Ellen G. White Writings

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General Conference Bulletin, vol. 5

April 6, 1903 - NO. 6

OAKLAND, CAL., APRIL 6, 1903.
THE GENERAL CONFERENCE BULLETIN
PUBLISHED BY
THE SEVENTH-DAY ADVENTIST GENERAL CONFERENCE
Daily, except Sabbath
PRICE FOR THE SESSION, 50 CENTS
Application made to enter as Second-Class Matter

DAILY PROGRAM

8-9 A. M., Social meeting or instruction.
9:30-11:30 A. M., Conference meeting.
3 -5 P. M., Conference meeting.
7:30 P. M., Preaching service.

GENERAL CONFERENCE PROCEEDINGS. Tenth Meeting

A. G. Daniells

FRIDAY, APRIL 3, 1903, 9:50 A. M.

A. G. Daniells in the chair.

Opening hymn, 635; Elder Irwin offered prayer.

The Chair: Are there any corrections to offer on the minutes of the Conference, or any preliminary matters to attend to? If not, we will call for the first business that comes up this morning, the consideration of the report of the Committee on Institutions.

C. H. Parsons: The delegates will find the report of the Committee on Institutions on the first column of page 67 of the “Bulletin.” It would probably be well now, since this is in your hands, to have it read, that the points may be brought out by discussion. I think it will not be necessary for me to consume the time of the Conference by a long explanation. So, as these articles are read for consideration, if any one has any questions to ask, I will be pleased to try to offer the explanations. I think this will save time I call for the reading of the first section.

The secretary read the first section.

W. C. White: Does this mean to point out or to intimate the plan upon which new institutions are to be based, or does this mean that existing institutions are to change their form of organization and government?

C. H. Parsons: I would answer that question by saying, first, it is a plan for the organization of new institutions specifically; second, it is a general policy to be used, as far as possible, through the method of moral suasion, in the reorganization of any institutions that are not in touch and under the control of our people, but are supposed to be so.

W. C. White: Is it intended, or is it likely to occur, that the result of this proposal will be, or will lead to, an effort upon the part of Union Conference Committees, and in turn of State Conference Committees, to manage schools, sanitariums, publishing, book work, and other enterprises?

C. H. Parsons: My idea would be that the carrying out of this plan in detail would be subject to this idea: first, if you notice, it says “General Conference, Union Conference, State Conference,” etc. If a state conference creates a sanitarium, or runs a little publishing work, in the way of a bulletin or a record, that should be the controlling factor in the enterprise. If it is of a larger nature, and demands the action of the Union Conference, it would be handled by the Union Conference. If it is of such a missionary nature that the whole denomination is to unite in it, it would be under the auspices of the general work. To lay down any hard and fast laws. I do not think was in the mind of the committee, but that we should present a general plan for denominational ownership, distributed according to the point at which it is created, and to be managed by the creators.

C. McReynolds: The question that was asked by Brother White in regard to the management of these instructions is one of vital importance from this standpoint. If by the passage of this resolution it shall be understood that the ownership and control of the management of all such institutions shall be by the Conference, General, Union, or State, and no corporations or board shall have control of any of these institutions, other than the Conference, which is represented by the Conference Committee, then we are arranging things so that conference committees work will be officialism gone to seed. They will be tied up in offices, tied up with management of institutions, and cut away from the field at large. I feel as though there is a point in this. I do not rise to oppose the spirit of the recommendation. In a way it is right, to my mind, but there is a large question there that it seems to me demands careful consideration, unless I understand it wrongly.

C. H. Parsons: I think when we get down to section 7, it will clear that fog away. That distinctively carries in mind that we would not have conference committees managing these things. The thought is not to have conference committees doing these things. Still, if people wanted it somewhere, even though it might be wrong it would be better to let them have it that way, and find out that it was wrong, than to have some arbitrary power come in and say they should not do so. Section 7 distinctively implies that institutions should be managed by institutional boards; but the institutional board should be elected by the people. I think, as we come down to that, we will find that is made quite clear. I do not believe in conference committees managing anything, any more than anybody else.

W. T. Knox: I would like to say a word especially in reference to the recommendation before us, and that is that it deals only with ownership; that

institutions be owned directly by the people. I am satisfied that every one of us is convinced that that would be the very best condition we could attain to; if, for instance, the Pacific Press ownership were recognized, in fact and deed, as being vested in the people, they responsible for its success, responsible for it in all its parts. This recommendation has nothing whatever to do with the question that has been raised as to its management, because, if the owners should indicate the board that would manage it, if the ownership should be vested in the people, they would indicate what class of persons, what men, should manage it. I think it would be very foolish to place the management of it in a committee such as a conference committee is usually composed of. The direct management of every institution would be vested in the hands of such as would best understand its needs, and would bring about the very best results for the institution. I am sure every one connected with any of our institutions recognizes that the ideal plan is for all the people to be interested in them, all the people to have an ownership in them. And the highest success can never be attained to by any institution till that condition is brought about.

The question was called for.

The Chair: Shall we take action on each section as read and called?

C. H. Parsons: My suggestion would be that we take action on the thing as a whole, because it is a logically-developed plan.

The Chair: We will pass to the second section then.

H. Shultz: I would like to ask how are the institutions that are now held by the different associations, as they now exist, and with the present stockholders,—how are they going to be put into the hands of the people, so that the people at large can hold them.

C. H. Parsons: I really think that no man is competent to answer that question to-day. We contemplate, in the last of this, a plan that may lead to light on this subject. We do not know how this can be done. In some instances it may not be possible to do it. If this results in these resolutions never reorganizing a single existing institution, and they correct evils in all future institutions, it will be a blessing to us as a people. We have got to go at this proposition, and get on a solid foundation with regard to these existing institutions with good business sense. We can not do it here by legislation this morning. All we can do with these things is simply to recommend things. This may never affect a single existing institution, but if it defines the policy of the future, that will be helpful and save irritation; it is not a failure.

Dr. Kellogg: I think I ought to say to these delegates a word or two. I do not speak as a delegate, but as the president of a board of the Battle Creek Sanitarium, not as a member of other boards of other institutions. I rise to put myself on record simply, as I do not know what I shall say will have any influence whatever on any action that may be taken.

Now, the first question I wish to ask is this: What is the purpose of this resolution? What is the purpose behind it? What use is intended to be made of this resolution? I would like to have that question answered.

C. H. Parsons: The idea of the resolution is, really, denominational ownership in all new institutions, and, as far as possible, to request, where we can, that existing institutions that are denominational be held in the same way. Nothing demanded at all, just persuasion.

Dr. Kellogg: I understand that this is a resolution the purpose of which is to put something into the hands of men that can be used to coerce by moral suasion or such other suasion as men may choose to bring to bear for their own purposes, to put this Conference on record as requiring what is called denominational ownership. It seems to me that there is a little deficiency in this resolution; that should go a little farther. There should be a clause added to it requesting not only that all institutions connected with this denomination which are doing work for the advancement of these denominational interests,—not only requesting that they should be brought under general denominational ownership, but also that all the property owned by Seventh-day Adventists should be put under denominational ownership and under denominational control. It is just as right to demand that the property of one man should be put under the control of the whole town, or the whole denomination, as to demand that the property of ten men should be put under the control and the ownership of the entire community. Now I wish to say, brethren, that there can be possibly no cause and no demand for any resolution of this sort, unless there is the purpose to accomplish that very thing, or some sort of influence, or some sort of coercion, or pressure, that can be brought to bear. There can be no possible demand for it. Why? The statement here is that the institutions shall be owned “by the people.” The sacred name of the people has been used in all generations as a means to conjure, as a name under which to make demands, sometimes of the most extraordinary character, under the name of the people,—the people must rule, the people must control, the people must have ownership, and the people must have power. And that is all true.

The statement is made that the people should own our denominational institutions. Nothing could be more correct than that. The people should own them, certainly they should. But what people? What people?—The people who have put their money in, and who have put themselves in,—the men who are interested in the enterprise.

Now I would like to ask another question: What institution is there in connection with the whole Seventh-day Adventist denomination which is not owned by the people to-day? What institution is there in all our ranks.—Pacific Press Association, Review and Herald Office Publishing Association, Battle Creek Sanitarium. St. Helena Sanitarium,—where is there a single institution that is not to-day owned and managed by the people? I want to ask that question. If there is a single one, then there is a demand for this resolution.

R. A. Underwood: The South Lancaster Academy is one.
J. H. Kellogg: Tell us about it.
W. C. White: Healdsburg College.
J. H. Kellogg: Tell us about it.
R. A. Underwood: It is owned by stockholders.
J. H. Kellogg: Are not the stockholders the people?
R. A. Underwood: Yes, they are people.
J. H. Kellogg: What people are they. Are they Seventh-day Adventists?
R. A. Underwood: Generally supposed to be.

J. H. Kellogg: Now, then, how do they differ from other Seventh-day Adventists, from the people of New England?—Simply in this thing, that they have put their own money into that institution. Now, then, why should other people who have never put their money in say, “Oh, we must own this thing”?

R. A. Underwood: There are thousands in the Union Conference that have put their money into it that have no voice in its legal control.

J. H. Kellogg: These people who have put their money in should have received certificates of membership, so they could have some part in it. If they are not regarded, they should be regarded. They are the ones in it, and their rights should certainly be recognized. If you have deprived them of that right, you should give it to them. But these people who have not put their money in, what right have they to rise up and say, “We want to own this thing, and control this thing”?

Now, if a resolution is passed by this Conference that every institution in this denomination which is doing anything for the advancement of this cause and this truth must be owned by the whole people, and that there can be no such thing as that ten men shall say, “We will do something for God in harmony with these principles.” you will simply establish a state of things that will discourage, utterly discourage, little groups of men from coming up here and there, and establish a principle that by and by will say that every man must turn over the deed of his farm to the whole people, that we must adopt the community principle, and that everything that the entire denomination, that everything that every Seventh-day Adventist has, must be turned over to the control of the entire people. This is the principle of communism that seems to be brought in here, and against the principle of individual right. A man who has a farm, a horse, or a cow, a means by which he can earn means and money, that man has a right to use those things for God and humanity as he sees fit; and if he wants to use the means for the advancement of the Seventh-day Adventist cause, he has a right to do that, and the church has not any right to rise up and say that you should use your money for the advancement of the Seventh-day Adventist cause; that you must turn all your property over to be controlled by the church, the whole people. If you have no right to make such a demand for one man, you have no right to make such a demand for two men; and so all men have a right to do the same thing.

Suppose two brethren in the church should say: “We have a little money. Now we will build a schoolhouse for a church-school. And, we will let the church use it: we will allow them to use it.” Suppose the church should rise up and say: “The General Conference has said that all denominational institutions should be under the control and the ownership of the church and the denomination, hence you can not use this schoolhouse for a church school unless the church owns the schoolhouse. And if you expect this thing to be done, the deed of this schoolhouse must be made to the church or to the Conference.”

