, nothing will here be said. The camps were
not Christian training schools. Athid the profanity, obscenity,

dissipation, and general toughness in the barracks it was not
easy for a lad to open his Bible and read, then kneel down to
pray, while jeers, epithets, and missiles came his way. Yet some
there were, both of officers and men, who maintained high
standards; and the discipline enforced, :if not always even-
handed, was in the main salutary. And while thousands of
boys, decent but not firmly anchored to Christian ideals, were
led astray, there were some who held to their integrity. It took
more than mortal strength to resist the evil and to maintain .
uprightness; but there were stout souls from various churches
who kept their probity and, more or less aided by chaplains,
Y.M.C.A., and camp pastors, sought solace and strength in
their
In this none had so hard a course to run as the Seventh-
day Adventist young men. Not only were they Christians, with
the highest standards of physical and social life to maintain;
they were popularly numbered with the conscientious objectors .
and were far from being in the good graces of the Army. Not
only were they noncombatants, with a status recognized by law
even if obnoxious to many officers; they were also Sabbath-
keepers, and for this there was no covering law, and for some
time no Government directives. That the great majority of
Seventh-day Adventist boys kept and practiced their religion
through ridicule, abuse, punishment, and in some cases courts-
martial ending in long sentences, testifies to the reality of their
faith. They impressed their officers, from low to high; with the
sincerity of their belief, the diligence with which they per-
formed their duties, and the sobriety and cleanness of their
lives. Many a time they were singled out for responsibilities
which others, because of their dissolute and careless habits,
could not hold. The Army did not make men of them; they
made men of a unique Army.
Behold the camps, the Army! Six or eight privates rush into
the barracks. "Where is that man who won't work?" they cry.
He is sitting on his bunk, studying his Sabbath school lesson,
for it is the Sabbath day and he has refused to work. They take
him out, toss him in a blanket, stopping now and then for
breath and to ask him whether he will work. Then they strip
him, turn the cold shower on him, pour ice water over his
head. But still he will not yield. So they set him on a bench, and
hang a cardboard sign on his chest: "I'm yellow and won't
work." But right here the sergeant appears: "What does this
mean? You men are going to get yourselves and me into trouble
over this. Go get that man some dry clothes to put on." He is
out just in time to meet with the other Seventh-day Adventist
boys in Sabbath school down by the river; and he testifies,
"Seldom has my mind been clearer than after this cool, in-
vigorating treatment."
H. was an early draftee, before the status of noncombatants
was well understood in the Army. He obtained his exemption
card from his local draft board, but it was ignored by officers
until he found himself in training camp in Texas, assigned to
a combat unit. There was no one to help him—no one but
God. He prayed earnestly, and on Friday he approached the
commanding officer, to ask, first, for noncombatant appoint-
ment, and, second, for his Sabbaths free. At first brusque and
unsympathetic, the officer slowly melted under the young re-
cruit's presentation, but said that he must refer the matter of
his standing to superiors at division headquarters. Mellow at
last, however, he granted Sabbath relief from duty.
Then came the arms test, before any orders from above had
arrived. With his. company, he was called to the parade ground,
to. receive rifles. The sergeants came along, handling each man
a gun. H. knew that if he accepted it and drilled with it this
time, lie would have no ground for exemption to stand on.
So he quickly passed his rifle to the next man, and the sergeants
went on to the end of the line. Just enough guns! Then the
commanding officer passed down the line to inspect. As he came
to H., he stopped, eyed him, then called the top sergeant. "Why
haven't you given this man a gun?"
The sergeant replied, "I ordered a gun for every man in
this company. There must have been one short." And that in
the middle of the line!
"Well," said the C.O., "see that he gets a gun tomorrow."
The next day H. saw to it that he was the last man in the
line. The rifles were passed out, but the supply lasted only
to the man next to H. When the commander, with other
officers, came to the end of the line, he angrily called the
sergeant and demanded to know the reason. The sergeant
earnestly vowed that he had ordered one hundred guns, but
for some reason there were only ninety-nine. The guns and
men were checked over, but there it was! The group of officers
came down the line again, stood and silently eyed H., and
then turned away. They could never understand how it hap-
pened; but H. knew the hand of God was in it. After this, until
his noncombatant status was allowed, he was left in his tent
at inspection time."
M., after various experiences in camp and after being left
behind as a noncombatant when his outfit went overseas, found
himself assigned to headquarters of a California camp as a clerk
and typist. There was loud talk around him about Seventh-day
Adventists, and the sergeant major told what he would do to
the first one that appeared. Shortly a Seventh-day Adventist
orderly did report for work, and M. saw him literally booted
out. So he thought he would do better to keep quiet, work hard,
and wait until the end of the week. He followed this resolve,
worked twice as hard as any other, and gained the favor of the
sergeant. So, since every man might have a day off in the week,
and could pick the day, he innocently asked for Saturdays off.
That was granted. But just before sundown Friday, as he was
preparing to leave, the sergeant said to him, "Now, M., we
are in a rush this week, getting things organized. You come
and work tomorrow, and after this you may have Saturday off."
So M.'s clever scheme came to nought; he faced the crisis.
He turned, looked the sergeant in the eye, and said, "Ser-
geant, I am a Seventh-day Adventist. Tomorrow is my day of
rest, and I can't come back to work."
The sergeant, reddening to the ears, turned in and gave

him such a cursing as made him shudder. "You come back
tomorrow, and what is more, you come back tonight!" He re-
fused M. permission to appeal to the commanding officer.
But after meeting with the other Seventh-day Adventist
boys in prayer meeting that night, M. felt he should go back
and have it out with the sergeant, submit to arrest, and go to
the guardhouse. Just as he came to the door it opened, and out
came the commanding officer. Saluting, M. asked permission
to speak with him. It was somewhat like Esther going in before
.the king when she had not been called. But the C.O. was a
kind old man, and he held out the golden scepter. "Let's just
step around the corner," he said. There M. (and his name
might have been Mordecai) explained his position, and the
C.O. said, "You are willing to work on Sunday, aren't you?"
"Yes, sir."
"Come," said the C.O., "let's step inside, and I'll speak to
the sergeant about this." (It was Haman called to the banquet!)
The sergeant sprang to his feet and stood at attention.
Said the commanding officer, "Sergeant, this man is a Sev-
enth-day Adventist." '
"Yes, sir."
"I want you to arrange his work so that he will have nothing
to do from sundown Friday to sundown Saturday."
"Yes, sir," said Haman.
"He will be back to work Sunday morning," concluded the
C.O.
M. felt it would be better not to see the sergeant too soon
again, so while he had the opportunity he asked for a five-day
pass to attend the camp meeting at Santa Ana.
"All right. When do you want it to begin?"
"Right now, sir."
"Sergeant, write him out a five-day leave of absence, and
I'll sign it here." •
"Yes, sir."
And M. took the midnight train for Santa Ana. When he
came back the sergeant . was cool but correct. M. worked hard
for him, and it is pleasant to relate that he won his confidence
and made him his friend. When the sergeant was sent on, M.
was given his place, in charge of the headquarters office."
C., with another Seventh-day Adventist soldier, had applied
for transfer from the coast artillery to the medical service,
because he objected to shooting men. "Young man," admon-
ished his C.A. officer, "do you realize what you are asking? Yon
are in a branch of the service which has had the fewest casual-
ties so far in this war, while the medical corps has next to the
most. Wherever anyone is shot, there the medical men are sent.
Whenever there is any contagious disease, it is the medical men
who are exposed."
"Yes, sir, I know all that. I know the exact figures, that
machine gunners on outpost have the highest mortality rate,
and the medical corps is second on the list of casualties, while
the coast artillery is twelfth. But to avoid taking human life, I
am willing to forgo any personal advantage."
So to the medical corps he was sent, with noncombatant
status. But the Sabbath was another matter, and every time he
was transferred, or every time his officers were changed, he
had to go through the ordeal again of applying for Sabbath
privileges, being refused, threatened with court martial, im-
prisonment, death; yet always somehow being delivered. After
a while, through the appeals of the Pacific Union president,
E. E. Andross, the military authorities on the Pacific Coast
sent out general orders to exempt Seventh-day Adventists from
hospital duties on the Sabbath, unless in emergency. When
other conscientious objectors complained that they could not
get their Sundays off, and wanted to know - what was the dif-
ference between them and Seventh-clay Adventists, the officers
asked them, "If you had to choose between doing duty on
Sunday or being shot, would you choose the firing squad?"
No; they hardly thought they would go so far. "Well," was the
response, "that is the difference between you and Seventh-day
Adventist soldiers."
C.'s regiment was sent to France, and he with it. The chief
surgeon in his hospital unit was not at all favorable to his. Sab-
bath liberty, having once been overruled by a higher officer in
the matter: and now he intended to make him work: But the
top sergeant soon picked him to take charge of the office
work, looking after prescriptions, and so forth, because he said
he was the only soldier whom he could trust not to get drunk
or be otherwise delinquent in duty. This position gave him
independence, so that he was able to arrange his duties for
Sabbath liberty.
But soon he was called to the front, during the battle of
Saint-Mihiel. Here he found that officers and men, facing likely
death, were more considerate of one another, and there were
many willing to.change places with him, they for his Sabbath,
he for their Sundays or other times, and so during those
battle clays he would spend the Sabbath in the woods, studying
his Bible.
When the armistice Came he was. sent back to the hospital,
where the chief surgeon made him his chauffeur. "You are to
have the car ready for me at any time, any hour, day or night,"
he directed. The young man tried to secure his Sabbath time,
but the major angrily replied, "That means Saturday, and every
other ,thiy." "In case of an emergency, or anyone's needing
medical help, I could go," replied the soldier.
One Sabbath he was sent for, to drive to a village fifteen
miles away. He learned that the call was for sixteen men who
were seriously ill, and he 'went at once. The officer got into the
front seat with him, and soon remarked, complacently. "I
thought you would have gotten rid of that religious nonsense
by this time."
The young man explained to hini his principle of action, at
which the- surgeon grew angry, and said he would get that
nonsense out of his head. The next clay he found that an
assistant chauffeur had been appointed, who drove all through
the week. It was evident he would have another test when the
Sabbath came. His comrades watched the plot with interest.
But Sabbath morning a young man came up to his ward and

asked for the keys of the car, saying that General Pershing
had ordered it sent that morning to Chaumont. A few minutes
later the Adventist boy, passing by the office, heard the chief
surgeon say to the top sergeant, "So they took the car away
from us, did they?"
"Yes, sir. Just a few minutes ago they came with a special
order from General Pershing for the car to be sent immediately
to Chaumont."
"What shall we do about getting around for the medical
calls?" asked the major.
What, indeed! Before he had another chance at the Ad-
ventist, orders came to evacuate the hospital and return to
America."
S. was brought up as a Seventh-day Adventist by a devoted
grandmother, his mother being dead. His father apostatized
and drifted away. The boy soon went out into the world, and
lost all track of his relatives, as he lost also his faith. Then
came the draft, and he was in the army and soon overseas in
the front lines.
In the midst of battle his major called for a man to take
a message to the command post. Though new to the unit the
boy volunteered. The major looked at him in surptise, then
jerked out his fountain pen and wrote a message, "Go to it,
man, and if you get through, we shall all owe our lives to you."
He crawled out of the trench and started. Bullets whizzed
around him, and he ran, faster. Then the enemy artillery
opened up on him, with high explosives and shrapnel. The
rain of iron was too thick, and he jumped into a shell hole. He
saw that he could not go on, and that he could not go back.
The terror of death was upon him. Then he began to remem-
ber his boyhood teaching. Sobbing, he began, "Our Father";
and then the wells of petition opened up, and, he prayed as he
never before had prayed. He promised God to return to His
fold if He would show that He was indeed his Father and
would take him safely through to battalion headquarters.
He rose from the shell hole and began to run and dodge.
But something told him there was no use running, that he was
safe, so he walked the last five hundred yards, straight and
confident. The men watching him said he came in cool as a
cucumber, with an artillery barrage playing around him that
would have stopped the best infantry battalion on earth. The
colonel congratulated him, but his heart was too full to pay
attention. From that moment, though with much struggling
against habit, he walked in the paths of God. He was later
wounded and hospitalized, but he came through the war with
his life newly consecrated to the God of his childhood."
But all this was of the United States of America. In Canada
there was about the same experience. But the cause of Seventh-
day Adventists had special favor in these sister nations, for
both were acquainted from the beginning with the history of
this people. How fared it elsewhere? In Great Britain and in
the dominions of Australia, New Zealand, and South Africa
the status of Seventh-day Adventists as noncombatants and as
Sabbathkeepers had not been established, because there had
been no military emergency sufficient to invoke the draft in
those countries since the appearance of this people. Their
position and their appeal for consideration had now to be
presented.
Great Britain, of course, was in the war before America,
and the dominions were not behind. England was of old the
citadel of personal freedom. Her tradition, which the United
States inherited, was to compose her small peacetime army of
volunteers; and even when war came she tried to carry on with
the tradition. But this was overwhelming war, demanding the
most strenuous and absolute devotion of resources to its prose-
cution. In 1916 the desperate need required compulsory service,
and the act passed Parliament.
Seeing the coming crisis, the Seventh-day Adventist British
Union Conference prepared a brief letter, setting forth the posi-
tion and consistent history of the Seventh-day Adventist Church
in relation to war, and sent it to the Prime Minister. The appeal
was accepted, and Seventh-day Adventists, then numbering

about three thousand members in the United Kingdom, were
granted the status of noncombatants. Pastor W. T. Bartlett
was placed by the conference in charge of the War Welfare
Service, and throughout the war he ably represented the de-
nomination both in the larger aspects and in the specific cases
Qt injustice and ill-treatment which occurred under lower-
rank officers. "Conchies" were anathema to most of the mili-
tary, because they would not fight, and some of them would not
do anything. Seventh-day Adventists, a small minority, had to
establish their individual reputation, so different from the most
of those with whom they were classed. The British Government
was in no way and•in no degree less ready to do justice than was
the American Government, giving to sincere men the rights
claimed by conscience. And though there was difficulty in the
camps and in the war zones, and some instances of persecution
and injustice, these were speedily righted when the attention
of the government was called to them.
The Australian and the New Zealand governments like-
wise, after initial unfavorable rulings due to lack of undei-
standing, accorded to Seventh-day Adventists the rights of non-
combatants, and in the best British tradition were at least as
lenient in the matter of Sabbath observance as was the United
States. In Australia the cause of the Seventh-day Adventists was
represented before the government chiefly by A. W. Anderson,
G. Teasdale, and F. W. Paap; and in New Zealand, by W. FL
Pascoe. In South Africa likewise the same privileges accorded
to British subjects elsewhere were granted to Seventh-day
Adventists as noncombatants." .
The experiences of Seventh-day Adventist draftees in Eng-
land are an interesting part of the long history of the struggle -
for freedom in this land of ancient liberty. The 'government
provided for exemption of those professing, noncombatant
principles, but this provision was hedged about•with careful
restrictions, to see that the insincere were screened out. No
artful dodgers were to be passed under this label.
The First World War 59l
in a camp in England an Adventist whom we shall call D.,

a mature, married man, with five children, while securing non-
combatant status, was subjected to every pressure to bear arms.
but in vain. Finally he was sent to Canterbury and placed in a
noncombatant company. Here he found two younger Advent-
ists. They were getting their Sabbaths off, and for some months
this was still their privilege. Then the three were called before
the new commandant, who first complimented them upon their
efficiency in work, then said ingratiatingly: "The War Office
has been. very considerate in giYing you noncombatant service.
Now take my advice, and don't cause any trouble about this
Sabbath business. I, too, am a Christian, and when in civil life
a strict Sunday man; but now in the army, and facing the
enemy, I forget my Sunday, and go out and fight."
The boys looked to D. to answer. "Sir," he said, "it may
be all right for you to disregard your Sunday, as you say; but
the Sabbath is not ours, but God's. He commands its observ-
ance, and we cannot change His law."
The captain cut him off with a fearful oath. "You are a
bunch of cowardly hypocrites," he shouted. "You are not fit
to live. I'll line you up on the barracks square and turn a
machine gun on you. Christians, bah! You'd sit on your beds
all day Sabbath, reading your Bibles, and if the hospital, full of
wounded men, should catch on fire, or the drain should choke
up, you'd fold your hands and pray."
"No, sir," spoke up D., "if such an emergency should arise,
call on me any Sabbath, and . I'll clear the drains if it takes
all day and all night."
"You'd make me an object of derision," went on the cap-
tain. "I should be pointed out as 'the captain who had three
men who refused to obey orders:
"You should not suffer for us," replied the spokesman.
"Punish us by imprisonment or otherwise. We have nothing to
fear or to suffer in prison. We do not drink, or smoke, or chew
tobacco. We do not cat meat, or fish, or fowl. We do not drink
tea or coffee. Prison would deprive us of nothing. We do not
go to shows, play cards, or gamble. If it would put you right

with your equals and superiors, you could put us in the guard-
room on Saturdays, and we would be ready for business as soon
as the sun sets."
The captain wheeled in his chair. "Sergeant major," he
asked, "is this man speaking the truth? Don't they eat meat,
drink tea, or smoke?"
"He is telling the truth, sir."
"Well!" and he swore, "have all the noncommissioned
officers in here at once."
They came in, and stood at attention.
"Do you see these three men? From now on, one half hour
before sunset on Friday, no matter where they are or what they
are doing, send them back to barracks!" From that day until
their discharge they had no more trouble over the Sabbath.'
But some of the Seventh-day Adventists in noncombatant
units were sent overseas to the battle line. They had various
treatment, some receiving much favor and advancement, others
being cruelly used. Thirteen young men from college went
together into the N.C.C., and in course of time were sent to
France, at first being well treated. But new officers determined
to compel them to work like others on Saturday. They dis-
obeyed orders, were court-martialed, and sentenced to a long
term of imprisonment. According to government regulations,
they should have been sent to England to a civil prison; but
instead, they were put in a military prison in France, their
officers being determined to handle this themselves. They
entered the prison but two hours before the Sabbath. Their
immediate request for release from work on the Sabbath was
contemptuously refused, and the cursing guards, with fists and
whips, drove them like wild beasts to the cells. Immediately
they were hung up in irons by the wrists, while the sergeants
amused themselves by punching them all over their bodies.
Then the next day, Sabbath, they were punished with inhuman
treatment, until the one whom the military regarded as the
leader was completely exhausted and fell frothing at the
mouth. His companions thought he would die, but he recov-
ered sufficiently to be cast back into prison.
The following Sdbbath, instead of receiving this treatment,
they were put in solitary confinement on bread and water for
seven days. The next Sabbath they received the same sentence
for fourteen days. When they had been reduced to a very low
state of body and mind, they were separately told that their
companions had all yielded, and each was urged to do the same.
But every one declared that though all should forsake their
Lord, he would not. Left alone, one of them began to whistle
the tune of a hymn. He was heard, and soon the adjacent cells
were in unison in this declaration of faith.
Meanwhile the brethren in England, having heard of this
sentence, made protest to the government. Some other agencies
also, interested in noncombatant soldiers, protested. In conse-
quence, orders were given from the War Office for the immedi-
ate return of these Seventh-day Adventist prisoners to England,
where they were incarcerated in a civil prison, treated well, and
given religious privileges. The government also acted to punish
the officers who had been guilty of this breach of orders and
inhuman treatment. Pastor Bartlett was called to the War Office,
where he was shown the thick volume of testimony on the case,
and told that officers had been reprimanded and some demoted
for their part in this affair. That was the end of persecutions for
Seventh-day Adventist British soldiers.'
Toward the end of the war one Adventist was sent to a
camp where the sergeant major was notorious for his harsh
treatment of Seventh-day Adventists; and a new commanding
officer threatened more. But the Adventist was surprised to
overhear a conversation between the captain and the sergeant
major. Said the latter: "Take my advice, and leave the man
alone. I have tried to make these Adventists work on their
Sabbath, and I found I could not do it. I have seen a good
many officers try their hand at the job, and I never saw one
succeed yet. What is more, the War Office has tried and failed.
I am not going to have anything more to do with it."
591 Christ's Lost Legion.
The advice was followed, as by this time it was throughout

the land.4
The Continent was a different matte. There militarism,
born in ambition and fear, was the rule among the nations. In
Germany, from the days of Frederick the Great, through the
years of the Napoleonic humiliation and the triumphant
revenge of the Franco-Prussian War in 1870, to the ambitious
design of Kaiser Wilhelm, there had been built up a sense
of destiny and power which exploded in World War I. France,
deathly afraid of German aggression, answered with equal
military machinery. EVerywhere in Europe training in the army
in peacetime was obligatory, and when war came service was
compulsory. There was no national sense of the rights of
conscience in making war or participating in it.
Seventh-clay Adventists, as other churchmen in Germany,
had difficulty in assimilating the ideals of independence of
conscience which prevailed in England and America; and they,
with all other people of that country, were subjected to the
inflexible discipline of government. Yet such ideals did per-
meate the souls of the more deeply spiritual; and some young
men, standing for the rights of conscience in the matters of
fighting and of Sabbathkeeping, went to their death in conse-
quence. Others passed through long and serious periods of
confinement and punishment.
In France there was no more consideration for the con-
science of dissenters. The existence of the Seventh-day Adventist
denomination was scarcely known, there being then but a few
hundred in that country. A young Seventh-day Adventist, B.,
who was secretary and stenographer to the president of the
Latin Union Conference, with office in Paris, was called into
the service. When he 'was brought in to receive his instructions
he ventured to tell the - captain that he was a Sabbathkeeper,
and asked whether arrangements could not be made so that he
could observe the holy day:
The captain flew into a terrible passion. Jumping to his feet
and slamming his fist on the desk, he exclaimed, "Are you a
Thee First World War 595
fool? Do you think you are going to run the French Army and
boss the lot of us? Don't let us have any more such nonsense
from you. You are going to obey orders, like any of the rest of
us, and we will teach you that you are not going to run the
affairs of the army."
B. said. "I don't wish to dictate to the army. That isn't it.
And I don't think I am a fool, either. I tell you plainly, I do
this from a conscientious standpoint. I fear God, and believe
the Bible, and am trying to live a Christian life; and I feel it is
my duty to obey that commandment of God."
But the captain said, "When you enter the army you have •
to forget all other authority and obey its laws. A soldier has
supreme allegiance to the army.'
The young man replied, "I can't do that in disobedience to
God."
"Stop!" cried the captain. ''Go back to your barracks, and
obey orders. If you don't, I shall send you to the fortress."
"Then I shall have to go, captain."
"Well, you'll only want to go once."
''Captain," replied the young man, "we may as well under-
stand this thing now. I shall go to the fortress until death before
I'll work on the Sabbath. You may as Well know, when you
start in, that it is not the fortress for one week, or one month,
but for the rest of my life. That is where I stand."
The captain declared, "I'll draft you off into the African
fortresses. I'll send you to the worst climate in Africa, and with
the scum of the French army, with the worst lot of rascals we
have."
"Very well," B. answered. "I can go there, but I cannot
work on the Sabbath and disobey my God."
The captain drove him out, saying, "You will report Satur-
day for duty." But he did not report for duty on the Sabbath.
Instead, he took his Bible and went to the woods and studied
and prayed there all day.
On Monday the captain called him in, and said, "You were
not on duty Saturday."
"No, sir, I was not."

"Where were you?" And when the young man told him, he
was furious. "Now I shall take you to the colonel, and you'll
be given your sentence."
So to the colonel they went. Again God had selected His
man. The colonel looked at him kindly. "Tell me, my man,
what's the matter," he said. So the young man explained to
him.
"You think you can't do any work whatever on the Sabbath,
on Saturday?"
"No, sir," said he.
"Well, do you think the French Government can surrender
to your whims?"
B. answered, "I don't know what they can do. I only know
what I cannot do—I cannot work on the Sabbath day."
The colonel called the captain outside, leaving the young
man in the room, praying. Soon the colonel went away, and
the captain came back in.
"How do you feel now," he asked, "after seeing the
colonel?"
"I feel- just the same."
"You don't intend to do any work on Saturday?"
"No."
"You say you were a stenographer and secretary before you
came here. Can you do the same work now?"
"Yes, if I have a chance."
Surprisingly, the captain asked, "How would you like to
be my stenographer and secretary?"
"Why, captain, I should like it fine, only no work on the
Sabbath."
"Very well," said the captain, "that's understood."
And that is how the Sabbath truth was held up to the
army of France. The young man served as secretary for two
years, then as interpreter at the front; and through it all he up-
held the banner of the Lord's Sabbath."
Thus throughout the world, where the war machine rum-
bled and crushed, did Seventh-day Adventist youth uphold

the standard of their God. That first world war, terrible as it
seemed to the men of that period, and terrible as it was, was
but a rehearsal for the more terrific world war which should
come ere scarce a generation had passed. And these are but
the beginning of sorrows. Yet through the thick tempest that
looms ahead the eye of faith can see the bright shining of the
coming kingdom of glory. "And lo," said Christ, "I am with
you alway, even unto the end of the world."
Isaiah 9:5.
2 Milton, Paradise Lost, book 6.
3 Tennyson, "Locksley Hall."
4 Daniel 4:28-32.
s Psalms 102:24-28; 2 Peter 3:12, 13; Revelation 21:3.
7 White, Education, p. 260.
s Daniel 12:1.
9 Lowell, "The Present Crisis," viii.
10 A. W. Spalding, Captains of the Host, pp. 284-303.
" Revelation 12.
12 Luke 9:26.
73 Darrell Winn in Youth's Instructor, May 6 1947, p. 6.
14 F. M. Wilcox, Seventh-day Adventists in Time of War, pp. 149-159.
73 Ibid., pp. 168-171. It is the policy of this work to give the actual names
of those mentioned, including those still living. But in this chapter on the first
world war, the main source of incidents is the book cited, which follows a dif-
ferent practice. With one or two exceptions, the identity of the men whose
experiences are given is not known to me.
io Ibid., pp. 198-205.
17 Ibid., pp. 216-232.
19 Ibid., pp. 186-193.
'9 Ibid., pp. 179-182.
2, Ibid., pp. 255-270, 299-323.
21 Ibid., pp. 283-286.
22 Ibid., pp. 260-263, 280-282, 289-293.
Zs Ibid., p. 265.
24 Ibid., pp. 182-186.
U.S. ARMY. PROVO
Missionaries in Sanlo Tninas Iniernineni Camp. Manila. Philippines. N\'or1(1 \Val. 11
CHAPTER 29
THE SECOND WORLD WAR
T WENTY years of uneasy truce among the nations—

enough time for a child to come to military age—then
war broke out again. "An old man's war," some bitter
young veterans had called that first world conflict, after going
through its sweat and grime, its mud and blood, its horrors and
vindictive hate. "These old gray politicians bungled, and then
called the young men to fight their battles. Let us get our hands
on the reins of government, and there will be no more war."
From a generation disrupted, maimed, frustrated, it was a
charge quite understandable and a promise that mirrored the
self-confidence of youth.
But it is not in man that walked' to direct his steps. Other
men have objectives too, and the paths cross. If they will keep
out of our way, if they will veer off when collision seems immi-
nent,' then peace; but if in their foolish conceit they dispute our
progress, woe be to them, and woe to peace! But peace is not
peace if it please only us, for there are also other men to please.
The generation that went through World War I came in great
part-to hold the helm of affairs before the second world conflict,
but it did not abolish war. It made the machinery for peace
(the old gray heads set it - up, and started it), but it could not
make over man; and man is the catalyst in this bubbling cal-
•dron of earth's history. The League of Nations secured its
signatories, organized its secretariat, built its palace, sent out
its investigators in times of crisis; but its hand on the controls
of earth's plunging engine was puny and- ineffectual.
The-United States refused to join, and men seeking a scape-
goat blamed this for the league's failure, but later events belied
the charge. Germany, feeling discrimination, and Japan, ruled
against in the affair of Manchuria, withdrew. Russia, in dudg-
eon over defeat 'of certain proposals, left the league. Italy em-
599
barked upon a career of conquest in Africa, sneered at the

protest of Ethiopia's emperor; and the league, now chiefly
Britain and France, bowed before the duce's threat. The League
of Nations signed its own death warrant.
What makes man's miscalculations? What ditches his
schemes for peace? It is a factor which has operated since the
gates of Eden closed behind the exiles, since Cain lifted up his
hand against his brother, since the giants lorded it over the
antediluvian world. All the ancient wars, the wars too old to
be recorded in history; all the wars for empire; all the wars of
feuding tribes and proud, jealous nations; and all the furious
hates of peoples and races and classes today spring from this root
of evil. From Nimrod, who struck down the patriarchs and made
himself the first postdiluvian king, to Alexander, who wept his
melodramatic lament that he had no more worlds to conquer,
from Julius Caesar, first autocrat in Europe, to Napoleon and
the little modern lords who would be supreme—there has
operated this ruling passion.
What is it? It is rivalry, the negation of love. It is ambition
drained of benevolence. It is emulation gone sour, curdled
into competition, strife, war. And so accustomed, so addicted,
to this fermented wine have men become that they can neither
reform themselves nor recognize their vice. They cry for peace,
while they practice strife. They praise competition, calling it
the dynamo of learning, the spark plug of sport, the life of
'trade. They can neither study, nor play, nor work, nor achieve,
without this stimulant, this wine of Babylon.
A nation in which team is set against team, faction against
faction, class against class, race against race, will never be able
to sponsor peace among nations. How can nations write peace
whose peoples have been trained to strive in the school, in
the sports stadium, in the shop, in the counting room, in the
temples of government? How shall statesmen plan and effec-
tuate peace whose whole philosophy and scheme of life has
been to master opponents, to rise victors over enemies social,
commercial, political? 0 generation besotted by strife, wallow-
The Second World War 601
ing in the mire of war, you set your hand to the pledge of
peace; but, issuing forth from the council chamber, you hie
you to the dramshop of rivalry, where the fiery liquor of mili-
tancy sends you back to the gutter.
Christ presents a totally different incentive, a working
principle diametrically opposed to this breeder of wars. To His
followers He gives the motivation of love, unselfish love, sacri-
ficial love, the love of God. "Ye know," He said to His disputa-
tious disciples, and He says to us: "ye know that they which
are accounted to rule over the Gentiles exercise lordship over
them; and their great ones exercise authority upon them. But so
shall it not be among you; but whosoever will be great among
you, shall be your minister; and whosover of you will be
the chiefest, shall be servant of all. For even the Son of man
came not to be ministered unto, but to minister, and to give
His life a ransom for many." 1
War cannot be abolished by treaty, or by league, or by
peace propaganda. No agreement that men may make between
themselves can banish war, because it is in unregenerate hu-
man nature to seek advantage, to assault, to resist, to strive.
War can vanish from the nations only when the peace of God
comes into the hearts of men. Will the nations establish peace?
Then let them refuse to learn war within their borders. Let
them start with the home, and teach the babe through loving
service to love and serve. Let them go to the school, and in
place of competitive honors reward effort with the satisfaction
of accomplishment and charity. Let them find in recreation
the sweet rewards of peaceful activities, in place of fierce and
brutal sports. Let them go to the market and the shop, and
replace competition with cooperation. Let them in social,
professional, and political life display amity, unselfish service,
absolute devotion to the common good. And there shall be
peace among their people and between their nations.
Chimerical? Fantastic? Impossible? Yes, in the state of the
human race, impossible! And therefort, war! All the efforts
of men to build their oaken temples of peace will be thwarted
by the termites of rivalry. The bright escutcheon of the school

will be stained with the dyes of mean strife. The milk of human
kindness in society will be poisoned with the jealousies and
petty partialities of members. Where men meet to transact busi-
ness and to plan and legislate welfare, the evil spirit of -selfish
ambition will preside. The soothing influence of true recrea-
tion will be spurned, and the playing fields of Eton will con-
tinue to bring forth their Waterloos.
How, then, shall peace come? For peace there will be. There
will be peace over all the earth when God possesses, not human
governments, but human hearts. The transformation from war
to peace will come, not from edicts to the multitudes or agree-
ments between the nations, but from conversion of individual
men from the mastership of Satan to the sovereignty of God.
"On earth peace, good will toward men." The proclamation at
the first advent of Christ will see full fruition at His second
coming.
The church is the agency of Christ to bring peace. That
the church has not brought universal peace to the earth is in
part its fault and in .part not its fault. It is not its fault in the
sense that the wholesale conversion of the world is among the
impossibilities, and only the elimination of the impenitent can
consolidate the kingdom of the righteous. All the testimony
of-history, all the revelations of God, show that the great mass
of the people in every generation choose evil rather than good,
that the people of God have been always in the minority. Mass
conversion means Christian adulteration. Charlemagne demon-
strated that on the pagans of Europe; Xavier illustrated it
among the heathen of India. Men must be converted 'individ-
ually, by personal conviction and acceptance with God. In this
fashion the church, faulty though it is, has been successful,
doing the work of Christ in saving men froin sin. As long as it
holds to this vision and does this work, the church is in line
with the purposes of God.
But the church is 'at fault in not bringing peace, because
it has not seen clearly its mission, its necessary preparation, and
its mode of operation; and it has not taken hold completely of

the divine power which would make it irresistible and trium-
phant. The church that sees its mission a mission to convert
the world is following an ignis fatuus. And it will be betrayed,
by its failure to win the multitudes, into leaving the doctrine
of Christ and appealing to legislation, force, and persecution,
the fierce but feeble weapons of civil government.
God has waited long upon His church to complete His work
in the earth. He waited upon Israel, and Israel rejected its
Messiah. He waited upon the early Christian church, but after
a burst of magnificent energy it subsided. Through zeals and
apostasies, through reformations and recessions, through mis-
sionary movements and the betrayal of missions by enervating
errors, God has waited and worked to end the reign of sin and
to bring in everlasting peace.
All this He foresaw and revealed to His prophets. He fore-
saw also, and through the prophets He predicted, this time of
the end, this gathering together and focusing of all His agencies
and powers, this marshaling ,of His last legion, the church
which shall do His will and finish His work.
That legion will be armed with the weapons of peace. It
will be filled with the love of God. It will forget self, and
know Christ and Christ only. Its members will be in Christ, and
He in them. No thought of self, no base ambition, no striving
for place and power, will be found in them, but instead thereof
love, pity, self-abnegation, unselfish service for the bodies and
souls of men.
Their homes will be homes of light and joy and peace,
where parents are understanding and children are happily
obedient. Their schools will be schools of Christ, in the en-
vironment and under the influence of God's creation, with
natural and beneficent work and recreations in place of com-
petitive sports and rivalries; their studies will be undertaken
not for personal prestige and comparative standings but for
intellectual and moral power to minister to their fellow men.
Their churches will be training camps of Christ. the members
praying and studying and working for the completion of the
gospel mission, rejecting the livery Of the lord of misrule and
rivalry, and wearing the armor of the Prince of Peace.
That legion, few in numbers but invincible in power, will
conquer the world for Christ, not by enveloping its nations
and its peoples, but by drawing out and consolidating the
elect of God from all nations and kindreds and tongues and
peoples. With self cast out, with Christ all and in all, with
the principles of the kingdom ruling their lives, they will meet
the prince of darkness, deliver his captives, and see him put to
rout. Then will universal and everlasting peace be ushered in.
Earth is the battlefield on which for six thousand years the
wars of God have been waged. His campaigns have covered far
more than the wars of men; yet those wars have been a part
of the great conflict. For always in war there is an issue between
right and wrong; and however mixed the values, the eye of
God perceives the vital point, and in His own good time He
puts His finger there.
At the opening of World War II, in 1939, the nations of the
world had new leadership, different from that of the first
world war. Germany had its Hitler; Italy, its Mussolini; Russia,
its Stalin; China, its Chiang Kai-shek; Japan, its Hirohito; the
United States, its Roosevelt; and Britain soon had its Churchill.
For good or ill, these men played their parts through the world
war, and made the new alignments which theworld faces today.
The United States was plunged into the war by the Japanese
attack upon Pearl Harbor, December 7, 1941.
It would be impracticable and out of proportion to present
here the causes, the successive eruptions, and the spread of the
great war. Only as it affected the cause of Christ has it an inte-
gral place in this account. In essence the attacking powers, at
least their rulers, were anti-Christiah; and the assault, however
connected with the lust for national supremacy, was primarily
against the concepts and ideals of Christianity. For we have
reached the time when, according to the prophecy, the spirits of
devils go forth unto the kings of the earth and of the whole
world, to gather them to the battle of that great day of God
Almighty.' We have not yet come to Armageddon; but, like
the early partial eruptions of the volcano which- presently will
bury the land under its ashes and lava, these lesser world up-
heavals indicate the devilish impulsion which is preparing
for the final explosion. It takes no occult eye to discern the
malignant character of the forces that launched the world war.
To recall the rapacity of their leaders is sufficient.
World conquest by brute force, by ruthless suppression of
human rights and dignities—this was the program launched
from inner Europe westward, and from insular Asia eastward
and southward. These forces were here the tacit, there the
avowed, enemy of all the liberties and virtues that Christianity
had established. On the other hand, while the nations, prin-
cipally America and those states that composed the British
Commonwealth, which upheld those rights and liberties, were
far from perfect in their demonstration of them, they yet did
hold up the banner of freedom, and were victorious in their
defense of it.
But the mystery of iniquity doth still work, insidiously and
persistently, in the midst of all peoples and nations. When
the final battle comes there will be only a handful of the
knights of the cross around the standard of God. Yet it will
not fall, for behind the human legionnaires of Christ stand
more than twelve legions of the hosts of heaven; and above
them, God.
The internal impact of the war in each of the nations in-
volved was like that of the first world war, but intensified. The
art of war was more advanced; weapons and munitions more
efficient; the commitment of minds to its prosecution more
complete; and the consequent disruption and violence seemed
enough to shake the world to pieces.
Christians of noncombatant convictions in America and in
Britain and its dominions had the advantage of the recognition
accorded them in the former war. Though there were individ-
ual trials, in general the status of conscientious noncombatants
was understood and allowed. But as before, Seventh-clay Ad-

ventist inductees had a battle over their observance of the Sab-
bath. They were better known, but they were not universally
known; and there were plenty of officers, noncommissioned and
commissioned, who held them fair game for arrogant authority
and persecution petty or major. Nevertheless, these sons of
veterans.fared better than their fathers had.
But Seventh-day Adventists now were in every nation under
heaven, whether nominally Christian or heathen; and the rights
and privileges granted by the Anglo-Saxon nations were not
generally recognized elsewhere. Yet it was so ordered that on
the Allied side, at least, these liberties were granted, because
the principal and almost the sole military forces were Anglo-
Saxon.
In France and the Lowlands the agony of the nations was
short and sharp. H011and capitulated to the invading Germans
in four days, Belgium two weeks later. The British, rolled up
on Dunkirk, rescued their battered troops in a heroic evacua-
tion by sea. The French retreated southward, abandoned Paris,
capitulated six weeks after the German armies began their
push. Thereafter, of them there were only the exiles of the
Free French, and on Gallic soil the Underground Resistance.
Thus the, tyrannies of military rule were for the most part
lifted from the shoulders of conscientious noncombatants.
But with the Axis countries it was otherwise. In Germany
and in the lands it absorbed or dominated—Austria, Czecho-
slovakia, Poland, Hungary, Rumania—the crown of thorns
was pressed down. There was heroic resistance; there were
martyrdoms; but by the good grace of God many Seventh-
day Adventists received favor from authorities, and were en-
listed in noncombatant services, with consideration for their
religious convictions.
A young Austrian worker, A. Gratz, was called into the
army, along with all other Austrians of military age, as soon
as Germany's Anschluss had overwhelmed and incorporated
that country. There was no provision in the German Army for
The .Second World fl 'ra• (07
exemption from either bearing arms or working on the Sabbath.

Every Seventh-clay Adventist had to meet his problem person.-
ally, and his only help was from God. Not all Germans, not
many Austrians, not even all army officers, were members of
Hitler's Nazi party; and the difference in party and nonparty
men was very apparent in their treatment of nonconformists.
No mercy and no consideration could be expected by a Seventh-
clay Adventist from any Nazi.
A series of remarkable deliverances from Sabbath work, clue
to divine interposition, accompanied young Gratz in his expe-
rience through seven years of military service in Poland, on
the western front, and in Norway. Every Sabbath was a test, for
there came no order from the German Government to exempt
noncombatants, much less Sabhathkeepers. There were, of
course, noncombatant services; and Gratz succeeded in getting
into one and another of these, ending up in the medical corps.
Time and again God so ordered it that friendly noncommis-
sioned and even commissioned officers favored him in crises
where Nazi officials sought to crush him.
NVhen he was transferred to, the western front he found him-
self in the command of a Nazi officer who had some months
previous inquired of him closely about Seventh-clay Adventist
doctrine, ending with the comment on Sabbathkeesking, "That
is not good comradeship." On Friday, Gratz sought an inter-
view with him, and said, "Sir, you know that tomorrow is my
rest day."
"Yes, I know." The officer's words were clipped. "I have
waited a long time for this opportunity. Now I have you
where I want you. You will work tomorrow!"
Refusing to obey the order, the young man was court-
martialed, and sentenced to be shot. Higher officers, howeyer,
suspended the sentence, on condition of future obedience. He
was at that time transferred to the medical corps. A little later
his medical unit was ordered on the Sabbath to clean up the
streets of the town where they were quartered. Gratz's refusal
now would be equivalent to summary execution.
He walked to the edge of the town, and knelt down in a

grove to pray. As he rose there approached him a soldier whose
head was pushed to one side by a large swelling on his neck.
Being a medical corpsman, Gratz saw his duty, and immediately
took the man to the company doctor. The doctor ordered him
to put the man to bed, give him a hot drink, and take his tem-
perature every hotir. He obeyed, and the man immediately fell
asleep.
Gratz stepped quietly to the window and looked out. He
saw his comrades sweeping the street, but here was he, delivered
from such service on the Sabbath. After a while he turned
to look at his patient. Startled, he looked again, then went
over to him. The swelling had completely disappeared! He
took the man's temperature; it was normal. But the doctor had
ordered him to take the temperature every hour, and he must
obey. He did that, but meanwhile he read in his Steps to Christ,
and communed with God. The patient slept all day, and
another Sabbath was saved.
Transferred to Norway, he found himself under Nazi
officers whose orders still made his Sabbath deliverances mira-
cles of God. But here there came sweet comradeship with
members of his own faith, Norwegians. What! Norwegians
hobnobbing with Germans? Were they Quislings? No; they
were loyal patriots, and he was loyal to his fatherland. But
there is a stronger tie that binds together brothers in Christ
under the Sabbath flag.
In Hammerfest on an errand with an officer he inquired
diligently for Seventh-day Adventists, and was at last rewarded
by being conducted to the minister's house. As soon as the
Norwegian minister learned that this German soldier was an
Adventist, he threw his arms around him in a hearty embrace
of Christian welcome. He was invited to stay over Sabbath and
preach to the church. He went back to his superior, and asked
leave to remain over the Sabbath.
"I am going back in my car on Friday," answered the
officer. "You can remain at your own risk."
The Second IVorki IT'or 609
Gratz told him he thought the car would not go on Friday.

The officer assured him that it would. But Gratz took the
chance, and stayed over Sabbath. There was a cordial reception
from all the church members, and services, and conversation
carried them to a late hour. The young man then returned
to army headquarters, and there he found his superior still
delayed. The officer had had experience with Gratz's-Sabbath-
keeping before. Now he looked up, grinned, and remarked.
"You are always right."
In other places also Gratz made contact with his Norwegian
brethren, and the occupation in NOrway, as long as it lasted,
was full of a continuous series of deliverances, triumphs, and
blessed fellowship. A. Gratz is now back in the ministry in his
homeland.'
• Italy was the ally of Germany, for the most part an unhappy
ally. The Latin temperament, more amiable if more impetuous
than the Teutonic, lent itself illy to the dragooning tactics of
the Northerners; and the arrogance of the latter did not help.
Most of the higher military officials in Italy were considerate.
They seemed to appreciate the sterling characters of young
men who were willing to suffer rather than violate their con-
sciences. Yet some were hard and cruel.
One recruit explained to his officer that he was a Seventh-
clay Adventist, and requested to be freed from Sabbath duty.
His request was roughly refused. When he failed to report
for duty on the Sabbath, he was subjected for weeks to savage
treatment, but lie held firm. The infuriated officer, seeing that
he could not break the young man's determination to serve his
God, sentenced him to many ,years of imprisonment.
He suffered all the privation, abuse, and torture of the
military prison for one year. Then there was a change in
officers, and the new man proved a very different sort. The case
being reported to him, he, instead of calling the prisoner
before him, came in person to the prison to see him. Kindly
questioning the young man, and learning the facts in the case,
he expressed surprise that, when the world stood in need of
20
610 • Christ's Last Legion
men of principle, one should be made to suffer for conscience'

sake.
He said to the young man, "You are free. From this moment
you are my son. Now first of all, I want you to go home and
visit your mother, for she has suffered even more than you."
The young man thanked him,' but said he could not travel,
because he had no money. Reaching into his pocket, the officer
drew out several bills. "Take these," he said. "They will pay
your fare home and back again. After a good, long visit you will
return to your post."
Shortly after this, orders were sent out from general head-
quarters to all Italian military officers, to grant Seventh-day
Adventists in the service freedom to worship on their Sabbath.
Thus, because of one young man's faithfulness, unheard of
liberty was granted to his fellow members.'
In Russia proper, and in the Baltic states which it absorbed,
there was no report from Sabbathkeepers to the outside world.
Flourishing constituencies of the Seventh-day Adventist Church
there were in Russia, even through the vast reaches of Siberia;
hut the policy of the Soviet authorities, long before the war,
shut off communication; and from 1930 on, the state of the
Russian believers, numbering about 14,000, was little known
to their 'Western brethren. How they fared during the war is
equally unknown. •
For two years, from 1939 to 1941, Russia was ostensibly
neutral, but really in league with Germany; then Hitler treach-
erously struck at his ally, and Russia perforce lined up with the
Western powers. In neither period, however, was her policy
toward religion affected; and to this day we have no complete
information about Seventh-day Adventists in Russia. This
includes the Baltic states of Estonia, Latvia, and Lithuania,
which were taken over by Russia at the beginning of the war,
and where we then had more than 5,000 members. Neverthe-
less, from fragmentary information it appears probable that
the Seventh-day Adventist constituency in Russia has multi-
plied four or five times.
•
The Sernnd lrorld Mir (111
Since the war, as is well known, larger territories have

been absorbed or have come under the influence of Russia.
including Poland, Czechoslovakia, Hungary, Rumania, and
Yugoslavia. These countries had a Seventh-clay Adventist mem-
bership of about 30,000 before the war. Since the war, until
very recently at least, church officers in Europe have had access
• to these lands, and report high Christian courage and aggressive
evangelism. In all of them the Second Advent message is
making great headway. Rumania, for instance, reports more
than 13,000 baptisms in the three years from 1945 through
1947, and in 1948 between five and six thousand. This prac-
tically doubles their membership as it stood at the end of the
war. .
In the north the Scandinavian countries have marched with
their brethren. Finland, after a heroic resistance in the war
against Russia, was defeated, and its territory and independ-
ence reduced, yet it retained and still, ha's relations with the
West. At that time it had 2,000 Seventh-day Adventists; it
now has 4,000. Norway, through its fearful trial, added a thou-
sand members. Denmark, which was overrun, and Sweden,.
which remained neutral, have also added to their membership.
In the Far East there had come to be, in the period between
the two wars, a far more significant Seventh-clay Adventist con-
stituency. China had over 18,000 Seventh-day Adventist mem-
bers; Korea, nearly 4,000, Japan, 1,200. The Philippines ,had
more than 20,000 baptized members; Malaysia, 1,600; the
Netherlands East Indies, 5,000. All these lands were overrun
by the Japanese armies, as was also Burma, where there were
promising missions, though with a native constituency of less
than a thousand.
In Japan itself, and in Korea, under Japanese rule, Seventh-
clay Adventists fared bitterly. Conscription, of course, took into
the army their young men, and men not so young. But the
Japanese Government, inimical to all Christian interests, could
hardly bring itself to countenance any body of Christians. it
decreed that, ostensibly for greater administrative ease. all the
Christian denominations in Japan should merge into one or-

ganization. The Seventh-day Adventist, as well as the Protes-
tant Episcopal, church refused to do this. The government then
ordered all Adventist W,ork destroyed. Church, school, publish-
ing, and sanitarium properties were all confiscated. More than
forty of the clerical and lay leaders, then the men of the rank
and file, were imprisoned for the duration of the war. Under
the rigorous conditions of war imprisonment some lost their
lives; all endured starvation and torture. But they came
through triumphant, a church purified by persecution, to rise
with energy at the close of the war.
In the Philippines the membership was too. great to be dealt
with wholesale. Indeed, the Philippines constituted a peculiar
problem to the conquerors, because they alone of all the occu-
pied countries were predominantly Christian, especially Catho-
lic. It became the opportunist policy of the Japanese author-
ities here, in contradistinction to that in Japan, to placate.
ChriStian sentiment as far as possible. While alien missionaries
were incarcerated, especially in times of military stress, and
suffered through the hard conditions of the interment camps
and prisons, the religious services of the native population were
not commonly interfered with. But through all their occupa-
tion the Japanese were in a state of internal warfare, con-
fronted not only by the armed opposition of guerrillas but by
the passive resistance of practically the whole populace.
Though, as everywhere else, there were a few traitors, who
curried favor with the invaders, the great body of the people
were loyal, and the, conquerors could place no dependence
upon native support. When the American forces came back
there was universal rejoicing and effective cooperation.
French Indo-China was speedily overwhelmed, and Siam
submitted. Both these little nations were composed mostly of
non-Christian Orientals, who felt some kinship with the Japa-
nese and hopefully, though somewhat dubiously, cooperated
with them. Then from southern Siam the invaders marched
down the peninsula to take Singapore in the rear, and branched
off to subjugate Burma. Next, in February of 1942 the Allied

fleet defending the Dutch possessions was nearly annihilated in
the battle of the Java Sea, and the Japanese lost no time in
occupying Borneo, Sumatra, Java, and Celebes, and made their
landings upon northern New Guinea. They took the Bismarcks
and the Solomons, and aimed then at Australia.
Here the tide turned; for in May, 1942, in the six-clay naval
battle of the Coral Sea, a United States fleet turned back the
Japanese with heavy losses. A - month later, in a far distant
area, the eastward push of the Japanese toward Hawaii and
Alaska ended in the battle of Midway Island.
But though thus contained, the Japanese were still aggres-
sive. While they sought to consolidate their rule in the occupied
territories, they threatened India and lashed out toward Aus-
tralia. They staged air raids on Darwin and surrounding terri-
tory, and launched a land campaign against Port Moresby, on
the southern side of southeastern New Guinea. But the Allies
assumed the offensive, ensured Port Moresby, and began action
against Japanese posts on the eastern coast.
The Americans captured Guadalcanal in the Solomons, and
the fierce attempts of the enemy to regain this vital stronghold
led to the disastrous mauling of their fleet. Then MacArthur
began his inexorable progress northward, which after two years
of heavy fighting, landed him in the Philippines. Manila and
Luzon were liberated in January, 1945, and the end was in
sight.
Naturally, white leadership in all these subjugated areas
had been wiped out. American, English, and.Dutch nationals,
reluctant to abandon stations and caught by the swift advance,
were imprisoned, and suffered the horrors of the internment
camps. On the other side, German missionaries in the East
Indies were arrested by the Dutch and interned by the British,
first in Singapore, then in India. The wives of four of them
had been evacuated to Japan, where they had their freedom
during the war, since Japan was in alliance with Germany.
The American and Australian missionaries in China, upon
the breaking out of hostilities between the United States and

Japan, near the end of 1941,•either retreated with the National-
ist Government to Western China; or as far as possible with-
drew to Canton and Hong Kong, and from there the greater
number were removed for safety to the Philippines—Manila,
or Baguio in the mountains. Mr. and Mrs. John Oss, remain-
ing on duty in Shanghai, were interned there, where he nearly
lost his life..
Hong Kong was speedily invested by the Japanese, and fell
on Christmas Day. There were then taken captive ten Seventh-
day Adventist missionaries: N. F. Brewer, president of the
China Division, A. L. Ham, and others, including mfrs. B. L.
Anderson, wife of our oldest missionary then in China. Her
husband and J. G. MacIntyre were interned in Amoy. In Can-
ton there were interned Dr. and Mrs. D. D. Coffin, Mr. and
Mrs. J. F. Anderson, and Helen Anderson.
The Philippines proved no secure refuge, for it was
attacked at the very beginning; and though the American and
Filipino forces held out for five months on Bataan Peninsula,
and for a month longer in the fortress of Corregidor they had
early surrendered Manila and all the rest of the Philippines.
Here at Manila and Baguio in the mountains the greatest
nurriber of Seventh-day Adventist workers, along with many
other missionaries, both Protestant and Catholic, and civilian
American and British citizens, were taken into custody. In
various camps and prisons in the Philippines there were alto-
gether -eighty-seven Adventist missionaries, including twenty-
seven children.
In general, the missionaries were taken into custody in the
localities where they were found. In the South, Camp Davao
received Mr. and Mrs. A. N. Anderson and W. B. Riffel and
his wife and three children; in Iloilo Prison were Mr. and Mrs.
James M. Lee and their two children, and Mr. and Mrs. F. A.
Pratt and one child. The missionaries in and around Manila
were sent to Bilibid Prison and to Camp Santo Tomas; on
the grounds of the ancient university. These internees included
fifteen adults and seven children of the missionaries from

China, among whom were S. L. Frost, secretary of the China
Division; Mrs. E. L. Longway, wife of the acting president,
who was at emergency headquarters in Chungking; and Mrs.
C. C. Crisler, widow of the former secretary of the division.
Single workers from China were Rachel Landrum, Mildred
Dumas, and Mary Ogle. Here also, caught by the war, while en
route to their mission field in Africa, were E. P. Mansell and
his wife with their two children.
Baguio, in the north, was the mountain resort of the Philip-
pine workers; it was also for some years the headquarters of the
Far Eastern Division. Here, as the war overwhelmed the islands,
were found a number of Seventh-day Adventist missionaries,
who were interned first in. Camp John Hay, then in Camp
Holmes. C. W. Lee was from Korea. Mr. and Mrs. R. L. Hamill
and their child from Indo-China, Mr. and Mrs. C. E. Witt-
schiebe from China; and Mr. and Mrs. P. H. Eldridge, with their
two children, Norma and Lawrence, were from Japan, where
Mr. Eldridge had been connected with the Japan Junior Col-
lege. Mrs. Eldridge's graphic and lively account of experiences
in camp and out is contained in her Bombs and Blessings.
The greater number of Adventist internees,' consisting
principally of Philippine workers, were in Camp Los Banos,
on the grounds of the Agricultural College, forty miles from
Manila. There were the veteran missionaries, Elder and Mrs.
E. M. Adams. There was L. C. Wilcox, superintendent of the
Philippine Union Mission, with one child; his wife was per-
mitted to stay outside with her invalid mother. And there
were 0. A. Blake, secretary-treasurer of the union, his wife,
and his mother, Mrs. Mary Blake, who died just after being
released from internment. Others of the Philippine contingent
included Doctors H. C. and Vera Honor, with their two chil-
dren; Mr. and Mrs. J. A. Leland and one child; L. M. Stump,
president of the Philippine Union College, and his wife; and
Mr. and Mrs. E. J. Urquhart, who after long service in Korea,
had been transferred to the Philippines in 1937. Single women,
nurses and Bible instructors, included Bessie Irvine, Pauline

Neal, Emma Pflug, Merle Silloway, and Edna Stoneburner.
Mr. and Mrs. A. G. Rodgers and child, en route to their field in.
the Middle East, were also stopped here by the hostilities, and.
interned.
There were two periods of internment for the missionaries.
The first came immediately upon Japanese occupation, but
later they were released, under restrictions; and only when the
advance of the American forces put fear into the Japanese
were the missionaries again incarcerated, with the other "enemy
aliens" who had not been so fortunate as to be released. The
internees from camps John Hay and Holmes were also brought
•here. This second internment lasted from July •7, 1944, to the
liberation, the last of February, 1945. Though but eight months
in duration, it was the most severe, for living conditions in the
islands grew worse and were reflected in the prisoners' fare.
Many of the internees died of malnutrition. During the time
of comparative freedom, B. B. Davis, head of teacher training
in the college, died from natural causes.
Missionaries caught in Japan, and there interned, were W.
J. Pudewell and Mr. and Mrs. George Dietrich with their four
children. In Bangkok, Siam, the superintendent of the mission,
R. P. Abel, his wife, and six other missionaries, with four
children, were interned for a few months, when they were ex-
changed, and returned to America. In Java there were eleven
missionaries, three of whom died in prison; namely L. M. D.
Wortman, Mrs. Klaas Tilstra, and Mrs. E. Neimann. In Suma-
tra, of the three adults interned, two died; namely, G. A. Wood,
and the director, H. Twijnstra, leaving alone Mrs. Twijnstra
with her two children.
In Borneo, &Om the two pioneer missions, British Borneo
and Sarawak, the Japanese took the directors, G. B. Youngberg
and W. W. R. Lake. Their families had been evacuated before.
Both these men entered into that grueling experience of priva-
tion and starvation, which Elder Youngberg could not survive.
Today, the war having passed over, his son, Robert R. Young-
berg, fills his place as president of the North Borneo Mission.

The work did not stop because of the removal of the foreign
missionary leadership. Faithfully and nobly national workers
took over the burdens and responsibilities. Among these were
Pastor Y. H. Chu, who was China's wartime leader in the occu-
pied area, and S. J. Lee, who was secretary-treasurer. Pastor
Wang Fu-yuan, our Chinese leader in Manchuria, was a tower
of strength to the work in that area during the Japanese .occu-
pation. In Korea the principal leaders of the work were thrown
into prison, and T. H. Chae, superintendent of the union, died
there. In the Philippines, Pastor Pedro Diaz assumed wartime
leadership of our union after Elder L. C. Wilcox was unable to
carry on. In Java, R. 0. Walean, and in North Celebes, A.
Londa carried responsibilities of leadership during these criti-
cal and difficult times. It would he impossible to mention by
name the hundreds of national leaders in the movement in
various countries who were faithful and energetic, and who
risked their lives again and again to uphold truth and to
advance the well-being of the church.
Some of our national doctors, like Dr. Herbert Liu, of
China, were instrumental in keeping institutions in operation,
at least on a restricted basis; and they were even able here
and there to open up new medical work-. Schools were kept
going in the face of very great difficulties; and there was a
considerable amount of printing done by some of our pub-
lishing houses. Elder Robert Bentz, our French worker in Indo-
China, was never interned during the period of the war. He
and Mrs. Bentz carried on the work in Saigon, where she
operated a nursing home; and he was able to produce and cir-
culate a number of new tracts and pamphlets. In China, at
Tsingtao, a medical center- was opened by the Chinese workers
and" operated during the occupation. The loyalty and faithful-
ness of the national workers made many bright spots in an
otherwise dark picture.
Nineteen forty-five was the year of victory, the year that
ended the insane destruction of property public and private,
the slaughter of soldiery and citizenry, the incubus of fear

and terror of earth's inhabitants.
In the European theater the Germans and their allies had,
during the previous year's operations, been thrust out of Russia
on the east; and in the south and west, under the over-all
command of Eisenhower, all of Africa had been cleared, and
the drive begun up the Italian peninsula; then the invasion
of German-held France by Britain and America, begun on
June 6, 1944, had driven the alien armies almost across the
Rhine, out of France, Belgium, and the Netherlands.
In the Pacific, MacArthur had made good his promise, given
after running the. gantlet from Corregidor to Australia: "I
have come through; and I shall return!" Combined with naval
operations under the over-all command of Admiral Nimitz, his
forces had landed on Leyte, October 20, and from there fought
their way up to Luzon, where they landed January 9.
Inexorably the pincers of the United Nations' armies in
Europe squeezed the Germans between them, the Americans
delaying their later operations, according to the political agree-
- meat at Yalta; until the Russians could reach Berlin simul-
taneously with them. On May 7 Germany surrendered.
Then began a redeployment of three million men from
the European area to the Pacific, marshaling all forces to the
showdown with Japan. But America had a new and fearful
weapon readied, which by its terrible display might save half
a million lives and remain a temporary deterrent to war, yet
hang like a sword of Damocles over humanity's head. It was
the atom bomb, newly invented and brought to perfection by
scientists working under government orders. Though left alone
by Germany's surrender, and thrust back from their extensive
conquests to their home islands, the Japanese still refused to
surrender. Then, after due warning, the atom bomb was
dropped on Hiroshima, and again on Nagasaki. Japan col-
lapsed. Now, the issue having been decided, Russia declared
war on Japan, two days before the Japanese sued for peace.
The Nv a r ended officially September 2, 1945, with the signing of
the surrender aboard the battleship Missouri in Tokyo Bay.
The world went wild with rejoicing—army and populace,
parents and children, sinners and saints. Peace again! Might
it last forever! And straightway they set to work to make
another safeguard for peace, a better League of Nations, called,
after the name they had adopted in war, the United Nations.
Now it was a peace organization, signed in San Francisco by all
nations of the Allied world. To this date it has had a difficult
and sorry career; its future may be read in the light of history
and prophecy.
But of all the rejoicing that hailed the coming of peace,
none could be so poignant as the joy of those who were lodsed.
from bonds and imprisonment in the concentration camps of
Europe and the internment camps of the East. The experience
of the internees at Camp Los Banos will serve to illustrate.
The planes, American planes, had been coming over for
weeks; but they were on reconnaisance, or they were in combat.
The prisoners below, now starved, ragged, ill, heard many
rumors of what was taking place, and of when rescue would
come; but mostly they were, left to surmise from the actions of
the occasional fleets of planes and from the anxiety of their
prison guards. Once the Japanese commandant and his staff
hastily departed, leaving the camp in the hands of the internees'
camp committee; but in six clays he was back again, probably
heartened by some appearance of success. Then more waiting,
longing, hoping, praying.
Suddenly, early one morning, nine transport planes came
in sight and began dropping paratroopers, half a mile away.
A deep rumble was heard; it was the roar of amtracs on the
road. The prisoners hurried to their barracks and their cubicles.
The missionaries dropped to their knees, praying. Battle was
imminent. Soon bullets began whizzing above their heads.
Propping mattresses behind their beds, they flattened them-
selves on the floor, while the short, sharp battle continued.
Then all was silence. Someone came walking through the
barracks. "Are there any Japanese here?" a voice in English.
asked. They looked out. It was an American soldier, at the

ready, but with a beaming smile. The camp was in the hands
of the Americans.
It was an expeditionary force from Manila, volunteers who
offered themselves at the call of their general to rescue the
prisoners in Los-Banos. There was no lack of volunteers for
the task. "We were afraid we wouldn't get in on this rescue,"
said one- paratrooper, "because we had jumped before, at Ta-
gaytay. Imagine our happiness when we got this assignment
too!"
It was a daring raid; and every arm of the expedition
woiked in perfect unison—paratroopers, amtrac soldiers, and
the native guerillas. They went deep into enemy territory,
reached Los Banos at seven in the morning, by three o'clock
had every one of the two thousand internees out, and were on
their way home, fighting snipers here and there as they went;
And they came through, with a loss of but two soldiers
wounded and two guerillas killed at the camp. Three hours
after they left, the Japanese were back, only to find a camp
empty and burned to the ground. "God was certainly with us
today," said General MacArthur; and missionaries and soldiers
echoed him.
Wrote Mrs. Eldridge: "As I think about it now, it seems to
me that our war experiences were like one more Bible story.
At the beginning of the war .our soldiers were outnumbered,
overwhelmed. We were declared enemy aliens. We had but one
hope, humanly speaking. All during the long months of wait-
ing, we remembered General MacArthur's promise, 'I shall
return.' His road back to the Philippines was long and dan-
gerous, but we had faith. He had pledged his word. We knew
that someday, as soon as he could get to us, we would be
delivered.
"I recall the words of another General, who said, 'I will
come again.' He was on His way to heaven, but He thought of
His followers. He would come back for them and deliver them
from the hand of the enemy.
The Second World, War 621
"Years have passed, and the waiting has been long. Today
we see the signs of His return all about us. One day, not far
from this, He will come in the clouds of heaven with all the
holy angels. The deliverance of His faithful ones in every- land
will be complete. No more trials, no sickness or hunger, will
ever trouble them. Eternal life in God's presence will be theirs.
"While we are deeply thankful for our teniporal deliverance
in the Philippines, yet how much more earnestly do we all long
for the coming of our great Deliverer, the King of the uni-
verse."'
Mark 10:42-45.
2 Revelation 16:14,16.
3 David G. Rose in Youth's Instructor, May 20, 27, 1947.
4 A. V. Olson in Ibid., March 4. 1947.
5 Retha H. Eldridge, Bombs and Blessings, pp. 216-233.
CHAPTER 30
CHRISTIAN SERVICEMEN
T HERE were 12,000 Seventh-day Adventist servicemen

enrolled in the Army of the United States in World War
II. Comparable numbers were in the other armies of the
Allies and in those of the Axis nations. The overseas constitu-
ency of the Seventh-day Adventist Church exceeds that of
North America nearly two to one; but because a great propor-
tion of these is composed of native peoples not included in
military conscription, though often involved in the war, we
may, lacking exact statistics, guess that the non-American con-
tingent of Adventist servicemen in the world was about equal
to that in the United States Army. But in whatever alignment
they were placed, in whatever army, their allegiance was first
of all given to God, and their mission and work was to allevi-
ate rather than to cause pain and loss.
By far the greater number of these soldiers were, by their
own choice, enrolled in the Medical Corps, though a consid-
erable number were to be found in other noncombatant units.
The Medical Corps is not a coward's refuge: it serves from No
Man's Land to the base hospital, from the blizzard of bullets
and shrapnel at the front to the wards of the battle-torn
bodies and shattered nerves and minds borne to the rear. On
the sea it goes with the fleet into battle. In the air it leaps
with the paratroopers to' the most daring and dangerous of
missions. In the Seventh-day Adventist denomination the pro-
portion of medical workers to the total membership is high,
about one in thirty; medical service is a prime mission of the
church, and this is reflected in the war record.
Though thousands of duty-inspired, self-sacrificing, heroic
actions could be reported of Seventh-day Adventist service-
men, space permits only a few representative cases to be pre-
622
Christian Service in en 623
INTERNATIONAL
Presideitt Truman Decorates Desmond Doss, a Seventh-day Adventist

Medic. With the Congressional Medal of Honor
sented here. Selection has been made of examples in the

Army Air Force, the Navy, and the ground forces.
Keith Argraves, of Portland, Oregon, assigned to the Med-
ical Corps and training in Camp Grant, Illinois, heard that
medics were being accepted for duty in the air service, and
determined to get in. Through successive rebuffs and cliscour-
agements he kept his eye on the goal, and won out. He was
sent to Fort •Benning, Georgia, where the paratroopers were
being trained, but that did not put him in the paratroops.
Chief among his apparent handicaps was his Sabbathkeeping.
which he had to bring up at every step.
"Private Argraves, you can't make it," asserted the com-
manding officer. "With your Saturdays off, you would miss
eight classes a week, and the limit is two. It's out of the ques-
tion."
"Sir, I would like to try, persisted Argraves.
The officer pondered, scrutinized the young man critically,

then said briskly, "All right, we'll let you try."
That was enough. He passed, one of the 110 out of 420
candidates who signed in. And the stocky, cheerful, indomi-
table medic, who kept his Sabbath and who would not take
a gun, became a prime favorite With his troop.
Then came the practicing—gymnastics, tumbling, wres-
tling, marching, running, finally jumping; and at last, over-
seas, to England, Scotland, Ireland, practicing under varied
conditions and with different terrains.
One clay the first lady of America, Mrs. Roosevelt, in her
rounds of the American camps in Britain, visited the para-
troopers. The colonel came down the line with her, inspecting,
stopped before Keith, and said: "Mrs. Roosevelt, I want you
to Meet one of the bravest men in the battalion. He will not
carry a gun into action. He's a queer one, I'll say, and it's all
because of his funny religion.. But they don't come betLer."
"What is your religion?" she asked Keith.
"1 am a Seventh-day Adventist, madam," he answered.
"Do you like the paratroops?"
"I am not sure that I do, madam; but I'm staying with it."
The fact was, he did not like any part of war.
"Is your clothing warm enough?" •
"No, ma'am, it is not. The combat suits are too light for
England."
In a few days the group received heavy sweaters and socks.
"Ambassador to the White House," his comrades dubbed him,
"who can get anything for us we need."
In November, 1942, the battalion was ordered by air to
the North African arena, just as the assault was to begin. On
the way, a hundred miles out in the Atlantic, the squadron
ran into heavy weather; two or three planes were lost. In
Keith's plane one engine coughed, -sputtered, failed. The ship
began to lose altitude.
"Hook up, men. Get ready to jump," ordered the crew.
chief.
Christian Servicemen 625
"Sir," asked Keith, "may I pray out loud?"
"Yes."
"Dear Lord," the young man prayed, "we need Thy help.
If it is Thy will that we should reach our objective, and be
saved from our present peril, please make that motor run.
If
The dead motor started up, began to run, and never fal-
tered again. The men said nothing, but they looked with re
spect at .the medic who carried no arms but his Bible, and
whose prayer had wrought a miracle that saved them.
Over North Africa they jumped. for their first 'objective, an
airport. And they took it, but with casualties. Corporal Ar-
graves and his fellow medics worked three days and .nights
without sleep, caring for the wounded. This was the first of
several jumps, always behind the enemy lines, always on such
desperate missions as paratroopers are trained for.
Keith began every morning with Bible reading and prayer,
and they were his constant companions through -the day.
Comrades were killed by his side; wounded men were given
first aid, carried out of battle; hairbreadth escapes from
bombs, barrages, booby traps, were commonplace. "The hand
of the Lord was upon us," wrote Keith; and sometimes, it is
true, it was "us," and not "me," for companions shared his
narrow escapes.
In December volunteers were called for to go on a suicide
mission, seventy-five miles behind the German lines, to blow
up a bridge and demolish rail lines and communications. Out
of the volunteers thirty men were selected, including two
medics, of whom Keith was one. Their comrades and officers
bade them good-by, expecting never to see any of them again.
"Corporal Argraves, do you have a gun?" demanded Major
Dudley.
"No, sir."
"You're just as crazy as you ever were!" stormed the of-
ficer. "For God's sake, take a gun. You'll need it, for you're
not coming back."
626 C1Q-ist's Lost Legion
• "No, sir. I haven't carried one so far, and there's no need

now. I don't believe in it."
"All right. l.t's up to you."
At night they made the flight and the jump, found them-
selves eight miles from their objective, and started for it. But
they were soon intercepted, and sniped at. They tore up the
tracks and the communication lines; but the opposition grew
•stronger, and they had to fight their way forward with TNT,
blasting their enemies from behind the rocks. They came in
sight of the bridge. Keith was busy tending the wounded; the
dead had to be left where they fell. Then he himself was hit
in the hip with a piece of shrapnel, yet he was still able to
go on.
Only sixty yards to the bridge! But right then there dashed
in cars from Tunis, with German reinforcements. "Fall back,"
came the command. "We can't make it now. But we got the
rails and the communications. Every man for himself!"
in the end the remnant of the company were captured.
Then followed the experience of being moved to Sicily, the
ship, under attack by American planes, being the only one of
the convoy to reach destination. From camp to camp, starved,
frozen, maltreated, they were moved over into Italy, up and
up the peninsula, as the Axis forces retreated before the Allied
drive. When the Italian' Gove.rnment capitulated, Fascist ele-
. meats united with the incoming German forces, and the long,
bitter Italian campaign was on.
The final camp was at San Giorgio on the Adriatic. "You
are in the worst condition of any men I have ever seen;c de-
clared an English doctor, also a prisoner, as the paratroopers
were thrust in. Gradually they recovered strength, thanks to
Red Cross packages. Arg-raves found plenty of work in the
camp hospital.
The prisoners tried to tunnel out; finally all two thousand
made a break, storming the gate. Many were shot down, but
half of them got free. In small groups 'they tried to make their
way to the Allied lines, helped by some Italians, hunted by
Ch rist ian Servicemen 627
others who were tempted by Fascist and German promises of

reward, never fulfilled on delivery. Some of the group made
it to the American lines; but Keith stayed behind with two
brothers, one of whom, Dan Cole, had sprained his ankle; and
they were captured again. Back, back, up toward Germany,
finally into Germany; twice escaping, twice recaptured.
Then the terrible concentration camps, the first one 7-A,
near Munich, where were 100,000 prisoners. Keith was taken
to it after harrowing experiences, more dead than alive. Some
- of his former companions who had reached the -camp before,
hardly recognized him. There were the two brothers, one of
whom had had the sprained ankle. With the services of an
American doctor, they cared for him as best they could, through
fever, delirium, and coma, till he began to mend. And though
they were moved before he fully recovered, he at last rejoined
them in another camp. Through it all he kept his precious
Bible, and he kept his faith in God.
January 1, 1945, five months before the Germans surren-
dered, seventy-five medical men from the camp were called
out to be exchanged for German doctors and nurses in Allied
hands. Keith was one. Before leaving, he was granted an in-
terview with his friend, Dan Cole, who was in solitary con-
finement, and who could hardly believe the good news.
"I'm happy for you, Doc," he said.
"And so shall I be happy for you, Dan. You'll be out soon."
"Not much chance for that. I'm not a medic."
"If it's God's will, you'll be set free. I'm going to pray
for you-:"
"Thanks, Doc. I appreciate that. Good-by and good luck."
Out! Slowly, through disrupted traffic lines, to Switzerland,
to France, then across the seas, and home! Father, mother, sis-
ter! And fiancée! Then one morning the telephone rang, and
Dan Cole called greetings. War with Germany was over, and
Dan brought word that all five men who had been close to
Keith through that long, bitter experience were also safe at
home.
Said Keith, "The Lord, through the whole experience, has

brought me closer to Him. I have dedicated my life to Him,
for whatever service He has for me."' •
A commander (MC) in the United States Navy,. in the
Pacific, was Lawrence E. C. Joers, M.D. Before he took his
medical course at Loma Linda he had hailed, like many an-
other seaman, from an inland plains State, North Dakota.
Now on duty in sonic of the mightiest fighting ships, he found
himself with the fleet on patrol or, in battle from the Aleu-
tians to the .Solomons -and up to Japan. Many times under
fire, once with a sinking ship under him, again witnessing
miraculous deliverances from wholesale death, he carried on
as a surgeon throughout the war. But while efficient and.ener-
getic in his profession, he felt himself commissioned by the
Great Physician, not only to "lay hands on the sick, and they
shall recover," but "to bind up the brokenhearted," "to give
unto them beauty for ashes, the oil of joy for mourning, the
garment of praise for the spirit of heaviness." He proved,
as so many of his medical comrades proved, that the doctor's
opportunities for meeting and helping in the maladies of the
soul are unexampled.
One evening a young sailor came to his stateroom. "Please,-
sir, may I come in and talk to you?" But though welcomed,
he seemed- unable to begin his story.
"What's the matter, son?"
"I don't know what's the matter. Everything is wrong. I'm
losing all my friends because of the things I do. I want to do
things right, but I just don't. I think I must be losing my
mind." He was in the slump that so often assails men on
cruise in the unnatural conditions of war.
There was no drug that would cure that. Commander
Joers called silently on the Great Physician for help. Then he
questioned the boy, found he had once belonged to a church,
but left it.;, now he had no anchor for his soul. He told the
boy of his own Christian experience, and what finding Jesus
had done for him.
"Will you kneel with me while we tell Jesus about your

problems?"
"Yes."
And while they knelt there on the steel deck, the Holy
Spirit touched the boy's heart. He rose with tears stream-
ing down his cheeks.
"0 doctor," he said, grasping his arm, "no ode ever did
that for me before. May I come and talk and pray with you
again?"
He was assured that he was always welcome, and he was
given a copy of a little book to read—that blessed volume
millions of which had gone to the forces, Steps to Christ.
Two evenings later the boy was again at his door. "May I
keep this book a little longer?"
"Yes, of course. Didn't you find time to read it?"
"Yes, I read it through, but I want to read it again." Then
he said eagerly, "Doctor, I don't know what's happened to
me, but I'm a different person. All my troubles are gone. I
can't understand it. It is all because I have found Jesus from
reading this little book."
The lad was out fighting' still, but he had a mighty Ally.
The ridicule and persecution he endured for Christ's sake
were far greater than the troubles he had had before, but they
were as nothing to him. Formerly he was terrified when going
into battle, but now he testified that he knew Jesus Was with
him in every crisis, and he had peace of mind.
Another evening Commander Joers was studying, When a
twenty-year-old sailor, pale and deeply agitated,. came to him.
It appeared that he came from what had been a happy family,
until, about a year before, his beloved father and mother had
died, and the family had been scattered. He joined the Navy.
He had been taught the doctrine of his church concerning
the dead, and he believed implicitly that his father and
mother were in heaven. He had dreamed many times that
they came to him and told him how happy they were.
But lately in his dreams they had been urging him to take
his life and so come to them, that he might be happy too. The
dreams were occurring so often and were so insistent that he
was afraid to go to sleep. Two nights previously he had walked
in his sleep to the rail, and was there found by an officer,
peering into the water. He was sent to the sick bay,•where he
had been ever since, trying to get up courage to tell the
'doctor.
"I always obeyed my parents," he said, "and I'm afraid I
can't resist this much longer. They have always come to me
in my dreams; but this morning, about two o'clock, I know
I was awake when my mother stood by my bunk and urged
.me to come to her. She seemed hurt when I didn't obey. I'm
afraid, doctor. Can't you help me?"
It was a delicate operation to reach the source of that
young man's trouble, his belief in consciousness and reward
after death, and to cut it away, So revealing the actual char-
acter of his visitants. The doctor proceeded cautiously, first
leading the young man to declare his absolute faith in the
Bible. Then, gradually, a Bible study revealed the truth that
the dead are unconscious. "Oh, no, doctor! I know my parents
are in heaven! That the good go to heaven is what I've always
been. taught." But finally the Bible convinced him. "I must
believe it, because it's in the Word of God," he said. "I'm cer-
tainly glad to know that my parents are not trying to get me
to kill myself."
But who, then, was trying to make him throw himself
overboard? Again came a Bible study, and the proof that the
father of lies, who invented the natural-immortality belief,
sends his minions in human form to deceive men.
"Isn't that amazing, doctor? I want to study more of the
Bible."
He did study the Bible more. But the spirits, having estab-
lished a foothold, did not leave him alone. Still they came
to him in his dreams, and interfered with his sleep. Again he
came to the doctor. Prayer banished the spirits. And banished,
also, was the boy's fear in battle.
"I'm not afraid, and I don't think anything will happen

to me. But, doctor, if anything should, I want you to promise
to take this beautiful truth to my family; so that they may
meet me and my parents when the Lord comes."
Commander Joers lived consciously in the presence of God.
Prayer and the Bible were his constant attendants, and in the
turmoil of battle or the darkness of dangerous nights he felt
his Lord's presence. "Doctor, you sure were lucky!" exclaimed
a sailor as he picked up an unexploded shell and inspected the
powder in it. It had struck the steel deck a few feet from Com-
mander Joers, without exploding. But the doctor knew it was
more than luck that warded off death there.
And prayer was heard for others. A plane was lost. Run-
ning out of gas, it had landed on the sea, and was in radio
communication, but could not be located in the heavy fog.
Hours passed. Everyone shared in the gloom that came from.
the thought of leaving these men to their fate.
Standing on the quarter-deck, the -doctor began to pray
for them. His experienced shipmates were shaking their heads:
impossible to find anything in that dense fog. He prayed more
earnestly. A few minutes passed, when suddenly the loud
speaker blared, "Make all preparations to recover one air-
craft, off starboard quarter-deck." Rushing to the side, the
doctor saw alongside his ship the plane, with the fliers in it
waving and shouting their joy. With grateful heart he retired
to his stateroom to thank God.
Near the site of a battle a sailor was seized with appendi-
citis. It proved a difficult operation, the infected appendix
being located beneath the liver. According to the practice of
Adventist •surgeons, the doctor had prayed before the opera-
tion; now he had cause to pray again; for the patient sank,
a lung collapsed, death seemed near. With three like-minded
companions in his . department, Dr. Joers held a prayer meet-
ing. Then in the early morning, as he went to his side, -the
patient coughed up the plug of mucus that had caused the
lung to collapse, and he was soon normal.
Commander Joers was glad to find .the same faith in other

men. Down in the Solomons, in one of the series of great
naval battles there, in the night conflict, their ship was crip-
pled, so that it could not be steered. Many were certain that
escape was impossible, but just at that crisis the enemy fled.
The captain was a man of courage and faith. He asked the
chaplain to hold a special prayer season, and they all "thanked
God and took courage." Then followed an anxious day' and
night_while they worked the ship into a sheltered cove in an
island, where they camouflaged it under overlapping trees
and lopped boughs, and made temporary repairs.
All about them still was the enemy, his airplanes searching
for hidden prey. But they were driven off by United States
planes; and at last, aided by a large tug, the battleship,
blacked out, headed for the open sea and Australia. Not yet
for days were they safe; but when at last the dangerous voy-
age was over, and the captain was congratulated on his cool-
ness and courage, be answered, "Doctor, it was the Almighty
who brought us through. I had courage only because T knew
He was with .us." 2
In the war in the South Pacific the Marines moved in on
Guadalcanal, August 7, 1942, taking the Japanese completely
by surprise, and seizing the Henderson airfield and Tulagi
anchorage. But though not expecting the attack, the Japanese
were in no wise minded to give up easily. 'Fighting continued
in the insect-infested jungles until February 9, 1943, when the
island was secured. The Marines, suffering many casualties
and enduring extreme conditions as well as tough fighting,
were finally relieved by the army: The Japanese continued
to try to regain the island, sending reinforcements•in a con-
voy, and in the late autumn a very large and well-equipped _
fleet. This was met in the three-day naval battle of Guadal-
canal, November 13-15, which resulted in the clear victory of
the,Allies and compelled the retreat of the enemy from the
Solomons to their other island strongholds.
During the January period of the campaign a Seventh-day
Adventist medical corpsman. Orville Cox, of New Richmond.

Ohio, was given a citation for performing an outstanding
deed of valor in the saving of life. Correspondents both of the
Associated Press and the United Press wrote of the episode,
the following being a combination of their reports, with some
correction by Cox.
"A conscientious objector and a full-blooded'Apache Indian
shared a hero's honors with a general today, in fighting on
the Kokombuna front. The objector was Private Orville Cox,
a twenty-nine-year-old Seventh-clay Adventist who refuses to
carry a weapon or to kill Japs. .
"Cox, a slender, scholarly youth, was . . . placed in the
Army Medical Corps, and has been in the thick of the fight-
ing since he landed at Guadalcanal. Japanese machine-gun
fire in the jungle hit two infantrymen. As the Americans lay
wounded in an exposed area, Cox ran forward in the face of
heavy fire and bandaged their wounds."
One reporter said, "Near enemy positions I encountered
Lieutenant Colonel C. E. Jurney, of Waco, Texas, who de-
clared, 'I have a couple of men in my outfit you ought to talk
to! I'm proud of them, and I'm going to recommend them
for citations. for gallantry.'
"An orderly came hack first with the slim, bespectacled
Cox, who related modestly how, from the location of his first-
aid unit, he answered the front-line call for help, running,
falling, and sliding down the steep hill to the American po-
sition, and, while rifle and mortar fire played about them and
a shell burst within a few feet, he administered first aid to
the wounded.
" 'Don't forget to tell that you carried out these two
wounded men, 250 yards, up a steep hill, under heavy fire,
making two trips,' interrupted Colonel Jurney.
"Cox just grinned, and said, 'Yes, I guess I did.'
"Cox, a former farmer and carpenter and factory worker,
was drafted last April. He said then, as he says now, that his
religion and belief does not allow him to kill, but that he is
willing to do noncombatant work and 'to take care of our

men.' Ever since induction he has been popular with officers
and men, and has proved a reliable and hard worker, Colonel
Jurney said."
For gallantry in action on Guadalcanal, Cox was awarded
the silver star, and later, for a similar action on Luzon, received
a second await of the oak-leaf cluster.
Roscoe 1. McFadden, from Maryland, a graduate of the
College of Medical Evangelists, had, like most of his fellow
students, entered the Medical Reserve Corps when the war
clouds began to lower. Called into the service, he spent nearly
two years as an instructor at home bases; then in April, .19213,
he was sent overseas with the 93d Evacuation Hospital, which
landed in North Africa just as that campaign was closing.
There followed the Sicilian campaign, and then the slow drive
up the Italian peninsula.
Captain McFadden was the only Seventh-day Adventist
officer in his outfit through all the campaigns in Sicily, Italy,
France, and Germany. There was one Adventist medical corps-
man, a faithful lad, and occasionally the two could get to-
gether on the Sabbath; but with this exception and with very
infrequent contacts with civilian members in the several coun-
tries, he had no contact with any of like faith. What this
means to the battle-stunned soldier, wading through the muck
and stench and tragedy of war, only he can know, and not
even he can tell. But God comes close when He is the only
source of help. The Bible and private prayer were his only
church, his only sermon, his only communion, his only com-
fort. These and the stimulating letters from home, from wife
and family, and the knowledge that their prayers were a
shield over his head, sustained him. The men of his hospital
unit were respectful and sometimes envious of his assurance
and calm, but none were of spiritual help. The unit contained
a large proportion of Jews, not very orthodox, however, to
whom his Sabbathkeeping was merely reminiscent and his
Bible reading and prayer nostalgic. Wistfully, sometimes one
would say lie wished he could keep the tradition of his fathers,
but this was war! Nevertheless, bound together in mutual
service, they were all good comrades, and in general mutually
helpful to morale.
The 93c1 was close behind the lines up until the Army was
Stalled before Casino. Orders suddenly came to withdraw to
a rest camp near Naples, an order which spelled to war-wise
medics quick assignment to duty on a new front. -
What that new front was to be was a closely guarded
secret with top command; no servicemen in it knew where
they were bound, until, tossing on the waves of. the Tyrrhe-
nian Sea, they found themselves off their landing place, Anzio
beach. Even then no one had any premonition of what this
desperate venture would cost in blood and sweat and grime,
in heroic endurance and grappling struggle, and in expendi-
ture of lives, nor could they envisage the fame in military
annals of the occupation of Anzio beachhead.
It was the strategy of the high command to make this flank
attack on the German Army, and by it to cut behind the
stubborn defense at Casino. Anzio was but twenty-five miles
south of Rome. A noted though small health resort, it was at
this time used by the German Army as a rest camp, the towns-
people having mostly been evacuated. The Allied attack was
a complete surprise; but German military genius was condi-
tioned to surprises, and German discipline and thoroughness
quickly mended the breach.
The battle of the Anzio beachhead has been fought over, in
the press and in military circles,. many times; but whatever
the merits of the case in strategy and tactics, the record stands
of heroic effort, magnificent endurance, and ten thousand
American and British boys resting in the bosom of earth at
Anzio. Though its first military purpose was not realized,
Anzio paid dividends by holding its own, and, when German
resistance broke, by forming one arm of a threatening pincer
that caused the enemy's rapid retreat. This, however. was a fter
nearly five months of conflict,
Seventh-day Adventist Medical Corpsmen in Training for Non-

combatant Military Service, World War II
The initial expedition contained 243 warships, transports,

landing craft, et cetera. Landing forces numbered fifty thou-
sand, including three United States divisions, with artillery and
armored craft, one British infantry division, and one Ranger
and one Paratroop, unit. January 21 was D day. The first
month some progress was made; then the Germans struck

hard, and were with difficulty repulsed. The remaining four
months were a nightmare of dogged, pertinacious holding,
with futile pushes, while in the constricted area of their occu-
pation German artillery and aircraft created a shambles. Oc-
casional replacements were made, including top command;
for few could stand the ordeal all the way through.'
The 93c1 Evacuation Hospital went ashore with the first
wave of troops, at 5 A.M., after a preparatory shelling of the
beach. The hospital, though normally its position was some
distance behind the lines, was here made in effect a field hos-
pital. The area was constricted, and what were a few yards,
front or rear!
At first there was no German reaction: but within a few
hours their bombers began to come over, attacking the land,
ifig ships and the troops already on shore. And soon their
artillery opened up from hill positions. The hospital hiul
been set up in buildings and tents near the beach, and it
could not be exempt from fire. Two Clays and two nights it
stayed in that exposed position, its staff working untiringly
on the casualties. In the second night the end of the brick
building - was blown off, and the colonel was knocked out of
bed twenty feet away. Dusting himself off, he ordered the
Evacuation Hospital to be evacuated to the area set aside fo'r
evacuation hospitals.
The battle grew in fury; and the medical staff, corpsmen,
and nurses of the one field and three evacuation hospitals had
more than they could do. They operated constantly, and their
cases were all major—amputations, and chest, abdominal, and
head injuries. Lines of litters outside the hospital were con-
stantly awaiting their turn. The regular routine for each team
of surgeons was eighteen hours, when they would be relieved
by another team who had had six or eight hours' rest. The
less seriously wounded were evacuated to Naples by planes,
coming in for night landings on strips smoothed by bulldozers,
which next day would again be pockmarked by shell holes.
The hospital men dug foxholes under their beds, where

they slept away their weary, inadequate rest hours. Though
the Germans respected the hospitals, fire could not always be
controlled, and the near hits constantly shook the area and
cost some casualties. Also, jittery airmen either accidentally or
maliciously made mistakes, when more heavy toll was taken.
A German bomber, crippled by fighters, jettisoned his load
over the 93d Hospital, and obliterated one ward tent, with
its wounded men and personnel. In the second week one evac-
uation hospital was wiped out by bombs; what remained of
the staff had to be evacuated, and a replacement sent in.
The nervous breakdown was tremendous. Not only soldiers
in the line but also many doctors and nurses had to be sent
out when their nerves and minds utterly gave way in this fire
of man-made hell. Captain McFadden found God his source
of strength. A few minutes, sometimes an hour, taken from
his rest period for Bible reading and prayer, would bring him
up to par again, But the strain was terrific.
The beachhead made little or no progress. For a time it
seemed that the Germans would overwhelm it, and the gen-
eral expectation in the hospitals was that they would all be
made prisoners, a fate scarcely less dismaying than death. But
at the end of the second month it was evident that the Allied
lines would hold; yet they were pocketed. Thenceforth it was
a grim task of endurance while the carnage went on. The
weather was abominable. There was rain and more rain, and
mud that bogged movement both of men and equipment.
And ever the throb and boom and crash of this miniature,
horrible ArmageddOn.
Girdled the earth with fire!
Hidden the land with dead!
And those winged horrors hovering overhead
To heap the stark piles higher!
The rains filled the foxholes, and they had to be aban-
doned. In the hospital McFadden and his tentmate, a doctor
named Hanford, built sandbag caves for safer sleeping. One
Christian Se 17);CCIIIPI? W.19
day they felt that the enemy's fire was directed upon the hos-
pitals. In reality the objective was just beyond them, but some
missiles began to drop on the hospital. Suddenly the whine and
crash of a shell seemed almost upon them. Rocks and debris
flew everywhere, nearly knocking down their tent. They
rushed outside, and saw the crater where the shell had ex-
ploded upon a tent of medical men in the adjoining 1 1 th
Evacuation Hospital. Shells were still coming. One hit twenty
feet behind them, and buried itself in. the earth, but it was
a dud. They jumped into the crater, and began to dig out the
half-buried, wounded men, applying tourniquets, and using
whatever they could find for first-aid equipment, to relieve in
any way the terrible suffering.
The commanding officer of the 11th Evacuation Hospital,
creeping toward the crater, and lying clown when a shell
hurtled by, peered over the edge and, seeing the two surgeons
at work there, called that he would send an ambulance. This
he did, and the ambulance came through with aid and first-
rate equipment. By this time the shelling had stopped, and the
two doctors returned to their own hospital unit.
But the Eleventh's commander did not forget them. By
his recommendation they were rewarded, Army fashion, for -
this heroic service, by citation for decoration with bronze star.
When, after three months of service on Anzio, they were evac-
uated to Naples, the ceremony of decoration was -performed
by General Mark Clark. The citation said:
"For heroic achievement in action on April 6, 1944, Anzio,
Italy.
"During an intense enemy artillery barrage, a detachment
tent of a hospital was struck by an enemy shell. Captain Mc-
Fadden, on duty at an adjacent hospital, immediately rushed
to the scene of the shelling, and administered treatment to a
number of seriously wounded soldiers. Although the area was
under continual bombardment, he remained at his peril-
ous task of rendering medical aid and expediting the quick
removal of casualties for additional treatment. Captain Mc-
G10 Christ's Last Legion
Fadden's heroic performance reflects the finest traditions of