What applies to the little schoolhouse applies to the sanitarium. You have heard this morning that you have no right to bind individuals; that every individual should stand in his own right, to do whatever God has given him the right to do. You have heard that sanitariums had no right to bind other sanitariums, or to bind nurses, or to bind doctors. I want to say to you that my eyes have been opened here at this Conference, and by the experience of the last few months, and I have seen that I have been working for a wrong principle. I have been working for it all my life, to bind everything, to bind every man that came in contact with me, and to bind myself, and to put around myself bands to bind me, to the whole people, and to the control of the whole people. I have put myself absolutely under the control of this entire people, and in such a way that I have felt that at almost every General Conference I came to, I came in the position that I did not know anything about what was going to happen to me. I came here to this Conference in the same way, and am here now waiting.

Now I believe I have been wrong I have endeavored to ask my nurses to do it, to do exactly what I did, to ask my colleagues, the doctors, to do, exactly what I did, and to bind themselves to the institution, to bind themselves to the complete control of the denomination. We refused to take a single nurse into the sanitarium unless that nurse would say, “I want to work for the Seventh-day Adventist denomination; I want to put myself under the control of this association, of you men, and the presidents of conferences, and of the General Conference Committee.” And we have bound every nurse to that thing, every medical student to the same thing; we have said, “We will not teach you, unless you bind yourselves that you will work with this people and for this denomination; that you make that as a declaration.”

I want to say this is the only bonds that we have to-day. We have no other bonds than that. We have had no other kind of bonds but that. I can find no other interpretation of what has been said than that we were wrong. I have been convinced that we were wrong. I have made up my mind for a more liberal policy. I have made up my mind that I am going to teach every man that wants to know the truth; I will teach him all I know, and he may make such use of that knowledge as he wants to make of it anywhere on the face of the earth.

I have been doing this thing for no special purpose; but I did it for you, because I believed in the principle of the denomination control of everything. But I see I have been wrong; and this principle which has been brought up in this resolution is right along that same line. It is to bind every man and every little group of men that want to do work for this cause, so that they can not do anything. They can not even own the property with which they want to serve God; they can not control that; but they must turn the whole thing over to be controlled by a large mass of men, who have not the impulses in their own hearts that they have. The Lord has not laid upon them the burden to do that thing.

Here are ten men that have a burden to operate a sanitarium. They have a right to do that thing, or to start a little city mission. But if this principle is true, it goes straight down to the smallest institution in the denomination just as well as the big institution. If it is a principle, it goes straight through. And if here are some men that want to have a little bit of a city mission, that want to start a little city mission, do a little work, want to start a restaurant, it may be, a cafe, or some treatment rooms, or want to do any other thing that they can do to help along the good

work, it applies to them. On this principle, while their money is in their own pockets, they have a right to do what they like; but when they put their money together, it becomes an institution. Then the church must take control of it. Then here are ten men who have a plan in their hearts, but they can not carry it out unless they turn that thing over immediately to the whole state to control, or to the church to control,—men who have not got the burden on their souls. And perhaps the first thing those men would say would be: “It is not the proper time to do this thing. This is not the proper place to do it; this is not the proper way to do it.” Now here are men who are ready to do it with their own energies, who are ready to do it with their own money, and are ready to do it as they feel that God is directing them to do it. But here is a great monarch here, a great monarch, a tyranny which arises and says. “You shall not do it.”

Now, we talk much about the blessed principle of republicanism, and of the spirit of republicanism. There is not a greater tyranny on the earth than republicanism. What is it?—It is simply the tyranny of the majority over a minority. If there are one hundred men, and forty-nine of them want to do something, or if they do not want to do it, that forty-nine men can be compelled to stand right still, or can be made to do anything, by the fifty-one. It is simply a control of force, a power of tyranny,—the majority ruling over the minority. God’s government is this: every man can stand up and do what he has the power and ability to do, and what God expresses to him to do. That is the spirit of religious liberty. But here are men talking about religious liberty here, and yet they are laying foundations here for such tyranny as does not exist outside of a religious hierarchy anywhere.

I want to say to you that I raise my protest here, and I wish to be put on record, because you ?? and me stout and strong as I can possibly make myself in opposition to the principles laid down here in this resolution, on every possible occasion and in every possible place.

C. H. Parsons: I think that we can clear the atmosphere a little. The doctor and I agree on most points. The meaning of this resolution is not that the denomination should own your farm or my little home. That is not in it. It is not intended to carry it that far. I would have it mean, if it can be so amended, that, if a man wants to start a bath-room and do good; the arms of the denomination shall be thrown around him, so that he can do it without control from some place else. What this resolution means is not to discourage individual effort or associated effort.

If ten men desire to get together and start a sanitarium or something of that nature, for the purpose of advancing the third angel’s message,—leave out the third angel’s message,—the truth of God, as a general proposition,—there is nothing in this resolution to bind them in any way; and I would like to see the denomination encourage the investment of individual capital in these enterprises. We are right together on this thing. But when an institution is created by a state, and some people put a certain sum of money in it, and a general call is made, so that all the people put more or less in it. I feel that all the people are more or less interested in the institution. And it is nothing but this that is meant by these resolutions brought out here to-day. It means the control of institutions by the people that create the institutions.

If the resolutions under consideration have anything else in them than absolute liberty. I am right here to help weed it out. I hope that our brethren will realize this fact, that all that is meant by these resolutions is that, just as I say, if a state conference creates an institution by general collections and offerings from all over the state, by some giving a little, others giving more, the state should have the privilege of saying who shall have control of that institution. If there is anything wrong in that. I am satisfied and happy in being wrong.

W. C. White: I believe that the first benefit of the consideration of these resolutions will be the study of principles. Later on it may affect our institutions and their work. I believe it is a fundamental principle which should be understood in connection with all lines of work that where the burden of labor is, there rests the burden of control. Think that over, brethren: measure it; examine it from every standpoint: and the more you examine it, the better you will like it. Where the burden of labor is, there rests the burden of control,

Our institutions were first organized on the basis of stock companies. I remember my father saying: “What is more reasonable than that we ask our brethren of means to put their money into this proposition? What is more reasonable than that a man should have influence according to his investment?” It was organized on that basis, and for years it was undoubtedly the best basis that could have been adopted; but as our work grew, this was pointed out to me—it was pointed out to me clearly and emphatically first by Dr. Kellogg—that in institutional work of this character, where the employees were laboring for far less than an ordinary wage, that they became the principal investors in an institution, so that their investment far exceeded that of the stockholders; also that the people in the field who were working to build up the institution became investors in it, and in many cases their influence was of vastly more value than the money of any of those who bought stock. As I thought those things over, I came to see it and believe it, and therefore was in harmony with his plan of organizing the sanitarium and the medical institution so that it should be owned by membership rather than by stock. Of course, you will say to follow out the principle, “Why not issue stock to employees who labor year after year for less than an ordinary wage, and let their control develop with their investment?” There would be difficulties in doing that. Therefore the republican plan was adopted of giving one man one vote, and that was a great step in advance.

Take this proposition as it relates to Healdsburg College, to South Lancaster Academy, the Pacific Press, and the Southern Publishing Association, and other institutions on the stock basis. Take Healdsburg College first, and see what a bearing it had upon it. Healdsburg was built up a little over twenty years ago, and our brethren took stock in it, and it is controlled to-day according to the amount of stock held. There are teachers who have put in many years’ work there that have very little stock, yet they should have an equal influence in the control of that institution with those who invested stock years ago.

Again, during the last two years our brethren throughout the churches have been working with “Christ’s Object Lessons” to raise money. They have sent

in, some $2.50, some $5.00, some $10, $15, $50, and $100. They are just as much the investors in that institution as those who put in so many dollars of stock years ago, and they ought to be recognized. Can we go through the country and take an inventory of what they have done? and issue stock in accordance with their investment? Can we issue stock to any of those teachers according to their investment? The estimate will be very difficult. What, then, shall we do?—Adopt this principle that has already been set before us,—one man, one vote. It seems to me, as far as this resolution aims at that line of change in our institutions, it will be beneficial; it will avoid evils. It not infrequently occurs that, when we meet together in stockholders’ meeting, we find that our good brethren have put a majority of their proxies in the hands of one man. Brother Butler was very much perplexed last year in his dealings with the Southern Publishing Association, because he absolutely held the controlling vote, and could fix up that matter just as he individually pleased, he having received the proxies; and he did not know how to free himself from the responsibility. I have seen Elder Smith in the same position at the Review and Herald, and other men in a similar position, where one or two men could plan together, and they had the whole control of the thing, in the stockholders’ meeting, because they held the proxies. I believe that this proposition as it is would be greatly beneficial in such cases as that.

To go back to the principle; where the burden of labor is, there rests the burden of control. I pray God that it may always be clear and just in our mind that where the Lord puts the burden upon a man or a group of men to go into mission fields, to go into pioneer work where they stand alone and bear the burden, and do the work, that work is not to be taken out of their hands; it is not to be wrested from them; it is not to be hindered. But when a group of men go into a place where there is a large body of people, and say to that body of people. “Now we want your influence: we want your help; we are going to organize an institution here among you, and we want all your influence and your help; but we will control it,” why, then you say: “No. If all the people are to help to make it a success, let all the people have a voice in saying how to make it a success.” It will be very perplexing to know just how to adjust responsibility in some cases. I do not believe we can devise any plan that is free from perplexities; but as far as this goes toward saying to our people that, if you give your energies to make this thing a success, you shall have a voice in its conduct, it seems to me it is good. I believe that there are great advantages that can be reached in some of our institutions, like the college and the publishing associations, that are now on the stock basis, that will be highly beneficial.

The Chair: Inasmuch as we are not voting upon this, and are to consider the separate sections, and then they will be open for reconsideration, would it not be well now to answer this call for the question, and pass to the second section? Of course, we can not spend all day on this section and get anywhere. I do not wish to shut off any proper discussion, but if you will take the matter in your hands, and pass as rapidly as you think best from one section to another, we may get along better.

J. H. Kellogg: The whole, thing hinges on the first proposition. In what the brethren say they want there is nothing to object to, but this resolution, as it reads, is objectionable. There is nothing objectionable in what Brother White says; that is the right thing. I have been for twenty-five years laboring and contending for a reorganization. I think I am the first man that objected to the other organization, because I am the first man who felt the pressure of it in connection with the sanitarium, and for twenty years I studied hard over the perplexing problems we got into by bad organization. I make no appeal here this morning for stock companies and for proxy voting. When the Review and Herald was organized. I made as hard a protest as I knew how against the thing that was being done. I protested against it most vigorously, because the thing that was done in the reorganization of the Review and Herald Office made the condition of things just five times worse than it was before. That is the thing that was done. There was a great clamor against me at the General Conference the same year, as some of you know; and I said I would like to rise and explain, and several hours of the Conference time was occupied; and they said to me: “Why did not you reorganize in the same way that the Review and Herald did? That was such a fair and righteous way, such a good way, why did not you do it that way?” I have explained again and again. I am not in favor of proxy voting. I am opposed to proxy voting. In our organization of the Battle Creek Sanitarium, we have no proxy voting. If a man has not interest enough in the institution to come to the meeting to see for himself what is being done, he has no right to have a vote. There is no possibility of all the power being accumulated in the hands of two or three men, so that they can railroad things through. The Review and Herald Office is so organized that a man has a proxy vote, and he not only has a proxy vote, but he has the power to multiply his vote by seven. If he wants other men to be elected, if he has some particular man he wants to go in on the board, he can put all his votes and all his proxy votes for that one man; and in that way two or three men can put their heads together, and can put a man in—put in whoever they want on the board, at any time. That is the situation of things. That is an absurd situation.

Now it is not necessary, in order to cure this evil, or other evils in connection with our organization,—those mentioned by Brother White,—to bring up here a communistic resolution, which requires that every institution shall be owned and controlled by all the people, by the denomination. In the first place comes the question. What is the denomination? and where is the denomination? and when is the denomination? Do you know that? You have not any creed: you have not any means of determining as to who composes the denomination.

Suppose there stands up in a town a church here that says. “We are Seventh-day Adventists,” and here is another church in the same town saying. “We are Seventh-day Adventists;” will you tell me which one of these shall be recognized? and how you are going to find out? Suppose it comes before the courts to decide. They would say. “We can not tell you, because you have no standard by which to decide.” The court could not possibly decide which one of those churches was a Seventh-day Adventist Church. You have got two institutions, each one claiming to be the denomination. How are you

going to decide which one owns it? All the courts could do would be to do what Solomon proposed to,—to split the baby in two, don’t you see? It is the only possible way the court could ever settle such a question. So we should have to sell the whole thing out, and divide the proceeds. There is no other way to settle the quarrel. There is no creed to use, no way to tell which is really the true Seventh-day Adventist Church, and which is not. Both claim to be it, and the court would have to split the thing in two and divide it. That is the difficulty.

I am not finding fault with the failure or evil that is aimed at. The thing that is aimed at is right.—that the people should control, and should own,—but what people? Not the people who say, “We are Seventh-day Adventists.” Brother Jones showed you the other night that some people who say they are Seventh-day Adventists are not Seventh-day Adventists at all; some people whose names are on the church book are not members of the church at all. There is the difficulty, you see; you have no means of finding out who the denomination is, or where the denomination is, or when the denomination is; and to put the thing in such terms as that is too broad, and will not stand any sort of legal tests or investigation.

The difficulties can be cured in another way,—not that way. There is no such thing as laying down here a rule by which all these little different groups of men shall get together and do God’s work. There has got to be left an opportunity for adaptation to circumstances. Brother Parsons says, “Of course we mean to say that;” but the resolution does not say it. The resolution lays down a law that is applicable to every place, and all institutions. That is what I am speaking against. I expect you will pass it but I want you to know that I object to it, and do not expect to be bound by it in anything I have anything to do with. But the principles I stand for are the principles that are recognized in the organization of the Battle Creek Sanitarium, and with every institution I am connected with; and in those institutions are recognized the people who labor for those institutions, who put their time and their energies into the work of those institutions. Brother White says the teachers ought to have a part in their institutions. The teachers who have put in their lives for so many years have not been so recognized. Why not?

There are no difficulties except in your mind. The difficulties do not exist. When a teacher has worked a whole year for five hundred dollars, and his services are worth a thousand dollars, there is no reason why you should not at least give him one hundred dollars’ share in the institution there. There is no reason why you should not. That is what the Battle Creek Sanitarium has done. Every one of our old employees who have contributed time, labor, and energy, and have not been properly compensated—every single one has been made a member of our association.

So in our plans for the sale of “Living Temple,” of our health books, in helping to pay for the sanitarium, it has been so arranged that every man who sells a hundred books becomes a shareholder in the institution, becomes a member; not a stockholder, but, a member.

Now I want to consider another thing, and that is that the denomination can not in most places own institutions. You are not organized; but you can be organized. Let me show you what an unfortunate situation you would be in: Suppose the state of California is organized. Suppose it should own all the institutions in the state,—the Pacific Press Publishing Company, of this place, the St. Helena Sanitarium, and all these other institutions all over the state of California, in conformity to this resolution, and that all these institutions should be turned over to the state of California.

Now you have heard it intimated this morning, and you have talked of it for a number of years, that persecutions are coming; that the time is coming when we are going to be persecuted, when the property of Seventh-day Adventists is going to be confiscated. Just think, my friends, what a state of things would exist,—all the institutions owned by a church corporation,—when that time comes. Every last one of them would go at one sweep. Everything would be tied to one stake, held by one organization; everything would be balanced on one point; and when one would go, all would go. It is far better to have every institution tied to its own stake; far better for every institution to stand on its own legs, and recognized as a separate corporation by the statutes of the state. It is far better, when incorporating our institutions, to have them incorporated, not as church property, but incorporated under the acts of the state providing for the incorporation of charitable and philanthropic institutions,—the acts under which hospitals and other benevolent institutions are incorporated; so that when a law is repealed that authorizes church institutions,—when that law is blotted out, they can not touch your sanitariums and your other philanthropic institutions, into which your people have, perhaps, put large sums of money. In order to strike out these charitable institutions of Seventh-day Adventists, in that case, you see, they would have to strike out all the hospitals and all the other charitable institutions of the state. You see how much better it is to have every one of our institutions established with his own stake in the ground.

But suppose you have all the people own all these institutions. Suppose, at this present moment, this body of delegates owned all the institutions that have been established by the denomination. It would, perhaps, be a very comfortable feeling to feel that we are the proprietors of all these institutions in every land; that here we are, posing before the world as the owners of all these institutions in all parts of the earth, and that we have the control of them all; to think that we can touch a button, and every man in all these institutions would respond and obey; to think that there is some man, or two men, or three or four men, that can simply touch this button, and that button, and this man will go up, and that man will go down; and thus the whole world of institutions will simply be a puppet show. Now that might be a beautiful picture, but the plan is not practicable.

Some may think that this is an extreme view to take, but, my friends, it is not an extreme view to take. Denominational control is a very dangerous sort of thing to have; and why?—Because in your management of these institutions you would not know their needs. In all this body of delegates there would probably be no more than half a dozen men familiar with the workings and the needs of a certain institution; possibly only two or three would know what should be done for

this particular institution; but the whole delegation would attempt to legislate in regard to the workings of this institution. Three or four other men might know something in regard to another institution, but the entire majority would be in ignorance in regard to it; and yet they would legislate with reference to its future work. In this case some of the legislation that would be passed might be most pernicious and destructive.

You may say, “That is all imaginary.” It is not imaginary, my friends. It has been done, and it is being done. And there are men who are awfully sorry, because they can not do some more of it. Now what we want is less of this sort of denominational control.

Men say, “I am a member of this denomination, and I am running the same,” whereas they are not in it at all. Now I have noticed this thing: There have been men in charge of sanitariums that have been put there because they were members of the Conference Committee, that had not one particle of sympathy with the institution, and with the principles of the institution,—men that were really working against the institution. I have known of such things,—men working against the best interests of the institution; men that were not at all in harmony with the principles; men who made light of the principles; and yet they were put there as members of the board of such and such an institution. I have known of such a thing as that; and I say that such a thing is wrong. But such a thing can come about when you have a large body of men controlling that institution that are not interested directly in it.

What Brother White says is right.—the burden of control is determined by the burden of labor. Men put into sanitariums money, but men and women put their lives into the upbuilding of the institution.

Now it is proposed again, when men have come forward and put in their money; when, for example, a conference has created a general demand for money, and money has been sent in, then, because the conference committee have called for that money, they are going to run the institution. Nothing can be farther removed from the principles of right and justice than is that thing. Not the men who called for the money, but the men who gave the money, are the men to control that institution. The men that called for the money were simply making known the thing that needed the money; they simply held before the people this need for means. But many a time I have heard men say, “I raised the money for this thing; I have raised the money to pay this debt and to establish this institution; and my voice must control.” Ah, my friends, nothing is farther from the principles of right and justice than that thing. It takes something besides money to make that institution. Some think that it simply takes a sum of money to make a sanitarium; but that is a mistake. It takes a great deal more than money to make a sanitarium.

When the sanitarium burned down in Battle Creek, there was Mr. Post, with the millions that he has earned out of sanitarium principles. The question of rebuilding was up, and I was in a public meeting that the citizens had called to consider what they could do to help us. When this meeting was in progress, Mr. Post walked right into the midst of us, and sat down. In the face of all that audience, with a great deal of pomposity, he said: “Gentlemen, never mind; don’t be worried; don’t be worried. If Dr. Kellogg and his colleagues do not build a sanitarium in this city, I will build a sanitarium here. Never mind: I will build a great sanitarium. I have got the money with which to do this.” And then he sat down. I arose in a very quiet way, and said, “Gentlemen, it takes something more than money to make a sanitarium;” and the whole audience burst out into vigorous cheers. So I felt that they appreciated the fact that that moneyed man, with his millions, could not build a sanitarium with money alone; and Mr. Post made up his mind that the citizens of Battle Creek knew that it took something more than money to build a sanitarium.

So the people who contribute the money for building a sanitarium, they are not the whole thing. You can not have a sanitarium without doctors and nurses and helpers; and it costs money to train these workers. It costs a great sum to educate all the doctors and the nurses required in the running of a sanitarium. Really it costs more to build up the corps of workers than it costs to build the buildings—a great deal more sometimes.

I have known of such a thing as this: Some conference decides to establish a sanitarium, and they say, “Now we are going to have this sanitarium under the conference control; the conference committee are going to run this sanitarium, and we are not going to have any doctors on our board.” I have known of this thing being carried so far, this principle of denominational control, that the people must control. “Now the people are the proper owners and the proprietors and controllers; and I am the people,”—that is where the thing comes. The people of the state conference will elect a committee; the committee will elect the chairman; now the chairman says. “The committee represent the whole people, and I am the chairman of the committee, and I am the representative of the committee; and so I am the people.”

Now, my friends, I have come against that proposition more than once, and that is why I am here to-day making this protest. I am needed very much in Battle Creek just now. We have had a great catastrophe there. We have been passing through a mighty struggle to hold up the institution established for the advancement of right principles of living; we have been struggling to preserve the honor and the dignity of God’s cause and truth. Now we have come to a point where our difficulties are solved. Our contracts are all arranged for, and we have passed over our financial crisis; we have passed over our greatest difficulties. We have not come here to ask you to do anything for us with reference to our affairs; for the Lord has helped us. We shall soon have the dedication of our building. We have now got two hundred and fifty people who are waiting to get into the main building the moment the doors are opened.

I have come away at this critical time simply to protest against this sort of thing. The existing difficulties do not require this kind of a resolution to cure them. What they require is that each institution be taken one by one, the evils cured, and that institution be put in harmony with God’s plan of government.

At the last General Conference council, Elder Jones presented extracts from the Testimonies in reference to the principles of organization; and it was presented just as clear and just as luminous as the sunshine. The entire council voted unanimously to adopt those principles of organization. We felt that God was speaking to us.