the Medical Corps. Entered service from Madison College,
Tennessee:
"[Signed] Mark W. Clark, Lt. General,
• "U.S. Army, commanding."
Facing the draft when he came to the minimum age,

eighteen, Duane Kinman, of College Place, Washington, en-
tered the Medical Corps with his well-formed determination
to become, sometime, "not just a physician, but a first-class
surgeon." It was September, 1943, and the Allied cause - was
looking up. Italy surrendered that month; Nimitz and MacAr-
thur captured the Japanese bases in upper Borneo, and
turned north. Perhaps new recruits would never come to the
battle line.
But in -pursuit of his training and by his request, Duane
was sent to a surgical technician's school at Camp Barkeley, in
Texas, where through a stiff, fast-flying course, with demon-
strations, he stored up information that was to stand him in
good stead on the battlefield.
A year later he was across the Atlantic, with Patton's Third
Army, in the second front. Released like an arrow from a bow,
Patton's army shot across France, flanking and forcing into
flight the German divisions confronting him. In November,
1944, he was striking for Metz. Kinman was the sole first-aid
man for a heavy machine-gun platoon of the Third.
A cold, murky day, November 10, out on the front, with
machine-gun fire sweeping the field, Kinman was busy band-
aging the torn chest of a sergeant, when he saw a rifleman
some fifty feet ahead fall into the. mud, frantically clutching
his throat. Racing to his side, he discovered that the soldier's
windpipe had been slashed; and as he fought for air, his face
turned blue with suffocation. The medic swiftly examined the
wound, then whipped out his pocketknife. Time ticked its
seconds, equipment was nil; but a tracheotomy must be per-
formed there on the spot. Now, a tracheotomy is an operation
Christian Servicellien 6 -11
for an experienced surgeon, in a hospital, under floodlights,

and with keen, sterilized instruments and retractors for hold-
ing open the wound. It is not for a medical corpsman in the
mud and under the murky skies of a blitzed battlefield. But
though he had never even seen a tracheotomy performed.
Duane remembered the description in one of his lectures.
Here was the need: here, the man; never mind the other
details.
"I don't like to do this, Mac," said Kinman to the stran-
gling man, "but it's the only way you're going to live." Crazed
by his plight, the man fought wildly. A lieutenant, Edwin M.
Eberling, came to the medic's aid, and held down the patient,
while with a swift motion Kinman slashed a one-and-a-half-
inch cut in the man's throat below the shrapnel wound; then,
slipping his finger behind the trachea to protect the jugular
vein, he opened the windpipe. Suddenly a gush of air swept
into the man's lungs, renewing his slender hold on life. Snatch-
ing a fountain pen, from his pocket, the corpsman punctured
the top of the cap, and inserted it in the cut.
"You can't breathe through your nose or mouth," he
warned the wounded man, "but your lungs will work. Twid-
dle the pen around and keep the hole open. You'll pull
through all right."
The man's breathing improved. The color returned to his
face. And in a few minutes Private Henry Roon was able to
stand, and, supported by his two rescuers, to walk to a near-by
tank, which moved toward the rear. Arrived at battalion aid,
the medic helped .his patient into the station, where doctors
and assistants stood open-mouthed at the astounding front-
line operation. They sent him on to the clearing station,
where a tracheotomy tube replaced the fountain pen, and the
man in time recovered. Through the phrase-making genius of
newspaper correspondents, the case went winging over the
wires and through the newspapers and on the radio networks
as the amazing achievement of the "Foxhole Surgeon."
Surgeon. General Norman Kirk, Major General LeRoy
21
(3 4 2 Christ's Last Legion.
Irwin of the Fifth Division, and several other Army authori-

ties wrote their appreciation and commendation to the young
corpsman. From overseas America the president of Western
Reserve University offered a free medical course to the young
man; and his alma mater, Walla Walla College, gave him a
three-year premedical scholarship. Through the rest of the
war went the young corpsman, thrice wounded, last at the Battle
of the Bulge, where his pack was sliced from his back and a
bullet laid him low. But he was saved through all the perilous
service of his calling by the protecting hand of Him under
Nyhose wings he had come to trust. After the war he buckled
into his courses, resolved, as ever; not to be just a "foxhole
surgeon," with a jackknife and a fountain pen, but a first-
class surgeon.'
Desmond T. Doss, of Lynchburg, Virginia, entered the
Army, April 1, 1942, being one of the early inductees and,
therefore, one to bear the brunt of the irritation and wrath
of officers about noncombatants and especially Sabbathkeep-
ers. Much of the experience of the Seventh-day Adventist boys
in World War I was his in the beginning of World War II.
His repeated experiences with officers high and low over the
question of the Sabbath, as well as the question of bearing
arms, are as thrilling and providential as any of the former
generation, or, for that matter, any of the thousands of other
boys in this war; but we can relate only the high lights of
his overseas experiences.
His outfit embarked at San Francisco for the Pacific cam-
paign. As they landed at Guam, where the American forces
had already made their beachhead, but were still fighting for
possession, the major looked at Doss significantly, as if to say,
"This is one Sabbath you won't keep." It was no part of the
Adventist religion to shirk medical service on the Sabbath; yet
Sabbath release was welcomed when it was possible. It so came
about that in the three and a half months they spent on Guam,
Doss was able to spend a large part of the Sabbaths in a fox-
hole, in comparative peace and quiet.
Christian Service In en r; I3
Fighting was close and furious, the Japanese finally mak-

ing the death charge, where most of them were mowed down,
though they did pierce the American lines. Doss, with the
other medical corpsmen, was in the midst of the fighting.
Once, lost from his platoon because it was moved while he
Was on a trip to the aid station for medical supplies, he spent
the night praying for them, because he felt they were in ter-
rible danger. In the morning information came that an artil-
lery barrage had been turned on the position where his pla-
toon was; and when Doss got there he saw numerous American
dead, but only one of his platoon had been killed.
The American Army moved up to the invasion of the
Philippines; and Doss, in the 77th Division, found himself on
Leyte, MacArthur's first landing. On the third day Glenn, his
buddy of the Medical Corps, going out to give first aid to a
wounded man, received three slugs through his body. The call
came for litter bearers. Everyone hesitated, for the two men
were in a very exposed position. But one courageous medic
volunteered to go with Doss. They crawled through the bullet-
swept area. The other medic reached Glenn, and Doss reached
the first wounded man. He wiped the blood from the man's
eyes, and was rewarded with a smile and the whispered words,
"I can seer
Just then the Japanese broke loose on them with heavy
fire. They hugged the ground, and when the firing diminished,
Doss crawled over to see Glenn. The two medics got him on
a poncho, and dragged him over dead bodies to a safer place,
where they constructed a litter; but he died in sight of the
aid station. Later, the brave medic who helped in this at-
tempted rescue was killed while carrying a litter with Doss.
Later battles on Leyte were passed through; then the is-
land was cleared, and soon Luzon was recaptured. The 77th
was sent to the assault of Okinawa. The furious campaign on
this island is celebrated for the heroic courage of the American
soldiers and the desperate resistance of the defending forces,
the costliest fighting in the Pacific. The last stronghold of the
64.4 Christ's Last Legion.
Japanese was the great cliff-bound ridge running across the

southern end of the island, protecting their last fortresses.
At one point Doss's immediate group, isolated in an ex-
temporized pillbox, was attacked by Japanese, throwing gre-
nades. They seemed doomed, when one of the missiles blew
the cap off a phosphorus grenade just outside the pillboX,
making a smoke screen which on the one hand choked them
and on the other hand aided their escape. They made a rush
back toward their command post. Doss was the last man out,
and in the darkness he bumped into a soldier fighting a Japa-
nese, which threw him off balance. He took a somersault, land-
ing on his hip, injuring it so that for a day or two he was not
able to accompany his battalion to their next determined,
deadly assault on the escarpment and the ridge beyond.
May 5, Sabbath, he was studying his Sabbath school lesson,
when the call came for him:. "DosS, you are the only medic
available. They need help on the ridge." He sprang to his
feet, but his leg gave way. Another man lifted him to his feet.
"Lord," he• prayed, "help me." Immediately his leg was
strengthened, and he was enabled to go on. He went up on
the cliff, where the fighting was intense and the Americans
were steadily being forced off: Hearing that a colonel on ob-
servation duty had been wounded, Doss, despite protestS, went
back to him, and found that shrapnel had punctured his lungs.
Doss called for blood plasma; another medic brought it to
him. They administered the plasma to the colonel, and treated
his wounds, then removed- him by litter; but he died before
they got him to the aid station.
A little later the assault was again renewed. Doss's platoon
were up under the cliff, ready to go up the rope ladder. Said
Doss to the lieutenant, "I believe prayer is the biggest life-
saver there is, and I believe every man should have a word of
prayer before he puts his foot on the ladder." Lieutenant
Gonto called the platoon together, and said, "Doss wants to
have a word of prayer before pushing off on this mission."
There was one minute left.
Doss prayed that God would grant the lieutenant wisdom

to give the right orders, because their lives were in his charge.
And he prayed for wisdom for every man in the platoon, that
he might take the necessary safety precautions, and come back
alive, and if any were not prepared to meet their Maker, that
they would now prepare. Said- he afterward, "I -believe that
every man prayed with me, even if he had never prayed be-
fore."
They went up, with Company A on their left. They made
some progress, but were finally stopped. From battalion head-
quarters came the inquiry how they fared, and what were their
casualties. They answered that not a man had been killed.
Back came the order: "The job is yours. Take that ridge your-
selves, for Company A cannot move." That platoon, one third
of a company, went forward, knocking out a total of eight
pillboxes, and joining forces with Company A, completing
control of the ridge. In that remarkable exploit not a man
in the platoon was killed or wounded.
Later, believing the ridge wholly won, their commanding
officer gave the order for the company to advance. This time
the captain said there was no time for prayer, since a part of
the line was already moving. That advance brought great
casualties, and the Americans were forced back. Doss's outfit
was heavily hit, and pressed back down the cliff.
"Where is Doss?" asked the lieutenant at the foot.
"Up on the ridge still," the men answered.
"He's gone at last," mourned the officer.
Then at the top of the cliff was seen Doss's figure. He was
ordered down, but instead he signaled that he would let down
some wounded men by rope. He had some help from one and
another of the few last in the retreat, but they were escaping
as fast as they could. The men below surged around the foot
of the cliff, receiving the wounded whom Doss, finally alone
at the top, let down. According to- his citation later, they num-
bered seventy-five.'
That was not the end, however. Later still, in the midst of
heavy fighting, Doss was wounded in' both legs. Litter bearers
picked him up, but they were soon under fire, when one man
was wounded in the head. Doss crawled off the litter, and in-
sisted that the other man take his place. Soon a soldier named
Brooks, slightly wounded, came by and tried to assist him off
the field. A sniper then hit the already wounded• Doss, shatter-
ing his arm. The two men fell into a shell hole, where Brooks
used his rifle stock to make a splint for Doss's arm, and they
tried once more for the aid station. In the end, however, Doss
had to be carried off by litter.
That put a final stop to his service. He was invalided home.
Over the whole United States, by wire and by press, daily and
weekly, he, the Seventh-clay Adventist noncombatant, was
hailed as the greatest hero of the Okinawa campaign. He was
given the Congressional Medal of Honor, the first and only
conscientious objector (in the phrase of the Army) ever to
receive that honor. In October he was called to Washington,
and there, with fourteen other men of great valor, in the
presence of generals, admirals, cabinet members, his proud
parents, and his devoted wife, President Truman hung around
his neck the coveted medal.
But Doss himself said: "During all the time I was in the
Army my great source of strength was the daily study of the
Bible and prayer. . . . I did more praying overseas than I had
clone in all my life up to that time. When I talked with God
I seemed to lose my sense of fear. That is the only answer I
have to give to the many inquiries as to how I had the courage
to do what I am - described as doing in the War Department
citation. To God be all the honor."
He was wrapped up in the sense of his opportunity to
give the message of salvation to his buddies and to his officers.
They always wanted him to he with them if they were hurt.
They asked him how to correct their ways of living. Some of
them came to have him pray with them, that they might have
strength to live aright. They turned from their first sneering
at prayer, to a faith in its working. A lieutenant who at first
Christian Servicemen 6-17
was against him because of his religion, ended by saying, "I

don't approve of your going into dangerous places without a
weapon, but I feel safe just to have you along with me."
The man who was representative of a reputed extreme
branch of noncombatants, who not only would not bear arms
but would keep the Sabbath, had proved also the extreme
example of courage on the battlefield and devotion to the
work of saving men. He was honored in accordance, and his
religion with him.'
Thus did Seventh-day Adventist servicemen, the world
around, in camps, on battlefields, in prisons, testify of their
--high resolve to serve the God of heaven under whose Sabbath
banner they marched, doing their duty to their countries ac-
cording to Christian standards, and setting examples of tem-
perance, sobriety, faithfulness, and devotion never excelled
and seldom equaled, until their Lord made not only their
comrades but even their enemies to praise them and to be at
peace with them.'
1 George W. Chambers, Keith Argraves, Paratrooper.

Mark 16:18; Isaiah 61:1, 3.
3 Lawrence E. C. Joers, M.D., God Is My Captain.
Report by the Supreme Allied Commander, Mediterranean, p. 17; War
Reports of General George C. Marshall, p. 169.
5 Verona Montanye in Youth's Instructor, March 19, 1946; Time, Dec. 11,
1944, p. 67; Newsweek, Dec. 11, 1944, p. 80; Reader's Digest, February, 1945,
p. 94.
8 Doss writes (April 30, 1949) that he does not know how many there were.
The reporting officer and correspondents wanted to report one hundred, but
he told them he did not think he could have cared for more than fifty. They
compromised at seventy-five.
7 Desmond T. Doss in Review and Herald, Jan. 3, 10, 17, 24, 1946; News-
week, May 21, 1945, p. 96; Oct. 22, 1945, p. 63; Time, May 21, 1945, p. 72;
Oct. 22, 1945, p. 60.
The accounts in this chapter have been checked by all the servicemen
involved, except two, who could not be reached.
U.S. SIGNAL CORPS
Hundreds of American and Australian Soldiers Were Saved From

the Enemy by Native Adventist Believers During •World War 11
CHAPTER 31
GARRISONS OF CHRIST
L the world was in the welter of war. The flood titles of
A arrogance, hate, cruelty, swept .over lands, engulfing

peoples, driving them to submission or death. The lords
of war had no sympathy with conscience; no tolerance for the
Christian faith, no pity for those who resisted them. Servants
of the true God were put to the test as the heroes of faith
through past ages have been. They "had trial of cruel mock-
ings and scourgings, yea, moreover, of bonds and imprison-
ment: they . . . were tempted, were slain with the sword:
they wandered about in sheepskins and goatskins; being desti-
tute, afflicted, tormented; (of whom the world was not worthy:)
they wandered in deserts, and in mountains, and in dens and
caves of the earth."'
Some in Christian lands were victims of the oppression of
their own renegade governments; some, as the missionaries
caught in sudden conquests, were incarcerated in internment
camps, starved, beaten, extinguished; some, native believ6rs
in lands overrun by invasion, proved their constancy and gave
their ministry amid temptations, persecutions, privations, and.
death. Far within the limits of the war tide there stood up
these strongholds of Christianity, these garrisons of Christ.
They were manned by heroes who never thought themselves
heroes, by martyrs who counted not their lives dear, by faith-
ful servants of Christ who asked only fellowship in His suffer-
ings. To tell the full story of their endurance and faith and
works would take many volumes: and indeed the half is not
known, or ever shall be till the books of God unfold.
In the Axis countries of Europe the church went under the
harrows of suppression, confiscation, and persecution. All men
of military age, including ministers and other conference work-
ers, were drafted into the armies. The Nazis. haters•of Chris-
649
tianity, felt special animosity against the Sabbatlikeeping

churches. -When they took over Alsace, in France, they dis-
solved the conference and all the churches, confiscated church
buildings, and prohibited the work. In Croatia under a sort of
"secretary of cults" dominated by the church, but with military
authority, the same was done. In Rumania, where there were
more than twenty-five thousand Sabbathkeepers, the union and
local conference and all institutions, including publishing house
and school, were taken, as well as all the funds in the treasuries,
by authority of puppet dictators under the Reich. Four thou-
sand Seventh-day Adventists were thrown into prison, where
they were tortured and abused. Some received long prison sen-
tences; some were condemned to death.
Nevertheless, those workers who, because of advanced age
or other reasons, were left, found means to carry on. Occasion-
ally they smuggled out reports, couched in figurative language.
One minister, who had been a teacher, wrote that the students
in his classes were doing very well, eighteen of them having
passed their examinations and received their diplomas—which
meant eighteen baptisms and baptismal certificates. Another
wrote that he was engaged in the life insurance business, and,
said he, "Rejoice with me, for this year I have written ninety-
six policies." One lone man, without meeting-hall, without
funds, without traveling conveyance, constantly watched and
persecuted, often caught between contending armies, yet gath-
ering ninety-six souls for God, and baptizing them under
cover of the night!
In Croatia 850 persons were added to the church during
the war. In Hungary more were baptized each year during the
war than before. The Italian Union increased its membership
50 per cent, and in every country the cause of Christ advanced.
A. V. Olson, president of the Southern European Division,
just before America entered the war, was able, with risk of life
and great hardship, to travel about more or less in the Southern
European countries, which made up part of his division. He
used the opportunity to fortify the brethren for the existing and
Garrisons of Christ 651
the impending trials. In Rumania, just before the storm
broke there, he met with the union committee and made an
earnest appeal to them to be loyal to God. Pale-faced but
determined, they rose as one man, and vowed to remain at their
posts and to keep the Advent Movement loyal to God, even
unto death. Well they kepi their promise.
In Italy, soon after, he met the union committee, and they
made the same pledge. Immediately after the war Elder Olson
and W. R. Beach visited Italy; and as the president, L. Beer,
met them, he threw his arms about the visitor, and said,
"Brother Olson, do you remember our last meeting here? Do
you remember the pledge we made before God? Brother Olson,
we have kept it. Not one has failed." And the fruits in Italy
gave eloquent testimony to the truth of his statement.
So was it everywhere. In that European inundation of
atheistic hate and destruction, there were islands of faith,
garrisons of Christ that held aloft His banner and made their
forays into the territory of the enemy.'
There were garrisons of Christ throughout the occupied
territories of the East: Japan itself, Korea, the Philippines,
Indo-China, Siam, Burma, Malaya, East Indies, Borneo, New
Guinea, and the adjacent island groups.
Korea, taken over by the Japanese in 1905, was nevertheless
a comparatively fruitful field for Seventh-day Adventists. When
World War II broke they had nearly four thousand members
there. The Japanese were determined to destroy the Christian
church, and believers had great trials and persecutions. Yet in
some cases they found favor. At a city in southern Korea,
where lived Lee Tuk Hoe, a Sabbath school superintendent,
the chief of .police called together 150 representatives of various
religious and civil organizations. Lee represented the Seventh-
clay Adventists.
For over an hour they listened to a lecture on national
affairs, ending with the declaration that they must all make
obeisance at a Shinto shrine as a mark of loyalty. Though most
of them disagreed with the police chief's statement, they all
sat silent, in fear, until Lee rose and said that shrine worship
was contrary to the laws of Jehovah, as given in His Inspired
Word, and that he could not worship at the Shinto shrine.
His companions said to him, "Why did you do it? You could
have kept quiet, and made no issue of it."
The police chief acted as though. he had not heard him. He
took them all out to the mountain where was a Shinto shrine.
They were told to step forward, one by one, place incense on
the fire, and make obeisance. When Lee Tuk Hoe's turn came
he refused to burn incense or make obeisance. The Japanese
guard were very angry, and would have laid hands on him, but-
the police chief gave no word. He led them back to the town,
and there gave them another lecture on loyalty. He told them
that loyalty consisted of faithfulness to one personality; and
that, though they had done homage at the shrine, he had reason
to doubt their sincerity.- He cited Lee as an example of loyalty,
in that he would worship only his own God; but he said that
because he had disobeyed the law of Japan, he must suffer the
consequences.
Then he dismissed them all except Lee, whom he took to
another room and commanded to kneel, as the criminals kneel
who are about to be punished. Lee fell to his knees, and
prayed aloud most earnestly. The chief left the room while
Lee continued to pray. Half an hour passed, when the police
chief returned and said to him, "I cannot punish a man who
is loyal to the Majesty of heaven. But as an officer of the
Japanese Empire I am obliged to mete out punishment to you
for not complying with the law. Your punishment has consisted
of kneeling quietly for thirty minutes. You may go now."
But such leniency was not typical. The government was
determined upon suppression of the Christian faith. Our
churches were closed, property was confiscated or destroyed, the
leaders were cast into jail, and T. H. Chae, president of the
West Chosen Mission and others, died in prison. When the
churches were suppressed, many of the brethren took their
families to the mountains, and lived in secluded places, to
Garrisons of Chris, 65 3
preserve their liberty of conscience and their right to worship.
The woods and the caves were their homes; the forest glades
and the mountain rocks their meeting places. Some of them
burned charcoal and carried it on their backs to the towns for
sale or exchange. One minister, Kim Myung Kil, outfitted
himself as a peddler, and like the Waldensian missionaries of
old, wherever he found anyone anxious for the light, as he
showed his goods and dropped a cautious word of truth, he
opened the Scriptures to them. The danger was great, for at
any time he might be betrayed and sentenced to prison and
death. But during the period of the war, he found, instructed,
and baptized fifty-three precious souls.
In Japan the whole Seventh-day Adventist Church was
proscribed. The leaders and the heads of families were thrown
into prison, tortured, and starved; some died. The men of mili-
tary age were drafted into the army. Yet the God whom they
had come to trust did not desert them. Many a tale of deliver-
ance could be told. One concerns a teacher in Japan Junior
College, Stephen S. Ito.
Early in 1942 he answered a call for a Japanese worker in
Manchuria, and with his wife and baby went to Mukden. But
scarcely had he. arrived when he was summoned home to enter
the army. On the way back his wife and he prayed earnestly
that some way might be found to release him from the army,
that .he might continue his ministerial work. To his surprise,
he was excused on the ground of physical disability, though
he had no ill-health to his knowledge. But with his family he
returned to Mukden, and besides his evangelistic work he acted
as intermediary between the Japanese Army and the Chinese
believers, some of whom were imprisoned on suspicion of being
spies. For over two years he was able to continue, though regu-
lations grew ever more strict; and at last every religious gather-
ing was attended and supervised by government officials, who
required worship there at the effigy of the emperor.
Finally, on the promise that his religious principles would
be respected and his Sabbath worship allowed, Ito entered
medical corps work, and was assigned to a hospital near

Antung. But there he found the lieutenant in charge violently
anti-Christian and a man with a wild temper. In a loud voice
he cursed him as a Christian and a traitor. But as the young
man stood firm, the lieutenant required him to write a paper -
saying that he would never break the Sabbath even though
commanded to do so by the emperor of Japan. He cursed and
beat him and threatened to kill him.
But curiously enough, this lieutenant was the means of
protection. For when the military police, the next day, having
heard of the episode, came out to arrest Ito, the lieutenant,
afraid of getting himself into trouble, denied that there was
any Christian on the place. Time and again on Sabbaths, when
Ito refused to do common work, the lieutenant cursed and
beat him. But he confessed to others that he was astonished
at meeting such a man, and he would not let him go, neither
did he ever show to any other the pledge he had extracted
from him. There were but six months of this, however, when,
in August, 1945, Japan laid down her arms, and the ordeal was
over.'
Another story concerns a prisoner of the Japanese Army,
a Chinese Seventh-day Adventist who was taken and con-
demned to death. He came to the last morning, the time set for
his- execution by beheading. The Japanese form of this death
stroke was to have the condemned kneel before his open grave,
when the executioner would lift the heavy sword, sand with
one stroke sever the head from the body.
This Chinese Seventh-day Adventist, as the hour ap-
proached, knelt upon the floor of his cell in prayer. The guard
came and told him to get up; then, when he did not immedi-
ately respond, the guard started toward him, but paused to ask,
"What are you doing?"
"1 am praying to the God of heaven," was the reply.
"You need not pray," said the guard; "no one can save you
out of our hands. You are the prisoner of the Japanese Imperial
Army, and you have little of life left. Come, let us go."
Arrived at the spot of execution, the condemned man was

commanded to kneel before his open grave. He did so, but con-
tinued to pray. The executioner stood off a moment and
watched him; then, glancing around to see that the Japanese
and Chinese witnesses were in their places, he strode forward,
lifted the great knife in air, ready to bring it clown on the
neck of the doomed man.
Suddenly, to his utter astonishment, he had no sword! The
blade had broken off and dropped, and he stood there holding
merely the hilt. The prisoner heard the thud of the blade upon
the ground, but did not know what had happened. He waited
calmly without turning to look.
Then a guard came and touched him on the shoulder.
"Arise!" he said. And the prisoner, so suddenly reprieved, was
brought before an officer, who declared, "You are a free man.
An imperial rescript has ordained that if an instrument of
death fails, the man shall be free." And this man, delivered
by the hand of God, went forth to tell his story and to proclaim
the Christ to hundreds throughout the land.'
In the Philippines, during the Japanese occupation, while
Christian worship was not directly interdicted, Seventh-clay
Adventists were in constant danger, often being accused by the
Japanese Army on the one hand and by the guerillas on the
other, of favoring their enemies.
In a little barrio, or village, in northern Luzon, there was a
company of Seventh-clay Adventist believers who had built a
little chapel. This barrio was accused by the Japanese of having
fed the guerillas, and a company of soldiers was sent with
orders to burn down the village. Most of the Filipinos fled to
the hills; but because it was the Sabbath clay, the Adventist
believers gathered in their chapel and prayed God to save the
village.
As the army trucks arrived, the first thing that attracted them
was the prayer meeting going on inside the chapel. Over the
door hung a sign, "Iglesia Adventisla del Seplimo Dia."
"What is that?" the captain asked his interpreter.
(ist) Christ's Last Legion
"These are Seventh-day Adventists," answered the inter-

preter. "They are gathered to worship God on Saiurday."
It so happened that this captain had met Seventh-day
Adventists before, and had received a good impression of them.
"If Seventh-day Adventists live here," he said, "this barrio
must be a good place. We had better not burn it down." And
so a Seventh-day Adventist chapel and company of worshipers
saved the whole village. -
In a remote barrio in southern Luzon an Adventist layman
named Aquino was conducting cottage meetings. The interest
and attendance were good. Though there were bands of
guerillas operating in the neighborhood, he had had no trou-
ble from them. But one evening an armed band invaded the
premises.
"You are a Jap spy," they shouted at him. You say you
bring religion, but you are here only to spy on us. Are you
ready to die?"
Aquino silently prayed for deliverance.. "But if not, Thy
will be clone," he ended. Then he said to the guerillas, "I am
not a spy. I preach the sixth commandment, which says, 'Thou
shalt not kill.' If I should turn you over to the Japanese, it
would be just like killing you myself."
They listened,-at first suspicious; but his sincerity won over
the.leader, who had been insistent on his death. He ended by
asking for Aquino's coat, Bible, and several hooks, which per-
haps did him good. In any case, a great interest sprang up in
that place, resulting in a strong company's being developed.'
Lucena Garcesa, a trained nurse, with two young girls, her
nieces, was temporarily located in the midst of Japanese forces
near the shore. She had brought with her, when forced from
the Cebu clinic, of which she had had charge, a small trunk
of medical supplies, with which she ministered to the sick who
came to her. But the possession of such supplies was forbidden
by the Japanese, on pain of heavy penalty. Therefore, Nurse
Garcesa kept the matter secret.
When the American forces returned and air fighting began
about them, the three young women were urged to escape by

boat to the near-by island of Behol. By night they escaped to
the shore with their few belongings, the precious trunk among
them. But just as they were about to leave, a patrol of Japa-
nese soldiers found them. The boatman fled, leaving the girls
alone to face their fate. Just then American planes flying over-
head began to spit fire, and the soldiers ran, but the interval
before they came back was not long enough for the girls to
escape. Their officer commanded them to take their things out
of the boat, for his soldiers wanted to use it. As they began
to do so, the trunk of medicines came out first.
"Open it," commanded the officer.
Praying silently for divine help, Miss Garcesa tried to corn-
ply, but the trunk would not unlock. She knew that if the
medicines were discovered, it would mean her death. Because
she could not seem to make the key work, the nervous, sullen.
officer told her companions to open it. Neither could they do
it. Then the nurse tried again, without avail. Finally she looked
up into the face of the officer, and said pleadingly, "Sir, I have
done my best to open it, but it just will not."
He looked at her haggard face, her disheveled hair, her woe-
begone appearance, and relenting, he said, "O.K., O.K.," and
left them. By nighttime they had secured - another boat, and on
the way to Bohol they tried again the lock of the trunk, and to
their surprise it opened easily. Their prayers on the beach had
saved the situation and their lives.'
In Burma faithful native believers held the fort through
the withering blasts of war. No words can flame brightly enough
to tell the heroic endurance, perseverance, and missionary zeal
which characterized these Christians, through the destruction
of their own and of mission property, through imprisonment,
torture, death; through wanderings on the mountains, dwelling
in dens and caves, supporting themselves by gardening and
spasmodic trading, teaching, baptizing; until in the end, despite
losses by death and defections, they reached the end of the war
with greater numbers than when they went in.
All Christians in Burma were, by the Japanese and their

Burmese allies, accounted spies. Large numbers of them were
arrested, imprisoned, tortured, and systematically massacred.
To extort confessions and inforrnation, live wires were applied
to their eyes, faces, and hands; their fingernails and toenails
were pulled out; they were beaten, cuffed, starved, slashed with
knives and bayonets. From the prisons into which they were
crowded, groups were removed daily, who supposed that they
were being set at liberty, but who instead were taken to open
trenches, and there shot, stabbed, or clubbed to death. Among
these who suffered for Christ's sake were some of the Seventh-
clay Adventist youth and workers.
The Karen tribes, always restive under Burmese suzerainty,
and numbering among them many Christians, openly joined
with the Allied troops while they still operated in Burma, and
in consequence they suffered when the Japanese gained the
upper hand. But Seventh-day Adventists, though few in num-
ber, were peacemakers. Two of .the evangelists, U Po Shwe and
Daniel, had just come back from such a peace mission, when
they with a number of lay brethren were thrust into jail.
U Po Shwe, with several of his people, was taken out and shot
and bayoneted to death. Daniel, in the same prison, sought
twice to be among the number taken out; but he was warned
to go back by one of the guards, who used to be a servant of his
father; so his life was saved.
The Burmese, Once having tasted the blood of martyrs,
went on ferociously in massacre, until it seemed that not only
all the men but the women and children of the Karen people
would be killed. But the Japanese, perceiving the folly of
extermination, gave orders to stop.
The first foreign Seventh-day Adventist back in Burma as
the tide turned was Major James Baldwin, who from his posi-
tion as dean at Meiktila had joined the Allied Army under
Stilwell, as a welfare officer with the Karen paratroopers and
as an honorary chaplain. He landed with the first planes that
returned to Rangoon, where he was soon followed by A. J.
Sargent, the first to return under mission auspices. Together

these workers sought out the scattered members of the flock,
comforted, encouraged, helped them, ministering with much-
needed clothing and other supplies sent in by the charity of
American believers.
They- gathered around them the gaunt survivors of the
siege, men so happy at deliverance that they clasped the mis-
sionaries in their arms while tears ran down across their smiles
and mingled with their words of welcome. They told of the
experiences of the four-year ordeal,' of the death of some of
them—U Po Shwe, Saya Kan Bein, Jan Se, Po Ngwey, and
more; of the flight of some to the hills and the jungles, where •
they supported themselves by their gardens and the wild fruits
of the land. "The little children suffered worst, before our huts
were built and our gardens began to produce." Hiding here a
few days and there a few days, in the rocks, in the tangled
growth .of the jungle, they suffered hardships that caused the
death of many. They told of the indomitable evangelizing and
teaching of Pastor Peter, of Chit Maung, of Tha Myaing, and
various others. •
Peter, one of the first three Karen boys to attend Meiktila,
afterward Eric Hare's right hand at Ohn Daw, at the out-
break of hostilities was in charge of this school and mission.
The Japanese reached it, bombed it, and burned it. With his
people Peter escaped to the jungle, later mingled with the
down-river people, preaching and baptizing, while supporting
himself by trading with such goods as could be obtained. He
and his family were imprisoned three times. "Sometimes they
took me in the cave, sometimes put me in the pit. I thought
that they would bury me alive. They did me that way until they
surrendered." But during that ordeal and amid all the distrac-
tions of war he added twenty-two members to the church.
Chit Maung, another Ohn Daxv worker, went up and down
the river, through the jungles, ministering, preaching, bap-
tizing. His father-in-law, Tha Myaing, though bowed with
years, was indomitable, always out in the villages, preaching
the gospel. In the beginning of the trouble Chit Maung and

his wife, with other workers, fled from the highland station
of Shwenyaungbin to the mountains and the rocks. Driven for
some time from one refuge to another, at last in isolated places
they built their rude huts and planted their little gardens "in
the remote crevices of the mountains," and God gave them
their daily bread.
The church in Burma was gold tried in the fire. The work
ers were happy that, by the blessing of God, they had been able
to maintain the cause without foreign help, financial or min-
isterial, and they learned the lesson of self-support, with re-
liance upon the providence of God.'
New Guinea was a young mission field. It was but thirty-
four years since the first small Seventh-day Adventist beginning
had been made near the seacoast; it was but thirteen years since
they had pierced the first mountain barrier to reach inland
tribes. Where miner and trader had ventured only with arms,
among cannibals and headhunters, the missionaries went with
the Bible and with ministry of hand and heart; and marvelous
transformations were made in native lives. Youth of New
Guinea who had been engrossed in devil worship came forth
from the mission schools messengers of the gospel of Jesus
Christ, messengers to their own people and to those of other
lands.
When the Japanese in their swift progress to the south
overran northern and eastern New Guinea, and reached up
into the newly opened interior, the white missionaries, so far
as possible, got away to Australia. Because they held on to the
last possible moment, their retreat, in some cases by motor
launch, in some by native boats, was beset with lurking foes and
dangerous attacks. Some, for the sake of their work, remained
in the field too long to escape, and either met death in the
invasion or retreated with native helpers into the :far interior.
The schools and the mission stations were left to the keep-
ing of native teachers who had been carefully trained by the
missionaries and who had proved their reliability and compe-
tence. In the south, where Port Moresby was the anchor of

the Allied cause, these mission boys were employed by the
authorities as guides, as "doctor boys" (native medical corps),
as orderlies, and in various other services. They came to be
highly trusted by officers for their faithfulness, honesty, and
intrepid courage.
Ten native Seventh-day Adventist teachers were formed
into a band who were sent on dangerous missions, and who
performed prodigies of valor in guiding, rescuing, and protect-
ing both white and loyal native people. They were directed to
spend half their time on military duties, and for the rest were
left to their mission work. They kept up their schools and mis-
sions, teaching and inspiring their people. Cut off from denomi-
national headquarters, they had no pay for the two years of their
service; nor would they accept remuneration from the army.
They grew their own food and supplied their simple wants.
Supplies for their schools would have been most thankfully
received, but these were unobtainable. Time and again, by
their scouting and by their rescues, they saved the Allies from
disaster and death. Some received decorations for acts of
heroism.
These ten, however, were only a small part of the hundreds
of Seventh-day Adventist converts who felt that in assisting the
Allied cause they were contributing to the defense of the
Christianity that missionaries had brought to them. In many
an area they saved wrecked airmen and fugitive groups of
. soldiers, risking their own lives, and in some cases losing them,
to save others.
Another result of the invasion and the flight of missionaries
into the far interior was the discovery of inland tribes with
a marked degree of civilization, who displayed eagerness to
be instructed in Christianity. A. J. Campbell, who had for some
years been teaching in the first interior missions established,
was forced to retire still farther inland as the Japanese rapidly
advanced. Up over rugged mountains, which previously had
seemed a barrier to all exploration, he and his company made
a march of two hundred miles. They were hospitably received,
and during their stay of several weeks before planes rescued
them they surveyed the valleys around Mount Hagan, with
an eye to future occupation.'
The Solonion Islands were taken by the Japanese early in
their sweep southward, and it was here that some of the fiercest
fighting between them and the Allies took place on land and
sea and in the air. The work begun there by Pastor G. F.
Jones and ably carried forward by helpers and successors had
resulted in the upbringing of a fine generation of young
people, who had taken over much of the evangelistic and educa-
tional work in their own islands and had furnished devoted
missionaries to other lands.
Guadalcanal, one of the southernmost islands of the group
and the one chosen by the Americans for their first counter-
invasion, Choiseul, New Georgia (Marovo), and Bougainville
in the north, are names familiar in the annals of the war. In all
these islands native Seventh-day Adventists were active in aid-
ing the Allied forces. On Guadalcanal they saved a company
which had been nearly surrounded, by conducting them secretly
and silently through the jungle from their exposed position.
On Bougainville, where there were a number of mission sta-
tions, the native believers, under the leadership of Okira,
while carrying on school and religious work in the interior
villages which they built after retreating from the coast, were
the means of saving and sustaining white refugees,. wrecked
airmen, and commandos who maintained wireless communica-
tion with Allied headquarters.
Lieutenant F. P. Archer, a planter for the previous twenty-
four years on Bougainville, who was hidden and protected by
Okira and his fellows, later addressed servicemen in the Sev-
enth-day Adventist chapel on Guadalcanal. He gave eloquent
testimony to the faithful devotion of these Seven Days, as the
church was called in the pidgin English of the natives. "I may
say that the Seven Day teachers throughout Bougainville con-
ducted their• regular services in their villages in 1942, despite the
fact that their European pastors had gone and that they had no
superior to look to for guidance and no hope of salary or
supplies for themselves. Japanese were in all parts, penetrating
the hills, but the natives carried - on faithfully until driven from
their villages by the invaders. That is surely a test. All of them
were very loyal to the Allied cause, and many of them and their
followers suffered for it severely."
Because of Okira's exploits the Japanese finally placed a
price on his head, but he came through without scathe, and
received a decoration from the Allied command for his heroic
services."
An Australian commando wireless unit up in the mountains
of Bougainville had connected with them as guides and in-
formers, a group of Seventh-clay Adventist boys whO were in-
valuable in transmitting information and in hiding the unit.
After awhile, as food was running short, the major in com-
mand sent four of the boys to find a cache of canned food they
had left on the coast. To reach it, the boys had to pass through
a native village occupied by the Japanese. They began to filter
through, when a renegade native recognized them and raised
a hue and cry. Three of the boys escaped; but one, Sinavina,
was captured and immediately taken before the officer.
In pidgin English the Japanese demanded that he reveal
the hiding place of the Australians. Sinavina might have denied
all knowledge—"Me no savi"—but that would be telling a lie.
Instead, looking the officer in the eye, he said, "Me no speak."
He was immediately flogged, and with his back a bleeding
mass he was again ordered to betray the white men. He said,
"Me no speak."
The officer finally ordered him taken outside and killed.
They forced him.to dig his own grave. Then he was threatened
with death unless he told what he knew. His only reply was,
"Me no speak." He was then knocked unconscious into the
hole, and left for dead.
His three companions who had escaped lost no time in
reporting to the commandos. To their eternal credit, these men
on. whose heads- lay heavy prices counted not the cost to them-
selves, but immediately started_ out to attempt a rescue.
In the darkness of the night Sinavina came to consciousness
in the trench. He managed to climb out, get through the vil-
lage, and start up the mountain trail. He had not gone far
when friendly arms gathered him up and carried him back to
their cave, where he gradually recovered."
When the white missionaries had to retreat from the Solo-
mons, they called in Ragoso—that same Kata Ragoso who
twenty-seven years before. had stood with his heathen father
and brothers in the garden patch when Pastor Jones first
appeared to invite them; who had attended the mission school,
and _developed into a valuable secretarial aid; who had gone
to the 1936 General Conference in America as a delegate, and
had toured the United States with electric reactions; who' had
since been ordained as a minister of the gospel and had taught
and organized throughout the islands—they called him in and
gave him charge over the whole field. His headquarters were in
Marovo Lagoon, on New Georgia, and the exigencies of war
confined his personal ministrations to near-by islands; but his
influence was felt among all the scattered hands throughout
the Solomons.
Determined to save the mission property so far as possible,
Ragoso led his people in constructing large storehouses far
inland, where they carried the equipment of the Batuna hos-
pital and the furniture and records of the mission. Then- they
took the two mission launches, and towed them by canoe up a
river, took down the masts, and built leaf houses over them,
to hide them from the airplanes.
After that, he put watchmen every five miles along the
coasts, from Gatukai to Vella Lavella, the large;t island between
Marovo and Bougainville, to mark when any airmen or sailors
needed help. When any plane was shot doWn the watchmen
quickly reported to Ragoso, Who sent out men to find the fallen
aviator. The rescued airmen they took to their villages, :fed
and cared for them until they could deliver them to the
commando men in the mountains, who by wireless brought

rescue planes or ships. Sometimes these rescued men had to
be conducted through Japanese lines at night. Or if they went
by canoe, they were hidden under leaves in the bottom of the
boat, while twenty to thirty natives paddled through to safety.
The faithful, heroic work of these native men, so lately rescued
front heathenism, but now developed in the highest virtues of
Christian life, is a remarkable testimony to the value of mis-
sions. Altogether they rescued twenty-seven American pilots,
and 187 Australian and New Zealand seamen from a torpedoed
warship.
• When the missionaries of all the Protestant and Catholic
stations went out, some of their converts reverted to heathen-
ism. On an island west of New Georgia one native pastor told
his people they might now go back to their old ways, and he
led them in looting mission and government property. Ragoso
informed the resident commissioner, who was in hiding on
Malaita, the large island east of Guadalcanal; and he sent an
officer to Batuna to investigate. Going to this western island,
and finding the report true, he arrested the renegade pastor,
and gathering the people together, lined them up standing all
night, while with his native policemen he went to the villages
and burned them.
The Seventh-day Adventist natives were in the line. Their
teacher, Joseph, who is a younger brother of Ragoso's, whis-
pered to them, "If they burn our village, our church, and our
schoolhouse, we shall lose everything, our Bibles and books.
We must ask God to protect our village." So they prayed.
In their village the policemen went first to the chief's- house
to burn it. They poured kerosene on dry leaves they heaped
on the floor, and set fire to it. But when the leaves were burned
the house had not caught fire. So they brought more fuel and
poured more kerosene, but as before, the fire went out. The
policemen said, "We will try once more." But the officer
answered, "Twice is enough. There must he something .about
this village. We had better leave it."
-When the officer returned to Ragoso's he told him of the

peculiar experience of the only village that would not burn.
After he had described it Ragoso said, "That is the Seventh-day
Adventist village, and my brother Joseph is the teacher." The
officer apologized, "If I had known, I would not have put
your people in the line or tried to burn their village. I know
your people are good people, and had no part in the looting."'"
But it was well that he had not known, for so God had oppor-
tunity to demonstrate His care over His people.
But Kata Ragoso was to have fellowship with the sufferings
of his brethren in the army the world around. Not all the
white men who came in contact with the natives, not all the
Army officers, were broad-minded, generous souls who could
appreciate the loyalty, sacrifice, and devotion of these Christian
converts. As in America and in Britain and elsewhere, there
were officers filled with the sense of importance and of war
urgency, who could illy brook any apparent insubordination or
lack of cooperation for conscientious reasons. Such a person
came in contact with Ragoso.
Neither Ragoso nor his fellow members were in the army;
their service was wholly voluntary and gratuitous, and there-
fore the more commendable. But to a certain type of white
man the natives were servants of a distinctly inferior race;
they were to do what the white man told them to do without
question and without delay. The folly of such a policy, in the
face of the common disaffection and desertion of the majority
of natives, did not occur to men of small minds; they must
be obeyed!
It was in the early days of the Japanese invasion, and the
islands had not yet been wholly abandoned by the whites. A
detachment of Allied troops was in the vicinity of Ragoso's
home, and Ragoso with his followers was cooperating to their
full ability. But the chief officer of this detachment, with the
worry and strain of the campaign and with the sense. of his
authority, one day ordered Ragoso to do certain things which
his conscience would not allow. He courteously refused, where-
upon, though he was riot under military rule, he was placed

under arrest, awaiting trial.
When he was brought before the officer the storm burst.
Again he was given the order. His reply was, "No." Then the
officer ordered him to be flogged. He was bent over a gasoline
drum and whipped with a supple cane. His back streaming .
blood, he was stood up before the officer and asked whether
he would obey. Drawing himself up to his full height, the
stalwart soldier of Christ replied, "Sir, I am sorry, but my
religion does not allow me to obey you."
With a snarl the officer drew his revolver and struck Ragoso
full in the face, smashing his nose. Another blow on the
temple laid him in the dust. With difficulty could the officer
be restrained from beating and kicking the unconscious man.
When Ragoso regained his senses, he was told again to obey
the order, 'and again he answered, "No." In a blazing rage the
officer then ordered him to be taken out and shot.
The firing party was drawn up. Ragoso was stood at ten
paces before them. The officer said, "I will count three. At
three, fire!"
He began to count, "One! Two! Th " He could not say
three. He started over, "One! Two! Th " Again his tongue
refused the word. Almost insane, lie tried the third time, "One!
Two! " He could not speak at all, nor could he for a day
and a half.
Ragoso was not shot, neither was he released. He was taken
back to prison, and with him was incarcerated a fellow worker,
Luna who had stood by him. What their fate was to be, man
I. could not tell. But the God who delivered Peter from the death
dungeon was still the God of His faithful servants.
The native Seventh-day Adventists, who had faithfully
labored for the Allied cause, were deeply distressed. Their
leader had been taken from them by the men they had served,
and had been condemned to death. In the old days before they
were Christians they would have aroused the island and
swooped clown upon that army camp and obliterated it; for,
despite the superiority in arms of the soldiers, the natives were

tremendously in the majority. But now these Christian con-
verts had no thought of vengeance. Instead, they sought God.
They called a council, and decided that on an early night, as
the moon should come over the mountain, they would gather
for prayer for the deliverance of their brethren.
They came together as agreed. And just as the moon rose
over the mountain, a tall man with a bunch of keys walked to
the prison compound, put the key in the padlock, and opened
the gate. Standing there in the light of the moon, he called in
a loud voice, "Ragoso!"
"Yes, sir," came the reply.
"Come here!" And Ragoso came.
"Lundi, come here!"
When the two men were together at the gate, the tall man
reached in, took each by the. arm, and pulled them out. He
then shut the gate and locked it. Then he led them down the
path toward the beach. As they came within sight of the
water he paused and-said to them, "Go• on down to the beach
and there you will find a canoe. Take it and go home."
They walked on, and soon at the beach they saw the canoe
with paddles ready. They turned to thank their deliverer—
and lo, no man was there! From that day to this his identity has
never been revealed. The keys to the prison, under guard, had
never left their peg that night.
Ragoso went on with his work, organizing his followers for
service, rescuing and caring for Allied airmen, soldiers, and
sailors whom misfortune overtook, and also carrying on the
gospel work in schools and chapels, and finally emerging from ••
the conflict with honor from man and God. Asked what he
thought as he stood before that firing squad, he said, "I was
not worried about myself. . . But 1 did- wonder if there was
something I should have done that would have made the work
go better." 13
In this spirit of utter selflessness, of eye single to the glory
of God and the salvation of their fellow men, did the garrisons
of Christ in enemy territory uphold the great traditions of the