All that is necessary is to adopt those principles here, not to lay down a law, but to adopt a principle, and let that guide and control. When you have laid down the law, you see, right away there comes in confusion and uncertainty. What we need is to lay down principles, and then conform ourselves to the principles. What you want is to see that these institutions that are not properly organized, institutions in which the people who have really contributed money and energy and labor have no voice in the control of the institutions, should be reorganized, so that this evil may be remedied, and so that these people can control. This, it seems to me, is the proper way of meeting these difficulties, instead of saying that you will have here a plan by which every institution must be controlled by the denomination, which includes a whole lot of people that never have done a thing for the institution, never have taken an interest in it, and perhaps do not believe in it.

There was a time when Seventh-day Adventists, to a man, were health reformers, and believed in sanitarium principles, but that time is not to-day. That day passed long ago. To-day our people are one thing to-day and another the next day. There are men on our committees who believe that it is wrong, that it is a sin, a disgrace to them, to sit down and eat a corpse, and make a coffin of themselves: and there are men on boards and committees who say that it is as right to eat a chicken as bread. I feel that if a man wants to gnaw a bone, he has as much right to gnaw a bone as for a dog to gnaw a bone: but God calls us to higher living than that. Now this is not nice kind of talk, but I want to say that this I awful, loathsome, to me: and to have men who have not seen this truth, and who are continually doing despite to these principles, undertaking to rule our institutions which are standing for this light—I say I can not submit to that without a protest. There won’t be denominational control until we have denominational ownership. The only thing which shall bring in unity is a common belief in the same truth. You are not going to get at it by law, by force, by votes, but only by all men believing the same truth and taking hold and working for it.

The Chair: You will clearly observe that this resolution says nothing about control, so this point is not under discussion at the present time. The resolution says that institutions shall be owned directly by the people, either General Conference, Union Conference, State Conference, or organized Mission Board. Are you ready for the question?

J.H. Kellogg: The statement has been made strongly to-day that this has no reference whatever to control. It only has reference to ownership. My friends, I want to say to you that there is the pit in which many a doctor, many a nurse, and many other people have been caught. I want every doctor and every nurse to take notice of this. It is a snare, in which many have been caught, this contention that ownership does not mean control. My friends, this is a thing that might be ventilated a little. What is the use of ownership if it does not involve control?

The Chair: There is quite a difference between an institution being owned by the denomination and being managed or controlled in all its details by the Conference Committee. The denomination appoints and is in charge of the denominational work. The denomination can easily appoint a managing board of directors. It makes a vast difference, so that, according to the wording of the resolution, the spirit, the aim of it, as far as I understand it, from what the chairman of the committee has said. I see nothing in this but the ownership question.

J.H. Kellogg: Don’t be deceived; recognize the fact. Ownership always means control: and when you say that ownership doesn’t mean control, you don’t know what you are talking about. “Oh,” we say, “we don’t mean the Conference will control it in all its details.” Let me show you. Say here are a doctor and some nurses, and they come into an institution and are elected by the people who own the thing. Now this man and these nurses go to work, and they build up that thing; they build up a constituency. The doctor puts in his time, and works night and day for a very small consideration: the nurses work for very small consideration: and they build up a splendid institution. By and by the Conference take it into their heads that they don’t like that doctor or those managers, and they would like to have some one else. So, then, when the annual meeting comes round, they say to the brethren. “We had better have a change.” “Why?”—“Well, it is not best to make it public; that won’t do; but we think we had better have a change.” So the good brethren are led to vote to change the entire administration. “There is no control. It is only ownership.” That doctor and the nurses who built up that institution are turned out—simply turned right out, and another set put in, and yet “there is no control.” “It is nothing but ownership.” I could show you that the most pernicious thing is right there. That is tyranny of the very worst kind, and it is injustice of the very worst sort. Let me show you what that leads to. The doctor is turned out unreasonably, and is dealt with unreasonably. Why?—Perhaps there is personal feeling towards him, and a party spirit comes in. Have you ever heard of such a thing as party spirit coming into a Conference? Well, now, here is the thing that happens: The doctor is turned out. He says. “It is unjust.” He just crosses the road, and says to his patients. “Come on;” they know him, and so a new institution is set up. They do not know the new doctor. Whereas, if you had put in there a new organization, that would have gone right on working harmoniously and beautifully, and just as they should. But you have got a new institution, and perhaps another within a year, and so there are three. I could point to conspicuous examples of this thing going on, in spite of all that we can do. Now I want to show you another thing, and that is dishonesty, bad faith, and dishonor are in this thing. Why? You say ownership doesn’t mean control. You say to the public. “Here is an institution that is engaged in charitable work.” You go to the citizens, and say that you are going to establish a sanitarium. You say it is an institution that Seventh-day Adventists are going to conduct, but that it will be for the whole people. It will carry on a beneficent and philanthropic work, and will each mothers, and have visiting nurses, and all that sort of thing. And the people say. “That is a good thing: and we would like to contribute to that:” and gifts of money or land or buildings are made, and the work is built up. The Conference owns it. By and by a change comes; perhaps there is a Conference that is unfriendly to medical work. The time comes when the Conference thinks it would be better to have a change. The Conference

Committee think that this thing should be sold out: and it can be sold, and every dollar can be invested in a meeting-house or something else: and the people who have put their money in it to have a sanitarium carried on, as they supposed, will see their money used to build a meeting-house. A man said to me, as the passed over to me seventeen thousand dollars, and gave me a deed to a fine farm. “Doctor, I want you to understand that this is not for your church: I am a Baptist; I don’t believe in your church: I want this money to be used for the Workingmen’s Home, and to give men a chance; so I give you this money for them.” I said, “Shall we not take it into our association?” “No,” he said, “you must not do it. I want this used for that purpose specifically.”

When Mrs. Haskell came to me with thirty thousand dollars to establish the Haskell Home, she said: “That is not for your church. I wish this used for this purpose only.” And so the General Conference itself has created an organization known as the International Medical Missionary and Benevolent Association, and has put into the articles of that association that it shall be undenominational: that it is organized for the purpose of doing this undenominational work, and carrying on these beneficent lines of work. The General Conference itself did that thing twelve years ago. There has been nearly $200,000 worth of money given to that association. Now here is a resolution that says that it is wrong for us to hold this property: that the institution must belong to the denomination. Here is an association that has been formed for the very express purpose of receiving such property. Then suppose you carry this out. Here is an institution owned by the Conference organization, and you elect a board to carry on the undenominational work in it: but the Conference must own its and so the Conference Committee can sell it out, and do anything they like with it. Sometimes men make up their minds that it is their duty to do things that worldly men will say are not strictly honest. “We must do it for the church.” A better way to guarantee that to the public, and the only way to get the public to help us, is by showing them the articles of incorporation, based upon the charitable laws of the state, and which show that these incorporations and institutions are established for the specific purpose and have all the legal safeguards along with them that that purpose shall be carried out. You never can receive any gifts, bequests, wills, or legacies for these charitable institutions on any other basis than that, and if you put this thing into the hands of the church, and the church is to own every sanitarium, and every other thing, you will destroy the confidence of the public, and you will put the interests in tremendous jeopardy.

C.H. Parsons: I do not want to say much; I sometimes think that more can be accomplished by a few condensed thoughts. I don’t want this Conference to think that the doctor has a “corner” on the honesty. What we want the doctors to do is to believe that some of the people are honest. If we could unite on a common platform of trust, we could get together a good deal quicker. Now there is another point or two I want to make in this. There is nothing in the article under consideration that says that the Conference Committee is to operate property. I am not deceiving you. I do want the managers of the property to own the property, and the ownership carries the control; but it does not carry the thought that the Conference Committee is to be the board that handles the property at all; in fact, the rest of the resolution indicates that. I have no objection to a sanitarium having a board composed entirely of doctors; men that are honestly giving their lives to a certain branch of this work should have power of representation and control, and there is nothing in these resolutions that means anything different from that. Again, I think we are losing time by this discussion.

We can legislate in this Conference all we want to, and it will not affect an existing sanitarium. The place of appeal on the sanitarium question specifically is at the conference of the Medical Missionary Association, called to meet in a few weeks or days from now. We are not affecting that by anything we do here. Consequently the discussions of that phase of the question is consuming the Conference’s time.

Again, if this resolution is wrong in defining denominational policy with regard to business affairs, this Conference might as well adjourn, and any resolution you bring in here is trying to bind men’s hands, to a certain extent, and is wrong. If you are ready for absolute doing away with all Conference organization, all united effort and control, that brings up another question. If that is what this Conference wants, we would better stop now, and bring in a resolution to that effect. But we do not believe in disintegration and absolute separation of the work; we are not considering that question here this morning. We are considering questions on the basis that this denomination has a right to define business policy. I do not believe that it has a right to define articles of faith, and neither do you. I believe it is a business organization, created for the purpose of doing the work of carrying the third angel’s message to the regions beyond. We are introducing a little of fog and cobweb into this discussion. We are making it so that men will become confused over the remarks of the last speaker, and not know what we are voting on. Let us confine ourselves to the principle in this thing, that we have a right to define who shall hold property that is built up by the denomination to this extent, as a recommendation to our people that they should have the power to control, that is, the power of ownership vested in them.

The question was called.

M. C. Wilcox: I would like to move the following amendment to the first specification of the resolution, as follows: “All institutions created directly by the people, through either General Conference. Union Conference, State Conference, or mission field organization, to be owned by the people through these organizations.”

A.G. Haughey: I second that amendment.

C.H. Parsons: Why limit it? If we offer an amendment that gives the right of the people creating the institution to say how it shall be done. I will heartily support it.

M.C. Wilcox: I have no contention upon that point whatever. It is simply that the people shall have control of institutions that are organized and created by the people: that these other organizations are existing under different laws, almost every one of them as a denominational organization. Whatever change is to take place in those organizations must be worked out in the future by detail, and by the consent of the constituents of those various organizations. If we are

declaring a policy, let us declare it for the future. I am perfectly willing that the last part of that shall state, “owned by any organization created by the people.”

Watson Ziegler: I believe there are some institutions already in existence that need to come under the control of the people; but it does seem to me that, to-day, every one of us here is on trial for principle. We are in the presence of God here to transact His business, and every single thing that comes before our minds to-day has a purpose of selfishness in it, or it has a purpose of righteousness. I do not believe any one can call in question the right of the people to control the thing which they create.

Further, when it comes to discussing as to what is truth, and what are the principles of righteousness, and judging this person or that person whether he stands by principles, it is altogether to be determined by the standard of righteousness. And I am here to say to you to-day that the Word of God is the standard of righteousness, and any person that condemns any part of that Word that was manifested in our Master’s life is condemning Him and not the man who follows Him, no matter what line it may be.

I say, further, every person who will take the Word of God in its purity as it is, as God in His wisdom gave it, can stand before all and speak that Word in the gentleness and wisdom of God. That will be a testimony as to whom that person loves. What we are contending for here is this: When this people are called upon to build up and support a work, if they then sometimes see that the policy adopted by the persons handling any institution is not in harmony with what they believe to be the principles laid down in the Word of God, they have a perfect right to choose other parties to be the board of control of that institution or institutions. I say that the Lord will have a work carried on in the earth, and under the direction of the minds of all His people, that all His people may have a voice in the things they do, that they may be put on trial, as we are this morning, to stand for every principle that is righteous, or to be found pleasing themselves.