Christian army and give example to the Last Legion of Christ
for the supreme test.
Hebrews 11:36-38.
A. V. Olson in Review and Herald, Jan. 17, 1946, p. I.
"Theodora Wan5erin in Youth's Instructor, March 18, 1947.
4 Stephen S. Ito in Youth's Instructor, June 3, 1947.
5 Thomas S. Geraty in Youth's Instructor, Oct. 21, 1947, p. 10.
" Retha H. Eldridge, Bombs and Blessings, pp. 68-81.
George A. Campbell in Youth's Instructor, Feb. 11, 1947. p. 8.
s Eric B. Hare, Treasure From the Haunted Pagoda, pp. 223-237.
W. G. Turner in Review and Herald, July 20, 1944, p. 11.
ro Lieut. F. P. Archer in Youth's Instructor, Aug. 5, 1947, p. 3.
11 Reuben E. Hare in Review and Herald, May 29, 1947, p. 21.
12 Kata
Ragoso in Youth's Instructor, July 29, 1947, p. 3.
• 13 Reuben E. Hare in Review and Herald. June 26, 1947, p. 19.
Top: Youth Addressing an Interested Crowd in Denmark. Center:
Youth's Congress in Southern California, 1949. Bottom: A Seventeen-
Year-Old Evangelist Sharing His Faith
CHAPTER 32
THE YOUNG GUARD
Y OUTH has ever been the reservoir of energy and initia-

tive in the great movements and conflicts of the human
race. Its vitality, enthusiasm, ' and courage have been
poured out to maintain causes and to wage crusades. Youth
may not have the experience or the judgment or the sagacity
of its elders; but its eye is keen, its ear sensitive; its impulses
are quick and sure. "Old men for counsel; young men for war!"
Age and youth must team together: age for wisdom and
steadiness, youth for enterprise and gallantry. In the heat and
storm of battle the veterans may cry, "The Old Guard dies, but
never surrenders!" but the Young Guard shouts, "For the rescue
of mankind, on to glory ride!"
This teaming of age with youth in united effort to accom-
plish a great task has characterized the Seventh-day Adventist
work from its beginning. The first trio of pioneers illustrates it:
Joseph Bates, the benign, fatherly, yet vigorous leader and
counselor, with his half century of experience; and James and
Ellen White, youthful, eager, consecrated messengers of God.
There joined them shortly the young John Andrews, Uriah
Smith, John Loughborough, Myron Cornell, Stephen Haskell,
George Butler; and, to balance these youthful recruits, there
were the more elderly Hiram Edson and John Byington. They
worked well as fellows in the yoke of Christ, and together they
put their shoulders to the moving of the gospel wagon through
the sloughs and over the hills of the pioneer days, on, on toward
the Golden Gate.
As the once youthful leaders grew old they drew to them-
selves the still younger men and women who had been but
children at the start. There came into view the sons and daugh-
ters of the pioneers: Ole Olsen, William Spicer, Arthur Dan-
671
fells, Irwin Evans, Adelia Patten, Eliza Morton, Maud Sisley,

Mary Kelsey, William White, Eugene Farnsworth, Charles
Jones. The roll becomes too great to call. Youth ever to the
fore!
And this is the word of the elder to the younger: "I rejoice
in the bright prospect of the future, and so may you. Be
cheerful, and praise the Lord for His lovingkindness. That
which you cannot understand, commit to Him. He loves you,
and pities your every weakness. He 'bath blessed us with all
spiritual blessings in heavenly places in Christ.' It would not
satisfy the heart of the Infinite One to give those who love His
Son a lesser blessing than He gives His Son."'
"It is good for a man that he bear the yoke in his youth."
"I have written unto you, young men, because ye are strong,
and the word of God abideth in you, and ye have overcome the
wicked one."
"In order that the work may go forward in all its branches,
God calls for youthful vigor, zeal, and courage. He has chosen
the youth to aid in the advancement of His cause. To plan
with clear mind and execute with courageous hand demands
fresh, uncrippled energies. Young -men and Women are invited
to give God the strength of their youth, that through the exer-
cise of their powers, through keen thought and vigorous action,
they may bring glory to Him and salvation to their fellow
men."
For the education of the youth, to fit them for Christian..
service, the denominational colleges and academies were first
established, and in time the elementary schools for the chil-
dren. The young were not merely called, they were trained.
Then, for more concerted and vigorous action, the youth, senior
and junior, were formed into the Missionary Volunteers, an
organization which has both helped to fit them in body, mind,
and soul, and constituted a many-channeled conduit for the
flowing of their energies through the powerhouse of service.
Today, improved, expanded, adjusted to growing needs,
alive with the spirit of the fishers of men, it casts its gospel net
The Young Guard 673
around the world. And having launched out into the deep at
the command of the Master, these young fishermen have en-
closed a great multitude, until they fain would beckon to their
partners in the other boat to come and help them. Brothers
and sisters in the sacred business, they include men and women
of every hue, every race, every kindred, every tongue and
people. "The Lord gave the word: great was the company of
those that published it."'
The odds against them have not lessened with the years;
they have grown. The nominal Christian world has become
less Christian; national and international morality is at low
ebb; the customs and usages of social life have loosened and
deteriorated; the vices of drinking, smoking, and drugging
are condoned and exploited; the forms and character of public
and private entertainment have coarsened in fiber and become
more clamorous for recognition. It is loudly proclaimed, and
by millions of youth and adults believed, that the greater
license in sexual and social behavior is a blessed liberation
from the blue-nosed austerity of puritanical forefathers, that
it spells progress in social and marital life, and that to turn
one's back upon this dizzy whirl of incontinence and lust is to
lose all the joy of life and to dwell in a world of gloomy self-
abnegation. Against this racing, downsweeping current of im-
morality the youth for Christ have to contend as seldom if ever
in the world's history have youth contended. The grip of the
rapids will not lessen; it will increase to a roaring Niagara
over which the world will shortly plunge to its doom. The
youth who resist these influences must be Daniels, Shadrachs,
Meshachs, and Abednegos.
But the hand of Almighty God is stretched out to save. He
does not leave His faithful children in the concentration camps
of the devil. "Shall the prey be taken from the mighty, or the
lawful captive delivered? But thus saith the Lord, Even the
captives of the mighty shall be taken away, and the prey of
the terrible shall be delivered: for I will contend with him
that contendeth with thee, and I will save thy children."
22
"Wherewithal shall a young man cleanse his way? by taking

heed thereto according to Thy word." '
"Open the Bible to our youth; draw their attention to its
hidden treasures, teach them to search for its jewels of truth,
and they will gain a strength of intellect such as the study of
all that philosophy embraces could not impart. The grand
subjects upon which the Bible treats, the dignified simplicity
of its inspired utterances, the elevated themes which it presents
to the mind, the light, sharp and clear, from the throne of God,
enlightening the understanding, will develop the powers of the
mind to an extent that can scarcely be comprehended, and
never fully explained.. . . '
"Let the mind grasp the stupendous truths of revelation,
and it will never be content to employ its powers upon frivolous
themes; it will turn with disgust from the trashy literature and
idle amusements that are demoralizing the youth of today."
No sacrifice is this to the sons and daughters of God; it is
joy unspeakable. "But what things were gain to me, those I
counted loss for.Christ. Yea doubtless, and 1 count all things
but loss for the excellency of the knowledge of Jesus Christ
my Lord: for whom I have suffered the loss of all things, and
do count them but dung, that I may win Christ."
The converted youth are new men and women in Christ
Jesus. Their appetites are reformed; their recreations are truly
re-creative; their reading and study are of truth; their activi-
ties are in -the service of Christ, for the salvation of men. They
cast the foolishness of the world behind, them; they delight in
the things of God; and they are happier far than the servants
of sin. But only they who enter in through the strait gate can
believe this, and know this, and live this.
Their lives are now in line with the mission to Which they
have committed themselves. Individually, in churches, in
schools, and in other institutions, the Missionary Volunteers
are responding to the motto, "Youth for Christ," and the
slogan, "Share. Your Faith!" To watch the weekly columns in
the Youth's Instructor, "Advent Youth in Action," and
The Young Guard 6Th'
"Campus Gleanings," to attend the inspiring youth's congresses

and rallies, to read the monthly bulletins of the Young People's
Departinent, and to catch through scores of• other media the
panorama of the Seventh-day Adventist youth, is to make the
heart swell with gratitude and worthy pride that a brotherhood
and sisterhood stand out so hearteningly as crusaders for
Christ.
They speak personally, with. Christ-given cheer, to the
lonely, the disheartened, the wayward; they hold public services
in halls, on street corners, over the radio, for temperance, for
health, for conversion, holding forth Christ's law and grace,
His warnings, His invitations, His salvation. They sing in
bands for missions, and profitably too. They carry with them
everywhere, and distribute by sale and gift, literature in leaflet,
pamphlet, magazine, and book that proclaims the gospel of
Jesus Christ and heralds His coming. They minister to the
poor and the sick, giving of their own substance and time and
strength, often sacrificing personal pleasures and desires for
the sake of the underprivileged and needy. Their ministra-
tions are to the children and the poor in their own communities
and beyond, at crucial points focusing on the undernourished
who are victims of war and disruption overseas. Their hearts
and hands are given in service to home, and school, and hos-
pital, to community, and to the world. They carry the evangel
of truth, the gospel for these last clays, turning men's thoughts
away from the fleeting things of earth to the eternal glory of
the kingdom of God. The dread of doom, so dominant in a
world ridden by fear of war and pillage and wholesale massacre,
they lift with the divine promises of salvation and rescue in
the imminent Second Advent of Christ. They invite their
friends, their hearers, to forsake the broad jungle road of amuse-
ment, dissipation, selfish ambition, and strife, for the strait,
hard, climbing path that lifts to the heights of lasting joy. They
find their recreations in the great theater of God's handiwork
in nature, in uplifting song and sweet music, and in pure
literature wherein the Bible holds the key position. Their
conversation and their social intercourse, formed in the mold

of their learning and thinking, are attune with heaven.
That there are gradations among them in all this program
is inevitable. No one can suppose that Christians are machine
made, in lots of thousands, all alike. Young people who give
their hearts to Christ have yet tremendous battles to fight,
and the hazards of the warfare are various. Some have been
blessed with good homes, right training, Christian ideals; others
have backgrounds of sordidness, of disrupted childhood homes,
of hereditary taints, of barriers hard to surmount. They do
not all attain at once and together to the perfect discipline
of Christ; and the critic can find many a crevice in their armor
wherein to thrust his spear.
But here is the opportunity, not only for the experienced
help and guidance of veterans in the cause, but for the young
soldiers of Christ to assist their comrades. Blessed is the oppor-
tunity for the strong and sturdy marcher to put out his hand
in help to his lagging companion. The battle and the service
are not all at the front, not all beyond,. "Share Your Faith!"
holds a meaning not merely of doctrine but of life. A stumbling
comrade lifted to his feet, revived from the spiritual canteen
and knapsack, given a supporting shoulder for a time, is not
only another rescue but an accession and a power.
Nevertheless, whatever the occasional gap in ranks, what-
ever the ragged time and the faltering step, these Volunteers
make a noble spectacle before God and man. They compose
the majority of the rank and file of the last legion. Over all
the world, under every sky, from the frozen wastes of the
poles to the burning sun of the equator, they are marching
forward in unison, with one aim and one purpose: "To finish
the work of the gospel in all the world."
The society of the Young People's Missionary Volunteers,
since its organization in 1907, has been blessed with good
leaders. At the head of the General Conference department,
in turn; have been M: E. Kern, H. T. Elliott, A. W. Peterson,
and E. W. Dunbar. To mention all their efficient helpers, all
The Young Guard 677
the splendid leadership in the divisions and the unions and the
local conferences and mission fields, would be to make a roll
of nobility longer far than David's. To recite the deeds of the
rank and file, their vows of consecration, their high resolves,
their catching of the vision of eternal glory, their personal
labor for the souls of men, their organized efforts in evangelism,
their maintenance before the world of the standards of Chris-
tian life and conduct—high standards, pure motives, self-sacri-
ficing, loving service—would fill many volumes. Some repre-
sentative cases and incidents must suffice.
The glory of apostleship, the halo of martyrdom, light up
the scenes of spiritual battle in the dark places of the earth;
but that glory is only the outshining of the inward light which
is in every child of God, whether in the night of heathenism
or in the twilight of orthodoxy. Out of the community of Chris-
tian workers in the lands of enlightenment come forth the
missionaries to the lands that sit in darkness and the shadow of
death. Without this vitalized source of Christian service there
would be no evangelization of the world. Listen, then, first, to
some simple tales of experience in the lives of homeland youth.
She was an eighteen-year-old girl, just back from an inspir-
ing Youth's Congress, and she came to Canadian Union Col-
lege, up in Alberta, with her face shining in the glow of
Christ's love. Share her faith? Yes, with everyone who looked
upon her and heard her speak or sing.
But Myrna O'Brien had a special burden to save one soul.
Who? Her Uncle Jim Vaughn, a member of the city fire
department in her home town of Winnipeg. Jim was a jovial
soul, popular with his fellow firemen; but, like many a good
fellow, he loved his bottle. One day on duty he was caught in
a jam, and one leg was crushed, so that it had to be amputated.
He was put on full pay during convalescence; and having no
other resources of amusement, he drank, smoked, gambled,
and dissipated generally. He drank twenty-four bottles of beer
a day, besides hard liquor. Jim Vaughn needed to be saved.
Myrna.felt very deeply that God would rescue her Uncle
Jim; and she prayed for him, she wrote to him, and on occasion
of visits home talked with him. He was impressed; who could
help being impressed by that sweet face, that earnest voice,
pleading the Saviour's power and grace? It took time to convert
Jim Vaughn. There lay behind him a record of rough living
and dissipation. But he could feel the drawing of the Spirit
of God, and finally he yielded, and confessed his faith in Christ.
All his evil habits dropped away.
He testified: "The Lord was with Myrna. Her words were
more than mere human words. There was something about that
girl that was so earnest and sincere, I couldn't resist, though
I had been hardened in sin for years, and had resisted many
entreaties to follow Christ. Now," said Jim Vaughn, "I can't
say enough for my Lord Jesus. I go from fire hall to fire hall,
among my old buddies, and tell them about the joy of salva-
tion. I try to speak to as many people as 1 can, bearing my
witness, and the Lord is blessing my efforts."
And Myrna? She has gone on in Christian service, using
her talent of music to help in evangelistic services, and con-
tinuing her preparation in college for further and even more
efficient service, truly a Missionary Volunteer."
In a small southwestern town there lived a family wholiter-
ally knew nothing of the Bible, except that there was a book
by that name. Seventh-day Adventists were unknown. There
were three boys in the family, two of them in grade school,
one in high school. The teacher of the younger boys had
heard some broadcasts of the Voice of Prophecy, and she
enrolled a number of her students in the Junior Bible Corre-
spondence School, among them these two boys.
When the lessons came, though they were very pleased at
getting mail from the West Coast, they were puzzled to know
what to do with them. So they asked their older brother for
help. Joe saw that the lessons were based on the Bible, and
he went to his parents for the Book; but they only said, "We
don't have a Bible." So Joe went out to a bookstore and bought
one. With their common unfamiliarity with the Book, the
The Young Guard 679
three brothers had rather a difficult time answering the ques-

tions in the lesson, but finally managed to cover it all; and they
received in comment from the radio school the notation, "Very
good." Enthusiastically they went to work on the next lesson.
But Joe, perceiving that these lessons were rather juvenile,
thought there might be something on a higher level for him;
and after inquiry, secured the adult Bible Correspondence
Course, and soon was deeply engrossed in the truths it taught.
By the time he was through with the course he had begun to
keep the Sabbath as best he knew how, and was anxious to
share his faith with others. At the suggestion of the Voice of
Prophecy he went out with a prospectus, visited every home
in town, and enrolled two hundred people in the Voice of
Prophecy Bible course.
Soon he discovered that in a neighboring town there were
some people who kept the seventh-day Sabbath. After getting
in touch with them, he began to attend their Sabbath school,
though he had to walk or hitchhike to reach it. Soon he took
his younger brothers with him, and they kept this up. all winter.
Being in his senior year in high school, Joe was delighted
to learn that the Seventh-clay Adventists had a •college in his
State, and he determined to attend. Learning of the scholar-
ship plan through book salesmanship, he went out as a col-
porteur that summer, and sold 51,200 worth of Bible Readings.
In college he entered the ministerial course, continuing his
colporteur work after hours, and taking an active interest in
all religious activities. He and his two brothers at home were
baptized, and they were joined by a woman who was one of his
first enrollees.
The next summer he returned to •his colporteur work, this
time centering his efforts in his home town. He also held
Sunday night meetings in the auditorium of the high school
where he had been graduated, though with but one term's
theological training; indeed, little more than a year before he
had known nothing of the Bible: He is still in the midst of
his training, and his heart is set on raising up a Seventh-day
Adventist church in his own home town as the first fruits of his
labors. To Missionary Volunteer fishermen, truly a helper from
"the other boat." 11
Across the sea, in the Emerald Isle, there is a young woman,
a Seventh-day Adventist, and in the business world a repre-
sentative of the American Linen Buyers' Association. Ireland
has not been too receptive to the Second Advent message; but
of the few members there, this girl was one of the most faithful
and earnest.
There came to Belfast a buyer for a large firm in Washing-
ton, D.C. His wife accompanied him. Their business dealing
with this young woman was so pleasant that they invited her
to dinner. Near the close of the dinner the gentleman turned
to her and asked,- "Are you by any chance a Seventh-day Ad-
ventist?"
"Why," she said, "that's exactly what I am! But what caused
you to. think I was?"
"For some time," he explained, "my wife and I had an
Adventist young woman in our home, assisting with the 'work
and looking after our little girl; but now she has left to be
married. Our hothe can never again be the same, since her
sweet influence is gone. She did not drink tea, coffee, or liquor;
nor did she smoke or wear jewelry or flashy clothes, though she
dressed neatly and becomingly. And when I saw that you did
none of these things, and noticed how you talk, I felt sure
you must be an Adventist too."
Hands across the sea! A faithful Volunteer in America,
another in Ireland, unknown to each other, yet holding to the
same high standards, speaking the same language, presenting
the same truth, known and esteemed for their common testi-
mony of modesty, grace, and loving service! 12
London, that great city, largest on earth, capital of England
and of the British Empire and Commonwealth, had seemed a
Jebus to the slender forces of SeVenth-day Adventists. Though
it has been their headquarters for most of the time of their
presence in England, they have been lost in the hosts of its
The Young Guard 681
inhabitants. Their literature has been well distributed, and
evangelistic efforts and personal ministry have garnered some
fruit, represented by a number of churches throughout the
city; yet there stands the frowning citadel, walled up to
heaven, and the giants are there. No faint hearts, but earnest
prayers and hopes will avail.
By whom should victory be won? The young people volun-
teered. Early in 1946 a youth rally was held in the city, and
the question was asked, "How can the Adventist youth help in
evangelizing London?" Hearts were stirred by the question,
and as a result a special rally was held by four North London
societies—Edmonton, Holloway, Walthamstow, and Wood
Green. They organized. An open-air-meeting committee was
formed and began operations. After earnest prayer and careful
planning, authorization for such meetings was obtained from
the police, and meetings were begun in Tottenham, North
London. Three young men, Andrew Farthing, James Frost, and
John Todd, were selected as speakers, and other young people
as singers, literature distributors, and solicitors.
The young people planned their program for rapid, incisive
movement. The speakers in succession each took about ten
minutes for presentation of a subject: "Christ the Hope of the
World,". "Signs of Christ's Coming," "World Conditions," "The
Second Advent." Music was interspersed, and solicitors passed
through the crowd with cards and pencils, securing names of
interested persons. The platform was tastefully decorated;
overhead, a sign, "Prophecy Speaks"; in front, "We Foretell
the Future by the Bible." In the later sessions amplifiers were
installed, to reach the increasing audiences.
In the first three meetings fifty-nine names of interested
persons were secured. To these literature was sent for several
weeks; then they were visited by young workers, and led on
into study of the message. Such a program, sustained and ex-
tended, will result in the gathering in of a great multitude
through the efforts of "the young men of the princes of the
provinces." "
On the European Continent, harried and torn by the ivar,

the banner of the cross and the Sabbath still waves; and among
the survivors the young people stand up in the strength of their
manhood and womanhood, to give their all to Christ. In Hol-
land, though conscripted for forced labor, they yet kept the
Sabbath, and now in the liberation are active in personal
service and in the distribution of literature. In France and
Italy and Austria, in Czechoslovakia and Poland, in Hungary
and Rumania, through persecutions, confiscations, imprison-
ment, tortures, still they held firm; and now, .in varying states
of freedom they carry on the work of God, and thousands are
responding to the message.
In Germany the• fiercest storm beat upon Christian heads.
Seventh-day Adventist young people, as all others, were forced
into the organization of the Hitler Youth. If parents refused,
they ran the risk of having their children taken from them
and educated by the state while they themselves were punished.
The Hitler Youth organization was a school of Naziism,
which in the philosophy of Rosenberg, blueprinted for the
third Reich, was a revival of the old Teutonic heathenism.
Here was the acid test; here came a separation. Those Advent-
ist youth who had been lax in health principles and indulgent
toward the amusements and customs of the world, the theater,
and the dance were most' easily sucked into the Nazi vortex;
but those in whom had dwelt the light of Christ, whose think-
ing and whose actions had told of their devotion to His cause,
were firm in their hold upon the truth. The Bible taught
them that Europe's iron and clay could not cohere, and its
messages of love and power gave them a countercurrent.
When the dark night of Hitlerism was ended, what re-
mained to German youth? Their scintillating mirage had
vanished; and they who had given their souls to Naziism
were crushed, sullen, and despondent. The galling load of
foreign supervision, shield though it was from worse evils,
lay hard upon them. No paradise here; no heaven beyond.
But it was not so with Adventist youth who had stood the
The Young Guard 683
test. The rigors of war had worn them as all others, but the
bright sun of God's truth beamed upon them. The conflict
over, conference leaders laid plans for youth rallies, the first
one at the school in Neanderthal, in March, 1946, the second in
Hude, in July. Many others followed. The youth came in
greater numbers than could have been expected from the
economic state of the country. The dormitories, the homes,
overfloWed; at Hude the surplus slept 'in the woods and fields.
For six long years they had been deprived of such an oppor-
tunity, and now their spiritual hunger was greater than their
physical needs.
Relieved of the proscriptions in force during the war, the
leaders did not now mince their words as they stood before the
young people. They held up the Bible as against the words of
men. Every point of Rosenberg's poisonous philosophy was
exposed. The truth of Christ shone forth, and the young people
vowed their fealty to it. With a new sense 'of freedom they de-
clared their allegiance to Christ and to His gospel and to the
glorious message of the Second Advent. They sang, they prayed,
they enlisted for the schools. And the young people of Germany,
though the fiery hail of the terrible war had decimated their
ranks, kept the faith; they reformed their lines; they marched
forward in step with the Advent youth of all the world."
In Burma, a Karen boy,- Ba Twe, tall, awkward, fresh from
the jungles, came to enter Ohn Daw school. When Director
Eric Hare asked him his religion, after considerable question-
ing he arrived at the conclusion that, since he was neither good
Buddhist nor Animist, certainly not a Christian, .he must be
a heathen. And through all the school year, though he forsook
all bad habits, diligently observed the Sabbath, and received
in fact a thorough conversion, he would take no part in
religious exercises, saying merely, "I'm a heathen. God would
not like me to do anything."
During the summer vacation, however, at home he dis-
covered that he was decidedly different from the Buddhist and
heathen boys in his village; and, because of a remarkable an-
swer to the first prayer he dared to pray, the conviction gripped

him that he was a God worshiper, a Christian. Back at school,
he told his story and announced his conversion.
Ba Twe stayed with the school until he had finished the
seventh grade, its limit. Then he hoped to go to the advanced
school at Meiktila. But the world depression that year reached
even the little fields of Karen, Burma; the price of rice fell
so low that his father could hardly manage to support the
family. Ba Twe could not go to school.
What, then, should he do? Sit down, back in the jungle,
and let his Christian faith corrode? Not he! Not this Karen
Missionary Volunteer! He asked permission of his father to
go back in the mountains, the borderland of Burma and
Siam, to the Karens who knew not Christ, and carry to them
the gospel. His father gave permission. Ba Twe got together
a pack of simple remedies, and with this on his back and a bag
of rice, he started out on foot.
Scarcely a month later Pastor Peter came up with a message
from mission headquarters in Rangoon, came looking for
Ba Twe, with an offer of a job at thirty rupees a month.
"Where is Ba Twe?"
"Gone to Siam," said his father.
"Siam!"
"Yes, gone to Siam to be a self-supporting preacher."
Ba Twe's older brother started out immediately to catch
him. But after ten days he came back. "I could not catch him,"
he said. "Everywhere I go he has been there, giving medicines
to the sick ones, showing pictures, telling stories from the
Golden Book to the children who eagerly pressed around him.
But he was away ahead of me, and I could not catch up with
him."
"When his medicines give out," said his father, "he'll come
back for some more. We'll wait."
They waited a month, two months, three, four, five, six;
but Ba Twe did not come.
Then one day, down to the dispensary at Ohn Daw came
The Young Guard 685
a little old woman from the hills. "I want some medicine like
the missionary had for sick babies," she said.
"Where do you live?" asked Nurse Yeh Ni.
"In Siam."
"Away over in Siam? How did you know there was a hos-
pital here?"
"Your missionary told us," said the little old lady.
"But, Auntie, we have no missionary there."
"Oh, yes, you did have. A big, tall boy, with a big bag on
his shoulder. And he treated the sick with his medicines and
told the children stories from the Golden Book. Oh, how we
all loved him! You had a missionary there, and before he died
he told us to come here to get some more medicine."•
Yeh Ni was startled. She recognized the missionary from the
description. But dead! "He's dead? Ba Twe's dead?"
"Yes. Three weeks ago he got malignant malaria. There was
no medicine left; he had used it on the others. There was noth-
ing we could do, so he died, and we buried him on the side of
the hill overlooking our village."
The news ran through the school. "Ba Twe's dead! Ba Twe
—is dead!" Sabbath afternoon the service clustered around
the story of Ba Twe, and the mission to the Karens in the
Siamese hills. And what should these comrades of the fallen
soldier do? Should they let his sacrifice be in vain? The
answer was immediate.
"I'll go," said Kale Paw, springing to his feet. He had just
graduated from South India College.
"But, Kale Paw," said the director, "You can't go. have
a place for you on the faculty at Meiktila. Anyway, you are
not married yet, and that post in the hills will be most lonely."
He stopped, for _all eyes were turned toward Yeh Ni, the
nurse, and she sat there blushing. Yes, they all knew that Kale
Paw and Yeh Ni were engaged to marry, and now engaged to
go together, to follow in the footsteps of the Volunteer Ba
Twe. They did go, and the banner lifted there by the lad
who had thought he was just plain heathen, but who had
quickly come to be a standard-bearer for the Lord Christ, that

banner was carried forward in the Karen hills of Siam. r
The most persistent anti-Christian stronghold in the world
is Tibet, "The Closed Land," and.. especially its capital, Lhasa,
"The Forbidden City." Tibet is the citadel of Buddhism; of
that particular Buddhism which is Tibetan, with its two high
civil and spiritual rulers, the Dalai Lama and the Panchan
Lama, with its thousands of lesser lamas or priests, its scores of
lamaseries, little and great, some of which contain several
thousands of students, preparing for priesthood.
Jealously guarding its religion and its customs, Tibet, sitting
on the roof of the world, spurns the learning, the science, and
the religion of the rest of the world. Nominally a part of China,
it is in fact independent; and its chilly, difficult physical aspect
is symbolical of its spiritual attitude. While it carries on trade
by caravan with China and somewhat with India, it prefers to
ask nothing of the West, least of all its religion. Travel is
controlled and bound about by restrictions; few foreigners
have ever been permitted to dwell in Lhasa, or even to visit
it; and some who have tried have lost their lives in consequence.
Christianity has laid siege to Tibet for three generations;
but consistently and persistently missionaries have been com-
pelled to stop at the border. We have before recited the in-
fluence and partial success ,in penetrating the near reaches
of Tibet by our frontier station at Tatsienlu, begun by Dr.
J. N. Andrews and his wife in 1919. Literature in the Tibetan
language was produced there, and this, with the clinic work
and the medical itineraries in the fringe lands, produced strong
favorable impressions. But this was far from Lhasa. How pene-
trate and occupy Tibet?
in 1936 Pastor E. L. Longway, then secretary of the Home
Missionary Department of the China Division, was in attend-
ance at the annual constituency meeting of the China Training
institute, at Chiaotoutseng, and he preached before the stu-
dents a soul-stirring sermon on "The Dark Spot in Asia." He
had a map of China on the wall, covered with black paper,
The Young Guard 687
which bit by bit he stripped away, as he told how the gospel
had entered this part and that part. Finally there was only
one black spot remaining—and that was Tibet! After the meet-.
ing students crowded around the platform, asking questions.
A number were willing and anxious to go, if and when the
way could open and they could be counted competent. But
furthermore, these young people of China were determined not
to wait for the way to open; they would use all the power given
them by God to open the way. They had no great funds; they
had no commanding influence with officials; but they had
youth, and the command of Christ, "Go ye into all the world."
There had been a group of students praying for Tibet,
and this sermon of Pastor Longway's touched the match to
the train of their thought and prayer. Now the whole student
body, led by them, Was enlisted to raise a fund for Tibet, with
the watchcry: "On to Lhasa!" By solicitation and sacrifice
they brought the fund up to $1,960.66. They invested of this
$1,069.85 in the production of Tibetan books and tracts, as
the arsenal. The remaining $840.81 they knew was all too little
to provide the outfit for a missionary party and to support
the members of the expedition. But they went ahead in faith,
and in the end more gifts came in to raise it to about $1,200.
But whom should they send?
In the audience on that Sabbath day, listening to Pastor
Longway, were two students, Tibetans, and not ordinary
Tibetans. Their Chinese names were Li Teh-sheng and Feng
Yung-sun. They had been young Tibetan lamas, who by the
marvelous working of God had been brought to a knowledge
and acceptance of Christianity, and had come to the school for
instruction in Christian work. Fascinating as their early history
is, we cannot tell it here, but must refer the reader to the
account indicated in the footnote." They volunteered to return
to their homeland as the representatives of the young people
of China, and carry the gospel message there. And this, despite
the fact that their renunciation of Buddhism or Lamaism sub-
jected them to possible arrest and condemnation to death.
By 1937 Li Teh-sheng and Feng Yung-sun were back in

Lanchow, in the border province of Kansu, and there they
took the final step in their profession, by baptism at the hands
of Pastor Harold Shultz, who had been a chief instrument in
the hands of God to convert them. Yung-sun wrote to Pastor
John Oss in Shanghai that while Teh-sheng was held in his
home province, he, Yung-sun, was ready to go on to Lhasa.
"Now is the time!" he wrote. And speedily supplies and the
funds were put at his disposal.
Just then occurred a providence. A high Tibetan official,
Kah Pan Chang Mo, who was the Gigan, or trade commissioner,
appointed by the Dalai Lama, had previously become much
interested in Christianity, spending several months in the Sev-
enth-day Adventist mission quarters in Lanchow. When he
learned of the Missionary Volunteer's purpose to reach Lhasa
with the faith, he invited Yung-sun to go under his protection,
as he was about to make the journey there. And this offer was
gladly accepted.
Four pack animals were purchased, one to be loaded with
the literature, two to carry the tent and medical supplies, and
the fourth for the messenger to ride. On June 14, 1938, Yung-
sun lifted the reins and started his historic journey to the
Forbidden City. A little way along he joined the Gigan's
caravan, and under that official's safe conduct, but even more
under the good hand of God, he escaped the bandits and rob-
bers and all the troubles of most travelers, and safely reached
the capital.
On the way Yung-sun gave medical treatments, distributed
Tibetan literature, and preached Christ. This ministry was to
the people of the encampments and the few villages they found,
and also, night by night, to the men of his own party. When a
flood from the mountains washed away their encampment
(some of the men losing all they had, but Yung-sun only his
--tent), he used the experience as a text to tell them of the
Flood, God's judgment, and of the coming of Christ at the
last judgment.
The Young Guard 689
When they came to the border patrol of Inner Tibet the

Gigan himself, by a word, passed Yung-sun's packs through
without inspection. It was an answer to prayer; for if his litera-
ture had been discovered, it would have gone hard with him.
His prayers were yet to open other wonderful opportunities.
Again the Gigan was the instrument in the hands of God to
prepare his way. He sent on messengers with the word that
he was coming, and with him a friend, Yung-sun. So when they
arrived in Lhasa they were together taken into the palatial
home of Wang Siu Che Wu, a young ruler, a prince and coun-
selor, whose guests they were to be.
Yung-sun was presented to each member of the immediate
family, as well as of the official family. He noticed that the
prince's younger sister had some infection in her eyes. His
offer of treatment being accepted, he was able to effect a cure,
which brought him deeper into the affection of Wang. Chris-
tian literature was presented to the prince; and as he had been
outside and received some foreign education, he was open to
its influence. He was astonished, indeed, that Yung-sun could
bring such literature into Lhasa; and he counseled him not
to work openly with it. "But," said he, "open a Seventh-day
Adventist medical dispensary here at my house, and I will
bring my friends to you; then you can minister to their spiritual
as well as their physical needs." So in the palace of one of the
four greatest officials in Lhasa, Yung-sun opened hs dispen-
sary and made his home. He held Sabbath school on the
Sabbath, to which Wang invited many of his friends. The
prince himself became greatly attached to the young missionary,
and so did all the family. The seeds of Christian truth entered
their hearts, sure to bring fruit later.
But Yung-sun was not free from danger. Very soon after
his arrival he visited the great lamasery, and there he found
friends of old time, lamas who had been in school with him.
After happy greetings they inquired the purpose of his coming,
and were amazed to learn of his conversion to Christianity.
Some argued with him and pleaded with him to return to
Buddhisin. Some ridiculed; some chided him. And finally

he was threatened; and then they tried to entice him with
promises of luxury and preferment. But through it all he
remained steadfast.
The friendship of Wang Siu Che Wu stood him in good
stead. And he was discreet in his teaching, yet he did not hide
his light. Kah Pan Chang Mo, the Gigan, who had brought him
through, introduced him to the representative of the Dalai
Lama, the man who will serve as regent after the death of the
Dalai Lama and during the minority of the babe who is selected
to succeed him. And the Gigan, on his behalf, made the usual
presents which help to win favor.
After two months Yung-sun'sliterature and medicines were
all gone, and he decided to return to China. His host and the
family bade him an affectionate and tearful farewell, urging
his return and assuring him of their undying love and inter-
est, sentiments which the prince later emphasized in letters he
wrote to Yung. So remarkably did God open the way for the
entrance of His Word.
Ten years have intervened between that time and this, years
filled with war and subsequent troubles, which have kept
China upset. In the condition of things the hoped-for develop-
ment of the Lhasa opening could not be realized. But surely
the Lord Christ, who prepared the soil, has not let die the
seed then planted. As soon as it is possible the road to Lhasa
will be trod again; and if not by the means we- expect; then in
some other way. For this gospel of the kingdom is to go to every
nation, and then shall the end come.s
It is good, of course, to know that you are a part of a great
movement, worldwide, a comrade with young people whose
lives are clean and vibrant with the message of Christ. It is
good to read reports of their work; to hear the sound of a
going in the tops of the mulberry trees, to hope and long for
an early day of victory. But what about a get-together? What
about looking into the faces of your friends and comrades?
What about hearing with your own ears the confessions of
The Young Guard 691
faith, the reports of Christian activities? What about the stir
and warmth of Christian fellowship, youth with youth? The
world around is cold and often hostile. Cannot the Volunteers
come together?
This desire is answered in part by the camp meetings, with
their youth sections; and partly by the summer camps for
Juniors and for Seniors. They help. They are great bolsterers
of courage and fellowship and righteous ambition. But still
there are even more possibilities in greater gatherings of the
youth who have enlisted for the last campaigns of Christ, who
desire to marshal and thrill and enthuse with their comrades of
the Young Guard.
And so was born the youth's congress. The first one was
initiated in Europe, by that vigorous and now sorely mourned
leader, Steen Rasmussen, who, gave the best and the last of his
life to the youth of the AdVent Movement. It was during the
administration of the European Division, in 1928, before the
greater growth of the work had demanded a making of three
divisions out of the one. L. H. Christian was president, W. K.
Ising secretary. The secretary of the Missionary Volunteer
Department was Steen Rasmussen. A year and a half before, he
had brought the division council to recommend "A European
young people's conference or congress, to be held in the sum-
mer of 1928, at such time and place as may later be determined
by the division committee, in counsel with representatives
from the various unions."
Later, in the fall of 1927, a steering and planning committee
was formed, and the place of meeting was fixed as Chemnitz, in
Saxony, Germany. Steen. Rasmussen was chairman of this com-
mittee, and the other members represented the various fields
and language areas of Europe. They planned largely and well."
Chemnitz was a great manufacturing town, "the Manchester
of Germany," with a third of a million inhabitants. The Sev-
enth-day Adventist work there was strong, and their large
and beautiful "Adventhaus" waited for the incoming army of
Adventist youth. They came, with banners and bands, greeted
by local and union leaders and welcomed by the city, with
street signs, and addresses, and liberal accommodations. They
filled and overflowed the church, and then held their largest
gatherings in the great city hall, which was placed at their
disposal. They came from Britain and Scandinavia, from
Poland and the Baltic states, from Hungary and Rumania, from
Switzerland and Italy and France and Belgium, from Holland,
and naturally in greatest numbers from the three large German
unions, fourteen countries altogether, with three thousand
delegates and members. When on occasion they presented
themselves in national costumes, they made a colorful assembly;
and their many tongues required the 'services of several inter-
preters.
'The congress dealt with the great work which was the
magnet to draw them together, the Second Advent message,
the training required for its prosecution, the ideals and stand-
ards of its youth, the literature work, the medical missionary
work, evangelism, personal work, the devotional life. Speakers
were of several nationalities and languages, German and Eng-
lish predominating; but all spoke the same message and voiced
the same great aims. The General Conference was represented
by the division president, L. H. Christian, •by I. H. Evans,
president of the Far Eastern Division, by A. W. Cormack,
president of the Southern Asia Division, and by B. E. Beddoe,
associate secretary of the General Conference. There were
thirty other speakers, including departmental secretaries of the
division: W. M. Landeen, of the educational; L. L. Caviness,
of the Sabbath school; and H. Box, associate secretary of the
publishing department, besides conference presidents and
young people's secretaries. A spirit of devotion, of courage, and
of high cheer pervaded the masses of the young people, min-
gling with their leaders. And the music of the choir, seconded
by the Chemnitz young people's orchestra and the swelling
chorus of the congregation, spoke to high heaven of the faith
of their fathers, cherished by their children.
They were in the midst of historic Protestant scenes, and
The Young Guard 693
their recreation took large recognition of that fact. Excursions

were made to Erfurt, Eisenach, and the Wartburg, in memory
of Martin Luther, and to the beautiful and historic country
of Saxonian Switzerland. A grand march, in national costumes,
with banners and music, passed through the streets of Chem-
nitz; but the most welcome and significant feature was the
sight of the fresh, clean, happy, strong faces of the Adventist
youth, as with their songs they kept time to the rhythm of
their feet, marching as it were to Zion. It was made a matter
of comment by the newspapers, which gave liberal space to the
congress. Home again, the youth sent echoing back their ac-
claim of the meeting, and the courage and cheer and new
inspiration for work which it had brought them.
This successful first youth's congress gave an electric thrill
to the Adventist young people throughout the world. America
shortly began regional congresses, and the influence spread
until youth's congresses were an accepted part of the young
people's program everywhere until interrupted by 'World
War II.
Since the close of the war these great gatherings have multi-
plied, especially in the lands which were less devastated, but
including also some countries in Europe. Thrilling have been
the great congresses in Prague, Czechoslovakia, in 1948, and the
•French-English Congress in Watford, England, in the same year.
A great North American continent-wide youth's congress
was held in San Francisco, September 3-7, 1947. This has been
followed by an increasing number of regional congresses in the
United States and Canada, and by congresses in lands overseas.
They are not merely events in themselves: they are foci of
spiritual energy raying out to all the world, the nerve centers
of youth evangelism to the teeming millions of the cities and
the dwellers in the remotest communities of the land.
This North American Youth's Congress " called together
12,000 young people from the United States (including Alaska
and Hawaii), Canada, Mexico, Central America, and the West
Indies, with representatives from countries overseas. It was held
in the great Civic Auditorium of San Francisco, where several