And so I am in favor of the recommendation just as it comes from the committee. I do not believe there is anything in this that savors of anything that is unjust or unfair. I believe that where the burden of labor is, there the control should be. But I do believe that the whole people have a right to know and say whom they shall choose for the board of control. I would rather see the power vested in the whole people than in one man or board of men.

Meeting adjourned.

A. G. DANIELLS, Chairman.

H. E. OSBORNE, Secretary.

TALK BY DR. J. H. KELLOGG

Monday, March 30, 1903, 6 P. M.

I have been very much struck with what I have heard this afternoon, 1 and I feel that the Lord has spoken to us, and I feel it is very important that such action should be taken here at this meeting, during this Conference, that will be consistent, that will be reasonable and right in the sight of the Lord. I have been connected with this work for a long time, all my life, in fact. It is now thirty years since I devoted my life to the work of the sanitarium. I have been for thirty years in that one place. I have tried to be true to the principles of the institution, tried to stand up for what I thought was right; and it is in my heart to-day, as it always has been, to be loyal to all the truth, to all the work which is represented in this movement. I believe this movement is to be the greatest movement in behalf of the truth in all the world, and many years ago I consecrated my life to it. I have given my life to it so far, and I expect to give the balance of my life to it. I have not made any other plans. I feel that my work has been very imperfect, and has been full of mistakes, and I have not been what the Lord wanted me to be all these years; but I have tried to be true to the principles, true to the work, to what my work was intended to represent, and I have worked with all my heart and all my energy to carry forward the work the Lord has given me to do.

Our work has grown from a very small beginning to a large work. There is one thing that has encouraged me, and is the thing that has held me up under many embarrassments. Before the sanitarium was built, the old building that was burned, when we had only a small two-story building, and we had no money, Brother White took me out one day for a ride, and he said to me, “Doctor, Sister White had a remarkable dream a few days ago, two or three weeks ago, and in that dream she saw that this institution, which is now so small, would develop into a great institution, which would be known all over the world.” That seemed practically impossible. He said, “The Lord showed to her that this institution would grow until all this place would be covered with buildings, that it would extend clear down to Manchester Street, and to Champion Street and that there would be a great establishment here.” Well, now, that seemed to me beyond my conception, but as we have gone on year after year, and necessities seemed to come for enlargement, I have been to Sister White with the question, Shall we enlarge? And with her encouragement we have gone on anew and enlarged accordingly, until it became time to put up a hospital, and at the Conference held here thirteen or fourteen years ago, Sister White stood before the entire audience here and urged that this building should be erected. When it came time for our chapel to be built. I submitted this question to Sister White, and she said we should have built it years before. At the last General Conference, Sister White rose up before all of you, and urged that the sanitarium should purchase the college buildings, in addition to the buildings which we then had. Now I supposed all of this was in fulfillment of what the Lord had presented many years ago, and so, although we have been embarrassed in many ways, we have struggled on, trying to do the work which the Lord seemed to have given to us.

In the meantime we have been educating nurses and doctors, and a large number of branches have been established in different parts of the world. Our work has not been all confined to Battle Creek, but we have been doing what we thought was the Lord’s will. When the fire came, we sent for our leading brethren to come and advise us what should be done. The brethren came and looked the matter over, and

found the situation as it is. [** Reference is here made to the talk given by Sister White, Monday afternoon, March 30, found on page 29 (No. 3) of the “Bulletin.”] The fire had burned part of our buildings, but had not burned all. It had burned about a third of our buildings. We had twenty buildings; two were burned. We had left $250,000 worth of property. It seemed impossible to move away. We had not enough property left to pay our debts if we moved away. Dr. Pierce sent an attorney to Battle Creek to find out whether we were going to build or not. He stayed there for several weeks. We waited. Our fire was the 18th day of February. Our corner-stone was laid the 12th day of May. We waited all that time, or a greater part of that time. We were waiting, trying to see, to learn, what the Lord wanted us to do. A committee of citizens called upon me after the fire and wanted to know if we were going to rebuild. I told them we did not know; we could not tell; we must wait until Providence made the matter clear to us. I sent out a hundred letters to different parts of the United States looking for invitations to other places, thinking this was an opportunity for us to leave. I did not get from all those hundred letters that I sent to leading places, leading people—I did not get a single answer that opened the way for leaving. We tried every way to find out if there was another place for us. These brethren came and sat down with us, and decided that it was the proper thing to rebuild in Battle Creek.

In making our plans, we made them not quite so large as before in regard to the accommodation of patients. Before the fire our buildings were large enough to accommodate about half of our patients, only about half. We have never at any time had buildings large enough to accommodate the people who came. We have not sought to bring people to Battle Creek in great numbers; in fact, we have encouraged a great many not to come. But the character of our patients was changed, so that those who came required better accommodations. In erecting our building we have made provision for 296 patients’ rooms. In our old buildings we had 341; in the buildings that were burned there were 341 rooms for patients. In our new building we have 296 rooms for patients. We understood in our plan for our new building that we were not arranging to accommodate as many patients as before. We thought the fire would divert some of our patronage to some of our branches, and it would not be necessary to provide for so many, but we thought it best to provide for a sufficient number of patients so that those who came could be accommodated well and properly.

Now if we have made a mistake in erecting this building, the mistake can be corrected. The building can be sold, the entire institution can be sold. There are parties who will be very glad to buy. I know parties who would be glad to purchase it. It is impossible to move the Battle Creek Sanitarium. The Battle Creek Sanitarium can not be moved away, because the Battle Creek Sanitarium must be at Battle Creek. But if it is best that this enterprise should be abandoned at Battle Creek, then this property can be sold. There is no difficulty about it; and if this Conference will take action to that effect, that the Battle Creek Sanitarium should be sold, that it was a mistake that it should be erected there, and it should be sold, I will guarantee that it can be sold in a very short time, and on such terms as will leave the corporation in a better state financially than it would have been after the fire if we had abandoned the enterprise as it was. I hope this Conference will not adjourn without taking definite and positive action to advise the Board at Battle Creek what ought to be done under the circumstances. If this Conference will vote that this enterprise shall be abandoned at Battle Creek, the property can be sold promptly, and the enterprise there can be off your hands.

I wish to say a word further with reference to myself. I have given all of my life to this work. I have had to carry, a greater part of the time, most of the burden of the work on my shoulders. I am a small man, and I have not a very large ability. The best ability I have is the ability to work hard, to work day and night, to work almost continuously for a good many days. I have tried to put in all the ability I have into my work. As I said, I have tried to be loyal to this work and to this cause. I have tried to inspire loyalty in my students, the nurses, and doctors that have been associated with me. If you will look about the world, you will find that in all the sanitariums we have to-day, the men and women that are standing true in these institutions are men and women who have been trained at Battle Creek. You will find the nurses, the doctors, who are standing faithful to their posts of duty in all parts of the world are not men and women who have been trained in the institutions of the world, or in the colleges of the world, but at Battle Creek, and they are standing loyal to the principles they have learned there. If you come to Battle Creek, you will find the doctors and nurses who are in the sanitarium there are loyal to all the truth; they are standing true to all the truth. There is no other inducement in our work but loyalty and love for this truth. The wages are small. The labor is hard. There is no inducement whatever to remain in this work. There is no inducement to a single doctor in one of our institutions to remain for one day connected with any of these institutions, excepting a love of the truth and loyalty to this cause and to this work. Our doctors can all make more money outside of our institutions than in them. They can go on with their work wherever there is suffering, working for humanity, and they can stand for reform, and they can do everything they are doing in connection with our institutions, elsewhere by themselves. Some have thought best to do this, and are doing it; not very many. We have labored with all our energy to bind all of our workers, our doctors, our nurses, to this work. Not a single person is received in the American Medical Missionary College unless he pledges his life to this work. Now, we have been somewhat blamed for this. A brother said to me a day or two ago. “Is it true, is it true, that you require every college student to make a contract that they will work for the Medical Missionary Board for ten years?” I said, “No, that is not true. What we ask is that the men and women who enter our Medical Missionary College shall pledge themselves to give their lives to the work for truth; not for the Medical Missionary Board, but for truth and for this cause.”

I want to say to you, my friends, that my life is dedicated to work for God, humanity, and truth, and I will work with you as long as you want me to work with you. I will work for this cause as long as I have an opportunity to work for this cause. I will stay by this movement, which I believe to be the greatest movement in the world.

so long as I have an opportunity to work in connection with it. I wonder that God has given me an opportunity to work in this cause and this truth. I thank God every morning when I awake, on my knees, when I bow with the little ones around me that the Lord has sent to us to care for: I thank God that I have this truth. Oh, my friends, this truth is the greatest thing in the world to me! It is the only thing I care for, the only thing I live for; and I thank God every day, many times a day, that I found this truth, and that I know this truth. The whole purpose of my heart is to give all my life and ability and all my energy to carry this truth where it is not known, and especially to make known this great truth, with all its helpfulness, to those who are in darkness.

My friends, if we only appreciated this truth, if we only realized it, appreciated how the world needs it, we could not spend our time in personal criticism. I mourn that we spend so much time that way. I determined when I came to this Conference that I would spend no time that way. If the time ever does come that we must spend as much or more time than we have spent in that way, or a large part of our time and energies, I want to say I would rather work alone. I can not see how it is possible for us, with this dying world about us, with a sinking humanity before us,—I can not see how it is possible for us to sit idly by and spend our time on such questions. And it seems to me that we ought to be stirred with a zeal that would lead us to go out into the homes and the cities especially, and give all our lives and energies to help to lift up our fallen brothers, and to enlighten those who are dying in darkness. The Lord has given to us a light the world does not have, and I do hope that here at this Conference we may get, somehow, our plans and our hearts cemented together, so that we can go on and speak with one voice; that we can all lift together, and work together, and that all this disharmony that the devil brings up, that makes a little speck look like a mountain, so that we are suspicious of one another: when if we could sit down together, and in five minutes’ talking the thing over honestly, the whole thing will vanish.

This talk about an awful crisis, and awful dangers, I want to say to you, There is nothing in it; there is nothing in it. The truth of the matter is that all we want is confidence, confidence in the truth, confidence in God, and confidence in one another, and a sufficient love for truth that we are willing to bury some of our small things, our personalities, and our little, personal feelings, and for the sake of humanity, and for the sake of truth, come up and work for this wonderful truth and this wonderful work God has given us. My friends, I have no personal quarrel with anybody: I have no personal ambition, nor any personal scheme; I have but one purpose in my heart, and that is to help my fallen brother, and to serve God, and to work for the truth. If you think that is not true, if you think I am not sincere about that, try me, put me to the test, and see. In what I am saying, I am speaking for my colleagues, Dr. Paulson, of Chicago; Dr. Kress, in Australia; Dr. Rand, in Colorado. There are others in charge of our different institutions; there are very few of them here. They can not be here; they must be at their work; they must stand by it. They could not come here. We shall try to get as many of them together as we can at Battle Creek, and talk over what we can do to help spread this truth.