General Conferences have convened; and it so filled the arena
and the adjacent halls that, it was remarked, it seemed a Gen-
eral Conference of young people. Yet it was only North Amer-
ica; if a proportionate attendance from other lands had been
present, there would have been more than twice the number.
The city by the Golden Gate had never before seen the like
of this gathering of youth. Many comments, private and public,
were made .upon the appearance and conduct of this repre-
sentative Seventh-day Adventist. crowdtheir clean, fresh
looks, their bright eyes, their dynamic cheerfulness, the pur-
pose that evidently dominated their lives and conduct. Various
after-results came to light, in the conversion of adults and
youth who caught here a glimpse of what being a Christian and
living the life of Christ means. Not only in their meetings but
in their lodgings and on the street they presented a great con-
trast to the usual boisterous and obstreperous behavior of youth
groups. No dances, no theater attendance, no night life, no
dissipation; but what a- good time they were having!
"Mrs. Wyrick," said two young ladies to a Bible instructor
in the city who had before endeavored to interest them, "we
told you there would be just nothing to do if we became
Seventh-day Adventists; but this congress has been such an in-
spiration, opening before us a world of activities better than
we ever knew, that we are resigning our positions in a firm
here to accept the Adventist faith and work for the Lord
Jesus."
The manager of a large hotel; where -rooms for delegates
were reserved, thought it would be a good time to make some
extra money with his cocktail lounge, "seeing as how the dele-
gates would be young people." So he hired three extra bar-
tenders, laid in a good supply of liquors, and then waited for
the harvest. The delegates came and went through the several
days of the congress, but never a one visited the cocktail lounge.
The hotel manager, in a daze at the end, said weakly, "They
drank nothing but water!"
The Young Guard 695
The congress opened on Wednesday evening. The assembly

met in the arena, filled at the beginning with six thousand
youth. By car, by bus, by train, by air, they reached the end of
their journey, and, in excited, happy realization of their antici-
pations, they filled the air with the buzz of their communings.
There was the flourish of silver trumpets, announcing the
opening. Immediately a hush fell upon the audience, broken
a moment later by the deep tones of the mighty organ, pealing
forth the notes of the congress' theme song, "The Captain Calls
for You." Thousands of youthful voices took up the theme,
ringing out the vow—
Christ before us, Christ behind,
Christ on every side!
For the rescue of mankind.
On to glory ride!
Volunteers! Volunteers! Volunteers!
There was a notable absence of loitering or milling about
the spacious corridors during meetings. The keynote of the
congress was consecration and service.
This aim and purpose was emphasized by every speaker, by
the Young People's Missionary Volunteer secretary, E. W. Dun-
bar, in his opening address; by the president of the General
Conference, J. L. McElhany; by Meade MacGuire, veteran
leader of youth; by H. M. S. Richards, voice of the radio
Voice of Prophecy; and by others of note in the cause of God.
It was apparent in the "workshops" held simultaneously in
several halls: workshops on personal evangelism, public evan-
gelism, and literature ministry. The methods to be employed,
the illustrative reports and anecdotes of missionary experiences,
the various devices of attracting and holding attention, all these
demonstrated the' service being rendered and to be rendered
by Adventist young people.
This congress was privileged to have the presence of
several of the oldest workers for youth. Luther Warren, the
first to organize a Seventh-day Adventist Young People's Society,
had gone to his rest. But there was Meade MacGuire, second
of the initiators of young people's societies, who for half a

century had walked with youth, their friend, counselor, and
teacher. And there was M. E. Kern, first secretary and organizer
of the Missionary Volunteer Department, dating from its
inception in 1907 to 1930, and afterward, through his General
Conference secretaryship, his presidency of the Theological
Seminary, and his field secretaryship, never losing the vision of
youth and its mission. These testified, together with others, at
the meeting celebrating "Forty Years of Progress."
Various national groups, from South America to Hawaii,
made their appearance in native costumes, in a panorama of
missions, on Sabbath afternoon. The meeting was presided over
by W. P. Bradley, associate secretary of the General Conference
and formerly a missionary in the Far East.
India testified in the person of Robert Ritchie, who spent
his youth there. Africa responded through Pastor M. E. Lind,
veteran missionary to Uganda. And Virginia-Gene Shankel,
who went to South Africa with her parents when a child, told
how she went- into the kraals and caught the music of the
natives, and played it back to them on her violin, to their great
wonder and giving of thanks. She played it at the congress—
wonderful, deephearted songs without words. Then she went
into our own missions, and caught the melodies and Songs of
Christian converts. And she and her father and mother' sang
three of these songs, one of them a greeting to the white
brothers across the sea.
"Virginia-Gene, you are young, and you are very talented
in music. Can you not do more service in America than you
could in Africa?"
"When that thought comes to me, I sing this native, music
over again, and it brings back to me the picture of the little
mud huts in Central Africa, those eager faces looking up to
me, their great need. I cannot escape. I must go back!"
China brought a message. The Navajo Indians of our own
land, of whom there were three delegates, gave their testimony.
The Hawaiian Mission delegates, ten in number, who had
The Young Guard 697
flown to the congress, testified and sang. Pastor Arthur Roth
introduced the colorful Inter-American and South American
delegations. Few of them could speak English, but through
translators they told of their delight at attending the congress
and of their determination to carry on in their homelands.
From the Far East, Reinhold Tilstra, born in Java of Dutch
missionary parents, and now attending Pacific Union College,
told of his aim to go back to Malaya with the message. Pastor
F. A. Detamore, former missionary in the Dutch East Indies,
told of his assignment back to that field. Korea was represented
by Barbara Watts, a nurse in training at the Saint Helena
Sanitarium. She was born and her childhood was spent there,
where her parents now are, and she is going back as soon as
her training is finished.
The panorama of missions was closed with a short address
by J. L. McElhany, president of the General Conference, and
himself a former missionary in the Far East, and with prayer
by A. V. Olson, General Conference vice-president, and long-
time leader in the Southern European Division.
Through all the congress the inspiring appeals of leaders
were answered by the testimony of the rank and file, all of
them captains over thousands, and hundreds, and fifties,•and
tens, in their many posts of duty. The soul-stirring reports of
these young people gave evidence of consecration, watching
for opportunities, making doors open, feeding the hungry, and
giving drink to the thirsty, physically, mentally, and spiritually.
They are the worthy successors of the youthful pioneers who
gave like ministry and who, growing old with the years, have
passed their torch to these young hands.
Sunday afternoon, September 7, the last day of the congress,
there was held in the arena an investiture service of sixty-eight
Master Comrades, with a supporting cast of hundreds of Master
Comrades before invested and in service. They came, many of
them in the regulation uniforms, all of them with the scarves
of insignia of their prescribed accomplishments. They came at
the call, marching down the aisles to the platform, with its
•
275 reserved seats, and overflowing, until Prof. G. R. Fattic, in

charge of arrangements, must fain wave them to the wings,
and still they flooded the space in front, till no man could
count them.
"The next time we have a North American youth's con-
gress," spoke Pastor Dunbar into the microphone, "we shall
have to seat the audience on the platform and put the Master
Comrades in the auditorium!"
And truly it is becoming a well-nigh universal thing that
Missionary Volunteers, coming perhaps in their Junior years
through the Friend, Companion, and Comrade classes of that
organization, shall take the training and become the efficient
Master Volunteers of "such an army of workers as our youth,
rightly trained, might furnish," and then, "how soon the
message of a crucified, risen, and soon-coming Saviour might
be carried to the whole world!"
With the pensive joy of parting from comrades who have
witnessed well to the loved cause, the delegates and members
turned their steps homeward, to face courageously the duty
and opportunity of witnessing to their fellow men of the Christ
in whose young guard they have enlisted, the echoes of their
theme song ringing in their hearts-
1 EllenG. White, Messages to Young People, p. 109.
= Lamentations 3:27.
1 John 2:14.
4- White, op. cit., p. 20.
5 Psalms 68:11.
6 Isaiah 49:24 25.
Psalms 119:9.
White, op. cit., pp. 254-256.
9 Philippians 3:7, 8.
M.V. Secretary's Exchange, July, 1948.
11 Data supplied by L. A. Skinner.
1= Data supplied by E. W. Dunbar.
1 Kings 20:14. C. Lester Bond, 1"outh's Instructor, Feb. 18, 1947, pp. 8, 9.
14 Youth's Instructor, Jan. 28, 1947, pp. 13, 14.
15 Eric B. Hare, Treasure From the Haunted Pagoda, pp. 141-149.
16 D. E. Rebokand John Oss, "On to Lhasa," Youth's Instructor, June 3
to Sept. 16, 1947.
17 Report of the First European Young People's M.V. Congress, Chemnitz.
18 North American Youth's Congress (pamphlet). Youth's Instructor, Oct.
7-28, 1947.
The Young Guard 699
The Captain Calls for You

ARTHUR W. SPALDIRG HAROLD A. MILLER
INTRODUCTION
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CHAPTER 33
ADVANCE
T HE name Seventh-day Adventist is significant. When the

question of adopting a church name was broached in
the beginning of the organization, in 1860, various titles
were suggested: God's Commandment-keeping People, The
Little Flock, The Remnant People, Church of God. Many
thought Church of God was ideal, for on the one hand it did
not arrogate all Christianity to itself, yet on the other hand
it seemed to imply a close connection with the Almighty—
God's own peculiar people, obedient, devoted, blessed. The
fact that half a dozen other churches had already appropri-
ated the name seemed, somehow, irrelevant; they must be
mistaken about their paternity!
But the more pragmatic element in the conference said:
"We are Adventists. We have always claimed to be Advent-
ists. Let us not hide the fact that we look for the early Advent
of our Lord. And we are also Sabbathkeepers, observers of
the true Sabbath, the seventh day. Let us carry that as a ban-
ner before our faces. Let us be called Seventh-day Adventists."
And Mrs. White endorsed the argument. She said: "The
name Seventh-day Adventist carries the true features of our
faith in front, and will convict the inquiring mind. Like an
arrow from the Lord's quiver, it will wound the transgressors
of God's law, and will lead to repentance toward God and
faith in our Lord Jesus Christ." 1 In the end the conference
decided the question thus, with only one standout. And ever
since, this church has been known as the . Seventh-day Ad-
ventist.
' Brevity influenced the use of the initials, S.D.A.; and fre-
quently that abbreviation has been used, often to the puzzle-
ment of uninformed persons.
701
t K. MARTIN
All Around the World Joyful Advent Believers Point to the Place Where They Heard the Glad
' News of a Soon-Coming Saviour
Advance 701
"S.D.A.; S.D.A,," mused a railway locomotive engineer

down,in Australia; "what does S.D.A. mean?"
He was told, "It means Seventh-clay Adventist."
"No," he said, "I'll tell you what it means to me. It means
Steam Dead Ahead"--the Australian equivalent of the Amer-
ican, "Full Steam Ahead."
That people, that church, in the terminology of the en-
gineer, was on the track, with a clear way, and a big run to
make. And they had steam up. Time was limited, the schedule
published, the objective known. Open the throttle! Steam
Dead Ahead!
Going to the 1922 General Conference - in San Francisco,
a westward-bound train had several Pullman cars filled with
Seventh-clay Adventist delegations. Three clays were then re-
quired for a trip, and the porter in our car soon found time
hanging luxuriously on his hands. He dutifully polished shoes,
set up occasional tables, solicitiously answered bells. But he
was puzzled; he had never encountered such a crowd before.
And the last clay he showed one member of the delegation a
letter he had written to his wife, containing this observation:
"This is the easiest trip I've ever took: I have a queer
earful of people. They don't drink, they don't smoke, they
don't play cards, they don't cuss. There's hardly anything for
me to do, because they care for themselves. They make no
muss, they're kind, they read their Bibles, sometimes they sing
hymns, they're easy to talk with. They have a religion I never
saw before. And the name they call themselves is Seven Day
Advance."
A good interpretation of S.D.A.! Not one day in seven, but
seven days a week: Advance! Advance! The Christian's fight-
ing, moving orders are, A battle and a march! A battle and
a march!'
" 'Forever with the Lord!'
Amen, so let it be;
Life for the dead is in that word:
'Tis immortality.
Here in this body pent,

Absent from Him I roam;
Yet nightly pitch my moving tent
A day's march nearer home."
—MONTGOMERY.
Whatever the progress made by the heralds of the blessed
hope in the century of their pilgrimage, the credit is not theirs
but God's. Great cause have they, indeed, to hang their heads
in shame for the lapses in faith, the carelessness of conduct,
the failure to grasp opportunities, the lack of absolute devo-
tion, which have hindered the gospel and put farther off the
coming of the Lord.
"Not unto us, 0 Lord, not unto us, but unto Thy name
give glory, for Thy mercy, and for Thy truth's sake." "0
Lord, righteousness belongeth unto Thee, but unto us con-
fusion of faces, as at this day." "0 Lord, according to all Thy
righteousness, I beseech Thee, let Thine anger and Thy fury
be turned away. . . . 0 Lord, hear; 0 Lord, forgive; 0 Lord,
hearken and do; defer not, for. Thine own sake, 0 my God."'
God is good, and Christ is compassionate. He bears with
faulty men; He cherishes their feeble love; He puts forth His
hand to shield, and arm, and open the way before them. "En-
feebled and defective, needing_ constantly to be warned and
counseled, the church is nevertheless the object of Christ's
supreme regard. He is making experiments of grace on human
hearts, and is effecting such transformations of character that
angels are amazed, and express their joy in songs of praise.
They rejoice to think that sinful, erring human beings can
be so transformed."
God chooses from among the multitude men whose hearts
are open to the impre_ssions and the impulses of His Spirit,
and He sets them forth as leaders. Some, it is true, make them-
selves leaders who yet are not controlled by the Holy Spirit;
they will fall in the company of Korah, Dathan, and Abiram.
But the truehearted, tested ministers of God are they who
do not take to themselves but give to others. They bear the
Advance 705
burdens of the day; they minister to the poor and needy and
faulty and .weak; they encourage and strengthen the faithful;
they ask no distinction but to be in the working company of
Christ.
And there are followers who likewise lead their smaller
units, men whose hearts God has touched, and men who are
willing to bear hardship and privation and contumely with
their chiefs, that they may help to make the ranks firm and
true and capable of fighting the battles of the Lord. Neither
seek they for preferment, content to be unnoticed and un-
known if they may keep their hands in God's.
Though I be not the captain,
Yet will I bear my sword,
And I will be by my captain's side,
Wherever he stand, or wherever he ride,
In the battles of the Lord.
For though there were captains many,
What should the captains do,
If there were none of men beside,
To thrust and parry, to march and ride,
And to follow the captains through?
What generation in all the millenniums of earth's history
ever had cause for inspiration such as this generation has? The
end is near! Christ is coming! And "then shall be brought to
pass the saying that is written, Death is swallowed up in vic-
tory. 0 death, where is thy sting? 0 grave, where is thy vic-
tory?"
Long has been the night of sorrow that sin cast over the
world. Sweat and tears and blood have drenched humanity.
Death has beat the rhythm of time. The roll of the war drums
has never ceased. Men fierce and predatory have leaped upon
the backs of peoples, driving them to the sharhbles of battle,
that they might grasp the tinsel glory of conquest. Mothers
have wept for their children slain; widows have wailed their
dirges for the dead. Men have cursed the conqueror and en-
slaver, and, writhing under the torture of knout and brand
23
706 Christ's Las( Legion
and rack, have turned despairing eyes to heaven. The climax

of earth's fears and terrors has been reached today.
There smites a cry upon the ear,
The death-wail of a world,
Twisting in mortal agony,
And grappling hard with Fear.
Up from the hell where it lies hurled,
Piercingly, thrillingly,
That cry:—
"God! God! Where art Thou. God?
We die!"
And is there answer? Yea! From many a tongue

Of earth and sea and sky, God speaks His will:
"There shall be time no longer!" Far is flung .
That golden oriflamme of hope. And still,
"There shall be time no longer!" boom earth's tones,—
From hell-mouthed mortars, gluttonous of men;
From fiery mountains, raining molten stones;
From muttering mobs of hate. And yet again,
"There shall be time no more,"—the sea's wild cry,
Crammed with its dead, and swallowing earth's increase;
"There shall be time no longer," echoes back the sky,
"Nor time, nor war, but everlasting peace."
Then shall the righteous, molten in the fire

(This furnace heated seven times again),
Reflect the face of God to His desire,
And hear the great, approving, last "Amen!"
And looking up, shall see the glorious train
Of heaven's host and heaven's Monarch, sweep
With lambent falchions all the night away.
And they shall shout whose wont it was to weep,
And they acclaim whose habit was to pray.
Echo, ye heavens, with the mighty strain
Of them who sing:—
"Our God! Our God! Salvation is in Him.
Our glorious King!"
Before the prospect of these tremendous events—the
frenzy of the nations, the shriek and moan of universal war,
the crash of conflicting and disintegrating elements, the cul-
.4 dvarire
urination of the drama of time, the appearing in glory of the

great ,God and our Saviour Jesus Christ—before all this the
puny interests and quarrels of men are dwarfed into nothing-
ness. How shall they whose eyes are filled with the glow of
the coming dawn be turned aside by the shadowy forms and
the strident noises of the passing night? How shall they who
see the beauty of the King clothe themselves with the filthy
rags of human vanity and ambition?
Behold the march of the armies of God! Time counts its
legions and its heroes. Before the shining background of ce-
lestial hosts deploy generation by generation and age by age
the human soldiery of Christ. They march to battle; they en-
dure_ the woes; they fight valiantly for God. They pass, and
others take their places. Sometimes the ranks are thin; some-
times they swell to multitudes. Now they are hidden in the
dust and gloom of the contest; again they stand on sunlit hills
of triumph. Not always do they comprehend the strategy of
the divine command, not always know why they are assigned
their posts; but one thing, yea, two, they know: they are sol-
diers of Jehovah, and the end is victory.
Enoch, the seventh from Adam, saw the vision of the com-
ing of the Lord, and as a testimony to men was taken up to
glory. Noah, being warned of God of things not yet seen,
saved his house, condemning the world. Abraham obeyed the
call of God, not knowing whither he was sent, and fixed his
eyes upon a city not made with hands. Moses, forsaking the
courts of Pharaoh, cast in his lot with the despised people of
God, and through a wilderness traced the path to the Prom-
ised Land.'
Fathers of the faithful, mothers in' Israel, seers, prophets,
warriors, rulers, priests, teachers, comforters, and counselors
pass before our eyes in a panorama of salvation, the redeemed
of the King, the servants of Messiah. Through the wilderness
of four millenniums, tried in the furnace of affliction, tested
in frequent battle, bound by their vows of love and loyalty to
the Master of the universe, they endured as seeing Him who
is invisible, and they 'maintained the cause of Israel's King.

Then burst the glory of the first advent of Christ. He who
had been promised, came. He came not as the rulers and
priests of Israel predicted, a conquering King, but as the serv-
ant of men, to bear their griefs and carry their sorrows, to
preach good tidings to the meek, to bind up the broken-
hearted, to proclaim liberty to the captives and the opening
of the prison to them that are bound. He came, and He min-
istered, and He gave hope to men. He died that men might
live. He rose, triumphant over the grave. He was received up
'into heaven, where He ministers still as high priest to His
people on earth.
Two thousand years have passed since He went away, leav-
ing the promise, "I will come again." He will come again, and
this time He will come as King. Two thousand years of sacri-
fice and suffering have His people kept, of persecution and
contumely, of mighty strivings to extend the gospel through-
out the world. Apostles, martyrs, reformers, missionaries, fill
the long procession of the armies of Christ between His ad-
vents.
Now the great Captain of the host brings to a focus His
resources of earth and His powers of heaven. His Spirit of
prophecy, as a light shining in the darkness of the ages, has
ever been the beacon of His people. Isaiah, Daniel, John,
hold high the torch to light the way to the gates of glory. One
by one the objects of their prediction receive its beams, come
into full illumination, and pass behind.
The time of the end is reached. Knowledge is increased
far beyond men's powers to control and use it. The gospel is
preached in all the world. The great Bible societies sow the
earth with the Sacred Word. The agents of the Christian faith,
some in the twilight of partial superstition, some in the efful-
gence of gospel illumination, are playing their parts in the
enlisting and preparation of the soldiers of God.
Now as the spearhead of His final, invincible assault,
Christ calls upon His last legion, a people prepared by disci-
Advance 709
Aline and devotion to finish the wars of God. Obedience to

the laws of their being has fitted them to endure hardship, to
overcome difficulties, to sweep away obstacles. Their eyes fixed
upon their Commander, the Captain of their salvation, they
know no fear, they sense no fatigue, they admit no interdict.
Theirs to march forward, obedient to command; the impossi-
bilities they leave with God. Answering His summons, they
make the final charge up the heights to the taking of the last
strongholds of Satan and the planting in triumph of the ban-
ner of Emmanuel.
Advance! Advance! Even today the outworks are taken.
There is not a country on earth but has felt the impact of the
charge of the last legion. America, north and south; Europe,
and every nation in it; Africa, from darkest pits of heathenism
to ramparts of the crescent; Asia, vast, varied in clime, in
character, in culture, citadel of false religions; Australia and
the islands of the sea—all have heard the sound of the Chris-
tian challenge, the invitation to salvation, the warning of
doom, the blessed hope of the coming Christ. Breached are
the barriers of hate, infiltrated the positions of superstition
and arrogance. Ethiopia has opened, Tibet has been pene-
trated, the Levant is stirred, the light of the Advent message
is upon the mountaintops of the Urals and the vast reaches
of the steppes and tundras.
Before the advancing lines of the human army of Christ
go the unseen hosts of heaven. Angels mighty in power are
commissioned to open the doors, to soften the defense, to win
over the subjects of the enemy. Like Gabriel before the prince
of Persia, they may be withstood for one and twenty days, till
Michael comes to help; but sometime, and soon, the way will
be opened, and the gospel will enter in. Angels minister to
the laboring, fainting legionnaires; they strengthen the weak
hands and support the sagging knees; they bring the comfort
of God to the prisoners; they put their hands of blessing upon
the eyes of those who have given their last full measure of
devotion. Though in the sight of men the forces of God in
the world may seem absurdly small, they who with Elisha's
prayer have their eyes opened see the mountains full of horses
and chariots of fire, the. inexhaustible resources of heaven.
Who shall fight against the King of kings? Who shall triumph
over God?
There is another phase to the command to advance; and
it is the indispensable preliminary to progress, to victory. That
is the conversion and development of the spirit of man. The
elect of God are cradled in His love, nurtured by His Spirit,
exercised in His service, "till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a per-
fect man, unto the measure of the stature of - the fulness of
Christ."' This has been the case history of every valiant sol-
dier of Jesus Christ. How lunch the more must it be the ex-
perience of that last legion who through the storm of the
'terminal days, emerge in perfect discipline to stand "without
fault before the throne of God."" It is an individual work,
for no man rides upon the wings of a movement; yet it is a
collective work, for the brethren of Christ help every one his
neighbor, and say to their brothers, "Be of good cheer." '1
Nought of jealousy, nothing of rivalry, no trace of vainglory,
have the companions of Christ. Like Him, they are the serv-
ants of their fellow men's necessities. They who are learned
in the things of God. teach the novices; and they who are babes
in .the family eagerly receive their discipline, and seek to grow -
in grace and in the knowledge of the truth. Together they go
forth to minister to the world the salvation of Jesus.
There has been progression in the understanding and ap-
plication of the truth among those who have received the en-
lightenment of the Holy Spirit in these last times. Let some
of these advances be cataloged.
The love- of God, which is the foundation and the perme-
ating principle of the science of salvation, has ever been the
sheet anchor of the child of God, from righteous Abel to be-
loved John, from the devoted Paul to the bold Luther, and,
all the saints of aftertime: But there is more to know.
dvance 711
The opening of the sanctuary truth, the deeper under-

standing of the mediatorial service of our High Priest, Jesus,
brought a science of salvation which revealed more fully the
heart of God. The discovery of the truth of conditional im-
mortality, the sleep of the dead, the resurrection, and the re-
ward of eternal glory for the redeemed and of merciful ob-
livion for the impenitent were further revelations of the love
of God. These truths, held in common, distinguished the ad-
vanced students in divine science. But it is in the personal
communion of the soul with the blessed Redeemer, that the
riches of God's love are poured out.
Only this consciousness of the soundless depth of God's
love, His personal care, can take the child of God through
Jordan's swelling tide to the Promised Land. And that this
consciousness is present and operating in the lives of God's
people is evident in personal testimony, in demonstration of
life, in deeds of Christian valor that match the acts of the
apostles.
And it is not for his selfi4i benefit that the man of God
receives this love. It is the nature of the love of God to give,
to minister; and he who receives that love goes forth to give
it .to the world. Receptive or repellent, grateful or thankless,
men receive from the agents of Gocl the ministry of love. And
out of the world into the kingdom of heaven are delivered
them who listen and take heed.
The liberty that is in Christ is a precious heritage. It is
born of truth, and it lives to set men free. Received into the
individual heart, it breaks the fetters of sin and gives soaring
wings to the spirit of man. In the freedom of forgiveness and
peace it builds with mighty power the capabilities and ener-
gies of man, until he that was feeble becomes as David, and
the house of David as the angel of the Lord.' The champion
of liberty among men must first of all be free in his own soul;
then may he espouse the cause of the oppressed, and win vic-
tories.
There is a liberty which no man can take away. The soul
fortified by the Spirit of God can endure all threats and pun-
ishments for conscience' sake, and never lose its freedom.
This liberty of Christ, it is true, extends beyond the inner
sanctuary; for the light of God cannot be confined. It belongs
to human society. It is an inherent right that should be recog-
nized by law, and observed by all men. It touches all phases
of man's life—his material welfare, his freedom of mind, his
liberty of soul. The right to work, the right to hold property,
the right to free speech, the right to teach, the right to wor-
ship or not to worship—all subject to abridgment where they
impinge upon the rights of others—are freedoms inherent in
the grant of life and liberty that comes from God. To main-
tain these rights, men and peoples have given their lives in
peace and in war. Precious heritage from the fathers, under
free government, it is given into the keeping of the sons, who
have the duty to maintain and strengthen it.
But fhe Christian is not dependent upon the concession of
these rights by government. If tyrannical authorities refuse
him outward freedom, they yet cannot take away his inner
liberty. A man may be. imprisoned, yet be free in Christ. He
may give his life, but retain to the last his freedom of soul.
One thing he cannot do, that is, yield the peace and joy of
acceptance with God in Christ Jesus. He is bound to yield to
others liberty of conscience, liberty of expression, and liberty
of person. He may himself be imprisoned, or stifled, but he
cannot be denied his faith.
If in the beginning of the fight for- religious liberty in the
United States there were conscientious souls who felt they
must protest intolerance by stubborn defiance, if with meek
intransigence they maintained their right to work or worship
on any day, come law or mob, they served their cause accord-
ing to their lights. But they have learned to turn the shafts of
persecution by the shield of service. If any compel them to go
a mile, they will go with him twain, and use the opportunity
to converse with him upon the things of God.
And moreover, they have a mission to extend their liberty
Advance 713
to the persecutor. He is the unfortunate, because he does not
know the freedom of mind and soul that is in Christ. The
religious liberty program of today aims at education of the
public—education of the liberal-minded men who already
possess the sense of justice, education of indifferent men who
need to be aroused to the danger of losing our liberties, and
conversion and education of intolerant men who most sorely
need it. And this indicates the advance that the thinking
Christian has made in the matter of liberty; it is not a benefit
for him alone but a message of peace and salvation for all
men.
There is a gospel of health. It requires obedience to nat-
ural law, the law of God, but it offers rewards incalculable.
Ease of body, release of mental strain, and peace of soul are
all involved in the principles and practice of the laws of
health. It demands the grace of God to observe these laws,
for degenerate men have taken to themselves many depraved
tastes and many damaging vices which only the power of God
can overcome.
But those who have accepted the gospel of health and
lived it have come to know that its benefits are to go far
beyond them. It is a part of the whole gospel of Christ. To
free men and women from the bonds of appetite in drink,
in narcotics, in habit-forming sedatives, in unsuitable diet, to
lift their minds above the barbaric display of the body and
its adornment, to establish the virtues of normal living, ac-
cepting the good gifts of God in sustaining and feeding their
bodies, minds, and souls—this is the message of hygiene and
health they offer to the world.
In the pursuit of this object they come up against the
commercial exploitation of intemperance. The world is reel-
ing drunkenly to its doom, under alcohol and nicotine and
kindred poisons that are sinking the people in intoxication.
They know that civil law, though it may somewhat restrain
the excesses of the traffic, cannot cure the evil. They know also
that the world will not be cured. But they have the commis-
sion, so long as life and light are given, if they cannot stem
the torrent, at least to do their utmost to pull out of the
current those who will be saved. The life to which men are
invited may seem austere, but it is filled with power, the
power of the rescuing Christ. And therefore they give their
help, by voice and pen and vote, to stay the fearful tide of
intemperance that is sweeping the world.
The gospel of health is linked also to the home, to the
preservation of its virtues and the maintenance of its purity.
The incontinence of men and women, preniarital and in wed-
lock, is producing a harvest of foul disease, broken marriages,
disrupted homes, orphaned children, and mass crime. Society
today matches the dissoluteness of decadent Rome, libertine
Greece, profligate Egypt, unspeakable Sodom and Gomorrah.
Reformation is difficult and only partial. Some parents there
are who can be aligned in the ranks of competent teachers;
but the greatest hope is in the training of young men and
young women to be pure, true, worthy partners in marriage,
to be competent parents, followers of Christ in deed and in
truth. No remedy of law and no compromise with progressive
libertinism can be the solution to the social problem. The
establishment and the defense and the dynamic influence of
the Christian home are the basic and competent remedy.
There has been an advance in the understanding and ap-
preciation of the Sabbath truth. The Sabbath to the pioneers
was, worthily enough, just the sign of loyalty to the law of
God. It is that still; but what that loyalty means, how it is
nourished and maintained, what it involves in the whole life
of the Christian, has been a knowledge progressively unfold-
ing..Early in the history of the Sabbathkeeping people there
was given to them this word concerning their later experi-
ence, yet to come: "We were filled with the Holy Ghost as
we went forth and proclaimed the Sabbath more fully."1
Those were cryptic words to those early believers. "More
fully." How proclaim the Sabbath more fully? Was . not the
commandment clear? Did not Christ bless and set in order
A dvance 715
and exemplify its observance? What was there besides the

law?
There was the revelation of Jesus Christ in the law. Em-
bossed upon the pages of Scripture was the interpretation of
the Sabbath as the rest, the peace of God, with the Sabbath
clay its symbol and in type its life. They who truly loved -the
Sabbath entered into its deep joy, and felt with its benedic-
tion the peace of oneness with Christ. And growing with the
years of experience and with the teaching of the truth, there
came to the initiated the - consciousness that the Sabbath is
the abiding presence of Christ in the heart, the transforma-
tion of the life from, disobedience to obedience, from trouble
to-peace, from weakness. to might. Of this the Sabbath day is
the weekly reminder, refresher, and experience. Therefore, as
the Sabbath banner is borne aloft over the heads of the ad-
vancing legion of ChriSt, its features are the exponent of the
whole gospel, the symbol of salvation.
The final, threefold gospel message portrayed as . the
proclamation of three mighty angels flying in the midst of
heaven'' is recognized as the message of the last church. It,
too, has had a progressive unfolding, a deepening under-
standing. as God's people have moved forward in its promul-
gation.
The first angel's message is not only an announcement of
judgment; it is a call away from the artificial life of the world
to a study and therefore an environment of the works of God
and an intelligent worship of the Creator. He who delves
deep into the handwriting of God in the earth, His proVi-
dence in seed germination and harvest, His meanings as in-
terpreted by Christ, has grasped the essence of the first angel's
message.
The second is not only a call out of decadent and corrupt
organizations, called Babylon; it is a cleansing message, to
rid the soul of confusion and adulteration of truth with
error. He who heeds the second angel's message will, by the
716 ' Christ's Last Legion
grace of Christ, free his life from sin, and stand forth in the
sight of God without blemish.
The third Message is not only a warning against worship-
ing the enemy of God and receiving his mark: it is a solemn
call to place all the powers of the being on the side of God,
to live and love and work for no other master, and so to
receive the seal of God. Here meet all the lines of Christian
faith and endeavor; here they find the capsheaf of the Sab-
bath, the seal of the indwelling Christ, "that they all may be
one; as Thou, Father, art in Me, and I in Thee, that they
also may be one in us." "
So progress the soldiers of Jesus Christ, preparing them-
selves for the conflict, arming with all the armor of God, and
pressing their attack deeper and deeper into enemy territory.
Before the present army of God, this last legion of Christ, lies
the great battle, the final assault upon the ramparts of the
foe. Beyond the murk and storm of that battle lies the sure
reward of victory and peace and everlasting joy. The cause
of God has come to its final test in time. The forces of heaven
are marshaled for the trial; the little company of earth's loyal
hearts are assigned the honor of heading the assault. The
order is given: "Advance! Advance!"
I Ellen G. White, Testimonies for the Church, vol. 1, p. 224.
vol. 8, p. 313.
2 Mid,
Psalms 115:1; Daniel 9:7, 16, 19.
3
White, op. cit., vol. 7, p. 16.
4
5 Arthur W. Spalding, Songs of the Kingdom, pp. 11, 12.
6 1 Corinthians 15:54, 55.
7 /bid, pp. 18-20.
8 Jude 14, 15; Hebrews 11:7-10, 24-27.
9 Ephesians 4:13.
10 Revelation 14:5.
11 Isaiah 41:6.
12 Zechariah 12:8.
13 Ellen G. White Early Writings, p. 33.
14 Revelation 14:6-12.
is John 17:21.
SECTION V
The Future
4. BY R. & H. HARRY AKRE R
"We Have Nothing to Fear for thenture, Except as We Shall Forget

the Way the Lord has Led Us, and His Teaching in Our Past History"
CHAPTER 31
THE WATERS OF TREMBLING
T
HE future is not commonly included in a history. The
future is not yet history; and sure indeed must be he
who would write history in advance. But it is the pe-
culiar fortune of the last legion that it has, in the prophecies
of God, a map of the ground . over which the final actions of
the campaign will be fought and a preview of the outcome
of those actions and of final victory. It must be accounted a
significant phenomenon that the mind of the Bible-instructed
Christian' in these last clays, in his contemplation of the fu-
ture, does not share with the multitude a sense of finality
where current events stop, but goes on into the finishing of
time and its junction with eternity. History and prophecy
are clasped together; the one moves forward as the other un-
rolls, and to the eye of faith they are one. The last day on
earth links itself to the first day in heaven.
With -assurance,. then, we move forward, confident that
what has been foretold will come to pass. True, it is but a
diagram which is furnished us, and the minute details must
wait for the events; but we know in whom we have believed,
and are persuaded that He will provide for us at the due tinie
the knowledge and the fortitude and the power to meet the
crises.
It is no insignificant role that the last generation of God's
people on earth have to fill, in time and in eternity. In the
one they stand the final refutation of the charges of Satan:
in the other they are the foremost students in the school of
Christ. There comes a day when the work of the great High
Priest in heaven is finished. The books of God are closed. The
probation of men is ended. It will be proclaimed, "He that is
unjust, let him be unjust still: and he which is filthy, let him
719
be filthy still: and he that is righteous, let him be righteous
still: and he that is holy, let him be holy still."'
There will then have been developed a select people,
twelve times twelve thousand, from all the tribes of spiritual
Israel, who have come out of great tribulation, and have
washed their robe's and made them white in the blood of the
Lamb. In their mouth is found no guile, for they are without
fault; and they have been sealed in their foreheads as the
servants of God. They shall stand before the throne of God,
and serve Him day and night; and whithersoever goes the
Lamb, the Lion of God, the King of Glory, Jesus Christ the
Mighty, there go the 144,000, like the apostles in Galilee,
'closest to the great Master, and serving as His chief teachers
of all the generations of the redeemed.'
Such a position and such a service presupposes a special
fitting. Never in any of the courses of study and tests of men
for the most exacting of human professions and duties, has
there been such a- training as that received by this special
company. Not intellectual training only, though their minds
are keen; not physical training only, though they are students
and practitioners of the laws of God in man and in nature.
But above and beyond all, they have acquired that supreme
knowledge of the science of God which makes salvation and
eternal life. "Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let not the
rich man glory in his riches: but let him that glorieth glory
.in this, that he understandeth and knoweth Me, that I am
the Lord which exercise lovingkindness, judgment, and right-
eousness in the earth." "The fear of the Lord is the beginning
of wisdom: and the knowledge of the holy is understanding."
"And this is life eternal, that they might know Thee the only
true God, and Jesus Christ, whom Thou hast sent."'
They do not bulk large in the world's population, this
company; they are not hay, wood, stubble; ' they are God's
precious jewels. Thus saith the Master: "Strait is the gate, and
narrow is the way, which leadeth unto life, and few there be
The Waters of Trembling 121
that find it." "Strive to enter in at the strait gate: for many, I
say unto you, will seek to enter in, and shall not be able."
"Many will say to Me in that day, Lord, Lord, have we not
prophesied in Thy name? and in Thy name have cast out
devils? and in Thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from
Me, ye that work iniquity."-
Before the great judgment day of God there will come a
sifting, a shaking, a sorting out among His professed people.
"Every plant, which My heavenly Father hath not planted,
shall be rooted up." "The sinners in Zion are afraid; fearful-
ness hath surprised the hypocrites."
"The days are fast approaching when there will be great
perplexity and confusion. Satan, clothed in angel robes, will
deceive, if possible, the very elect. There will be gods many
and lords many. Every wind of doctrine will be blowing.
Those who have rendered supreme homage to 'science falsely
so-called' will not be the leaders then. Those who have trusted
to intellect, genius, or talent, will not then stand at the head
of rank and file. They did not keep pace with the light.
Those who have proved themselves unfaithful will not then
be entrusted with the flock. In the last solemn work few great
men will be engaged. They are self-sufficient, independent of
God, and He cannot use them. The Lord has faithful serv-
ants, who in the shaking, testing time will be disclosed to
view. . . .
"Many a star that we have admired for its brilliancy, will
then go out in darkness. Chaff like a cloud will be borne
away on the wind, even from places where we see only floors
of rich wheat. All who assume the ornaments of the sanctuary,
but are not clothed with Christ's righteousness, will appear in
the shame of their own nakedness."
Out of the many who profess the faith of Jesus there will
come the few who qualify. Some of the losers have been in-
sincere, some but partially converted. In them the spirit has
not triumphed over the works of the flesh; they have lightly
•
desired eternal life, but they have submitted to the lures of

pleasure. The talent given them they have buried in the
earth, and noW they are cast into outer darkness. Others
there will be who have done well within restricted limits, and
though they may not stand in the highest class, they are ac-
cepted in a lesser order. "He also that had received two tal-
ents came and said, Lord, thou deliverest unto me two tal-
ents: behold, I have gained two other talents beside them.
His Lord said unto him, Well done, good and faithful servant;
thou hast been faithful over a few things, I will make thee
ruler over many things: enter thou into the joy of thy Lord." '
There will also be in this testing time accessions from
among those who have in their hearts acknowledged the gos-
pel, but who have been hindered from openly espousing it.
Now the Spirit bursts the bonds, and these step into the
places left vacant by deserters. "When trees without fruit are
cut down as cumberers of the ground, when multitudes of
false brethren are distinguished from the true, then the hid-
den ones will be revealed to view, and with hosannas range
under the banner of Christ. Those who have been timid and
self-distrustful, will declare themselves openly for _Christ and
His truth."
Our God is a God of justice. and a God of mercy..He re-
-wards every man according to his works. There is no one who
does a good deed who fails to benefit. He who gives a cup of
cold water to the thirsty "shall in no wise lose his reward."
But the rewards are graded, and they are not all of the fu-
ture world; much of the recompense is received in this life.
The glow that comes from doing a good deed is a reward in
itself. The life of temperance and sobriety and diligence
brings its own returns in health and mental keenness and in
enjoyment of life. The shoulder bowed to the burden, the
gold emptied into the treasury, the voice uplifted for decency
and justice and mercy—all these receive their recompense in
this life, it may be "with persecutions," but alsO it may be,
"in the world to come eternal life." aBut whether his lot falls
The Wafers of trembling 728
in time Only, or in both time and eternity, to every man is

given his meed.
Even in His destruction of the wicked God shows His
mercy. It would be• no kindness to the sinner, sunken in hab-
its of vice, conditioned to iniquity, to put him in heaven. He
would be unspeakably miserable in the conditions surround-
ing him; heaven would be hell to him. The greatest mercy
C;ocl can show him is to take away his life, and thus to put
him out of his misery. And furthermore, the execution of the
wicked is no arbitrary act; it is the natural result of sin com-
ing into the presence of the purity of God. Wrapped up in
sin, the wicked shall be destroyed "with the brightness of His
coming," while the righteous "shall dwell with devouring fire
. . . with everlasting burnings."" The glory of God which
consumes the wicked is the natural habitat of the righteous.
Heaven is not a refuge for the indolent. Christ will not
fill His kingdom with incompetents, whose only desire has
been to reach a haven, and never exert themselves again. It
is not enough to sing of "a heaven to win and a hell to shun."
That selfish aim is the devil's own. He wants to go to heaven,
and he wants to get out of hell; but he never can do either,
because heaven retreats before his presence, and he is his own
hell.- They who selfishly seek heaven seek it in vain; for heaven
is the abode of love, and selfishness cannot en ter there. Heaven
is no nirvana, the bliss of vacuity; heaven is a workshop, and
its kindergarten is this earth. They who are accounted worthy
to obtain that world are they who in this world have followed
in the. steps of the Master, "who went about doing good, and
healing all that were oppressed of the devil."
There is a requisition of heaven for specially qualified men,
"tall men, sun-crowned, who live above the fog"; men who
stand in the likeness of their Father, God; men who have
studied deeply and experienced largely the science of divine
love; men who have lived lives true and honest; whose con-
sciences have pointed to the law of God as the needle to the
pole: men like Enoch, Abraham, Moses, Elijah, John; men
like their Master, Jesus Christ. These are men who in the
strength of Christ rebuke the devil, and he stands defeated in
his contention that the law of God is unjust, unbearable, and
impossible to keep. And these are they who throughout eter-
nity will teach the children of earth and the angels of heaven.
One hundred forty-four thousand!
Who, then, is sufficient for these things? Who is equal to
the test? Not the mighty men of earth, the learned men, the
proud men, the rich. Not ordinary men, not men who boast
themselves, not men who covet the honor, not men who would
purchase eternal life, the gift of God. "For whosoever will
save his life shall lose it: and whosoever will lose his life for
My sake shall find it." 11
The men who compose that select company, the supreme
faculty of the University of Eternity, will be men like Moses,
who begged to be left out of the book of God if his people
could not be saved. They will be men like their Master Jesus,
who on Calvary's cross gave His life without reserve for the
human race, and who received again His life only through
the design and the power of His Father, God. They will be
humble men, self-abnegating men, who come "not to be min-
istered unto, but to minister, and to give . . . [their lives] a
ransom for many." In the service of Christ, they will partake
of His Spirit, and they will enter into His joy.
There was, a testing time long ago in Israel's history.'
Gideon, a man of Abiezer, in Manasseh, was called of God to
deliver his people from the Midianites, who enslaved them.
Modest and self-distrustful, he had first himself to pass through
a series of tests and trials. But when the great crisis came,
when the Midianites and the Amalekites and the children of
the east were gathered together against Israel, and pitched in
Jezreel, until they "lay along in the valley like grasshoppers
for multitude," the Spirit of the Lord came upon Gideon,
and he blew a trumpet for the gathering of Israel to battle.
They came, but how dismayingly few! First his own clan,
Abiezer, then men from his tribe, Manasseh, then from the
The Waters of Trembling • 725
neighboring tribes of Asher and Zebulun and Naphtali. A
host? A hundred thousand? A million? All Israel, it seemed,
would scarce suffice to overwhelm Midian: But no! Gideon
numbered his army, and there were thirty-two thousand.
What! With thirty-two thousand should he assault the host
whose numbers were like the devouring locusts and whose
equipment could be counted only as the sands of the sea?
Stouthearted, yet apprehensive, Gideon marshaled his troops,
and sought to put into them his own faith in God.
The place he pitched his camp was on Mount Gilboa,
where gushed forth the great spring called the well of Harod,
which is, being interpreted, the Waters of Trembling. Below,
filling the long valley, were the Midianites. And the Lord said
to Gideon, "The people that are with thee are too many for
Me to give the Midianites into their hands, lest Israel vaunt
themselves against Me, saying, Mine own hand hath saved me."
Ha! little flock of Israel, who could blame you, if with
thirty-two thousand you should put to flight the countless
army of the aliens, and you should boast? Who? God! For not
might of man, not valor of warrior, not consummate courage,
not wisdom of strategy, could win this victory. It would be the
victory of God. Yet men half converted, shakily loyal, if vic-
tory should be given into their hands, would vaunt themselves,
saying, "We won!"
And oh, little army of God in these last days of time, will
you vaunt yourselves when victory comes? Will you count your
men, one against a thousand; and your munitions, a spear
against the world's artillery; and your resources, a penny
against hoards of gold; and say, "With these negligible assets
we have conquered in the battle?" You are so few, yet you are
too many! -
The Lord said to Gideon, "Go to, proclaim in the ears of
the- people, saying, Whosoever is fearful and afraid, let him
return and depart early." It was the ancient law of Israel, that
before every battle the officers should make the threefold
challenge, that whosoever had built a new house and had not
dedicated it, and whosoever had planted a vineyard and had

not eaten its fruit, and whosoever had betrothed a wife and
had not married her, should . go and return to his house. And
then, shaking the valor of the host td its foundation: "What
man is there that is fearful and fainthearted? let him go and
return into his house, lest his brethren's heart faint as well as
his heart." 1'
But the law of Jehovah was largely neglected in Israel in
Gideon's time; and he, who well knew it, had feared to make
this challenge, because he could detect the tremblings of his
troop; and how few were they already! Yet now, at God's com-
mand, he stood and cried to his thirty-two thousand: "Who-
soever of you is fearful and afraid, let him return and depart
early." Alas! They melted away—a thousand, ten thousand,
twice ten thousand and more. Seventy per cent of the army
gone!
Doubtless Gideon saw among these deserters strong men,
men expert in the use of arms, men who had been esteemed
valiant warriors. They had come up to the call, out of the mil-
lions of shrinking or careless Israel; they were men of valor,
volunteers. But now they counted the odds, and they decided
they could not. win. How could thirty-two thousand defeat
the multitudes of the host in the valley? Their pleasant
houses, their vineyards, their families called to them. Israel's lot
might be bitter; Israel's cause, just; but what was that to them
if their lives should be thrown away? Twenty-two thousand,
streamed back over the protecting shoulder of the mountain.
And what of the others? It took superior courage to stand
there in the ranks and say, "I am not afraid," when comrades
to right and left, before, behind, were slinking away because
they saw the hopelessness of the cause. The Waters of Trem-
bling!
Ten thous.and left! Fewer indeed, but cleansed of cow-
ardice and disaffection. With ten .thousand stouthearted men
Gideon still believed that by God's help he could deliver
Israel.
But again, oh, test of faith! God said to him, "The people
are yet too many; bring them down unto the water, and I
will try them for thee there: and it shall be, that of whom
I say unto thee, This shall go with thee, the same shall go
with thee; and of whomsoever I say unto thee, This shall not
go with thee, the same shall not go."
No hint of what the test would be! No advance -informa-
tion that might be turned to advantage in holding recruits.
Ten thousand against a hundred thousand—too many? Ah,
that was the greatest test yet for Gideon. Now more than in
any of his steps of faith along this path, now must he walk
with supreme trust in the word of God. He marshaled his
little army as though for action, and gave the order to ad-
vance.
The brook that flowed from the well of Harod, the Waters
of Trembling, lay in their path. Courageously the ten thou-
sand marched forward. Set the battle in array! Clash the swords
upon the shields! Shout the battle cry! Forward!
But one last preparation for battle, as they came to the
brook. One last, long draft of cold water, lest in the melee
they should faint for thirst. And they knelt down to drink.
Who would blame them? How senseless to pass the water
without slaking their thirst. But at that moment God said to
Gideon, "Watch them; Every one that gets down. upon his
knees to drink, put to one side. Every one that goes straight
on, catching up the water in his cupped hand, and lapping
up the water, put on the other side."
So Gideon watched. Why, naturally, they all knelt down
to drink. See, all the ten thousand! But, no! Here was one,
there another, who would not stop to drink leisurely, but,
with eyes upon the foe, strode through the Waters of Trem-
bling, upright, eager, drinking only a swallow of water as they
caught it up in their hands. Assembled on the other side, they
all stood, waiting for the order.
"You who knelt down to drink, stand on this side. You
who lapped from your hands, stand on this other side."
There were just three hundred who had lapped! Three