We have not any conspiracies. I want to say to you that, as far as I know, no two men have put their heads together and said, “Let us work for this, let us stand up for one another.” I have not heard of such a thing; I should feel ashamed if there were such a thing. But I know this, my friends, that a good many of us have been on our knees together, and with tears in our eyes we have plead with God to make us true to truth and enable us to stand for truth, no matter what became of us; and I pledge myself to that thing. There are difficulties and perplexities beyond description, but this I know: We have the truth, in spite of it all. We have the truth, and God is in this truth and in this movement, and I propose to stand by it, and stay with it so long as God gives me an opportunity.

“Have not I commanded thee? Be strong and of good courage: be not afraid, neither be thou dismayed; for the Lord thy God is with thee whithersoever thou goest.”

FRIDAY MORNING MEETING

April 3, 8 A. M.

A. G. Daniells (addressing Sister White): A resolution was introduced into the Conference yesterday, which some of the brethren wished me to place before you. It was not acted upon, but was left for further consideration today. The resolution was:—

“That the General Conference offices or headquarters be moved from Battle Creek, Michigan, to some place favorable for its work on the Atlantic Coast.”

It is a serious thing for us to move the headquarters of our General Conference. Battle Creek has been the headquarters for many years, ever since you and Elder White went there in 1853. It is a serious thing to take this step. But some feel as if it ought to be done; that we will never secure the reformation called for: that we will never rise to do this work as God’s people, to finish it in the earth, until we can break up some of the conditions that now exist, and thus set the work free. We have felt from what has occurred during the last two years, and the counsels you have given, that the time had come to move from that place. But we do not want to do this unless it is right, and we felt that we would like to place that matter before you, and receive any counsel and light you could give us.

OUR DUTY TO LEAVE BATTLE CREEK

E. G. White

Talk by Mrs. E. G. White, Friday Morning, April 3

It will be impossible for me to do justice to the question before us unless I take some time. The question is one that should be clearly and distinctly understood by us all. Few of our people have any idea of how many times light has been given that it was not in the order of God for so much to be centered in Battle Creek. Much was gathered there: many meetings were called there. A school, and a sanitarium, and a publishing house were there. These institutions had an influence upon one another. If this influence had always been good, more of a missionary spirit would have been developed. There would have been a clearer understanding of what must be done in the various cities of America. It would have been seen that in every

city the standard must be planted and a memorial for God established.

It is God’s design that our people should locate outside the cities, and from these outposts warn the cities, and raise in them memorials for God. There must be a force of influence in the cities, that the message of warning shall be heard.

For years the warning has been given to our people, Get out of Battle Creek. But because of the many interests established there, it was convenient to remain, and men could not see why they should move. At last Brother Magan and Brother Sutherland began to think of the advisability of moving from Battle Creek. They came to me, asking what they should do. I said: Take the school out of Battle Creek, if you can possibly do so. Go out into a place where there are no people who believe as we do, and there establish the school on a location with plenty of land, that the students who come may be educated in right lines. They obeyed the instruction given. This was the first move made. It has been a success. God has been pleased with it. He endorsed the effort made to get away from the congestion of Battle Creek.

For the last fifteen or twenty years, light has been given that our people, by crowding into Battle Creek, have been leaving their home churches in a weak state. Some seemed to think that when they reached Battle Creek, they would be near heaven, that in Battle Creek they would not have many temptations. They did not understand the situation; they did not know that it was in Battle Creek that the enemy was working the hardest.

Again and again testimonies were given in regard to the principles that were coming in to leaven the publishing house. And yet, though the messages kept coming that men were working on principles which God could not accept, no decided change was made. The apprentices in the office were not given the advantages that they should have had. They were not being prepared to go out as missionaries into various places as they might be called. They were not being prepared to stand as God’s representatives. The influence of the office was not what it should have been. God declared that this institution should be a sacred place, that angels of God were walking up and down through it. The words of contradiction spoken in the office, and the general irritation shown, were condemned. He designed that it should be a school where workers should be trained to uphold the principles that God had ordained should ever be maintained by His people.

Before the fire came which swept away the Review and Herald factory, I was in distress for many days. I was in distress while the council was in session, laboring to get the right matter before the meeting, hoping, if it were a possible thing, to call our brethren to repentance, and avert calamity. It seemed to me that it was almost a life and death question. It was then that I saw the representation of danger,—a sword of fire turning this way and that way. I was in an agony of distress. The next news was that the Review and Herald building had been burned by fire, but that not one life had been lost. In this the Lord spoke mercy with judgment. The mercy of God was mingled with judgment to spare the lives of the workers, that they might do the work which they had neglected to do, and which it seemed impossible to make them see and understand.

Notwithstanding the condition of things at the publishing house, a suggestion had been made to bring still more of our work to the Review Office, still more power into Battle Creek. This greatly alarmed me, and when the fire came, I breathed easier than I had for a long time. We were thankful that no lives were lost. There was a large loss of property. Again and again the Lord had shown me that for every dollar that was accumulated by unjust means, there would be ten times as much lost.

God desired that every movement should be in accordance with Bible principles. There was to be no sharp dealing. But there has been sharp dealing, and God has been displeased. For the last twenty years God has been sending reproofs and warnings regarding this. The very worst thing that could now be done would be for the Review and Herald Office to be once more built up in Battle Creek. The way has been opened for it to break up its association there,—association with worldly men, which ought to be broken. Unjustifiable commercial business has been carried on, because the money that it brought in was needed. I saw One of undisputed authority go into the office and look over the accounts, with the leading men, noting how much had been taken in for the publication of matter that should never have seen the light of day. He asked, “How much do you gain on this work?” When the answer was given. He said, “The outlay necessary to do this work is larger than you estimate; but were your estimate correct, the loss in spirituality far outweighs the estimated gain.” Pernicious matter has been published right in our office, and if some part of the work had to be delayed, it was the work on the books containing the light of truth. This was greatly displeasing to the Lord. The apprentices were being educated in the false doctrines contained in the matter brought in. And the Review and Herald presses were sending these false doctrines out to the world.

When the printing office was first established in a little wooden building, the Lord showed me that its presses were to be used to send forth to the world the bright rays of truth. They were consecrated to the Lord. Light was to shine all through the office, which was to be a school of training for workers. But as the result of association with the world, many in the office grew worldly, and worked more and more on plans of worldly policy, and neither the discipline nor training of the youth employed in the office were as they should be.

I must say to our people that the Lord would have that institution established in an entirely new place. He would have the present influences of association broken up. Will those who have collected in Battle Creek hear the voice speaking to them, and understand that they are to scatter out into different places, where they can spread abroad a knowledge of the truth, and where they can gain an experience different from the experience that they have been gaining?

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 a 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

connected with altogether different associations from what you have had of late in Battle Creek.

There has been an anxiety to adopt a worldly policy. Warnings and reproofs and entreaties—you would be astonished to know how many—have been sent in regard to this. But they have not been heeded. Many have come to the place where they do not care to follow the directions that the Lord sends. They have walked in their own counsel, until the Lord has come near by judgment, and swept away the printing plant. Will you build up again in the same place that you were before? I ask you, brethren, shall we, because our books and papers have long borne the imprint of Battle Creek, again lay the foundation in the very place where our work has been destroyed by fire? Will it make a confusion to move? Better to have a little confusion. Let us have another imprint. Let us see if we can not make a reformation.

THE SANITARIUM

I need not speak any more on this point. I wish to speak now in reference to the sanitarium in Battle Creek. Our brethren say: “Sister White has confused us. She said that we must not let this sanitarium go into the hands of worldlings. And she said also that we must try to place the sanitarium upon a right foundation.” Yes, this I did say. Now I repeat it. For years light has been coming to me that we should not center so much in one place. I have stated distinctly that an effort should not be made to make Battle Creek the sign and symbol of so much. The Lord is not very well pleased with Battle Creek. Not all that has been done in Battle Creek is well pleasing to Him. And when the sanitarium there was burned, our people should have studied the messages of reproof and warning sent them in former years, and taken heed. That the lives of patients and helpers were spared was a providence for which every one of us should praise God with heart and soul and voice. He gave them an opportunity to live, and to study what these things mean. I had many things written out, but I thought, I will not say a word to condemn any one. I will keep quiet. When the planning for the new building was taken up, I think there were no questions or propositions sent to me about it, from those in charge.

It has been stated that, when the sanitarium was first established in Battle Creek, my husband and I endorsed it. Certainly we did. I can speak for my husband as well as for myself. We prayed about the matter a great deal. So it was with the printing office, which was first established in a little wooden building. As the work grew, we had to add to it, and later, when ambitious men came in to take part in the management, more additions were made than should have been made, because these men thought that the buildings would give character to the work. That was a mistake. It is not buildings that give character to the work of God, but the faithfulness and integrity of the workers.

The sanitarium grew, and, in 1887, Dr. Kellogg talked with me in regard to the necessity of having a hospital. I said, “Some months ago I was shown that we must have a hospital.” OUr brethren did not know what had been presented to me about this, and the opposition came hard and strong. They sat right down upon Dr. Kellogg. I took my position close by his side, and told them that the light God had given me was that we should have a hospital in Battle Creek. The hospital was erected, and it was soon full of patients.

Understand, brethren, that at that time we had not numerous sanitariums, as in later years we came to have. The Battle Creek Sanitarium was almost our only place for the care of the sick.

After a time the question came, “Shall we build a small, neat chapel in which the patients and helpers can assemble to worship God?” As soon as I possibly could, I sent off a letter, saying, Yes. Wherever there is a sanitarium, there should be a church, to which the patients can go to hear the word of life, and God will soften their hearts, leading many to accept Christ as the Healer of the soul. I was in perfect union with this move.

But of late some things have been brought in that I could not endorse, and one of these is the attaching of many enterprises and lines of medical work to the medical association in Battle Creek. The Lord showed me that this should not be done. Many here know what I said to them,—that we must not center so much in Battle Creek; that if we did not take heed, God’s judgments would visit Battle Creek. When I saw such an earnestness on the part of the leaders to connect all branches of the medical work with the association at Battle Creek, I told the brethren that the instruction given me was that they should not make the scratch of a pen to bind themselves to the restrictions of the rules and regulations that were arranged for them to come under. God wants His institutions to stand in fellowship with one another, just as brethren in the church should stand in fellowship. But they are never to be bound by written contracts to any one man or any group of men. They are to stand in their own individuality, accountable to God. The Lord of heaven is to be the Leader and Guide and Counselor of His people. His institutions are to be managed under His theocracy. His people are to act as a chosen people, a people who are to do a sacred and an unselfish work.