hundred out of ten thousand. Ninety-seven per cent rejected!
For God said to Gideon. "By the three hundred men that lapped
will I save you, and deliver the Midianites into thine hand:
and let all the other people go every man unto his place."
Alone with his three hundred, Gideon put off the order to
fight. Stunned into silence, numbed by the outcome of all his
hope and courage and effort, he waited .for God to speak
again. The night came, and God said to him, "Arise, get thee
down unto the host; for I have delivered it into thine hand."
Gideon rose, but he could not bring himself to marshal
his men and go on that mad charge upon the host of Midian.
He was afraid. But he turned not back. God honored his faith
and bolstered his courage. "If thou fear to go down," He said
again to him, "go thou with Phurah • thy servant down to the -
host; and thou shalt hear what they say; and afterward shall
thine hands be strengthened to go down unto the host."
So with Phurah his servant, a man like Jonathan's armor-
bearer, Gideon went down to the outside of the Midianite
camp. And listening by a tent, they heard a Midianite tell a
dream to his fellow that was an omen of victory for Israel.
There Gideon worshiped. Then, with springing steps he went
up the hill, called to his sleeping companions, and gathering
them around him in the darkness, declared the plan of battle
that had shaped itself in his awakened mind. Not by many,
but by few, God wrought that night, to send the host of the
Midianites reeling tumultuously out of the valley, bewildered,
scattered, fighting one another, struggling across Jordan, meet-
ing the arms of the aroused countryside, melting away. A na-
tion was reborn that night, their enemies stricken down to
nothingness.
By the test of the Waters of Trembling will God in these
last days shake out the unworthy, the fearful, the selfish, from
the ranks of His last legion, and send it forth to victory. Let
none think today of the thirty-two thousand who have come
to the standard of the Lord: the testing time will send most
of them away. And when the fearful and fainthearted have

gone, let none think, "Ah, but here is the irreducible core of
the army of God; with these ten thousand will God deliver
Israel." There is to come the test of urgency and devotion at
the Waters of Trembling.
It is not the quirk of a moment, the accident of a circum-
stance, that determines the separation of three hundred from
the greater company. The ten thousand have been comrades;
they have not quailed; they have stood together through the
apostasies of most of the still greater army. But they lack the
last full qualification, the absolute single-mindedness, the one
passion to get on- with the work of God. There remains yet a
liking for ease, an indulgence of appetite, a hedging upon the
command of God. Perhaps, they think, the crisis may come
today; if so, let us make final preparation. But perhaps it will
not come until tomorrow; let us not anticipate yet the prep-
aration necessary for the last supreme effort; let us drink
our fill.
Only three hundred cast everything behind—all memories,
all fears, all doubts, all questions—and press forward eagerly
to battle. On this hairline difference the final decision is made;
and Christ holds in His hand the weapon with which to smite
the last great stroke, to put to flight the enemy, to end the
wars of God.
The people of God must be prepared for great changes,
for the upsetting of their preconceptions, for the disappoint-
ment of their temporal expectations, for the defection of their
comrades, for the whittling down of the apparent forces of
God in the earth. And yet they must stand like the three hun-
dred, through every trial of faith and courage and devotion,
until in the blackness of the night there is the clash of break-
ing pitchers, there is the bursting forth of the signal lights,
and they can raise the triumphant battle cry: "The sword of
the Lord, and of Gideon!"
Blow the trumpet in Abiezerl Sound an alarm in Mount
Ephraim! Send swift messengers throughout all Israel! For the
Midianites and the Amalekites and all the children of the east
are come up! They spread themselves like grasshoppers over
the fruitful valleys; they ravage the vine-clad hills; they leave
no handful of harvest for reaper or gleaner. The earth is
destroyed before them!
Marshal the army of the Lord! Let all them who would pre-
serve truth and righteousness in the earth stand forth! Let
them set themselves in array upon the mountain, and view the
innumerable host below. There sprawls the foe! Are any of you
fearful and fainthearted? Depart! For before you lies a battle
that will try men's souls.
0 Well of Harod! Waters of Trembling! In the current of
your clear, cold stream shall be given the final test of hearts
that assume to end the wars of God. "Not by might, nor by
power, but by My Spirit, saith the Lord of hosts." "
1 Revelation 22:11.
2 Revelation 7:14.
Jeremiah 9:23, 24; Proverbs 9:10; John 17:3.
4 Matthew 7:14, 22, 23; Luke 13:24.
Matthew 15:13; Isaiah 33:14.
7 Matthew 25:14-30.
s Ibid., p. 81.
Matthew 10:42; Mark 10:30.
10 2 Thessalonians 2:8; Isaiah 33:14.
31 Matthew 16:25.
10 Judges 6, 7.
18 Deuteronomy 20:1-8.
14 Zechariah 4:6.
CHAPTER 33
GOD IS OUR REFUGE
M
`NY have been the crises into which just men have
come and out of which God has delivered them. Dire
have been the times of trouble through which the
saints have passed in all the ages, from Nimrod's ruthless con-
quest and Pharaoh's sore oppression to the tyrannies of liabylon
and Rome pagan and papal. The long ,dark night of papal.
supremacy in Europe, when through his agents the, dragon,
"called the Devil, and Satan," persecuted the woman, the
church, for 1260 years,' bears the testimony of countless millions
of martyrs, such as those Vaudois—L
"Whose bones
Lie scattered on the Alpine mountains cold;
Even them who kept Thy truth so pure of old,
When all our fathers worshipt stocks and stones."
—MILTON. •
But as the war between Christ and Satan mounts to its
climax, how shall we expect other than that the contest shall
grow more fierce, and the infernal pressure shall be more
intense upon the legionnaires of Christ? So declares prophecy,
that torch of illumination lifted long ago to light the path of
the children of God. As the end approaches, declares Daniel,
"there shall be a time of trouble, such as never was since there
was a nation even to that same time: and at that time Thy
people shall be delivered, every one that shall he found writ- -
ten in the book." '
The Lord_ Jesus Christ, in His great blueprint of the
church's future, took up the theme; and, catching in the sweep
of His vision the sufferings of His people from the time of the
destruction of Jerusalem to the day of His coming again, He
likewise declared, "Then shall be great tribulation, such as was
not since the beginning of the world to this time, no, nor ever
731
• RLAN
The General Conference Office Building at Washington, D.C., From Where the Worldwide Work Is Administered
God Is Our Refuge 733
shall be. And except those days should be shortened, there

should no flesh be saved; but for the elect's sake those days
shall be shortened."
Even before either of these prophecies, Jeremiah saw the
scene of the day of the Lord, and exclaimed: "We have heard
a voice of trembling, of fear, and not of peace. Ask ye now, and
see whether a man cloth travail with child? wherefore do I see
every man with his hands on his loins, as a woman in travail,
and all faces are turned into paleness? Alas! for that day is
great, so that none is like it: it is even the time of Jacob's
trouble; but he shall be saved out of it."' With every reference
to the terribleness of the trial, there comes the promise that
God's people will be delivered.
"The time of Jacob's trouble." Apt figure of the predica-
ment of the last-day church! Jacob was a man of frailties, his
sins had been many; so with the church. Yet he was the hope of
the world, the representative of the cause of God in the earth;
so is this church. He had just escaped the ire of Laban, now he
faced the armed vengeance of Esau; the church, having passed
the lesser crises, faces now the threat of utter destruction. There
was at stake not only his own life, but the lives of those depend-
ent upon him, the whole body of God's people; this is the
quandary of the last-day church. But not only were his life
and the lives of his family in jeopardy; the greater issue was the
preservation of the truth and cause of God; thus it is now.
As Jacob wrestled with the Stranger, in fear of his life, he was
suddenly by a touch disabled, and he realized that his apparent
antagonist was his Friend, his only hope. Clinging to him help-
lessly and desperately, he cried, "I will not let Thee go, except
Thou bless me." ° The church, conscious of past defects and sins
that might jeopardize the work of God, with haggard face and
vanished strength aingS desperately to its Saviour, pleading—
"Other refuge have I none,
Hangs my helpless soul on Thee;
Leave, 0 leave me not alone!
Still support and comfort me;
73-i Christ's Last Legion
All my- trust on Thee is stayed,

All my help from Thee I bring;
Cover my defenseless head
With the shadow of Thy wing."
—WEsuEy.
Jacob prevailed. "He had power over the angel, and pre-
vailed." Not by might or by strength, but in humiliation,
repentance, and utter dependence upon God, he became a con-
queror over himself, over his enemies, over all the forces of
evil arrayed against him and against God. He had fought his
evil tendencies all his life, but with only partial success; now
he found through this supreme trial the secret of victory; and'
he was delivered. His nature was changed; and in recognition
thereof, his name was changed: no more Jacob, "supplanter,"
bUt Israel, "prince of God"; "for as a prince hast thou power
with God and with men, and hast prevailed."'
This will be the experience of that last legion of Christ,
who pass through the "time of Jacob's trouble." They have
fought a good fight up to that moment against their innate
faults, against the temptations of the flesh and the devil, against
the forces of evil in the world; and these battles, though they
have not been crowned with complete victory, have helped to
prepare them for this crisis. They know they are faulty; there
is in them no boast or triumph. They fear that the cause of
Christ may have suffered irreparable loss through their mis-
takes. They know that they have a powerful adversary, who
would snatch them from the fold of God. They feel the
tightening grip of Him who wrestles with them; and then,
suddenly, their little strength is gone, and they are weeping
suppliants upon the bosom of Christ. But there is their hope,
their salvation.
"God is our refuge and strength,
A very present help in trouble. •
•
The Lord of hosts is with us;
The God of Jacob is our refuge."
Psalms 46.
Cod Is Our .Refuge 735
Fresh from the experience at Peniel, where they have "seen

God face to face," they go forth to meet the last onslaught of
the enemy. On every hand they hear the plottings of treason
and see the active work of rebellion. In every quarter they
behold the preparation for their destruction and the oblitera-
tion of the cause to which they have given their lives. But they
are confident, for God has given them the victory. Before they
came into the night of their anguish to talk with God, their
company had been rid of the disloyal and indifferent, the timid
and fainthearted. They are reduced in number, but multiplied
in power. "By the three huhdred . . . will I save you."
The events and the developments of intrigue and diabolism
that will appear from this time forth may seem incredible, to
the present-day reader. It is a strange world which appears; a
world devoid of those humane instincts that, even in times of
great inhumanity, have distinguished at least some of earth's
inhabitants, a world delivered irretrievably into the hands of
Satan, a world crazed with the fear of annihilation, and subject
to those storms of mass hysteria which change men made in
the image of God into the likeness of demons. Such a world it
is hard to visualize. -
Yet he should not be incredulous. He lives now in a world
that would appear to his fathers impossible, both as to the
products of science and as to the perdition of man. There was
set before us in the recent world war such examples of deprav-
ity, such displays of infernal brutality, as normal men could
scarcely credit. What, then, can be expected when the Spirit
of God, slighted, repulsed, finally rejected, shall leave human-
ity's house desolate? The Holy Spirit will withdraw completely
from those who have allied themselves to Satan, and will con-
centrate His influence upon the little company who have given
themselves heart and soul to God. This is the Sure word of
prophecy.
And shall God be limited in His display of power at such
a time as this? What are .the atom bombs of feeble men, in
comparison with the demolition resources of God? He who put
creation together can dissolve it with a word. When He
stretches forth His hand to conquer, when He brings His
people under the shelter of His power, not men, nor unclean
spirits, nor devils can stand before Him. Now shall the world
be plunged into that final battle, the outcome of which is vic-
tory for God and His beloved.
Christ's last legion, with disciplined ranks, faces the foe.
The banner over their heads is reviled by the enemy, and
an assault is ordered to cut it down. Parties hitherto antago-
nistic to one another now join forces for one grand blackflag
charge upon heaven's insigne of loyalty and the people who
support it. The Sabbath is outlawed, and the command is given
to make obeisance to the spurious Sabbath and to cast incense
upon the altar of rebellion. All the deceptions of six millen-
niums, all the ruses, all the plots, all the disguises, all the under-
cover and fifth-column devices developed in ages of war and
duplicity, are brought into play in this climax of conflict.
Great men in the affairs of the nations, supreme strategists in
war, master minds, of science, unite to weave a web of con-
spiracy and death about the devoted people of God.
And now appears the leader of these myrmidons, clothed in
deceptive glory. As the crowning act in the drama of decep-
tion, Satan appears upon the earth as Christ. He is clothed with
light, his countenance beams with benignity, his voice is gentle
and compassionate. Through all the world the triumphant
cry rings forth: "Christ has come! Christ has comet" The multi-
tudes bow down before him while he lifts his hands in blessing
and lays them upon heads in healing. Then, in his assumed
character of Christ, he announces that he has changed the sign
of loyalty: not since his first advent has it been the seventh
day, but instead thereof the first! He declares that the poor,
deluded waifs who hold to the outmoded law of Moses are
obstructing the Christian path of progress, and must be swept
away. He assumes command of the forces that are mustering to
the kill, and directs their actions toward the end.
But the loyalhearted people of God are not deceived. This
C.od Is Our Refuge 737
imposter has not come and he has not been allowed to come
in the manner Christ and His apostles prescribe. "For Satan
himself is transformed into an angel of light." "Then if any
man shall say unto you, Lo, here is Christ, or there; believe
it not. For there shall arise false Christs, and false prophets, and
shall shew great signs and wonders; insomuch that, if it were
possible, they shall deceive the very elect. Behold, I have told
you before. Wherefore if they shall say unto you, Behold, He
is in the desert; go not forth: behold, He is in the secret cham-
bers; believe it not. For as the lightning cometh out of the east
and shineth even unto the west; so shall also the coming of the
Son of man be." "For the Lord Himself shall descend from
heaven with a shout, with the voice of the archangel, and with
the trump of God: and the dead in Christ shall arise first: then
we which are alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air: and so shall
we ever be with the Lord."'
At this juncture God begins to send upon the earth the
prelude to His final judgment. There fall upon the impenitent
inhabitants of the earth the seven last plagues,° the plagues of
Egypt intensified. Progressively they comer incurable sores,
waters turned to blood, scorching heat, darkness that can be
felt, demons lashing their frenzied victims into even more in-
sane action, driving them to the great battle of Armageddon;
and last„ mysterious voices, chain lightnings and bellowing
thunders, a mighty earthquake, greater than all previous up-
heavals, that shakes the mountains down, that buries inhabited
islands in the sea, that casts upon men a storm of hailstones
every one the weight of a talent. These plagues are partial and
scattered, and they come not all in a moment, but distributed
through the hectic months that mark the preparation of the
great Deceiver and his minions for their last mighty stroke.
They are like the delaying tactics of aerial bombing and blast-
ing by earth's combatants, hindering the execution of plans
and warning of the power of the opponent. The seven last
plagues stretch from the time when Satan fastens his deception
24
upon his dupes, to the final act of the drama, when Christ
appears in His glory.
'Probation has closed. The destinies of men are sealed. By
their own choice, their neglect, or their own willful purpose,
the great majority of earth's inhabitants have stricken off the
hand of God and accepted the hand of the devil. Now they
are his servile tools to work out his last strategy in the war of
the universe. Here, on this earth, is the crucial engagement.
Here must he conquer or die.
He has influenced lawmakers to condemn those who honor
the law of God. He has led the army, the police, the mob,
to decide upon the extermination of the despised and hated
sect. He has called his evil angels into action, and they are
at work upon human minds, suggesting and implementing
forms of torture and means of destruction to overwhelm the
remnant of the people of God. Some of these devoted to death
have been cast into prison, to endure in the dungeons the
fate of the saints of old. More of them have been driven to the
deserts and the mountains, to the caves and fastnesses of the
rocks. Yet, under the shield of God, their lives are preserved;
for their deaths now would not bear fruit of their witnessing
and would not be to the glory of God.
Their work for humanity is done. They have no more to
hold forth the pleas of Christ to sinners, no more to offer the
conditions of salvation, no more to garner, wheat from the chaff.
They have now but to watch and wait for the deliverance of
Christ, whose signals are flashing from the last mountaintops
of time: "Behold, I come quickly!" "Hold fast till I come!"'"
In the councils of men the day is set for the mighty massacre
to take place. A horrid truce is called among the quarreling
nations, a universal compact is made to wage this jihad, this
unholy holy war. In one night, from pole to pole, from day-
line around the world to dayline again, there is to be struck
the crushing blow which shall rid the earth of heretics. With
fiendish fervor, with exultant cheers, with curses and menacing
threats, the army and mob close in..
God Is Our Refuge 739
But in the councils of God this night is set for the deliver-
ance of His people. The armies of heaven are marshaled and
alerted for the hour. The hand of God is stretched forth, and
who shall turn it back? Faced with the death sentence and
seeing the sword above their heads, Christ's people lift appeal-
ing eyes to the throne of God. From the hills of heaven shall
their help appear!
It is midnight. The tumultuous, jeering crowds of the
enemy, urged on by demons, rush forward upon their prey.
But lo! a dense blackness, blotting out the night, deicends upon
them. They pause, blinded like the men of Sodom. Then a
rainbow, shining in heaven's glory, spans the dark heavens
and seems to encircle each praying company. The mobs are
stopped. They cringe. They look about in despair for shelter.
But more disastrous wonders appear. Creation is bursting
apart. The streams cease to flow, the mountains shake as in a
palsy, and ragged rocks like bursts of celestial shrapnel rain
upon the multitudes. The earth heaves and swells like the
waves of the sea. Mountain chains dissolve like mists. Islands
disappear in the sea. Tidal waves sweep over the coasts, and
drown the centers of wickedness upon their margins."
In the midst of all this fiery turmoil, the prisoners of Satan
by him devoted to death, and for whom God stages this rescue,
look up with songs upon their lips. For them is written the
Refuge Psalm, its stanzas picturing the successive scenes of
the drama.
"God is our refuge and strength,
A very present help in trouble.
Therefore will we not fear, though the earth do change,
And though the mountains be moved in the heart of the seas;
Though the waters thereof roar and be troubled,
Though the mountains shake with the swelling thereof.
The God of Jacob is our refuge." "
They hear a voice, clear and melodious, saying, "Look up!"

And lifting their eyes to the heavens, they behold the bow of
promise, which is the constant canopy over God's throne. The

black, angry clouds that covered the firmament are parted, and,
in such a vision as Stephen's, they look steadfastly into heaven,
and behold the Son of man, the Son of God, seated upon His
throne, from under which flows forth the river of life, in the
midst of the beautiful city of New Jerusalem. And to their lips
there springs the song:
"There is a river, the streams whereof make glad the city of
God,
The holy place of the tabernacles of the Most High.
God is in the midst of her; she shall not be moved:
God shall help her at the dawn of morning.
The nations raged, the kingdoms were moved;
He uttered His voice, the earth melted.
The flash of the blinding lightnings, the roll of portentous

thunders, the dissolution of earth, still continue, and wax ever
more violent. The erstwhile would-be executioners behold
their doom, and with the eye of Omnipotence upon them, they
crave the covering shield of the tomb. "The kings of the earth,
and the great men, and the rich men, and the chief captains,
and the mighty men, and every bondman, and every free man,
hid themselves in the dens and in the rocks of the mountains;
and said to the mountains and rocks, Fall on us, and hide
us from the face of Him that sitteth on the throne, and from
the wrath of the Lamb: for the great day of His wrath is come;
and who shall be able to stand?"
No boasts of vengeance now; no panoply of war; no threats
of death to the people of God. The puniness of man, the feeble
force of the devil, are etched in sickly lines against the black
curtain of their doom. The vindictive urge of the damned is
swallowed by the bottomless pit now yawning before •them.
The lord of hell with all his minions, has met the Lord of
heaven with His hosts; and the weapons of war, human and
infernal, have perished. Oh, sing, ye ransomed of the Lord:
God Is Our Refuge
•
741
"Come, behold the works of the Lord,

What desolations He hath made in the earth.
He maketh wars to cease unto the end of the earth;
He breaketh the bow, and cutteth the spear in sunder;
He burneth the chariot in the fire." 15
Then, strong, majestic, enveloping, like the sound of
mighty waters moving, comes in the voice of God:
"Be still, and know that I am God:
I will be exalted among the nations,
I will be exalted in the earth." 10
from behind the melodious, rolling voice, as it dies
away, follows fast the chorus of the redeemed:
"The Lord of hosts is with us;
Revelation 12.
Daniel 12:1.
3 Matthew 24:21, 22.
Jeremiah 30:5-7.
5 Genesis 32.
° Hosea 12:4.
7 Genesis 32:28.
2 Corinthians 11:14; Matthew 24:23-27; 1 Thessalouians 4:16, 17.
9 Revelation 15:1;16:1-21.
Revelation 22:12; 2:25.
11 In sequence, and largely in words, this account follows the writing of
Ellen G. White in The Great Controversy, pages 635-652; and the whole chapter
is indebted to the context of those pages for descriptions of the last scenes of
time.
12 The Modern Reader's Bible, Psalms 46, pages 783, 784. In the poetic
arrangement of this psalm Moulton suggests that this refrain, which is found
at the close of the other two stanzas, belongs here also, in place of the "Selah."
(See Ibid., p. 1612.)
13 Ibid., p. 784.
Revelation 6:15-17.
'5 Ibid.
"Ibid.
1949. SY R. d K. HARRY ARISERSON, ARTIST
"This Gospel of the Kingdom Shall Be Preached in All the World,

. . . and Then Shall the End Come." Matt. 24:14
CHAPTER 36
THE HOLY LAND
F YE hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared
for them that loveHim."1
0 man, that treadest out the corn of God with cloddish
feet, that lif test up the eye no higher than horizon, that hearest
with uncomprehending ear the music of the spheres, how shall
the mysteries and wonders of the world beyond, be revealed
to thee? God, who is the Father of all mankind, who is the
Saviour of those who believe, who is the King and Benefactor
of the redeemed, would show thee, by signs and testimony,
what is in store. Be not faithless, but believing.
Upon the face of His creation is writ the love of God. The
tender grass that springs beneath our tread, the lovely flower
that lifts its smile to us, the singing bird that trills its morning
welcome, the running brook, the restless tides, the hills that
shimmer in the light, the towering mountains with their muni-
tions of ice and snow, the daily miracle of the dawn, the
gorgeous limnings of the sunset that opens heaven's gates to
us—all these, and how Many tokens more, are illustrations of
that text of Christ's: "In My Father's house are many man-
sions. . . . I go to prepare a place for you. And if I go and
prepare a place for you, I will come again, and receive you
unto Myself; that where I am, there ye may be also."'
All that. He can safely impart, all that it is well for us to
know, God tells us in His Holy Word. Lest the pureness of
Eden put out our sight and the glory of heaven dazzle us into
blindness, God gives us in mercy only dimmed images of the life
to come. "The secret things belong unto the Lord our God:
but those things which are revealed belong unto us and to our
children for ever." I In the language of men the Master must
seek to convey some perception of the dwelling place of God.
743
Therefore in His revelations He speaks in terms of human

experience and with figures of mortal things. If there be
security, it must be told as of a walled city; if there be opulence,
it must be portrayed as gates of pearl and streets of gold; if
there be reward, it must be pictured as the crowns of victors
and harps of bards; if there be delight, it must be expressed in .
choirs of Zion and congregations of praise.
Yet all these mundane prospects .are not mere figures. There
is a relation, a close connection between the life that now is
and the life that is to come. Profound though the changes will
be in human nature and human interests, the continuity of life
will not be broken. The sordid and the vain and the inade-
quate will be swept away, and the perfectness of God's creation
will stand forth in man and matter. This transformation will
be begun in this present life: the elect of God will take on
the lineaments of their Father and Redeemer, and they will
build around them the semblance of the garden of God. Then
when they step over the threshold of time into eternity, they
will come upon familiar scenes that unite the comfOrt of the
known to the delight of the new. The kingdom of God is the
expanded, glorified domain of man.
"Heaven," we say, "heaven is our home." But in reality,
heaven is only a place we shall visit. A long visit, truly, as
men now, count time: a thousand years, a millennium. This
is the famed millennium around which the hopes and fancies
of Christians and benevolent men have woven webs of shim-
mering gauze and iridescent lights. All that the word has come
to mean, all the peace, the security, the joy, the perfection of
life, the universality of righteousness, the companionship of
saints and communion with Christ and the angels—all this
and much that has not entered into the imagination, will be the
millennium. But of eternity it is only a small initial phase.
All this, yes, is the millennium to the people of God. It is
a thousand years spent in heaven. But on the other hand, dur-
ing this millennium the earth lies desert, the prison house of
Satan. All the wicked are dead, slain with the brightness of
The Holy Land 745
Christ's appearing; and for a thousand years the devil and his
angels may roam nowhere but in the bottomless pit of the deso-
late domain he had thought to rule as king.'
The millennium lies between the second coming of Christ
to deliver His people and what we may term His third coming, •
though this is but a part, a close sequence, of His Second
Advent. For when He rescues His people from the wrath of
men, and slays the wicked with the glory of His presence, He
takes His beloved with Him to heaven. Then, at the end of
a thousand years, He returns with them, in the Holy City,
to this earth, calls before Him for final judgment the devil
with his wicked spirits and with the wicked men who. are then
raised to life, puts an end to sin with the death of its author
and all his followers, and cleanses the universe. The earth,
likewise, is cleansed by the fire of God, its elements dissolving
in fervent heat; and it is created' anew by the word of Christ
as the rejuvenated Paradise of God, the home of His children.'
"And I saw," writes John, "a new heaven and a new earth:
for the first heaven and the first earth were passed away; and
there was no more sea."' These are clear words, and all that
they imply we may take as gospel truth. Yet they bring up
questions which we cannot answer, and which we must refer
to that great clay. when they shall be fulfilled. A new earth
we can visualize; for we have at hand the damaged earth
that needs to be made new. But, "new heaven"! The term
heaven, as a region, is used in the Bible in three senses, or to
designate three distinct realms: first, the atmosphere about the
earth; second, the starry universe (both of these usually in the
plural); third, the abode of God. It was into this last estate
that Paul relates. how he was "caught up to the third heaven,
. . . caught up into paradise, and heard unspeakable words,
which it is not lawful for a man to, utter."'
What heaven is to be made new? Does John here mean the
atmosphere, the immediate heavens about the earth? They
surely are included in the renovated earth; and it is not neces-
sary to .mention them separately. Does he mean the starry
heavens, the infinite universe of worlds and suns and systems?

A "new heaven" to the sight of men on the earth might mean,
without any vital disturbance- of the celestial order, a new
location of earth in the economy of the universe. Such a re-
adjustment might be considered in order, because of the en-
hanced importance of the earth, where the battle of the ages
has been fought and won, where the nature and government
•of God have been vindicated, and where it is declared,•"Behold,
the tabernacle of God is with men, and He will dwell with
them, and they shall be His people, and God Himself shall be
with them, and be their God." 8 It might even be deduced from
this declaration that the new earth and the heaven of God's
abode will be identical, in substance and sidereal position; in
which case truly,heaven would be our home. The readjustment
of the solar system would be a mere detail to the Creator of the
universe.
But all this is conjecture about one of the "secret things
[that] belong unto the Lord oui God." What is revealed to us
is a new earth, wherein dwelleth righteousness.
This is Eden restored, this is the land of God, where are
peace, and power, and perfection of creation. Here are the
rolling, grassy plains, the cool, deep forests, the mountains
divested of their terrifying sternness, the springs and fountains
of the hills, the running streams of unpolluted waters, the
cataracts, the rippling lakes and rolling inland seas. But, terror
of the storm-tossed, reminder of the catastrophic Flood whereby
the judgments of God were visited upon the giants and their
slavelings, the great encircling waste of waters, ocean, is no
more.
Earth is filled with the fruits of a perfect economy. The
grain fields wave their green and golden greetings, the vineyards
and the orchards yield their luscious tributes; and again the
prime law of sustenance obtains: for man every green herb
bearing seed and every tree in which is fruit; for all the beasts
of the field, for every fowl of the air, and for every thing that
creepeth upon the earth,, every green herb for food'
The Holy Land 747
The animate life of the earth is filled with the joy of living.
The waters bring forth abundantly the moving creatures that
have life therein; the air is filled with the sweep and flutter
of -wings; the fields and forests harbor the great and little
creatures, no longer predator or preyed upon. "They shall not
hurt nor destroy in all My holy mountain," 10 saith the Lord.
Crowning the creation is man, redeemed, ennobled, glori-
fied, a righteous nation, a holy people gathered from the ages,
veterans of the wars -of God, who have come through great
tribulations and have triumphed in the Beloved of God. He,
the second Adam, Conqueror of evil, sin, and death, the
Lord Jesus Christ, King of the kings of earth, Lord of the lords
of worlds, bears the sole insignia of that heroic, vanished age,
the marks of the nails in His hands and of the spear in His
side. "He had horns ["bright beams out of His side," margin]
corning out of His hand: and there was the hiding of- His
power." u.
Gold of the glory of God,
Azure of infinite space,
Red of the vintage martyr-trod,
White of all saintly grace,—
Roll ye a pageant by,
Welcoming Him in state,
Lord of the conquering hosts on high,
Glory immaculate."
The people of the new earth are all one people, the spiritual
Israel, princes with God. "Know ye therefore that they which
are of faith, the same are the children of Abraham." "For ye
are all the children of God by faith in Christ Jesus. . . There
is neither Jew nor Greek, there is neither bond nor free, there
is neither male nor female: for ye are all one in Christ Jesus.
And if ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise." "For he is not a Jew, which is one
outwardly; neither is that circumcision which is outward in
the flesh: but he is a Jew which is one inwardly; and circum-
cision is that of the heart, in the spirit." "And I saw another
777
•
Left: To Prepare the World
for the Better Land, Youthful
Missionaries Leave by Air for
Their Field. Below: Students
of Helderberg College, Africa,
Distribute Literature
angel ascending from the east, having the seal of the living
God: and he . . . sealed the servants of our God in their fore-
heads. And I heard the number of them which were sealed:
. . . an hundred and forty and four thousand of all the tribes
of the children of Israel.""
Joining the redeemed of the last generation come the
mighty host of God's people from all the ages, from every
nation, kindred, tongue, and people, "a great multitude, which
no man could number." The world, untrammeled by sin, free
with the disciplined liberty that is in Christ, is all before
them for possession. "The meek shall inherit the earth; and
shall delight themselves in the abundance of peace." 14
The Holy Land 749
Twelve nations there are, made of the twelve tribes of
Israel; and their possessions are given them from pole to pole;
for all the new earth is habitable and bounteous. In Ezekiel
is given an atlas of the kingdom as it was to be under the
Messiah, had the Jewish nation proved faithful; and if we may
take this as an approximate guide to the kingdom of Christ,
we see Israel distributed according to their tribes, in great
sweeps of territory: six nations in the north, then the Holy
City and environs, one nation and the international body of
priests in those same environs, and five nations to the south."
All the world is a school, all the people in it are the stu-
dents, and the omniscient Christ is the supreme teacher. With
Him, as instructors, are those chosen ones who have delved
deepest into the science of sciences, the love of God. Closest
to Him are the 144,000, nearest in heart and understanding,
teachers of all the world.
Over the twelve nations preside the twelve apostles of the
Galilean and Judean ministry." They are called judges; but
their office is not to settle disputes, for there are none; it is
rather to be the guides and teachers of their people. Under
them, set over subdivisions, such as clans and families, are
other teachers, every one assigned to duties and responsibilities
according to his several abilities. They do not lord it over
their brethren: applying the lessons learned on earth, they
are the servants of their fellow men, and ministers to their
needs." It is, indeed, true that every person in the kingdom
is a teacher; fOr there is something the great may learn from
the least, and the humble will be instructed of the meek.
The central science of that heavenly course is the love of
God. From this great basic truth ray out all knowledge and all
power; it is integrated with every science possible for created
beings to know, and there is no limit set to their investiga-
tions. Their powers of discernment are enhanced a thousand-
fold, when the eye becomes both microscope and telescope,
exceeding all temporal man's inventions. Every sense is made
more delicate, more responsive: the ear to hear beyond the
range of mortal ears; the nose to catch the sweetest, most

alluring scents of Eden; the tongue, unburdened from the
vicious depravities of time, to taste the treasures of God's
storehouses; the hand to feel with more' delicate touch than
the sensitive instruments of the laboratory the intelligence of
texture, form, and motion, and the hitherto imperceptible
messages of the unseen world.
Media of learning are employed that surpass the marvels of
the last generations in time.. The students of history will have
visual education that unrolls the television films of ancient
days as well as the current news of earth and heaven and the
universe. Without confusion of tongues the students of peo-
ples and cultures may scan the output of celestial minds in
scrolls infinite and infinitesimal. Inventions and applications
of science will go far beyond the limits dreamed of in time.
From bridging the gorges, the engineers of eternity will
have graduated to the spanning of interspace between worlds.
Communications will be instantaneous and unlimited by dis-
tance. The gardens and vineyards and groves will be labora-
tories of science, worked by methods of culture as yet scarcely
dreamed of, and yielding abundantly their fruits in body,
mind, and soul. Travel will be varied from the leisurely walks
of the home grounds to transits like the lightning leaps of
thought across the universe. Music beyond the ken of time's
musicians will be the constant theme and science of the
heavenly choirs and orchestras. Art, as the embodiment of
beautiful thought, will be inspired by every object in creation,
and expressed in living form by science yet to be learned. In
and through all the branches of learning runs the golden cord
of the life of God. The gardens and fields, the vineyards and
orchards and forests, the streams and the mountains, the clouds,
the stars, reveal the secret of His love. Alf the treasures of the
universe will be open to the student, and at home and
abroad he will exchange with visitors from starry worlds the
glories of the science of God.'
Center and heart of earth's life is the glorious .city of New
The Holy, Land 751
•
Jerusalem. It is the only city in the new earth, and it is a city
such as time has never known. It is the Garden of Eden glori-
fied." It was in the garden that God established the first school
on earth; it is in that same garden, developed into the New
Jerusalem, that He will continue the highest levels of His
teaching in the new earth.
Foursquare and extensive, the city (if we may apply tem-
poral measurements to celestial distances) stretches, both in
length and breadth, the equivalent of 375 miles.' The greatest
cities in time, if they can measure twenty-five miles or fifty
miles in diameter, are accounted immense, with their millions
of inhabitants. But here is a city which to traverse would take
seven times as long, a city capable of holding, on occasion,
the multibillions of the new earth's inhabitants. Yet this city
is inhabited in continuity by only 144,000.21 As the servants,
the teachers of all the earth, they are the hosts to the nations
of Israel as they come up to worship and to learn, Sabbath by
Sabbath and month by month.
The city, being built in Eden, is still a garden, a galaxy
of gardens. So must it be, because it is the great hall of learn-
ing, the assembly of schoolrooms for the instruction of earth's
students; and God's plan of education uses His works as texts.
In the center of the city is the great white throne of the
King, Jesus. It is a living throne, composed of cherubim, whose
wings and animate wheels make music as they move." Symbolic
forms of beauty are the cherubim, representing the four great
divisions of the combined nations of Israel, with their sematic
emblems: the man of Asher, the lion of Judah, the ox of
Issachar, the eagle of Benjamin; and, 'facing the four points of
the compass, they make the throne of the King a universal
court.
Around the throne circles the crystal sea, its neon fires
threading the pavement.' This is the audience floor of the
nations, the concert deck of the choirs and orchestras of heaven,
the chapel and schoolroom of the multitudes that no man can
number, who stand before the throne and before the Lamb,
clothed with white robes of righteousness and with palms of
victory in their hands, to give homage and to receive the an-
swers to their questions.'
Forth from beneath the throne of God issues the river of
life, and goes on its way through the city, bordered on either
side by the tree of life, the precious tree of Eden. At its source,
symbolically, the river is small; yet, without affluents. or addi-
tions, it grows in width and depth, until from an ankle-deep
stream it becomes, a thousand measures along, waters to the
knees; another thousand, and it reaches to the loins; and
still another thousand, it has become an impassable river,
waters to swim in. So is the life of God ministered to man.
Seeming small and Slight at first, it becomes by its inherent
power the mighty stream of energy and wisdom that makes
the man of God.
Out upon their estates through the whole earth, the little
and greater schools of Christ work and study through the
week, in the midst of the creation of God and under the tute-
lage of their family, clan, and tribal teachers. Many are the
lessons of wonder, beauty, truth, and love they learn, not
without exertion yet with joy. What problem is brought that
the family teacher cannot solve is taken to the next higher
teacher, and if need be to the head of the tribe, one of the
twelve apostles. Leaf by leaf the book of love opens. But there
are some problems which even the apostles cannot at once-solve.
These are put aside for the great assembly.
The Sabbath comes. From all the quarters and climes of
earth, the students turn their faces toward the New Jerusalem.
Some are near by, some are many leagues away, some at the
antipodes; but they will all arrive on the appointed hour at
the open gates of pearl. There is leisure at first, and groups of
students with their teachers walk and talk amid the works of
God. When time presses they use their spiritual power of
levitation, and on wings of light speed over- the hills toward
their goal. If they find themselves at the moment yet distant
from the city, they launch forth and with the speed of thought
The Holy Land 753
cover the intervening space. There is no tardiness or confusion

in the kingdoniof God.
A vast plain surrounds the Holy City, and encircling it are
seven great mountains that, like the setting of a' precious stone,
ring the glory of the New Jerusalem. For the city shines with
a light most precious, the light of the glory of God, and ever
it fends away the light of the sun, as. the sun outshines the
beams of the moon. There is never a need in the city and its
environs of the light of the sun or of the moon or of the
torch of the electric current, for the glory of God lights it,
and the Lamb is the source of that light."
As the pilgrims approach the sacred place, they see, lumi-
nous over the mountains, the glory of an aurora 'magnified a
million times, welcoming with electric fingers the coming of
the clans.
Afar, afar they hail from Eden's sexless bounds:
From the fountains and verdant hills of the boreal Asherites,
From the shires where the camels feed in the southern
meadows of Gad;
From the medial lands of the palm and the hearts of bold
emprise• .
Till the highways sound with the swelling lays of souls made
glad.
And the shining throngs of the watchers greet from their
crowning heights,
Where the shepherds are shouting upon the hills against the
skies,
Chorusing group by group, till antiphonal rapture sounds
From the hills of the city of God to earth's remotest bounds."
They come to the city in perfect ranks, these millions upon
millions of the students of eternity's university. Each family,
clan,.and nation enter the gate that bears the tribal name; and
within, each nation is welcomed by the segment of the 144,000
who are their kin. In marvelous order they distribute them-
selves among their thousands of teachers, and are entertained
in the bowered homes of the city's highest faculty. Among the
vines and the plants and the living creatures and the elements
of earth that make the textbooks, they search out, with the aid
25
of their teachers, the explanations of the problems they have

collected during the week. And the 144,000 instruct them.
Heroes of time are gathered there, the kings of earth—
Martyrs and prophets and sages of old, and the humble folk
Whose ministry, lost in the mists of time, now glows for aye;
Ay, kings of grace, and they bring their honor and glory there,
Out of the murk of time's long night into endless day!
-Kings are they, and priests, no longer under the yoke,.
But royally robed with light, and crowned with miters fair:
Heirs of the Lord of Heaven, children of royal birth,
Into the city of glory march the glorious kings of earth."
Yet there are problems that cannot even here be resolved,

for they reach deeper into_the science of God than any yet-
have gone. These, at the last, they hold for the great audience.
At high noon, it may be, or in the cool of evening, perhaps,
when of old the Lord God was wont to walk in the garden,
seeking His children—at the appointed hour the trumpets call
their signals, and the great throngs debouch upon the golden
avenues that lead from the twelve gates, centering upon the
throne. There the multitudes assemble in their places, and
raising aloft their voices to the accompaniment of harps and
trumpets and all instruments of music, they sing the greeting
songs of Zion.
Then, upon the signal, one by one their .chiefs step forth,
those honored twelve from the humble walks of life in Galilee,
and here in heaven's court they speak forth the questions of
their people to the Great Teacher. And the Lord Jesus, with
illuminating words and apt illustrations, tells the secrets of the
truth. Greater and lovelier appears the story of salvation
with every manifestation of the unfolding mystery.
And as each problem is solved and explanations given, the
enthusiasm and emotion of the throng on the crystal sea burst
forth. Casting their crowns ringing upon the pavement in
resonant harmony, fingering their harps, their trumpets, and
their organs, and lifting up their voices, they strike on a higher
note the anthem of salvation:
The Holy. Land 755
"Holy, holy, holy! Angels adore Thee,

Casting down their bright crowns around the glassy sea;
Thousands and ten thousands worship low before Thee,
Which wert and art and evermore shalt be."
The clay is clone. The throngs depart, winging their ways

homeward. But not sorrowful is the parting, as in days of
time; for certain and sure is the reunion to be, Sabbath by
Sabbath, new moon by new moon, year after year, eternally.
Forever they dwell in the land whose city path endless clay,
Forever they shine, forever they praise, forever they grow
In the wisdom of perfect knowledge of perfect and boundless
love.
And they write in their lives what they read in the breadth of
Eden's plain,
In the depths of the waters below, in the heights of the heaven
above.
Blessed are they, thrice blessed are they, for that they know
The love and the wisdom and power of their God.—And the
pain
Of knowledge is lost. And the darkness of science is taken
away:
For there is no night! There is no night in the land of clay! ""
Here is the end of the pilgrimage of time; here is the home

of the saved. Gone, gone forever are the tears and the grinding
toil and the bloody steps through the valley of the shadow of
death. Here the legions of God from all the generations of men
meet and compare their experiences, to the praise of their
Redeemer. The tabernacle of God is with men, and He will
dwell with them forever. They shall be His people, and He will
be their God. He has wiped away all tears from their eyes;
He has comforted His beloved. There shall be no more death,
neither sorrow, nor crying, nor any more pain; for the former
things are passed away, and all things have become new."
* * * * * * * *
To this great, eternal gathering of the hosts of God, we
of these last hours of time look forward with confident hope
•,
756 • Ch;ist's Last Legion
and joyful anticipation. Between that meeting and our present

position lies the last stern struggle, but the battle is not ours
but God's. Christ will win! Christ will conquer! And under His
command, happy in the consciousness that this is the final
battle, we of the last legion face the foe.
Oh, I am glad I live in Time, and Time's last hour,
And I shall see the last great fight, and shout
Upon the mount of triumph, when the power
• Of Satan has gone down in utter rout.
Oh, I am glad; for surely nevermore
Can Love unfold such pageantry divine;
And through what little part therein I bore
There shall be joy and glory ever mine.'=
1 Corinthians 2:9.
John 14:2, 3.
8 Deuteronomy 29:29.
4 Revelation 20:1-3.
1Thessalonians 4:16. 17; 2 Peter 3:10-13; Revelation 20, 21. .
Revelation 21:1.
2 Corinthians 12 : 2-4.
8 Revelation 21:3.
Genesis 1:29, 30.
10 Isaiah 11:9.
" Habakkuk 3:4.
12 Arthur W. Spalding, Songs of the Kingdom, facing p. 64.
1. Galatians 3:7, 26-29; Romans 2:28, 29; Revelation 7:2-4.
13 Psalms 37:11.
1,, Ezekiel 48.
Matthew 19:28.
.7 Mark 10:42-45.
18 Ellen G. White, Education, pp. 301-309.
" Genesis 2; Revelation 21, 2- 9 . Ellen G. White, Patriarchs and Prophets,
p. 62; The Great Controversy, p. 648.
20 Revelation 21:16. Twelve thousand furlongs in circuit, 3,000 in diameter,
eight furlongs to the mile, gives the city the length and breadth of 375 miles.
We are, of 'course, dealing with supernal statistics; but this particularity on the
part of the seer invites specific measurements; and if we miss the mark, we may
be sure the reality will be greater than our anticipation.
21 Revelation 7:4; Ezekiel 48:19.
Isaiah 6:1-3; Ezekiel 1:4-14; Revelation 4.
25 Revelation 4:6; 15:2.
24 Revelation 7:9.
Revelation 22:2; Ezekiel 47:25.
2' Spalding, op. cit., p. 24.
25 Ibid.
20 Theme from Revelation 4:8; hymn by Reginald Heber.
.0 Ibid., pp. 25, 26.
az Ibid., pp. 27, 28.
fe
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Andross, E. E., letter to author, Jan. 6, 1919.
Apigian, J. H., letter to author.
Ashod, A. E., manuscript.
, letter to author, March 21, 1949.
Beddoe, E. E., letters to H. F. Brown, July 4.• Sept. 11, 1917.
Bresee, Mrs. Florence, letter to Leo Thiel, May 12, 1948.
Carnig, Arthur, letter to author.
Follett, Orno, letter to author, July 7, 1948.
Kelso, Bessie j., letter to H. F. Brown, July 30, 1947.
Keough, George, letter to author, March, 1949.
Kern, M. E., letters to author, Nov. 2, 9, 26, 1947.
Krick, R. K., letter to author, Nov. 18, 1947.
MacGuire, Meade, letter to author, Oct. 20, 1947.
Oss, John. Seventh-day Adventist Missions in China (manuscript).
Oster, F. F., letter to author, Feb. 3; 1949.
Peterson, A. W., manuscript.
Rentfro, Charles A. 'Tice Years of Religious Broadcasting" (manu-
script).
Tavoukdjian, Serpoulii, letter to author. -
White, Ellen G., letter -to Edgar Caro, Oct. 2, 1893.
Wright, Lois Cullen, letters to H. F. Brown, Aug. 21, Sept. 15, Dec.
31, 1947; Feb. 9, 1948.
Bibliography 761
MISCELLANEOUS
ACV. Secretary's Exchange, July, 1948.
Report of the First European Young People's M.V. Congress, Chem-
nitz. Data supplied by L. A. Skinner. Data supplied by E. W.
Dunbar.
Report of the Supreme Allied Commander, Mediterranean.
Special Testimonies on Harvest Ingathering—booklet.
Warren, Luther, in Report of the Sabbath SchoOl and Young Peo-
ple's Convention at Mount Vernon, Ohio, in 1907.
War Reports of General George C. Marshall.
White, Ellen G. An Appeal to Ministers and Church Officers, Stew-
ardship Series, no. 1 [pamphlet]. Mountain View. Calif.: Pacific
Press. 1908. 16 p.
INDEX
A Andersen, Dr. A., 333
Anderson, A. N., 109, 524, 536, 614
Abbott, Dr. Donald E., 393 Anderson, A. W., 237, 339
Abbott, E. M., 369 Anderson, B. L., 102, 484, 614
Abbott, Dr. G. K., 141, 156, 158 Anderson, Harry (pictures), 6, 210,
Abel, R. P., 527, 616 718, 742
Abella, Jose, 453 Anderson, Helen, 614
Abernathy, W. E., 510 Anderson, J. D., 360, 363
Abiding Spirit, The, 191 Anderson, Mr. and Mrs. J. F., 614
Achenbach C. V., 422 Anderson, J. N., 96, 99, 101, 103, 481,
AcMoody, A. C., 459 492
AcMoody, C. D., 448 Anderson, Dr. M. G., 401
Acts of the Apostles, 260 Anderson, R. A., 239, 241
Adams, E. M., 526, 531, 539, 615 Anderson, V. G. G. 285
Adams, K. M., 528 Anderson. W. 375, 378-384. 388.
Adams, W. L., 195 389 '
Addis Ababa, 396 Andes, 108
Adelaide Sanitarium, 341 Andre, Hattie, 65, 345
Advent Herald (mission launch), 357, Andreasen, M. L. 241
358 Andrews, J. N., 97, 118, 320. 451, 671
Advent Press, Kenya Colony, East Andrews, Dr. J. N., 490, 498-501, 686
Africa, 376 Andross, E. E. 266, 328, 432
Adventist servicemen in World War II, Andrus, Lucy '496
622 Aneityum. 350
Aeschlimann, Alfredo, 418 Ang, T. 102
Affolter, Lillian, 89 Angola Union Mission, 377, 389
Africa, 30, 371 Angwin, 66
African depositories in Ethiopia, Gold Aniwa, 350
Coast, Nigeria, and Sierra Anthony, Theodore, 447, 454
Leone, 332 Antillian Union, 433
African Division, 374, 375 Antigo, Wisconsin, church at. 120
African (Southern African) Division. Aoba, 356
327 Apigian, John, 465
Akhmim. 452 Apigian, Serarpe, 465, 466
Alberta Conference, 281 Apostasy brings division, 133-141
Albuquerque, New Mexico, church at. Appel, G. J., 508, 509
293 Arabic Union Mission, 4511 468
Alden, Charles F., 170-172 Arabic Union Mission Training School,
Algarheim, Norway, S.D.A. Mission Cairo. 332
School, 331 Ard, Hershel and Susan Walen, 173
Algeria, 445 Argentina, 105, 404, 417
Aliti, 366 Argentine school in Entre Rios Prov-
Allegheny Conference, 305 ince, 105
Allen, A. N., 256, 419, 421, 434 Argraves, Keith, paratroop medic sol-
Allum, F. A., 102, 484, 485, 488. 489, dier, 623
493 Armenian mission, 448
Altman, Roger, 410 workers; convention, Aintab, 450
Amazon mission, 404 Armitage, F. B., 109, 377-379, 386
Amazon, mission launches on. 411 Armstrong, H. E., 557
work on, 412 Armstrong, V. T., 195, 530, 531, 535,
Ambrym, 356 538
America, and noncombatancy. 581 Arnold, William, 212
war experiences, 582-597 Artress, Dr. Lynn, 401
American Medical Missionary College, Arussi Mission, 401
52, 132, 141, 146 Arzoo, Dr. A.,469
American Sentinel, The 91 Ashbaugh, F. ., 128, 202, 526
American Temperance gociety, 95 Asheville Agricultural School and
Amundsen, Wesley, 434 Mountain Sanitarium, 173, 284
Amyes Memorial Hospital, Solomon Ashod, A. E., 457, 459, 468, 469
Islands, 341 Asia, work in, 30
Anatolian hills, 34 Asiatic Division, 327, 329, 338, 482,
"And Israel Mourned," 268 528, 549, 559
763
Association of Self-supporting Institu- Baldwin, Major James, 569, 658

tions, 177 Baldwin, W. 0., 530
Atchin, 351, 353 Balkans, 315
Atkin, W. E., 246, 249 • Ballenger, A. F., 91
Atkins, Mr. and Mrs. A. S., 368 Baltic states, 610
Atlantic Union, 282, 305 Baltic Union School, Riga, Latvia, 331
Atlantic Union College. 283 Bangalore, 110, 557, 563
Atteberry, A. N., 69, 70 Bangkok Mission Clinic, 538
Auger, E. P., 294 Banks, G. Nathaniel, 390
Augsbourger, Ulysee, 453 Baptismal service, Rumania, 310
Austral Union (South America), 417 Barbados, 104
Austral Union Conference, 410 Barbawy, Yussif, 470
Australasia, 335, 482 Barcelona Publishing House, Spain, 333
Australasian Division, 329 Bardizag, 455
formation of., 342 Barnett, D.M., 504
Australasian Division Conference, 338 Barrows, H. W., 482, 496
Australasian Inter-Union Conference, Bartholomew P., 501
342 Bartlett. W. T., 328, 393, 590, 593
Australasian Missionary College (Av- Bates, Joseph, 44, 117, 209, 280, 671
ondale School), 65, 286, 340, Bates, Mrs. VV. L., 193
341 Battle Creek College, 40-42, 52, 68, 93
Australasian Union, 528 removal of, 51, 55-56
Australasian Union Conference, 33, 48, reopening of, 133, 321
325, 327, 338, 550 Battle Creek, Michigan, 36, 39, 62, 74,
formation of', 342 75, 83
Australia, work in, 30, 33, 36, 44, 48, fire at 75-78
63 Battle Gireek Sanitarium, 40, 55, 92,
and noncombatancy, 590 129, 139, 140
Australian Conference, 33 burning of, 75, 76
Australian Union, 342 rebuilt, 145, 146
Austria, war experiences, 606 Battle Creek tabernacle, 29
Autumn Council of the General Con- Batuna 363
ference, 1915, 159 Bauer, 'C. L. 249, 410
1920, 202 Baxter, W. E., 226, 434, 439
1933, 240 Beach, W. R., 333, 651
1936, 240 Bechuanaland, 377, 388
1945, 305 Beckner, Mabel McMoran, 552
1948, 248, 343 Beckner, R. A., Ill
Avondale Sanitarium, 341 Beddoe, B. E., 237, 374, 692
Avondale, work in, 62 Begemder Mission, 401
Awaida Abd Al Shahid, 452 Beirut, Lebanon-Syria, 444, 450, 470
Aymara Indians, 419-429 Beirut Training School, foundation of,
Azerbaijan, 453 450
Belden, F. E., 89
B Belgian Congo, 377, 388
Belgian Ease Africa, 392
Baasch, H. E., 434 Belhove, 392
Ba Twe, 683 Bell,' G. H., 89, 117, 118
Babcock, D. C., 389 434 Belz, Rodolpho, 412
Babienco, T. T., 506 Bender, U., 105, 375, 378
Bad Aibling Sanitarium, Kurhaus, Wit. Bengal, boys' and girls' schools at, 554
telsbach, 332 Bengal mission, , 561
Badaut, Paul, 453 • Bengali mission, 555
Baer, Frank L. 411 Beni Adi, 452
Baer, R. T., 418 Beni Tavondi, 366
Baghdad, Iraq., 451, 470 Benson, H. F., 522, 523, 530, 536
Baharian, Z. G., 34, 447, 448, 454, 455, Benton Harbor, Michigan, 57, 58, 60
459 Bentz, Robert, 617
Bahr, E. W., 530 Bergen, treatment room, Norway.. 331
Bain, Miss, 307 Bergman, Esther, 398, 399
Baird, 569 Bergman, Dr. G. C., 397, 398
Baker, Belle, 155 Bermuda, 105
Baker, J. D., 392 Bernabe Chavez, 429
Baker, Thomas, 390 Berrien Springs, Michigan, 56, 62
Baker W. L. H., 339 college established at, 55-61
I,idex 765
Bethel Girls' School, Canton, China, Bray, Elder Burt. 294

founding of, 101 Brazil, 32, 105, 411-417
Bethel Sanitarium, Calgary, Alberta, Brazil College, 404
founding of, 281 Brazil Publishing House, 411
Bethel School, Kaffirland, 386 Brazil Union Conference, 409
Bethmann, E., 469 Brazilian Conference, 103
Betikama, 342 Brazilian Union, 105
Bible correspondence courses, 247, 250. Brewer N. F., 505, 510, 614
252 Brink, h. E., 170
Bible Correspondence School, 472 Brisbin, R. D., 550
Bible Echo, 212 British and Foreign Bible Society, 101
Bible Footlights, 223 British Borneo Mission, 531
Bible Instructor, The, 239 British Columbia Conference, 281
Bible Made Plain. The 301 - British East Africa, 392
Bible Readings for the Home Circle, British Publishing House, 332
212, 227 British South African Company, 379
Bilibid Prison, 614 British Union Conference, 310, 321,
Birch Hall 59 325, 329, 334, 390, 392
Birkenstock. Dr. Carl, 386 British West Indies Union, 433
Bisaitabu, 366 Brodersen, P. E., 410
Bismarck Archipelago, 345, 363 Broken Stone Mission, 425
Bjaanes, 401 Brooks, Edgar, 242, 411
Black, W. L., 293 Brooks, R. E., 442
Blake, Dr. Lottie Isbell, 307 Brouwer, Emma, 527
Blake, Mrs. Mary., 615 Brown, Mr. and Mrs. Carl, 301
Blake, 0. A., 410, 515 Brown, F. W., 549
Bland, Mrs. Flora I-f., 90 Brown, George M., 432
Bland, W. T. 82 Brown, J. L., 412, 413
Blandford. Mr. and Mrs. C. L.. 490 Brown, H. H., 89
Blauss, Johanna, 469 Brownsberger, S. 173
Blookhoop, Brother, 301 Bruce, Mrs. E. E., 552
Blue, I. F. 560, 561, 56,.1 Buchanan, 57
Blunden, FI. M., 216, 491, 495 Buckner, D. R., 411
Boettcher, J. T., 327, 328 Buganda Station, 388 .
Boger, E. C., 434 Buenos Aires, 32, 107
Bohner, L. .' 433 Buenos Aires Conference, 417
Bolivia, 107, 418 Buenos Aires Publishing House, 411
Bombay, 110 Bulawayo, 380, 382
Bombay Union, 561 Bulgarian Publishing House, Sofia, 332
Bond, C. Lester, 128, 202, 206 Buller, Dr. Wilmer, 411
Bond, Frank, 294, 328 Burden, John A., 152, 154, 155, 158,
Bond, W. G., 294, 328 • 339
Booth, Franklin (picture), 16 Burden, W. D., 522, 523
Booth, Joseph, 38D Burdick, Clifford L., 299, 300
Borneo, 104, 527, 528, 536 Bureau of Home Missions, 95, 292
Borneo Mission, 531 Bureau of Press Relations, 95, 243
Boulder-Colorado Sanitarium, 287 Burgan, Walter L., 243
Bounty, 344 Burgess, Georgia, 549
Bourdeau, A. C., 52, 117, 280 Burgess, L. J. 110, 553
Bourdeau, A. D., 294 Burkholder, H. H., 123
Bourdeau, D. C., 52, 117. 280, 294 Burley, S. G., 296
Bourdeau, D. T.. 287 Burma, 110, 558, 564, 613, 657
Box, H., 215 333, 692 Burma, heathen boy becomes a mis-
Boy Pals, 202 sionary, 683-685
Boyd, C. J., 434 Burma Mission, Ill
Boyd, Maud Sisley, 239 Burma Union Mission, 560, 562
Boys' School in Addis Ababa, 401 Burmese Mission, 555
Boys' Training School, 398 Burnett, D. Lois, 95
Bozarth, C. W., 374, 388 Burroway, Della, 552
Bradley, W. P., 195, 529-531, 535, 696 Burrus, Georgia, 34, 110
Branch, T. H.,'385 Busch, Max. 249
Branson, E. L..444, 469 Butka, Dr. Hersel, 411
Branson, W. H., 68, 275. 285. 374. 419, Butka, Dr. L. H., 497, 511
510 Butler, B. C., 179
Brantford. Ontario, 300 Butler, Ezra, 118
Butler, George I., 52, 165, 169, 257, Central America, 34, 48, 104, 105
283, 285, 287, 671 Central American Union, 433
Butler, S. M., 123
Butterfield, C. L. 103, 524, 530
Butz, Pastor and Mrs. E. S., 351
Central European Conference,
Central China, 484 485
330, 446
Central European Division, 332, 334,
Buzugherian, Alexander, 448, 466, 468. 390
Buzzell, A, B., 503 Central European Division, Section
Byington, John, 461, 671 Two, 469
Central Pacific Union Mission, 343
C Central Union, 287, 306
Ceylon, 557, 564
Cady, M. E., 63, 123 Ceylon Union, 562
Caenel, J. de, 471 Chae, T. H., 617, 652
Cairo, work in, 452 Chaney, J. A., 377
Calcutta, conference at, 1906, 110 Chao Wen-li, 506
first station at, 555 Chapman, David, 301
institutions at, 552, 563 Charpiot, F., 215, 333
sanitarium at, 551 Chase, Fannie Dickerson, 126
Calderone Rosario, 295 Chattanooga, Tennessee, 68
Caldwell, br. J. E., 307 Chen, Dr. Andrew, 509
Caldwell, R. A., 103, 526, 527, 533 Chestnut Hill School and Rest Home,
California Conference. 64 173
Calkins, Glenn A., 245, 433 Chile, 32, 107, 417
Camp Davao, 614 China, 34, 98, 475-512, 533, 536, 611,
Camp Holmes, 615 613
Camp John Hay; 615 China Division, 338
Camp Los Banos, 615, 619 China, institutions in, 494, 496, 497
Camp meetings, 47 China Mission, 103, 482
Camp Santo Tomas, 614 China Theological Seminary, 497
Cainpa Indians, 429 China Training Institute, 498, 510
Campbell, A. J. 369, 661 China Union Mission. 484
Campbell, Emily, 261 Chinchowfu, 102
Campbell, G. A., 530, 533 Chit Maung, 659
Campbell, 3. R. 109 388 Christchurch Sanitarium, Ness' Zea-
Campbell, M. N., 2872, 328 land, 341
Canada, work in, 280 Christensen, Otto, 506, 569
Canadian Publishing Association, 281 Christian, J. L. 561
Canadian Signs of the Times, 279, 281 Christian, L. H., 238, 241, 267, 273
Canadian Union, 281 330, 333 692
Canadian Union College, 281 Christian, R. j.440
Canadian Union Conference, 280, 295 Christian, Rosali nd, 345
Canadian Watchman, 279 Christian Educator, 194
Canadian Watchman Press, 278, 279, Christian Endeavor Society, 120, 121
281 Christian Home Series, 195
Canon, Betty, 245 Christian Record Benevolent Associa-
Canton, 101 tion, 287
Canvassing, 47 Christian Volunteers, organization. of,
Cape Field Mission, 377 123
Cape Sanitarium,Cape Town, 376 Christiania (Oslo), Norway, 41
Cape Town school, 110 Christiansen, C. M., 60
"Captain Calls for You," 699, 700 Christiansen, H., 562
Caribbean Union, 433 Christiansen, J. E., 504
Carmichael, Dr. A. S., 109, 377 Christman, H. K., 256
Carr, S. W., 348, 366 Christ's Object Lessons, 42, 51, 131,
Carscallen, A. A., 392 135, 157
Carter, J. B., 558 Chu, Y. H., 510, 617
Carvalho, A., 412 Chulumani Sanitarian, 410
Casebeer, G. W., 108, 419 Church Officers' Gazette, 126
Casebeer, H. D., 294 Ciudad Trujillo, Dominican Republic,
Cash, Miss Vesta, 295, 296 school at, 434
Castillo, C., 294 Claremont College, 375, 387
Catalona, A., 295 Clark, Dr. A. E., 564
Caviness, G. W., 256, 432 Clausen, Mrs. Harry, 301
Caviness, L. L., 195, 329, 333, 692 Clifford, J., 389
Central African Union Mission, 388 Cobb, S. M., 339
Index 767
Cobban, H. H., 105 Covert, William, 267

Coberly, Z. H., 507 Cox, Dr. J. Mark, 308
Cochin China, 527 Cox, Orville, cited for bravery, 633
Cochobamba, 108 Cox, William H., 183
Coffin, Dr. and Mrs. D. D., 614 Coyne, Dr. A. E. 564
Coimbatore, school, 564 Crager C. P., 375, 410, 434
Colcord, G. W., 68, 288 Crane brothers, 246
Colcord, W: A. 91 Craven, J. C., 560
Cole, A. B.,sn Crider, Charles C. 470
Crisler, C. C. 169, 354, 262, 263, 266,
Colegio Adventista Brasileiro, 410
Colegio Adventista de Bolivia, 410 495, 50, 532
Colegio Adventista de Chile, 410 iC., 195, 496. 505, 535.
Cr sler, Mrs. C.
Colegio Adventista del Plata, 410 15
Colegio Adventista del Titicaca, 410 Crisler, L. H., 262
Colegio Union (Peru), 410 Croatia, 650
College Board of Trustees, 51 Cuba, 105
College of Medical Evangelists, 159, Cumberland conference, 47
288 Cupertino, G., 400
opening of, 148 Curtiss, S. N., 81
Collegedale, 68 Cyprus, 450
Cologne, treatment rooms, 332 Czechoslovakia, 611
Colombia-Venezuela Academy, 430, 433 Czechoslovakian Mission School, Lode-
Colombo, 557, 563 nice, 332
Colorado Springs, Colorado, Missionary Czechoslovakian Publishing House,
Volunteer convention, 127 Kralovo Pole, 332
Colored work in North American Divi- Czechoslovakian work in North Amer-
sion, 304 ican Division, 296
Colporteur experiences, 219-229
Colporteur work, 47, 209-229
Columbia Union, 282, 286, 305 D
Columbus, 58
Comacho 421 Dail, Guy, 327, 333
Coming 'ling, The, 212 Daniel, 658
Commission on Rural Living, 95, 176 Daniel and the Revelation, 212
Committee on Reorganization 48 Daniells A. G., 33, 46, 48, 49 76, 81,
Comstock, Dr. Belle Wood, 194, 195 125, 131, 158, 160, 213, 214,
Congo Union Mission, 377, 386, 388 216, 217, 237, 238, 256, 267, 270,
Connecticut, 80 271, 274, 326, 338, 671
Conner 120 Danish work in North American Divi-
Conrad', Dr. L. E., 332, 333 sion, 293
Conradi, L. R., 31, 256, 327 Dar el Salaam Hospital, Baghdad, 470
Conway, F. H., 256 Dark Continent, 109
Cook, Captain, 350 Darmstadt, Germany, General Confer-
Cook Islands, Fiji, 342, 345 ence, 1928, 330
Copeland, T. S., 205 Davenport, Dr. DI . E., 494
Copenhagen Publishing House, Den- David Hpo Hla 111
mark, 332 Davies, L. H., 508
Coral Sea Union Mission, 343 Davis, B. B., 616
Corliss, 33, 53, 64, 91 Davis, Herman E. 401
Cormack, A. W., 340, 560, 692 Davis, Marian, 260, 261, 263
Cornell, Angeline Lyon, 239 Davis, 0. E., 438
Cornell, Myron, 671 Davis, T. H., 108, 419
Correspondence Course of the Voice of Davis Indians, 438
Prophecy 247 Dawn of a Brighter Day, The, 308
Cossentine, E. 94, 341 De Beer, J. N., 379
Cott, A. W., 440 Debt-raising campaign encouraged by
Cottrell, H. W., 64 Mrs. White, 42, 43
Cottrell, R. F., 102, 117 De Forest Dr. P.A., 328
Cottrell, R. F. Jr., 484, 486, 488 DeGraw, M. Bessie, 93, 170
Coulston, Dr. Elmer F., 506 Delafield, D. A., 246
Council on Industrial elations, 95 Delhove D. E., 388
Counsels on Diet and Foods, 260 Denmark, 611
Counsels on Health, 260 Denominational growth from 1901 to
Counsels to Teachers, 260 1922, 272-275
Country, schools removed to, 55-71 Dent, Dr. C. A., 308
768- Christ's Last. Legion
Department of Education, 93, 94, 195 China, 492, 497

Departmental organization, of church, Europe, 331-333
278 Far Eastern Division, 535
of General Conference, 88-95 Inter-American Division, 434
Depression, loss of income during, 275- South American Division, 410
277 Southern African Division, 375
Detamore, F. A., 246, 248, 527, 531, Southern Asia Division, 552, 564
697 the Philippines, 526 •
Detja, 381 Efate, 350
Detwiler, H. J., 283 Effenberg, J. H., 504, 507
De Vinney, F. H., 522 Efogi, 368
Diaz, Pedro, 531, 617 Egypt, 445, 450, 451
Dick, E. D., 277, 375 Egypt training school, 470
Dietrich, Mr. and Mrs. G., 616 Egypto-Syrian Mission, 468
Diquini, Port-au-Prince, Haiti, school Ehlers, E. C., 411
at, 434 Ehlers, J., 392
Dirksen, Henry, 453 Eldridge, Mr. and Mrs. P. H., 615
Distribution of responsibility, 86-95 "Elihu on the Sabbath," 119
Dju Dzi-ih, 488 Elisabethville, 388
Dobbins, H. D., 308 Ellen G. White Memorial Hospital, 160
Doehnert, E. E., 411 Ellice Islands, 345
Doss, Desmond, decorated with Con- Elliott, Henry T., 127, 676
gressional Medal of Honor, 623, Elliott, W. P., 216, 434
642-647 Elliott, W. R. 434
Doss, Hilal, 470 El Reposo Sanitarium, Florence, Ala-
, Drinhaus, P., 531 bama, 173
Druillard, Mrs. Nellie H., 162, 169, Emery, S. H., 301 •
170, 307, 375 . Emirau, 363
Dumas, Mildred, 615 Emmanuel Missionary College, 56, 58,
Dunbar, E. W., 116, 128, 205, 676, 695 62, 93, 132, 286
Dunn, Abbe, 496 Emmerson, H. R., 530
Dunn, N. W., 410 Empress of Russia, missionaries on, 270
Duplouy, M., 388 England and noncombatancy, 589
Durban, 376 England, war experiences in, 589-593
Durland Grace (Mrs. J. W. Mace), young people's evangelistic effort in,
191
Dutch East Indies, 104 Eons, A..C., 392
Enoch, George F., 110, 434, 551, 556-
E 558
Entre Rios, 106
Earth made new, 743 if. Epworth League, 120
East African Union Mission, 377, 393 Ericksen, Dr. H. A., 386
East Brazil Union Mission, 410 Erickson, Carrie, 102
East Caribbean Conference, 104 Erickson, Matilda, 124, 127
East China, 484 Eritrea, 396, 397, 401
East Coast, Africa, 391 Erromanga, 350
East German Union, 321 Erzberger, Henry, 447, 468
East Indies, 482, 527, 533, 536 Erzberger, James, 451
East Nigerian Mission, 391 Espiritu Santo, 350
East, work in (U.S.A., 282 , Esteb, A. A., 506
Eastern Asia, 48 Estonia, 331, 610
Eastern Canadian Union, 281 Estonian Publishing House, Tallinn,
Eastern Tidings, 551 332
Eastman, W. W. 215 Ethiopia, 393
Eating for Health, 308 Ethiopian Union Mission, 401
Ebinger, G. F., 412 Europe, 44 311-344
Eckenroth, M. K., 239, 241 EuropeanCouncil, London, 1902, 131
Ecuador, 418 419 European Division, 329, 331, 390
Eden restored, 743 ff. European Division Conference, 326,
Edmed, H. J., 434 • 327
Edson, Hiram, 117, 209, 280, 671 European General Conference discon-
Education, department of, 88, 330 tinued, 326
progress before 1900, 37 Evangelism in, Far Eastern Division,
Educational work in, Australasia, 340, 531
341 Southern Asia Division, 555, 564
indCX
Evangelist, 'The, 327 Forsythe Memorial Hospital and Sani-

Evans, I. H. 41, 81, 82, 237, 238, 241. tarium, Tallahassee, 284
256, 292, 326, 482, 495, 496, 502. Fountain Head Sanitarium, Tennessee,
503, 506, 532, 533, 672, 692 284
Evans, Dr. Newton G.. 141, 161, 171 France, food factory, 333
Everest; E. W., 411 war experiences, 594-597
Experience and Teachings. 260 Franklin, E. E., 216
Frauchiger, E. E., 328, 447, 448, 456
F Frazee, W. D., 174
Frazier, Ruth, 308
Faernstrocm, Mr. and Mrs., 469 Freeman, 32
Fall Councils, 88, 202. 343. 538 French, T. M., 389
Far East, 611 French, W. R., 555
Far Eastern Academy, 497, 511 French Indo-China, 104, 612
Far Eastern Division, 338, 513-539 French Publishing House, Dam-marie-
Far West, 63 les-Lys, 333
Farnsworth, Cyrus, 118 French work in North American Divi-
Farnsworth, Eugene W., 118, 266, 267, sion, 294
283, 339, 672 Fridlin, M., 249
Farnsworth, Vesta Cady. 89 Friedensau, Germany, 316, 321
Fatshan, China, 101 • Friedensau Missionary Seminary, Ger-
Fattebert, Dr. and Mrs. U. C., 526 - many, 310, 332
Fattic, Grover R., 202, 204, 205. 698 Friedenstal, 392
Fayard, M. I., 411 Friendly Islands (Tonga), 345
Fayoum, Egypt, academy at, 471 Froom, J. E.. 94
Federation of Seventh-day Adventists Froom, L. E., 237, 238, 241
in Union of Soviet Socialist Re- Frost, S. L., 491, 494, 496, 505, 535,
publics, 334 615
Fenner, Harry, 119, 123 Frost, Mrs. S. L.. 195
Ferren, J. R., 237, 243 Fulton, J. E. 63, 100, 256 338, 339,
Field, F. W. 69, 103, 522 347, 348, 353, 482, 56d.
Figuhr, R. R. 249, 410, 531 Fulton Training School, Tai Levu, 348
Figuhr, Mrs. it. R., 195, 535
Tip,
- 345, 365 G
Fijian Training School, 348
Fika, 366 Gaede, D. P. 328
Finance Committee, 1901 report, 48 Gander, H., 369
Finland, 611 Gandhi, 565
Finland Publishing House, Helsingfors, Garcesa, Lucena, 656
332 Garcia, D., 412
Finnish work in North American Divi- Garner, R. A., 564
sion, 296 Gates E. H., 339, 344
Finster, L. V., 104, 526, 527, 531 Gazette,
, 201
Fiske, Mr., 302 Gendia, Kisumu, Kenya, 392
Fitch, D. D. 226, 434 General Conference the, 34, 39, 41,
Fitzgerald, W. J., 283, 327 48, 51, 64, 8d, 82, 86
Flaiz, Dr. T. R., 94, 564 organization of, perfected, 29-54
Fletcher, W. W., 340, 527, 550. 559, removal of, from Battle Creek, 80-83
560 General Conference Association 49, 50
Floren, Dr. R. C., 411 General Conference building, 7i, 732
Florida, 357 General Conference Committee, 48-50,
Florida Sanitarium, Orlando, 284 58, 77, 87, 88, 129, 217, 325, 559
Follett, Orno, 299, 300 General Conference Council, in Swit-
Footsteps of the Great Physician, T h e zerland, 124
(14-inistry of Healing). 316 General Conference Department of
Ford, H. E., 307 Education, 94, 286
Ford, L. E., 308 General Conference departments or-
Ford, Orley, 419, 422, 434 ganized, 88-95
Foreign-language work in North Amer- General Conference of, 1889, 88
ica 291-309 1897, 36
Foreign Mis
sion Board, 38. 40, 41, 49. 1899, 36
50, 78, 79, 88, 110, 130 1900, 42, 43
Foreign Mission Seminary (Washing- 1901, 29-55, 87, 88, 97, 110, 129, 263,
ton Missionary College), 127 325, 329, 338
Foreign missions. 47 1903. 49. 78. 87. 132. 137
1905, 88 • Graf, 0.J., 125

1909, 258, 273, 321 Graham, Edith M., 256, 339
1913, 263, 327 Graham, Helen, 262
1918, 292, 328 Grainger, W. C., 63, 297, 522
1922, 237, 272-275, 329, 330, 467 Gran Chaco, South America, 25
1930, 275 Gratz, A., 606
1936, 276-278, 360 Graves, C. A., 173
1946, 563 Gray, Dave, 360
"General Conference in America," Gray, Mrs. Emma, 160
325 Gray, R. C., 411
"General Conference in Europe," 324 Graybill, Dr. M. B., 411
General European Conference, 447 Graysville, Tennessee, 68, 69
General European Union Conference, Great Controversy, The, 212
48 Greaves, R. S. 447, 449, 459
General Sabbath School Association, Greece, work in, 445, 448
1878, 89 Greek work in North American Divi-
General Tract Society, 92 sion, 296
George, Dr. A. W., 448, 459 Green, C. B., 506
George, Dr. W. A., 94 Green, Dr. and Mrs. H. A., 377
German and Scandinavian work, 293 Green, J. A. P. 216, 328, 333
German East Africa, 388, 396 Green, W. H. ns, 305
German Union Conference, 321, 325, Gregg, Lizzie 340
391 Gregorius, F., 450
German work in North American Divi- Griggs, Mrs. Blanche, 529
sion, 293 Griggs, Frederick, 93, 94, 125, 195,
Germany and noncombatancy, 594 256, 496, 505, 529, 531, 535
Gerwhal school, 554 Grin, M. C., 447
Getzlaff, Dr. E. E., 523 Groeps, J. van de, 527
Gibbs, Mary, 559 Grundset, Anol, 396
Gibson, 0. J., 481 Grundset, 0. J., 486
Gibson, T. J. 379 Guadalcanal, 342, 359
Giddings, H. ,E., 434 Guatemala City, school at, 434
Giddings, P. E., 390 Gudmundsen, G., 397
Gideon, 724-728 Guenin, J. C., 453
Giffard Mission Hospital, 564 Guiana, 105, 438
Gilbert, A. C., 281 Guild, Cecil, 504
Gilbert, Frederick C., 238, 302, 303 Guiterrez, Antonio 436
Gilbert Islands 345 Guthrie, William, 281
Gilboa Mt., 7n Gwelo, 378
Giles, Eva ell, 89
Gillis, I. E., 246
Gillis, W. E., 491, 528
Gimbie Hospital, 401
Ginasio Adventista Paranaense, 410 Habenicht, Dr. R. H., 105, 409, 411
Ginasio Adventista, Taquara, 410 Hackman, E. F., 175, 285, 433
Girard, Paul, 471 Haiti, 105, 430
Girls' school in Addis Ababa, 398, 401 Haile Selassie, 396-398, 401
Gizo, 357 Haile Selassie I Hospital, 398, 401
Gjording, J. G., 531 Hale, D. U., 389
,Gland, Switzerland, council of 1907, Hall, C. C., 522
326 Hall, Dr. H. A., 529
General Conference Council at, 124 Hall, H. H., 215
Glendale Sanitarium, Los Angeles, 151 Hall= 0. A., 103, 493, 505
Gold Coast, 389, 391 Halliwell, L. B., 404, 413
"Gonsalves, F., 294 Halswick, Louis, 292, 303
Good Form and Christian Etiquette, Halvorsen, Margit, 400
191 Halvorsen Nurse, 398
Good Health Publishing Company, 92 Ham, A. L. 560, 563, 614
Goodrich, H. C., 434 Hamburg, Germany, 327
Gopalgani Hospital, 563 treatment rooms, 332
Gordon, 350 Hamburg Publishing House, 332
Gospel Herald, The, 216 Hameenlinna, Finland, S.D.A. Mission
Gotzian, Mrs. Josephine, 160 School, 331
Graf, 32 Hamill, Mr. and Mrs. R. L., 615
Graf, H. F., 105 Hamilton, G. A., 559, 561
index 771
Hamilton, H. H., 286 Helsingfors, Finland, treatment room,

Hammerly, Dr. Marcelo. 411 331
Hankins, Eva Perkins, 239 Henderson, W. P., 491, 496
Hankins, W. C., 102, 484 Henri, C. D., 390
Hankow 101 Henry, Mrs. S. M. I. 57, 190, 191
Hansen, A., 94, 256 Herald, missionary schooner, M
Hansen, L. F., 111 Herboltzheimer, Mr. and Mrs. J. N.,
Hanson, Herbert, 398, 400. 401 523
Harder, F. E. J., 471 Hesse!, A., 469
Harding, George T. 161 Flicks, H. H., 246
Hare, Eric B., 340, 559, 566-568 Higgins I. D., 564
Hare, Joseph, 340, 343 Hilliard,' W. A., 504
Hare, Leonard, 340 Hindi, 110
Hare, Maggie (Bree), 262, 340 Hindson, Mrs. A. L. 339
Hare, Reuben E., 340 Hinsdale Sanitarium,' 286
Hare, Robert 63, 339, 340 Hinter, J. F. 322
Hare, S. T., 2X 66 Hirayama, EL, 530
Hargreaves, Dr. H. E., 469, 470 Hiroshi, Kuniya, 103
Harris, W. J. 506 Hoffman, B. P., 241, 297, 514, 522-
Harrison, C. W. 342 524, 530
Harrison, Mrs. C. W., 195 Hofstad, R. 400
Harrison, F. L., 410, 433 Hofstra, J. iv., 527
Hartman, G. E., 411 Holbrook, Arizona, school for Navajos.
Harvest Ingathering, 179-186 299
Haskell, Hettie Hurd, 239 Holden, Dr. W. B., 288
Haskell, Stephen, 32, 33, 39, 47, 48, 14olser, H. P., 446, 450, 458
52, 63, 64 92, 72,9 118, 157, 163, Holt, Chester A., 206
1,65 , 16 9, 21 257, 267, 338, Holt, George W., 280
340, 671 Holt, Harriet Maxon, 127, 203, 205,
Haskell, Mrs. S. N., 123, 160, 169, 191 206
Haskell Home for Orphans. 37 Home and Health, broadcast, 250
Hasso brothers, 451 Home and School, 194, 286
Hasso, Bashir, 469 Home Commission of the General Con-
Hasso, Robert K. 470 ference, 95, 193-197, 286
Haughey, Joseph H., 60 Home, educational agency, 185-190
Haughey, S. G., 328 Home Foreign Bureau, 95, 292
Hawaii, 99 Home Missionary Department, 95, 184,
Hawkins, Minnie (Crisler). 262. 340 330
Hay, R. E., 526 Honan Province, 102
Hayden, R. A., 429 Hong Kong, 34, 98, 100
'Haynes, C. B. 410 Honolulu, 99
Haysmer, A. J. 104, 256, 305, 432 Honor, Drs. H. C. and Vera. 615
Haysmer, Dr: E. D. 307 Honormo 416
Haystack students of Williamstown, Hoopes, I, A., 45, 339
119 Hope of the Race, The, 308
Hayton, C. H., 375 Hospital, Nuzvid, India, 540
Hazelton, 119 Houser Estella, 123
Headquarters, fire at, 75-78 Hovig, 'Nurse 398, 399
removal of, 73-85 Howard, E. P. 422, 426, 434
revivals at, 36 Howard, M. D., 505
Healdsburg, 63, 66 Howard, Dr. T. R. EL, 308
Healdsburg College, California. 62, 64, Howe, Lord (island), 345
68, 99 Howell, Emma, 128
Healey, W. M., 98, 99 Hovvell, J. M.,410, 422, 426
Health and Temperance Association. Howell. W. ., 63, 94. 157. 158, 193,
International, 38 241, 448
Health food factories, Wahroonga and Huanca, Juan, 423
Avondale 342 Hudson River, 80
Health Reform Institute, 156 Huenergardt, J. F., 327
Heckman, W. H., 283 Hughes, A. E., 504
Helderberg College, Cape Province, Hughes, C. B.,285, 286, 341
South Africa, 372, 375 Hughes, Dr. mma, 654
students of, 748 Flultafors Sanitarium, Sweden, 331
Heliopolis, Egypt, 470 Hungarian work in North American
Hellestrand, 0. V., 360 Division, 296
Hungary, 611, 650 Isaak, D., 328

Huntley, Maria, 117 Ding, W. K., 330, 444; 447, 450, 451,
Huse, G. A., 216 469
Hyatt, W. S., 374 Islam, 446
Hyde, J. J., 389 Istanbul, Turkey, 470
Hyde, W. H., 265 Italian Publishing House, Florence, 333
Italian work in North American Divi-
sion, 295
I Italian Union, 650
Italy, war experiences, 609
Ibrahim al Khalil, 468, 469 Ito, Stephen S., 653
Iceland Depository, Reykjavik, 332 Ivory Coast Mission, 391
Icelandic work in North American
Division, 296
Iconium, 457
Iden, Ella (Mrs. H. E. Edwards), 127 J
Ile-Ife Mission Hospital, Nigeria, 391
Inca Indians, 108 Jackson, S. E., 531
Inca Union Mission, 409, 410, 418, 428 Jamaica 104, 432
Index to the Writings of Ellen C. James, Effie, 262
White, 262 James, Ethel, 340
India, 34, 109, 482 James, Dr. Harold E., 501
India Publishing House, 551 James, J. S., 110,. 550, 551, 555-557
India Union Mission, 327, 550, 559 James, W. H., 342
Indian fields, 58 James White Memorial Home, 37
Indian Missionary, 299 Janina, 449
Indian work, at Lake Titicaca, 419-429 Jan Se, 659
in North American Division, 297, Japa Raise, 358
298 • Japan, 34, 99, 482, 522-524, 530, 532,
in South America, 419 533, 536, 538, 611
Indo-China, 527, 533, 536 Japan Junior College, 653
Indonesian Union, 531 Japanese Mission, 103
Ingathering campaign, 1942, 183 Japanese work in North American
Ingersoll, Dr. Olive, 551 Division, 296
Ingersoll, Dr. R. S., 549, 551 Jasperson, Mr. and Mrs. A. A., 173 ,
Ings, William, 321 Java, 527, 533
Inoue, K., 297 • Jenks,. G.. C., 560
Institutontista
dve Juan Bautista Al- Jensen, Carl, 397
berdi, 410 Jensen, Kathryn N., 95
Instituto Incorporado "Florida." 410 Jerusalem, 450
Instituto Rural Adventista do Nordeste, Jespersson, Mr. and Mrs. S., 453
410 Jewish work in North American Divi-
Instituto Teologiro Adventistti, 410 sion, 302
Inter-America, 431-442 Jimuru, 359
Inter-American Division, 327, 329, Joers, Dr. Lawrence E. C., 628
432-442 Johannes, Dr. Joseph, 564
International Branch of the Pacific: Johanson, A. J., 560
Press, Brookfield, 286, 290 Johanson, J. M., 339
International Medical Missionary and Johansson, Lisa, 400
Benevolent Association, 38, 39, Johnson, F. W., 501
50, 79. 94, 130, 146 Johnson, J. Berger, 246, 411
International Tract Society,, 351 Jones, A. T., 45, 63, 91
_Internees rescued, 619-621 Jones, C. H., 89, 93
Internment camps, 614-619 Jones, Charles, 672
Internment of missionaries. 613-617, Jones, G. F., 339, 353, 357, 358, 362,
619, 620 367, 368, 527
Inyazura mission, 109, 378, 336 Jones, J. K., 283
Iran training school, 470 Jones,
ppa, N415aorvene C., 308
Iraq training school, 470
Irrawaddy Delta Mission, 560 Judge, Bernard, 527
Irvine, Bessie, 616 Jugha, 359, 361
Irwin, Charles Walter, 65, 66, 94, 341 Jugoslav work in North American Divi-
Irwin. George A. 29, 45, 158, 257, sion, 296
285, 292, 338 juliaca Clinic, 411
Irwin, Mrs. G. A.,•160, 191 ;junior Manual, 127, 201
Index 773
Junior Missionary Volunteer Law, 203 Kinsman, Calvin, 173

Missionary Volunteer Pledge,
Junior 203 Kioto, 361
.Kirk, H., 341
Missionary Volunteer work,
Junior 19 Kisumu, Kenya, 393
9-208 Kleuser, Louise C., 128, 239, 241
Junior Reading Course, 201 KlingbeiL R. G., 328
Junior Standard of-Attainment, 201 Kloss, William, 301
Knight Anna, 306
K Knipschild, J. F., 294
Knowlton Sanitarium, founding of, 281
Knox, Philip, 272
Kahlstrom Drs.. 400 Knox, W. T., 64, 256, 267
Kaitaia, North Island, 343 Kobe, 103
Kalaka, David, 32, 379 Koelling, W., 392
Kalaw, rest home, 558 Kolo, 109
Kalbermatter, Ignacio, 422 Kolomburu, 359
Kalbermatter, Pedro, 32, 106, 107, 422, Konigmacher, S.M., 109, 386
427 Konola, school at, 390
Kalomo, 380, 382 Konzak, W. W., 536
Kalyan, mission school and dispensary, Korea, 482, 524-526, 530, 532, 533, 536,
558 538, 611, 651
Kaplan, S. A., 302 Korean Mission, 103
Karmatar, institutions at, 551, 552, 554 Kotz, E., 392
Karmatar Mission Press, 563 Kotz, H. E., 393
Kata Ragoso, 360 Kotz, Dr. S. E. 386
Keanides, Alexandra, 459 Krause, Oswald, 419
Keanides, Despina, 459 Kress, Dr. Daniel H., 91, 94, 328, 339,
Keanides, Diamond°la, 448, 456, 459, 342
460, 468 Kress, Dr. Lauretta, 141, 328, 339
Keanides, Elias, 459 Krick, G. M., 470
Keanides, Susanna, 459 Krishnarajapuram, school, 564
Keanides, Theodora, 459 Kruger Erna, 469, 471
Keem, Dr. Law, 101, 494 Krug, Ludwig, 450
Keene Academy, Texas, 341 Krum, J. H. 34, 450
Kell, N. P., 102 Kucera, L. F., 296
Keller, Dr. Florence, 160 Kuessner, Alice, 327
Kellman, S. E., 432 Kung Ping-shan, 501
Kellogg, Dr. J. H., 39, 40, 77; 79, 92, Kuniya, H., 522, 523
117, 118, 131-136 Kwangtung, 102
messages from Ellen G. White con- Khan-Ma-Tai, 551
cerning, 137-140
Kellogg, M. G. 287
Kelsey, Mary, 117, 672 L
Kelso, Arch, 179
Kempsey Mission, 344 La Rue. Abram, 34, 63, 96, 98-100,
Kenilworth, Cape Province, 374 494
Kenya Colony, 378 La Sierra College, Arlington, 288
Kenya hospital, 393 Lacey, H. C., 63, 328, 339
Kenya Mission, 393 Lahore, 556
Kenya publishing house, 393 Lake, C. N. 522, 523
Kenya Training School, 331. 393 Lake, W. W. R., 531, 539, 552. 616
Keough, G. A., 4•44, 447, 452, 458, 468. Lake Geneva Sanitarium, Gland, 333
469, 470, 472 Lake Region Conference, 305
Kern, Milton E. 116, 122, 124, 125. Lake Tanganyika, Africa, 86
127, 193, 202, 238, 241, 256. 275. Lake Union, 282, 283, 286, 305
676, 696 Lambeth, C. E. 412
Kihuirio, 392 Landeen, W. M., 692
Kilgore, Robert M., 48, 117, 257, 283, Landeros, Daniel, 430
283 Landis, Dr. C. C. 494 496
Kim Myung Kil, 653 Landis, W. C., 491, 4917
King, George A., . 163, 211 • Landrum Rachel. 615
"Kingly power" condemned, 39 Lane, S. I-I. 42, 48, 117
King's Heralds, The; 247 Langford, L. F.. 390
Kingston, Jamaica, hospital at, 434 Larsen A. V.. 433
Kinman, Duane, performs throat sur- Last.John, 556
gery with penknife, 641 ,Launches on the Amazon, 411
Lawson, Mr. and Mrs. Arthur N.,'366. Loasby R. E., 241, 558
367 Lobsacfs, H. J. 328 333
Lawson, T. C., 341 Lock, Pastor and Mrs. W. N., 368
Latin mission 321 Lodi, 66
Latin Union Conference, 329 Loewen, M. E., 531
Latin Union Mission, 325, 453 Loma Linda, California, College of
Latvia, 331, 610 Medical Evangelists, 142, 148,
Latvian Publishing House, Riga, 332 158
Lay missionary work in Mexico, 436- Loma Linda Sanitarium, 152
438 Londa, A., 617
Laymen's Extension League, 175 London, European Council, 1902, 131
Leach, C. V. 256 London Missionary Society, 350
Leader's Aides, 194 Long Island, 80
League of Nations, 599 • Longacre, Charles S., 91 256, 581
Ledford, C. E., 71 Longway, E. L. 505, 509, 527, 686
Lee, C. W., 536, 615 Longway, Mrs. h. L., 615
Lee, Frederick, 103, 485, 486, 488, 495, Lopez, Rafael, 219, 225
496, 505 Lorntz, E. J., 292, 434
Lee, H. M., 524, 536 Losey, L. B., 564
Lee, Mr. and Mrs. James, 614 Loughborough,N. J. 52, 63, 117, 118,
Lee, Milton, 486, 504 209, 257, 2 66, 267,
, 287, 321, 671
Lee, S. J. 510, 616 Loughborough. Winnie, 89
Lee, S. Ni., 536 Lowe, H. W, 390
Lee Tuk Hoe, 651 Lower Egypt, 451
Leland, J. A., 293, 615 Lower Gwelo Station, 379
Leland, Julia, 128, 202, 206 Lowry, C. G., 111, 560, 561
Lemke, L. D. A., 341 Lucas, T. E., 128
Leper colony, Malamulo, Africa, 372 Lucknow, 551, 554
Letvinenco, J. A., 296 Ludington, Mr. and Mrs. D. C., 553
Levant Union Mission, 326, 446 Lugenbeal, E. N., 418
Lewanika, king of Barotses, 380 Liipke, Otto 321, 328
Lewis, Agnes, 67 Lundquist, 11. B., 410, 419, 433
Lewis, C. C., 65, 93, 94, 125 Lutz, Mr. and Mrs. E. L., 490
Lewis, Harold, 202 Luzon, 655, 656
Lewis W. H., 389, 390
Li Fah-kung, 488
Liao Hsian-hsien, 490
Liberia, 389 M Street Church, 83
Liberia training school, 391 McClements, William, 390
Liberian Mission, 391 McClure, Mr. and Mrs. George, 173
Liberty, 91 McClure, W. E., 375
Life Sketches, 260 McCoy, J. R., 345
Lillie, C. P., 485 McCoy, Lycurgus, 76
Lim Ki Pan, 103 Mace, Mrs. J. W., 238
Lima, 108 McEachern, J. H., 195, 529, 530, 533,
Lin, David, 249, 250 535
Lind, Alice, 400, 401 McElhany, J. L., 104, 175, 270, 275,
Lind, M. E., 696 277, 285 526, 695, 697
Lindbeck, Lylon, 249 McEnterfer, gara, 169, 260, 261, 266
Lindberg, Olive, 128 McFadden, Dr. Roscoe I., 634-640
Lindegren, P. N., 396 McFarland, Dr. Wayne, 177
Lindsay, Dr. Kate, 117, 376 MacGuire, Meade, 116, 120, 125, 127,
Lindsjo, Holger, 241 237, 695
Lindt, Mr. and Mrs. S. H., 490 Machlan, B. F. 341
Literature evangelists in Jamaica, 224 Maclntyre, J. G., 614
Lithuania, 610 Mackay, 374
Lithuanian Depository, Kaunas. 332 MacKenzie, Roy, 202, 205
Little Creek School and Sanitarium, Mackett, C. H., 470, 560
Knoxville, Tennessee, 174 McKibben, Mrs., 66
"Little Mothers' Society," 193 McLaren, G., .369
Liu, Dr. Herbert, 617 .McMahon, B. H., 341
Living Temple, The, 135, 136, 138 Macpherson, Walter E., 161
Madagascar, 393
Livingstone, 373 Madison, Tennessee, 164-173, 284
Ljwoff, J. A., 333 Mafeking, 388
Loasby, F. H., 556, 561 Maier, E., 469
Index 175
Magan, Dr. Lillian Eshleman, 171 May Graham (steamer), 60