When one institution gathers a large amount of responsibility and a large number of guests, the religious part of the work is in danger of being neglected. The managers of the Battle Creek Sanitarium have done nobly in the past in regard to trying to maintain a right religious influence in the sanitarium. For a long time there were men connected with the institution whose work it was to hold Bible-readings with the patients, as the way opened. Dr. Kellogg fully accorded with this. After the meeting at Minneapolis, Dr. Kellogg was a converted man, and we all knew it. We could see the converting power of God working in his heart and life. But as the institution has grown in popularity, there has been danger that the reason for which it was established would be lost sight of. Repeatedly I have given the instruction that was given to me,—that this institution should not be conducted after the manner in which worldly medical institutions are conducted; that pleasure-loving, card-playing, and theatrical performances should find no place in it. True piety was to be revealed in the lives of physicians and helpers. Everything connected with the institution was to speak in favor of the truth, and the truth in regard to the Sabbath would come to the patients.

It was the piety of the workers, not the largeness of the buildings, that was to bring conviction to hearts. Many souls have been converted; many wonderful cures have been wrought. The Lord stood by the side of Dr. Kellogg

as he performed difficult operations. When the doctor was overwrought by taxing labor, God understood the situation, and He put His hand on Dr. Kellogg’s hand as he operated, and through His power the operations were successful.

I wish this to be understood. Over and over again I have encouraged Dr. Kellogg, telling him that the Lord God of Israel was at his right hand, to help him, and to give him success as he performed the difficult operations that meant life or death to the ones operated upon. I told the doctor that before he took up his instruments to operate upon patients, he must pray for them. The patients saw that Dr. Kellogg was under the jurisdiction of God, that he understood His power to carry on the work successfully, and they had more confidence in him than in worldly physicians.

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 will bless every other physician who will yield himself wholly to God, and will be with his hand when he works.

This was the light given. God worked that the medical missionary work might stand on the highest vantage ground; that it might be known that Seventh-day Adventists have a God working with them, a God who has a constant oversight of His work.

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 influence on the doctor. He put on the coat of irritation and retaliation. God did not want him to stand in the position of warfare, and He does not want you to stand there.

Those who have turned away from the Battle Creek Sanitarium to get worldly physicians to care for them did not realize what they were doing. God established the Battle Creek Sanitarium. God worked through Dr. Kellogg; but men did not realize this. When they were sick, they sent for worldly physicians to come, because of something that the doctor had said or done that did not please them. This God did not approve. We have the authority of the Bible for our instruction in temperance.

But God has nothing to do with making every institution amenable in some way to the work and workers in Battle Creek. His servants should not be called upon to submit to rules and regulations made there. God’s hand must hold every worker, and must guide and control every worker. Men are not to make rules and regulations for their fellow-men. The Bible has given the rules and regulations that we are to follow. We are to study the Bible, and learn from it the duty of man to his fellow-man. “The law of the Lord is perfect, converting the soul.”

You were surprised to hear me say that we are not to let the Battle Creek Sanitarium go into the hands of the world; that we are to make another effort to place our institutions on solid ground. If you will trust in the Lord, this institution can be placed on vantage ground. When the sanitarium is placed on its proper foundation; when our people can see it as it was when it was first established; when they can understand that the institution belongs to the work of the Lord, and can see that no one man is to have the control of everything in it; then God will help them all to take hold with courage to build it up. To-day you do not know just where it is. God wants us to know every timber of the foundation, where it is, and what it is; then He wants us all to put shoulder to shoulder, and labor understandingly. The Lord wants us to do our duty. He wants us to understand that Dr. Kellogg shall not be pushed out of his place, but that he shall stand acknowledged and supported in his God-given work. This he will be if his feet are planted on the truth of the living God. If they are not planted on this truth, specious temptations will come in, through scientific problems and scientific theories regarding God and His Word. Spurious scientific theories are coming in as a thief in the night, stealing away the landmarks and undermining the pillars of our faith. God has shown me that the medical students are not to be educated in such theories, because God will not endorse these theories. The most specious temptations of the enemy are coming in, and they are coming in on the highest, most elevated plane. These spiritualize the doctrines of present truth until there is no distinction between the substance and the shadow.

You know that Satan will come in to deceive if possible the very elect. He claims to be Christ, and he is coming in, pretending to be the great medical missionary. He will cause fire to come down from heaven in the sight of men, to prove that he is God. We must stand barricaded by the truths of the Bible. The canopy of truth is the only canopy under which we can stand safely.

Our leading brethren, the men in official positions, are to examine the standing of the Battle Creek Sanitarium to see whether the God of heaven can take control of it. When, by faithful guardians, it is placed in a position where He can control it, let me tell you that God will see that it is sustained.

God wants His people to place their feet on the eternal Rock. The money that we have is the Lord’s money; and the buildings that we erect with this money, for His work, are to stand as His property. He calls upon those who have received the truth not to quarrel with their brethren, but to stand shoulder to shoulder, to build up, not to destroy.

God would not have let the fire go through our institutions in Battle Creek without a reason. Are you going to pass by the providence of God, without finding out what it means? God wants us to study into this matter, and to build upon a foundation in which all can have the utmost confidence. He wants the interests started to be conducted in such a way that His people can invest their means in them with the assurance that they are part of His work. Let us labor intelligently and understandingly. There is altogether too little humiliation of soul.

The crisis is coming soon in Battle Creek. The trades unions and confederacies of the world are a snare. Keep out of them and away from them, brethren. Have nothing to do with them. Because of these unions and confederacies, it will soon be very difficult for our institutions to carry on their work in the cities. My warning is: Keep out of the cities. Build no sanitariums in the cities. Educate our people to get out of the cities into the country, where they can obtain a small piece of land, and make a home for themselves and their children. When

the question arose in regard to the establishment of a sanitarium in the city of Los Angeles, I felt that I must oppose this move. I carried a very heavy burden in regard to the matter, and I could not keep silent. It is time, brethren, that we heeded the testimonies sent us in mercy and love from the Lord of heaven.

Our restaurants must be in the cities: for otherwise the workers in these restaurants could not reach the people and teach them the principles of right living. And for the present we shall have to occupy meeting-houses in the cities. But erelong there will be such strife and confusion in the cities that those who wish to leave them will not be able. We must be preparing for these issues. This is the light that is given me.

May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works to-day. His hand is on the wheel, and in His providence He is turning the wheel in accordance with His own will. Let not men fasten themselves to documents, saying what they will do and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.

“In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets.”

A CALL TO REPENTANCE

E. G. White

Talk by Mrs. E. G. White, Sabbath, April 4, 11 A. M.

“And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.” These are the words that Christ gave to John for us. “Be watchful, and strengthen the things that remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.”

In view of this instruction, how important it is that we do not devote our time to faultfinding, or criticizing, but that we receive the divine truth into our hearts, that they may break before God! The broken heart, and the contrite spirit, God will receive. We must not base our salvation upon supposition: we must know of a surety that Christ is formed within, the Hope of glory. We must know for ourselves that the Spirit of God is abiding in our hearts, and that we can hold communion with God. Then if He should come to us quickly, if by any chance our life should suddenly be ended, we should be ready to meet our God. Now, while it is called to-day, let us set our house in order. “To-day if ye will hear His voice, harden not your hearts as in the provocation.” Because of their unbelief of God’s Word, the children of Israel who left Egypt perished in the wilderness. God grant that we may not through unbelief fail of entering into the promised land. Let us keep step with Jesus Christ.

“Remember therefore how thou hast received and heard.” You have received something; you have heard something. Do not forget the dealings of God, and the light that He has sent you.

“Thou hast a few names even in Sardis which have not defiled their garments.” Thank God. He can keep His people in a place where they shall not defile their garments. If we submit to Christ, we shall be kept unspotted from the world. “Then shall we know, if we follow on to know the Lord, that His goings forth are prepared as the morning.” We are to follow on. We are not to rest content with the capabilities and the knowledge of to-day. All the inhabitants of the universe are watching, as in these last days God is preparing a people to stand in the judgment. Let us ask God to clothe us with the robe of Christ’s righteousness, that we may be prepared for the coming of the Son of man.

Of those who have not defiled their garments. Christ says, “They shall walk with Me in white: for they are worthy.” Through infinite sacrifice made in our behalf, we may have an abundance of grace. God has a whole heaven full for us. All He asks is that by living faith we receive His promises, saying: “I do believe. I do accept the blessings which Thou hast for those who love Thee.”

A PRECIOUS ASSURANCE

“He that overcometh, the same shall be clothed in white raiment; and I will not”—Oh, how precious is that “not”!—“I will not blot his name out of the book of life, but I will confess his name before My Father, and before His angels.” When the gates of the city of God swing back on their glittering hinges, and the nations who have kept the truth shall enter in, Christ will be there to welcome us, to call us the blessed of the Father, because we have overcome. He will welcome us before the Father, and before His angels. As we enter the kingdom of God, there to spend eternity, the trials and the difficulties and the perplexities that we have had here will sink into insignificance. Our life will measure with the life of God.

There is before me a large congregation. How many of you are confessing Christ before the world? He will confess before His Father and before the holy angels the names of those who confess Him here. Then confess Him in your words. Do not find fault with one another. God has not put the work of judgment into your hands.

WHO IS READY?

Suppose that to-day Christ should appear in the clouds of heaven, who of this congregation would be ready to meet Him? Suppose we should be translated into the kingdom of heaven just as we are. Would’ we be prepared to unite with the saints of God, to live in harmony with the royal family, the children of the heavenly King? What

preparation have you made for the judgment? Have you made your peace with God? Are you laboring together with God? Are you seeking to help those around you, those in your home, those in your neighborhood, those with whom you come in contact, that are not keeping the commandments of God? “The law of the Lord is perfect, converting the soul.” Then let us receive it into our souls, giving it a willing obedience. Let us honor God’s law by obeying it precepts. But remember that profession is worthless without a practice that enters into the daily life. God knows whether we are keeping His law in truth. He knows just what we are doing, just what we are thinking and saying. Are we getting ready to meet the King? When He comes in the clouds of heaven with power and great glory, will you be able to say, “Lo, this is our God; we have waited for Him, and He will save us”? To those who can say this, Christ will say: “Come up higher. Upon this earth you have loved me. You have loved to do My will. You can now enter the holy city, and receive the crown of everlasting life.”

If it were possible for us to be admitted into heaven as we are, how many of us would be able to look upon God? How many of us have on the wedding-garment? How many of us are without spot or wrinkle or any such thing? How many of us are worthy to receive the crown of life?

Remember that just as you are in your family, so will you be in the church. Just as you treat your children, so will you treat Christ. If you cherish an unchristlike spirit, you are dishonoring God, no matter how high your position, whether you are ministers or presidents of conferences. Position does not make the man. It is Christ formed within that makes a man worthy of receiving the crown of life, that fadeth not away.

When you are tempted to speak cross words, pray for grace to resist the temptation. Remember that your children will speak as they hear you speak. By your example you are educating them. Remember that if you speak cross words to fellow church-members, you would speak the same kind of words in heaven, were you permitted to enter there. But you never will be unless you change.

NOW IS THE TIME

This is our washing and ironing time,—the time when we are to cleanse our robes of character in the blood of the Lamb. John says, “Behold the Lamb of God, which taketh away the sin of the world.” I thank Thee, my heavenly Father, I praise Thee, that Thou hast given us Jesus, to take away our sins. Shall we not let Him take them away? Shall we not let our sins go?