Magan, Dr. P. T., 42, 51, 55, 57, 141, Mayer, Dr. E. W. 389
14, 160 164, 171 Mead, F. L., 109.'377
Magan, Mrs. P. T., 59 Medellin, Colombia, school at, 434
Magdeburg, Prussia, 321 Medical college established in Califor-
Malagasy Publishing House, 393 nia, 159
Malaita, 359, 363 Medical Corps soldiers, 622, 636
Malamulo, 109, 385-387 Medical department, 88, 94, 95
Malamulo Press, Nyasaland, 376 Medical Ministry, 260
Malay States, 104 Medical Missionary and Benevolent As-
Malaya, 533, 536 sociation, International, 38, 39,
Malayan Union, 532 50, 79, 94, 130 146
Malaysia, 482, 611 Medical Missionary Council, 94
Malaysian Publishing House. 528 Medical Missionary Department, 94,
Malaysian Union Mission, 527 130
Malekula, 350 Medical missionary work, progress be-
Malinki, James, 379 fore 1900, 37-40
Manchuria, 486, 533 Medical work in, Australasia, 341, 342
Mandalay, 111 China, 492, 497
Mandated territory, 369 Europe, 331-333
Mandeville, Jamaica school at, 434 Far Eastern Division, 534
Manila Sanitarium, 514 Inter-American Division, 434
Manitoba Conference, 281 Japan, 523
Manley, M. 0., 561 South American Division, 410
Mann, GuyN 2 Southern African Division, 375
Mann, Dr. V. L., 551, 556 Southern Asia Division, 551. 563
Manrique, A. A. 429 Meiktila Industrial School, 553, 554
Mansell, E. P., 615
' Melanesia, 351, 362
Mao Bin-Ian, 490 Melanesian Mission, 362
Maranatha Mission, Kaffirlancl, 379, Meleen, E. M. ,551, 560, 561, 562, 569
386 Melendy, L. W., 560
Maragha, 453 Melrose Sanitarium, Boston, 283
Marcus, Dr. E. G., 386 Meng Chao-ih, 506
Marienhohe Seminary, Darmstadt. 332 Menke!, Dr. H. C., 551, 552, 556, 564
Marley, E. L., 301 Meredith, W. H., 328
Marovo Lagoon, 359, 362 Meri, 363
Marsh, Mrs. Marjorie, 128 Mershon, Mr. and Mrs. R. P., 528
Marshall, J. S., 71, 410, 434 Message Magazine, 279, 308
Martin, Mr. and Mrs. C. N., 173 Mexican Union, 433
Martin, H. K. 341 Mexico, 34, 104, 430, 436
Martin, Neil, 173 Meyer, Albert, 471
Martinson, Dr. M. M., 307 Meyer, Dr. E., 321
Martinson, Dr. Stella, 307 Meyer, H. E., 412
Master Comrade class, establishment Meyers, C. K., 237, 238, 275, 339
of, 207 Meyers, H. B., 110
Master Volunteers, 698 Michigan Conference, first local con-
Matabele country, 108 ference organized, 30
Matabele mission, 377 Michigan Sanitarium and Benevolent
Matabele Rebellion, 109 Association (Battle Creek Sani-
Matanavat, 352, 354 tarium constituency), 52
Mataria, orphanage, 471 Middle East College, 450, 470
Mathews, Miss Mac, 398, 400, 401 Middle East Union Mission, 452, 469,
Matsumura, N., 536 470
Matter, Alfred, 388 Millard, F. R., 531, 538
Matteson, J. G., 41, 321 Miller, Mrs. Bothilde, 496
Mattison, C. C. 246 Miller, C. B., 504
Mattison, M. M., 560 Miller, E. B., 375
Mattison, 0. 0., 560 Miller, E. L., 481
Matula, Paul, 296 Miller, Dr. H. W., 102, 484, 491, 493,
Maues Indians, 416 494, 496, 497, 505, 506, 530
Maunder, S. R., 358, 360 Miller, Maude Thompson, 102
Mauritius Mission. Depository, 393 Mills, Joseph, 341
Maxwell, A. S., 333 Milton Academy, 68, 288
Maxwell, E. L., 418, 419, 432 Minchin. E. L., 195
Maxwell, S. G., 393 Ministerial Association, 95, 236, 237
•
Ministerial Reading Course, 237, 238 Mukkupairi, school, 557, 564

Ministerial training, 232 Mulford, Braden N., 170-172
Ministry, The, 238 Munson, R. A., 102
Ministry of Healing, The, 157 Munson, R. W., 266 339, 52i
hlinner, L. D. 419 Murdoch, W. G. C.,'341
Minorities in North America, 291-309 Murray, W. E., 410 418, 433
Mission advance following 1901, 97- NIusofa Mission, 109, 386
115 Mussau, 365
Mission Scouts, 202 Mussoorie school, 554 -
Missionaries interned, 613-617, 619, 620 Muth, J., 328
Missionary globe of the world, 702
Missionary Society, organization of, 123 N
Missionary Volunteer Council, 201
Missionary Volunteer Department, 330 Naden, L. C., 249
Missionary Volunteer motto, 126 Naerum Mission School. Naerum, Den-
Missionary Volunteer movement, 117- mark, 331
128 Nanak Shah, 545
Missionary Volunteer pledge, 126 Nashville Agricultural-Normal Insti-
Missionary Volunteer Reading Courses, tute, 170
beginning of, 125 Natal, 376
Missionary Volunteers in action, 671- Nazareth, Tinnevelly, school at, 554
700 Ncube, John, 379
Neal, Pauline, 616
Mitchell, H. M., 49 Neanderthal Seminary, Germany, 219,
Mitieli, 366, 367 332
Miyake, S., 522, 523 Near East, institutions in, 470
Mo Wen hang, 99 Near East Relief, 467
Moffat, 373 Negro work in North American Divi-
Moko, Richard, 379, 386 sion, 47, 304
Monamona, North Queensland, 344 Neilsen, N. P. 410
Mondics; B. J., 470 Neilsen, Dr. ROland, 401
Mongolia, 100 Neimann, Mrs. E., 616
Monnier, Henri, 388 Nelsen, P. G. 333
Montemorelos, Mexico, 434 Nelson, A. C., 128
Monter, 434 Nelson, A. E., 560
Montgomery, 0., 238, 275, 285, 409 Nelson, A. N., 531, 536, 538
Montgomery, R. P., 528 Nelson, Dr. G. A., 564
Monze, 381 Nelson, J. N., 41
Mookerjee, A. C., 109, 555 Nelson, Robert, 422
Mookertee, L. G., 555, 561 Nelson, W. E., 277
Moon, Allen, 91 Nerness, J. M., 531, 539
Moon, E. A., 531 Netherlands East Indies, 611, 613
Moore, Mrs. Ennis V., 195, 196 Nethery, J. J. 452
Moose, Allel, 464 New Delhi, 56'3
Moran, J. L., 306 New Georgia, 357
Morning Star (boat), 165, 216 New Guinea, 104, 365, 660-662
Morning Watch, 125 New Guinea Mission, 369
Moiris, C. C., 505 New Hebrides Islands, 345, 350, 356,
Morrison, H. A., 94 365
Morse, B. L., 392 New Jersey, 80
Morse, Washington, 117 New South Wales Sanitarium, 341
Morton, Eliza, 672 New York, 78
Morton, Louisa, 117 New Zealand, 48, 63
Mosul, 451 Ness Zealand and noncombatancy, 590
Mote, F. A., 530 New Zealand Conference, 33
Mothers' Lessons, 194 New Zealand Missionary College,
Mothers' Societies, 193, 194. Longburn, 341
Moulmein, 111 Newbold Missionary College, England,
Mount, Bessie, 505 341
Mount Roraima Indians, 438 News Beat, 243
Mount Vernon Convention, 124 Ness-ton, M. W., 65
Mount Vernon, Ohio, Young People's Ngoma Medical Mission, 388
convention, 124 Nicholson, D., 360-362
Moyo, James, 379 Nickle, G. C., 433
Muderspach, L., 333 Nicola, Dr. Tesla, 398
Muller, W., 397 Nielsen, N. B., 400, 401
Index 777
Nigeria training school, 391 Ohme, B., 382

Nixon, J. C., 202 Ohn Daw school, 540. 566. 659 -
Nobbs, Edwin, 357 Okira, 662
Noma, Dr. Kiku, 523 Oklahoma, 300
Noncombatancy, 578-597 Okohira, A. T., 297
Nord, G. E., 333 Okohira, T. H. 63, 297, 522, 523
Norfolk, 345 Oldham. Geraldi ne, 308
North Africa, work in, 453, 471 Oliver, Dr. J. B., 564
North African Union IVIission, 471 Olsen, A. B., 141, 328
North America, institutions in, 278-289 Olsen, Andrew. 118
North American Colored Department, Olsen, Ole A., 48, 257, 292, 296. 338.
95 410. 671
North American Division Conference, Olson, A.J.,564
88, 278, 327, 379 Olson, A. V. , 330, 333, 650, 697
North American Foreign Department, Olson, Oscar, 469
88, 292 Ontario, 300
North American Informant, 308 Ooltewah, 68, 69
North American Youth's Congress, 693 Oran, Algeria, 453
North Brazil Mission, 412 Oriental Mission, 321, 325
North Central China, 484 Oriental Union Mission, 446
North China, 485 Oriental Watchman and Herald of
North India Mission, Burgess, L. J., Health, The, 109, 551
555 Oriental Watchman Publishing Associ-
North Latin-American Union Confer- ation, 551, 563
ence, 432 Osborne, H. E., 49
North Pacific Union, 288, 289, 306 Oshawa Missionary College, 281, 282
North Pare Mission, 392 Oslo, 41, 331
Northeast India Union, 561 Oslo Health Home, 331
Northeastern Conference, 303 Osmunson, E. R. 562
Northern European Conference, 330 Oss, John, 215. 5b5
Northern European Division, 331, 334. Oster, F. F., 447, 453. 454, 460-462. 468
390 Oti, 363, 364
Northern LatinlAmerican Missions, 432 Ottosen, Dr. J. D., 332
Northern Union Conference, 280, 287, Our Day in the Light of Prophecy, 223
306 Our Times, 184. 279
Northwest India Union, 561, 562 Ouzounian, G. K., 452
Norway, 611 Ovajik, 455, 462
Norwegian work in North American Owen, G. K., 557
Division, 293 Owen, Jennie, 239
Noujeima , Sefim, 444, 470 Owen, R. S., 63, 154, 155
Nowfel, S., 469
Nowlin, 32 P
Nukapu, 357
Numbers, R. W. 433 Paap, F. W., 256
Nussbaum, Dr. J., 333 Paap J. H. 339
Nussbaum, Tell, 328 Pacific Islands, 104
Nyasaland, 377 Pacific Press, 42, 92, 209, 216, 278, 279.
Nygaard, Peter, 434 286, 288, 289
Pacific Union, 64, 280, 288, 306
• 0 e, 67, 288
Pacific Union Colleg
Padget, Oscar, 300
Oak Hill Cemetery, 267 Pages, A., 411
Oakland, California, 39, 78 Palestine, 99, 445
Oakwood College, 284, 290. 306. 307 Palestine-Trans-Jordan Mission Field.
Oberg, H. A., 524. 530 468, 470
Oberholtzer, Dr. 011ie. Ill, 558 Palm, Mr., Mrs., and Erik, 398
Oblander, J. G., 328 Palmer, C. S., 341
O'Brien, Myrna, 677 Palmer, Edwin R., 93, 215
Occa Pampa, 426 Palmer, W. 0., 166
Oceania, 34 Pals (boys' club), 202
Ochs, D. A., 128, 283 Pana, 359-361
Ochs, W. B., 176, 249, 282 Panama, 105, 434
Ogden, A. R., 434 Panda, 359 •
Ogle, Mary 615 Pantheism brings division. 133-141
Ogura, S., 531 Papua, 342, 344, 345, 366
Ohio Conference, 122, 282 Papua Mission Press, 342
Paradise Valley Sanitarium, California, Plumstead Orphanage, 376

-142, 150 Po Ngwey 659
Paraguay., 105, 417 Pohlman, '. W., 560, 564
Pare Training School, 331 Poland 331, 332, 611
Parent education, 193-197 Polish Fublishing House, 332
Parents' Lessons, 194 Polish Union School, 331 •
Parents' Manual Series, 195 Polish_work in North America, 296
Parker, C. H., 339, 348, 351-354 Poona, 560
Parmele, R. W., 432 Porter, J. T., 128, 202, 206, 207
Passebois, Louis, 294, 295, 452 Porter, lt C., 256, 374, 482
Paton, 345 Porter Sanitarium, 287
Paton, John G., 350 Portland Sanitarium, 288
Patten, Adelia, 117, 672 Porto Alegre Clinic, 411
Patteson, John C., Bishop, 345, 357 Port-of-S pain, Trinidad, school at,
Paul, R. W., 497 434
Pauhasi Bunoa, 348 Portuguese Publishing House, Lisbon,
Paulini, P. P., 33, 322 333
Paulson, David, 141, 146 Portuguese work in North America,
Peacock, G., 369 294
Peck, Sarah, 262 Potter, F. E., 216
Pederson, E. W., 393 Potts, Dr. C. R., 411
Peo, 359-361, 363 Pratt, F. A., 527, 530, 531, 614
People's University, The, 57 Prescott, W. W., 47.49, 76, 81, 90, 93,
Percy Jones Hospital, 140 132, 137
Perez, B. F., 246 Present Truth, 213
Perk, J. 328 Price, Prof. George McCready, 158
Perrin, W. E., 550 Prieger, A. F., 256, 434
Perry, F. L., 108, 419, 428 Prieser, F., 328
Persecution in armies, 582-597 Pritchard, S. C., 429
Persia, 446, 453, 469 Probation, conditions after close of, 737
Persian Mission, 469 Progressive Class plan, 127, 203, 698
Persson J., 392, 396 "Proper Education," 190
Peru, 167 418, 419 Prophets and Kings, 260
Peter, 659 Publishing Department, The, 47, 88,
Peters, G. E., 256, 303, 305, 308 92-94, 215
Petersen, Bernhard, 486 Publishing work in, Australasia, 342
Peterson, Alfred W. 116, 127, 410, 676 China, 491, 496, 499, 500
Peterson, F. L., 256, 305, 306, 308 Europe, 331-333
Pettit, G. W., 558 Far Eastern Division, 532
Pewee Valley Sanitarium, 173, 284 Inter-American Division, 434
Pflug, Emma, 616 Japan, 523
Philadelphia, 78 Philippines, 526
Philippines, 103, 482, 526-528, 531-533, South American Division, 411
536, 611, 612, 614-621, 655 Southern African Division, 376
Pichot, Henry, 471 Southern Asia Division, 550, 563
Pickett, F. L., 527 Pudewell, W. J., 616
Pierson, Arthur T., 346 Puerto Rico, 105
Pierson, Robert H. 433 Pungal, 558
Pilar, Thomas A., 42 Punjab, 556
Pilquist, Eric, 101 Puno, Lake Titicaca, 108
Pilquist, Ida, 101
Pine Forest Academy, 173
Pink°, 0. G., 412 . uantock, Mrs. M. M., 550
Piorr, Alfred and Mrs., 469
Piper, A. H., 339, 341 Q uechua Indians, 108, 419-429
Querino 416
Pisgah Industrial Institute and Sani- "Quiet Hour, The," 246
tarium, 173, 284 Quiet Hour Echoes, The, 246
Pitcairn, 89, 344, 345, 347 Quimby, P. E., 498
Pitman, Dr. H. T., 411 Quinn, R. D., 283
Place, Dr. 0. G., 551
Plainfield Mission, 385 R
Plans Committee, 130 Rabaul, Bismarck, 363, 368
Plateria, 423, 426 Rabello, R. M., 246
Plummer, Mrs. L. Flora, 89, 90, 123, Radio Bible Correspondence School,
124, 202, 256 248
Index 779
Radio Commission, 95, 248 Rine, G. W., 65

Radio Department of the General Con- Rini, 361
ference, 248 Risley, Edward H.. 161
Radio Luxembourg, first broadcast, 249 Ritchie, Robert, 696
Radio ministry 243-252 Ritz, A. P., 527
Radio Monte Carlo, 249 River Plate Conference, 105
Raft, J. C., 328 River Plate Sanitarium, 404, 410
Ragoso Kata 336. 359, 664-668 Riverside Sanitarium and Hospital,
Ragsdale, A. SA., 536 Nashville, 284, 307
Raley, F. H., 432, 433 Robbins, F. H., 283
Ramos, J. P. 429 Roberts, G. A. 433
Rangoon, 110 563 Roberts, Mrs. Louise H., 484
Rangoon and 'Upper Burma Mission. Robinson, A. T., 182, 262, 378
560 Robinson, C., 378, 388
Rangoon Mission Hospital, 564 Robinson, D. A., 109, 378, 549
Rangoon treatment rooms, 552 Robinson, D. E. 241, 262, 378
Rankin,Nell, 117 Robinson, Ella, 262
Rarama, 348 Robinson, Elder and Mrs. F. M., 300
Ras Tafari Sanitarium, Addis Ababa. Robinson, Leonard, 3i8
331 Robinson, Loretta Farnsworth, 239
Rasmussen, Steen, 195, 329, 333 Robinson, R. P., 109, 378
Ratu Esala, 349 Robinson, Victor E., 378, 393
Ratu Meli, 346, 348 Robison, J. I., 375
Rawson,A. . 249 Robison, Milton P., 202, 375
Read, Elder and Mrs. A. J., 344 Robles, John P., 294
Read, W. E., 333 Rochester, 83
Rebok, Denton E., 241, 497, 505 Rodgers, Mr. and Mrs. A. G., 616
Rebok, Mrs. Florence K., 196 Rogers, B. A., 216
Reed, Dr. R. R., 411 Rogers, H. E., 49
Reed, Thomas B., 87 Rogers, Joel, 109, 386
Reeder, Miss Etta, 307 Rojas, L. A., 422
Rees, D. D., 287 Ronnondo, 359
Reifschneider, K. A., 333 Rosendahl, E., 195, 341
Reinke, 0. E., 327 Roth, Arthur G. 434i, 697
Religious Liberty Association, Interna- Roth, G. G., 294, 434
tional, 39, 90 Rousseau, L. J., 33
Religious Liberty Department. 88. 90. Roviana Lagoon, 358
91 Roy, R. J., 419
antecedents of, 39 Ruanda Mission, Gitwe, 388
Rentfro, C. E., 328 Ruanda-Urundi, 388
Reorganization, 1901, 29-54 Ruble, Dr. W. A., 94, _ 141, 158, 161,
Replogle Dr. G. B., 411 256, 375
Responsibility, distribution of, 86-95 Rudge, E. B.; 338, 340
Rest Haven Sanitarium, Vancouver Rudolph, R. G., 389
Island, British Columbia, 281 Rudy, H. L., 282, 333, 469
Review and Herald, 81, 132, 181, 184. Ruf, G. F., 419
279 Rumania,,11651 •
Review and Herald Publishing Assn.. beginning of work, 322
42, 45, 72, 92, 210, 216, 278, 283 Rumanian Publishing House, Bucha-
burning of, 76. 77 rest, 333
removal of, 78183 Rumanian Union Training School, Ru-
Revivals at headquarters. 36 mania, 333
Rey, Jules, 471 Rumanian work in North American
Reynolds, Louis B., 308 Division, 296
Rhodes, Cecil, 377 Rusanga, 109, 385, 386, 388
Rhodesia-Nyasaland Mission, 387 Russell, C. A., 128, 203
Ribton, Dr. H. P., 451 Russell, K. C., 91
Rice, M. L., 283 Russell, Dr. Riley, 103, 524
Richards, F. C., 342 Russia and the war, 610
Richards, H. M. S., 244-246, 249, 695 Russian Conference, 330
Rieckmann, H. C., 469 Russian Division, 331, 333, 334
Rife!, Mr. and Mrs. W. B.. 614 Russian work in North American Divi-
Riga, Latvia, Baltic Union School, 331 sion, 296
legal associations at, 331 Rwankeri Mission Station, 388
S Selnion, Dr. A. C., 102, 481, 484-486,

Sabbath observance in the army, Kal- 491-494
bermatter's experience, 106, 107 Selmom Dr. Bertha, 102, 494
Sabbath privileges in the army, 580, Seminaire Adventists du Saleve, Col-
581 longes, France, 333
Sabbath school, founding of, 118 Semmens, A. W., 339
Sabbath School Association, 40 Semmens, Dr. D. W., 564
Sabbath School Association, Interna- Sentinel Publishing Association, Dur-
tional, 38, 89 ban, 376
Sabbath School Department. 38. 88, Sentinel Publishing House, Cape Prov-
89, 124,330 ince, South Africa, 372
Sachs. Mary, 242 Serna, Marcial, 293
Saint Helena, California, _Missionary Seven last plagues, 737
Volunteer convention, 127 Seventh-day Adventist Church, mem-
Missionary Volunteer Council, 201 bership of, 115
Saint Helena Sanitarium, 64, 65, 142 Seventh-day Adventist Educational So-
Saint Joseph, Michigan, 57, 60 ciety (Battle Creek College con-
Salisbury, Homer R., 58, 94, 256, 328, stituency), 51
550 S.D.A., Mission School, Algarheini,
Salisbury, W. D., 339 Norway, 331
Salonika, 449 S.D.A. Mission School, Hanieenlinna,
Samoa, 345 Finland, 331
San Francisco, Honduras. school at. Seventh-day Adventist Publishing Asso-
434 ciation, 81
San Jose, Costa Rica school at, 434 Seventh-day Adventist. Summer Train-
Sandoval, Louisa, 20 ing Camp, first, 205
Sanford, E. L..389 Seventh-day Adventist Theological
Sanitarium atwood,ak 307 Seminary, 240, 283
Sevrens, 0. F., 536
Sanitariums, 47 Shadow of the Bottle, The, 228
established in California, 148-160 Shanghai Medical Center, 494
in China, 497 Shanghai Missionary College, 494
Santa Clara, Cuba, school at, 434 Shanghai Sanitarium, 474
Santo, 355 Shank-el, G. E., 375
Santo Tomas internment camp, 598 Shankel, Virginia-Gene, 696
Santurce, Puerto Rico, school at, 434 Shannon, Olive, 170
Sao Paulo Clinic, 411 "Share ur ro Faith," 674
Sarawak Mission, 531 Sharp, Smith, 47
Sargent, A. J. 569, 658, 659 Shaw, H. S., 281
Sasaghana, 356, 361 Shaw, J. L., 110, 275, 375, 549-551, 557
Saskatchewan, 281 Shensi, 484
Saxby, William, 163 Shepard, L. C., 216, 560
Saya Kan Bein, 659 Sherwin, T. A. 342
Saya Saw U, 551 Shi Ru-lin, 490'
Scandinavian and German work, 293 Shi Yung-gwei, 488
Scandinavian Publishing House, Oslo, Shipment of Korean Signs, from the
Norway, 4,1, 332 Korean Press, 224
Scandinavian Union Conference, 321,
325, 329, 390 Sholz, Louise, 552
Shone, G. W., 386
Scharffenberg, Mimi, 103, 524 Shryock, Miss Belle, 557
Schilling, J. II., 333 Shuler, J. L., 241
Schlegel, Ida, 452 Shultz, J. E., 491
Schneider, Dr. C. C., 411 Shultz Harold;
J. 507
Schowe, C. H. 341 Siam, 104,
' 527, 538, 683-685
Schubert, E., 469 Sierra Leone, 389, 391
Schubert, G. W., 327, 330 "Signs of Christ's Coming, The," 119
Schuberth, H. F., 327, 333 Signs of the Times 65, 119, 180, 181,
Schuberth, Dr. O., 469- 184, 267, 279'
Schutt, C. A., 564 Signs of the Times Publishing House,
Scott, Mrs. Lida, 159 China, 491, 496, 511
Scott, May, 103, 524, 536 Signs Publishing Company, Warburton,
Schmidt, B. Chr., 333
Schmidt, George, 373 Victoria, 342
Second coming of Christ, 739-741 Silloway, Merle, 616
Self-supporting institutions established, Silva, D. P. da, 412
163-177 Simi, 363
Index 781
Simla-Delhi Sanitarium, 563 Southeast African Union Mission, 377

Simon, J. F., 206 Southeastern Union, 68, 284
Simpson, Abbie Winegar, 141 Southern African Division, 375, 377.
Simpson, Charlotte, 102 388, 393
Sinavina, 665 institutions in, 375
Singapore, 99, 102, 349, 527 Southern African Union, 390
Singapore Training School, 528 Southern Asia, 48, 540-570
Sinyangchow, 101 Southern Asia Division, 327, 338, 549,
Sisley, Maud, 672 550, 554, 559-562
Sisley, W. C., 328 institutions in, 563
Skau, 0. A., 360 Southern European Division, 330, 333,
Skinner, L. A., 128, 206 334. 390, 650
Skodsborg, Denmark, council of 1912. Southern Missionary College, College-
326 dale, 62,69, 71, 284
Skodsborg Sanitarium, Denmark, 310. Southern Pubis hing Association, 93.
331, 332 216-218, 278, 279, 284 286, 308
Slade, E. K., 283 Southern Training School, 68, 69
Slask. Poland, Polish Union School, Southern 'Union, 48, 68, 284, 365
331 Southwest, work in, 283
Slate, J. G., 376 Southwestern Junior College, Keene.
Slavic work, 296 Texas, 285
Smith, Annie, 117 Southwestern Union Conference, 284,
Smith, Calvin D., 300, 301 285, 287, 306
Smith, Gordon H., 202, 204. 205 Spalding, A. W., 173, 190, 192, 202;
Smith, Herbert K. 503 203, 205, 206
Smith, Uriah, 52. 97, 117. 671 Spanish American Seminary, New
Smith, W. R., 103, 524 Mexico, 290
Snow, C. M., 339 Spanish work in North America, 293.
Snyder, 32 294
Society Islands, 344, 345 Sparrow, B. E. 378
SOlomon Islands, 342, 345, 356, 365, Sparrow, Charles , 386
662 Sparrow, Fred, 378
Solusi, 108, 377, 378, 382 Sparrow, H. M.. 109, 378, 393
Somabula, 109, 378 Speck, A. E., 341
Songa, 109 Spicer, Ambrose, 118
Sorensen, C. P., 530 Spicer, W. A. 45. 49, 81, 90, 109, 125.
Sorenson, M. J., 11, 397-399 256. 276, 326, 549. 551. 671
South; work in, 47, 48, 283 Spicer College, Poona, India, 564
South Africa, 48, 374 Spies, F. 32, 105, 256, 409. 412
South African Missionary, 376 Spion Kop, Natal, 375,379
South African Missions, 376-389 Spring Council, 1913, 327
South African Sentinel, 376 1944, 305
South African training college, 379 Stacey, H., 522
South. African Union Conference, 374., Stadin; Dr. A. R., 398
375, 377 Stadin. Mrs. A. R.. 400
South America, 30, 32, 48, 403-429 Stafford, F. E., 485
South American Division, 105, 327, Stahl, Mr. and Mrs. F. A 195, 404,
329, 409 409, 420.429
institutions in, 410 Stahl, Ira, 299
South American Union, 105, 409 Stanborough College, England, 331
South Atlantic Conference, 305 Stanborough Park Sanitarium, Wat-
South Australia Sanitarium, 341 ford, England, 331
South Brazil Union, 410 Standard of Attainment, 125
South Central China, 484 Starr, George B., 266
South Central Conference, 305 Starr, Hiva, 377
South China, 484 Starr, L. F., 183
South German Union, 322 Starr, Dr. Lillis Wood, 158
South India Mission, 555 Starr, Nellie Sisley, 239
South India Training School, 564 Starr, Dr. P. V., 523
South India Union, 562 Staubert, Otto, 447, 453
South Lancaster Academy, Massachii- Stauffer, A. B., 32, 33
setts, 60, 283 Steele, William, 256
South Pacific island, 48 Steen, Dr. Claude. 206. 401
South Sea island missions. 343-370 Steen, T. W. 410
believers, 648 Steeves, J. M., 560
Steffen, W. G. 469 Tananarive, training school, 393

Steinel, I. A., 526. 536 Tanganyika, 331, 393, 396
Steiner, Hans, 396 Tank, Mrs. Mary E., 195
Steinman, William, 173 Tanna, 350, 356
Stephenson, C. B., 305 Tarr, . R., 560
Steps to Christ, 316 Tasmania, 48
Stevens, Mrs. H. U., 195, 410 Tatagu, 359
Steward, Mary, 262 Tavoukdjian, family, 463-465
Steward, T. M. 262 Tavoukdjian, Serpouhi, 463-466
Stewart, A. G.:353, 354 Tay, John I., 98, 344, 347
Stewart, E. L., 281 Tay, 'Timothy, 102
Stewart, R. E., 526 Taylor, Dr. J. W., 411
Stockholm Publishing House, Sweden, Tchrakian, Diran, 456, 457
332 Teasdale, G., 341, 527
Stockil, F. R., 388 Tehama County, California, 98
Stoehr, H. G.,246, 412 Teheran, Iran, 470
Stoneburner,a, dn616 Tennasserim Mission, 560
Strahle J. J., 215, 496, 533 Terry, H. T., 564
Straw,Leland, 174 Testimonies for the Church, vol. 6,
Straw, W. E., 375, 387, 388 176, 189, 213, 260
Strickland, J. A. 105 Tetaliah, 458
Strickland, W. E., 505 "Thanksgiving Plan, The," 184
Studies in Christian Principles, 191 Theological Seminary, 240, 283
Studies in Home and Child Life, 191 Theological training, 232
Stump, L. M. 410, 536, 615 Thiel, Leo, 69, 71
Sturdevant, M. C., 109, 378, 386 Thiele, E. R., 496, 505
Sturges, Dr. J. H., 388 Thomann, E. W., 108, 411, 421
Stuyvesant, J. B., 434 Thomas, E. D., 554, 560
Su Dien-ching, 506 Thomason, Dr. George W., 141. 376
Subscription book work, 211 Thomason, Ida, R.N. 376
Sultanabad Hospital, Arak, Iran, 470 Thompson, Charles 410 '
Sumatra, 527 Thompson, G. B., n3
Summer Training Camp, 204 Thompson, Ida, 99-101, 481, 492
Sunshine Band, organization of, 122 Thompson, J. T., 419
Surat Hospital, 564 Three angels' messages of Revelation
Sutherland, E. A., 51, 55, 57, 93, 146, 14, 715, 716
164-171, 177 Thurber, R. B. 551 553
Sutton, C. B., 434, 439 Thurston, W. H., 32, 281
Suva, 347 Thy Dead Shall Live, 308
Sviridov, P. A., 333 Tibet, 100, 490, 498-501, 686
Swartout, H. O., 493, 496 Tieche L. P., 327
Swatow, 102 - Till, W. G., 89
Sweden, 611 • Tilstra, Klaas, 531, 539
Swedish Missionary School, Nyhyttan, Tilstra, Mrs. Klaas, 616
331 Tilstra, Reinhold, 697
Swedish work in North American Divi- Timberland Academy, 63
sion, 293 "Time of Jacob's Trouble," 733 ff.
Switzerland, food factory, 333 Tinnevelly, 556, 557
Sydney Sanitarium, Wahroonga, 336, Tithe of tithe, 51
341 Toppenberg, V. E., 392, 396, 397, 401
Syria, 445, 449-451 Tornblad, Mr., 558
Syrian-Egyptian Mission, 450 Torrey, C. L., 433, 550, 560
Szechwan, 484 Town, N. Z., 93, 215, 256, 418, 432,
533
T Tract and missionary societies, 39, 92,
118, 122, 163, 211
Tabriz} 453 Trans-Commonwealth Union, 342
Taffari Makonnen Hospital, 398 Trans-Tasman Union Conference, 342
Tagalog, 104 Transvaal, 377
Tahiti, 342, 344 Trifonides, 456
Tait, A. 0., 65, 67, 91, 267 Trinidad, 104
Takoma Park, 82
Talbot, E. G., 467 Tripp, G. B., 109, 377
Tallinn, legal association at, 331 Truman, Dr. A. W., 94, 141, 505
Tamils, 110 Trummer, E. M., 434
Tan, K. 0., 531 Tsungw,esi mission, 386
Bides 783
Tucker, J. L. 246 Waldvogel, L., 411

Tucker, M. V. 411 Walean, R. 0., 617
Tulaszewski, K., 469 Walker, Dr. I. S., 564, 569
Tunheim, Petra, 496, 527 Walker Memorial Sanitarium and Hos-
Turkey, 34, 445, 447, 448, 454. 460 pital, Avon Park Florida,
a 284
Turner, Raymond, 246 Walla Walla College, 68, 288
Turner W. G. 338, 339, 365 Walla Walla General Hospital, 288
Tutty, h. H., 360 Wallade, Dr. and Mrs. Lew, 173
Twijnstra, H., 616 Wallega Mission, 397, 401
"Two Laws, The," 119 Waller, E. C., 173
Waller, Dr. ouis, 173
U Walling, Mae, 262, 264
Walston, 109
U Maung, 111 Walston W. C., 378, 379, 386
U Po Shwe, 658, 659 Walter, Mr. and Mrs. M.. 299
Uganda Mission, 396 Walther, Daniel, 241
Uganda training school 393 Walton, Dr. H. M., 94
Ukrainian work in North American Wang-F=u-yuan, 510, 617
Division, 296 Wangerin, Mrs. Theodora, 195, 524,
Union College, 65, 285, 287 535
Union conferences, creation of, 48 War experiences, 582-597, 606-621, 649-
Urdu, 110 669
Urquhart, E. J.,524, 530, 615 War, first world, 573-597
Uruguay, 105, 17 War, second world, 599-621
Urumia, 453 War Service Commission, 95
V War Service Welfare in first world
Vacquer, I. M., 419 war, 581, 590
"Valley of Eden, The," 61 Warburton Sanitarium, Victoria, 341
Van Deusen E., 434 Warren, Luther, 119, 122-125, 200, 695
ia Patten, 89
Van Horn, Adel Warren, M. C., 487, 489, 503
Vandeman, G. E. 239, 241 Washburn, H. A. 65
Varmer, Axel, 249 Washington, D.C., chosen as headquar-
Vasenius, Dr. F. W., 392, 396 ters, 81-83, 282, 283
Veilomani, 363 Washington Missionary College, 82,
Venderkemp, John T., 373 3
Verita, La, 295 Washington Sanitarium, 82, 283
Victoria Nyanza 392 Watchman Magazine, 184, 202, 279,
Vieria, Dr. Galdina N., 411 296
Vigilant Missionary Societies, 39, 211 Waterloo, school at, 389
Vincent Hill School, Mussoorie, 540, Watson, C. H., 109, 270, 275, 338, 339,
552, 564 348
Vinkel, Is/I. H., 501 Watson. J. H., 386
Viti Levu, 347 Watts, Barbara 697
Vocational Honors, 204 Watts, Ralph, 249, 250, 530, 538
Voice of Prophecy, 244-248, 563, 697 Wayne, Jasper, 178-183, 185, 186
Voice of Prophecy Bible School, 251 Weaks, C. E., 215, 216, 333, 491, 496,
Vollmer A. 333 533, 550
Votaw, H. H., 92, 110, 111. 553, 555. Weaver, Dr. J. E., 196
558 Webb, Frank, 300
Vuasu, 382 Webber, P. A. 297, 523, 536
Vuilleumier, Jean, 294 Webster, Amelia, R.N., 376
Vunta, 382 Wellman, D. E., 434
Wellman, S. A., 551, 560
Weniger, C. E., 241
Wennerburg, Mr. and Mrs. A. W., 300
Waddell, Dr., 538 Wentland, R. H. 527
Waggoner, E. J., 47, 63 West, Forrest, 172
Waggoner, J. H. 1.17 West African Union Mission, 390, 391
Waggoner, Joseph, 118 West Australian Missionary College,
Wagner, Jacob, 419 Cannel, 341
Wakeham, W. H. 446, 450, 452 West China, 487
Wakeham, Mrs. W. H., dies on high
seas, 452 West Coast, work in, 105, 389
Walde, E. R., 246 West India Mission, 555
Waldfriede Sanitarium and Clinic, West Indian Union Conference, 105,
Berlin-Zehlendorf, 332 432
78 i Christ's Last Legion
West Indies islands, 34, 104, 434 Wilson, J., 333

West German Union, 321, 322 Wilson, J. 0., 561
West Nigerian Mission, 389, 391 Wilson,. C., 175, 176, 343, 470, 560
Western Canadian Union Conference, Wisconsin, 58
281, 288 Wittschiebe, Mr. and Mrs. C. E., 615
Western India Mission, 561, 562 Woesner, Eugene, 529
Westphal, Dr. C. E. 411 Wolcott, Orin, 170, 173
Westphal, F. H., 105, 418 Wollan, J., 401
Westphal, Henry J., 433 Wood, G. A., 527, 616
Westphal, J. W., 32, 105, 256, 409, Wood, Lynn-H., 71, 241, 341
418, 420 Woodward, C. N., 482, 491, 526
Westrup,.Mr. and Mrs. J. J., 102 Woodward, Mr. and Mrs. H. G., 562
Wheeler, Frederick, 117 World War I, 572-597
Wheeler, J. T. 173 World War II, 599-621
White, D. R., 504 Wortman, Dr. L. 616
White, Edson, 165 Wright, J. F., 374
White, Ellen G., 117, 118, 210 Wright, Mrs. J. F., 195
addressing 1901 conference, 28 Wuhan Sanitarium, Hankow, 493
counsels on economy in building, Wu Tsieh-shan, 507
144, 145 Wyman, W. A., 552, 569
counsels on medical work, 147-158,
210
funeral service for, 257-266, 338, 671
last days and death of, 253-268 Xiba, Isaac, 379
White, Henry, 267 Y
White, Herbert, 267
White, James, 33, 48, 117, 118, 209,
213, 216, 260, 267, 279, 671 Yamagata, T. 536
White, James Edson, 47, 89, 165, 166, Yamamoto, 14., 536 'J"
216, 267 "Yellow House, The,," 69
White, Julia A., 141, 156 Yost, Frank H., 241
White, S. G., 486 488 Young, Fisher, 357,
White, W. B., 256, 283, 374, 461 Young, Maud, 345
White, William Clarence, 33, 47 63, Young People's Department, organized
89, 93, 165, 182. 257, 260 '267 as part of Sabbath School De-
338, 672 partment, 88 ^
Whiteis, Samantha, 552 Young People's Missionary Volunteer
Wickman, Paul, 249 Department, '65, 117-128
Wicks, H. P. B., 360 Junior section, 128
Wight; S. E., 6$ 285 organization of, 124
Wilbur, Mr. and Mrs. Edwin H., 100, Senior section, 128
101, 494 -Young People's Society of Christian
Wilcox, E. H., 412 Service," 122 1
Wilcox, F. M., 45, 238, 267 Youngberg, G. B., 528, 531, 616
Wilcox, Helen, 552 Youngberg, Robert R., 616
Wilcox, L. C., 531, 615 "Youth for Christ," 674
Wilcox, M. C., 64, 123 Youth's Congress group (pictures),
Wildwood Unit, Chattanooga, 174 670
Wiles, Norman and Alma, 351-354 Youth's Congresses, 691-700
Wilkinson B. G., 283 Youth's Instructor, 118, 124, 126, 674
Williams, 'A. H., 111, 550, 559-561 Yugoslavia, 611
Williams, Mrs. Flora H., 190, 193, 194, Yugoslavian Publishing House. Novi
196, 202, 286 Sad, 333
Williams, Dr. H. J., 376 Z
Williams, John, 345, 350
Williams, W. H., 409 Zambesi union mission, 377, 387
Williamson, Mrs. Marguerite, 206 Zauditu Memorial Hospital, 398, 401
Willoughby, H. E., 561 Zerne, Nils, 447, 468 ,
Wilmore, G., 388 Zirat, G. J., 333 ,

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CHRIST'S LAST LEGION

Second Volume of a History of Seventh-day Adventists

"Not many wise men after the

Christ's Last Legion

Arthur Whitefield Spalding

•REVIEW AND HERALD PUBLISHING ASSOCIATION

NEW ENGLAND SANITARUM CHURCH.

To the fathers and mothers of the children of faith,

WITH this second and last volume of a history of Seventh-

formation, to call attention to its most salient features, to

army will be united in mind and in rank, alive and militant

In addition to the prime movers in the project of writing

Thus from every quarter of the world and from every

Section II, REORGANIZATION

2. The Great Conference 29

Section HI, THE FIELD

17. English America 271

24. Moslem Lands 443

Section IV, A CHANGING WORLD

Section V, THE FUTURE

The Evangelization of the World by Christ's Last Legion Is

WO and a half millenniums ago a -prophet beloved of

T God stood by the great river Tigris, in the land of the

be years, and generations, and centuries, and millenniums,

view of the modern burst of science: Knowledge, first of all,

employment of war, and drenched the earth with blood and

a thousand, ten thousand, a hundred thousand, a million—

Here, then, at the end of time, stand opposed for the

the universe and restore purity and grace to the redeemed

of the sea; though the waters thereof roar and be troubled,

7 Daniel 10, 11; Revelation 13:11-18.

THE GREAT CONFERENCE

T HIS will be the most important conference ever held

The literature, which in the '60's was in one language only

the truth farther into the hinterland.' Through bonds and

was shown them by priests and mobs. Stauffer was clubbed

tion was most significant, in view of the changes to come at

though among their leaders were men who were earnest,

nomination needed "constantly to be warned and counseled."

in personal, individual lacks, and consequently, in failure

tion had not occurred, there would have been no cohesion

the International Religious Liberty Association. The schools

Kellogg had pushed its activities into neglected fields of serv-

payments. This proposition the creditors gladly accepted, say-

sel of a broader body be equitably distributed to the cause

He was supported by S. N. Haskell, W. W. Prescott, E. J.

it had the confidence of a David: it had heard the voice of

left to the General Conference Committee, anticipating the

of the message throughout the world. They were exhorted to

NEW ENGLAND SANITARUM CHURCH.

tarium and Benevolent Association (Battle Creek Sanitarium

The benediction was by J. 0. Corliss: "Again, our Father,

blessed Spirit that has been with us follow us. May we be

5 General Conference Bulletin, 1901, p. 17.

COLLEGE IN THE COUNTRY

Forth, then, on bicycles went Sutherland and Magan, fer-

"Still sits the school-house by the road,

Here sat a courthouse by the road, a ragged beggar to be turned

58 Christ's Last Legion-