Christ says to us, as He said to Nicodemus, “Ye must be born again.” It is here, in this world of test and trial, not in heaven, that the new birth is to take place.

I entreat you, brethren and sisters, to labor earnestly to secure the crown of everlasting life. The reward will be worth the conflict, worth the effort. Paul compares those in the Christian warfare to the runners in a race. In the races which he uses as an illustration, only one could receive the prize. In the race in which we are running, every one may receive the reward offered,—a crown of everlasting life. I want this crown; I mean by God’s help to have it. I mean to hold fast to the truth, that I may see the King in His beauty.

“He that hath an ear to hear, let him hear what the Spirit saith unto the churches. And to the angel of the church in Philadelphia write: These things saith He that is holy. He that is true; He that hath the key of David; He that openeth, and no man shutteth; and shutteth, and no man openeth.” Since our Saviour is so powerful, why do you lean so heavily upon human beings? Why do you go to them for help and strength, pouring your troubles into their ears? Take your minds off human beings. They are finite, erring. We are only little children, in comparison with God. From Him, as little children, we must learn our lessons. He wants us to humble our hearts before Him, in submission and contrition. He wants us to speak kind, tender, compassionate words to one another. Educate yourselves to speak such words. Be polite to God and to one another. Remember that He wants you to have the best of manners, that you may glorify Him before the world. He desires you to live in unity with one another, and to love one another. Remember that if you love one another here, you will live with the redeemed through the ceaseless ages of eternity. Oh, think of these things! May God stir your hearts to-day as they never have been stirred before. May He lead you to heed the words, “Except a man be born again, he can not see the kingdom of God.”

A RULER, YET UNDERSTOOD NOT

Nicodemus, to whom these words were spoken, was a ruler of the Jews, a member of the Sanhedrin, a man highly honored in the nation. Yet he could not understand the meaning of the Saviour’s words. “And Christ said to him. Art thou a master in Israel, and knowest not these things?” Ministers, presidents of conferences,—no matter who you are or what you are,—you are under the eye of Jehovah, and it becomes you to find out whether your ways please the Lord. We are getting ready, preparing for the last change.

“He that openeth, and no man shutteth; and shutteth, and no man openeth.” The work is in the hands of God. Let us be sure that our own souls are receiving the refining of which the Lord speaks when He says: I “will try them as gold is tried.” “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.” Since God can thus refine us, let us place ourselves in His hands. Let us stand, where we are working for Him, against anything that may come to binder, and He will give us strength and grace and power, and we shall see the salvation of God. His grace will be given to us, and God will help us to impart it to those around us, in pleasant words and kindly deeds.

DUTIES OF PARENTS

Parents, work for the church in your home. Remember that there the education of your children begins. The father is to be the priest of the household, and the mother the teacher. She is to train and educate her children, helping them to form characters that will gain for them admittance into the kingdom of God. Parents, study your children, than you may understand their different dispositions. If you speak to them harshly and cruelly, you will develop in them a harsh and cruel spirit. As you deal with your children, remember that you are dealing with Christ in the person of His little ones.

After the family, then comes the church. The influence of the family is to be such that it will be a help and a blessing in the church. Never speak a word of complaint or faultfinding.

There are churches in which the spirituality has been almost killed, because the spirit of backbiting has been allowed to enter. Why do we speak words of blame and censure? To be silent is the strongest rebuke that you can give to one who is speaking harsh, discourteous words to you. Keep perfectly silent. Often silence is eloquence. My brethren, you will never enter heaven with a spirit of faultfinding. I ask you to get rid of this spirit before you leave this meeting. Do not take it back with you to your home churches.

“Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the Word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” God has told us of the trials that are coming upon us, and He has told us that He will keep us by His power. Shall we not accept His promise?

“Behold, I come quickly; hold that fast which thou hast, that no man take thy crown. He that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of My God and the name of the city of My God, which is New Jerusalem, which cometh down from My God; and I will write upon him My new name.”

When you are tempted to criticize and to make difficulty, let your mind dwell on this scripture. The melting mercy of God will come into your heart, and you will know how to work for God’s little children. As you work for those around you, setting them an example of righteousness, you will receive the commendation of the Master. But many of us act like quarrelsome children. May God help you to put this spirit away. Do not keep up your quarreling until you lose out of your lives the Holy Spirit. God wants us to be Christians, and it is time that we were. Let us bring the fragrance of His Spirit into our lives.

NEITHER COLD NOR HOT

“He that hath an ear, let him hear what the Spirit saith unto the churches. And unto the church of the Laodiceans write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God, I know thy works that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth.”

When the mercy and love of God are cherished in our hearts, we shall not manifest a cold, hard spirit in the home and in the church toward those who do not agree with us in every idea that we hold. We all believe that the Word of God is true. Then let us, by a careful study of this Word, find out how to remove the differences existing among us. God will speak to us through His Word, and will reveal His salvation to us.

May God help us not to be a disturbance in His church. He has never commanded us to carry on a disturbing work. Brethren, I beseech you not to leave Oakland to go to your home churches until you can leave behind all your hard-heartedness, all your complaining, all your criticism. These act as the leaven of evil. One man in an institution with an unamiable spirit causes contention that leaves the whole institution with the same spirit. It is God’s desire that in all our institutions there shall be perfect harmony and agreement, that from them the light of heaven may be reflected. Open the windows of the soul heavenward and close them earthward, that the bright rays of the glory of God may shine into your hearts.

When Jesus was on earth, and saw a scene of contention and strife, He would raise His voice in the notes of a melodious song, praising God. The presence of God would be felt; the hearts of those who had been contending would respond to the influences of the Spirit; and they would unite in the song. When some one comes to you with an evil report of some one else, do not take up the reproach and talk it over, either in the family or in the church. Do not add your complaints to those of others.

When I see the work that lies before us, and when I see how poorly we comprehend what God requires of us, I am in an agony of distress. Here is the Word of God. Will you take it? Or will you be rejected by the Lord because, though professing much, your spirit and words and actions are void of the warmth of His Spirit? A lifeless profession is nauseating to God. Christ can not present before the Father those who are lukewarm. He declares: “So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked”—Are you going to live so that, when Christ comes, you will be among the number of whom He says, “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked”? May God awaken us, and break our hearts of stone, is my prayer. We need to feel His converting power. His praise should fill our hearts and lips. The fragrance of Christ’s life is to be brought into our life. Then we can represent the great I AM. The Lord wants to work with us. He wants us to know just where we are standing.

“I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed; and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous therefore, and repent. Behold, I stand at the door, and knock; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me on My throne, even as I also overcame, and am set down with My Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the churches.”

MAKE A COVENANT WITH GOD

My brethren and sisters, you who have heard the words that I have spoken to you to-day, and who desire to hear the commendation of Christ, will you make a covenant with God, consecrating your lips and your tongue to Him, and asking Him to sanctify them. Speech is a precious talent. God wants you to use it in His service. He desires to train your lips so that you can speak to His praise. Then your words and actions will be of that character that by them witness will be borne to the world that God sent His Son to save sinners.

I call upon you, in the name of the Lord God of Israel, to stop the work that has placed our churches where

they do not know where they are. There has been much talking against one another. Talk about yourselves before God. Tell Him how wicked you are. Tell Him how you are tempted to hurt and wound your brother, and to tear him down, because you fear that he will have more influence than you have. Who is there here to-day that will make a covenant before God that from this time they will seek Him with all the heart, that they may overcome the inclination to think and speak evil, and to err on other points, so that they will not leaven the church by a wrong influence.

“Work out your own salvation with fear and trembling.” Do you fear lest by your spirit and your words you shall offend God? “It is God that worketh in you, both to will and to do of His good pleasure.” “Ye are God’s husbandry; ye are God’s building.” The sanctuary, built by the church in the wilderness, according to the directions given to Moses in the mount, was an object-lesson of what their characters should be in simplicity, in beauty, in harmony. Part fitted perfectly to part. When the congregation moved from one place to another, the tabernacle was taken apart and carried with them, and when they encamped, it was erected again. In this work, different tasks were assigned to different ones. Each one had a specified task. There was no discord; for each one had his work.

We are to labor in perfect unity with God and with one another. “Ye are God’s building.” Christ is the foundation upon which we are to build. What are we bringing to the foundation? Are we bringing that which is represented in the Word of God as wood, hay, and stubble,—a careless deportment, unchristlike words and actions,—or that which it represented as gold, silver, and precious stones,—a Christian character, words and acts that God can approve?

NEED TO COME TO THE SAVIOUR

You can not afford to speak hasty words, or to cherish a harsh, unforgiving spirit. From the light given me of God, you need to come to the Saviour, and ask for forgiveness of sin. He will cleanse you and purify you; for He is a loving, compassionate Saviour. He says, “Let him take hold of My strength, that he may make peace with Me, and he shall make peace with Me.” He will accept you. He will lift you up. But if we refuse to come to Him, if we refuse to see that we have defects of character, He can not help us.

I ask you,—those who realize they have erred; those who realize what they must be in order to see the King in His beauty, in order to behold the face of God; those who are willing to lay hold of the help that the Lord has given in His Word, and together to wrestle to overcome,—to rise to your feet.

(The whole congregation then rose, and while they were standing, Sister White said:—)

“We have made a covenant with God. And now I want to offer a word of prayer. As I pray, will you send up your petitions to God. I feel an intense desire that you shall begin to work as you never have worked before to bring to the foundation gold, silver, and precious stones. If you will do this, we shall see the salvation of God revealed in all the churches among us.

(Sister White then offered a most earnest prayer.)

THE PRAYER

My heavenly Father, we come to Thee at this time as children dependent upon Thee. We are weakness itself. In us there is no strength, no comeliness. But we come to Thee as Thy little children. We want special help from Thee at this time. Thou hast promised in Thy Word that Thou wilt sanctify those who keep Thy Sabbath. We want the sanctification of the Holy Spirit upon our hearts, upon our characters. O my Father, for Christ’s sake wilt Thou pardon our transgressions and our sins. Wilt Thou give us clear spiritual eyesight, that we may discern what we should be, and what we must be, if we are granted entrance into the kingdom of God, if we hear the words, “Well done, thou good and faithful servant.”

Thou hast given us much encouragement, but we have been so earthly, so careless in our words and deportment, that we have become blind to the riches of the glory of God. O my Father, I ask Thee to rebuke every one here who would stand in stubbornness. Let Thy melting mercy fall upon Thy sons and daughters here to-day. Encircle us with the arms of Thy mercy. Let Thy grace be upon us, and may we see Thy salvation in this Conference. May angels of God walk through our assemblies. Manifest Thy power unto us, as Thou dost not unto the world. Commune with Thy people. Let their hearts break here to-day, and let them see how they grieve the Spirit of God.

I ask Thee that Thou wilt keep in the minds of this people the covenant they have made with Thee to put away the sins that have closed the door of the heart against the Spirit of God. On the lips that have uttered words of criticism and faultfinding, I ask Thee to put songs of thanksgiving and rejoicing. Help this people to see that, until they put away every sin, they will not be ready for Christ’s coming. O my Father, there are here those who are desponding, those who are in trial, who hardly know what to say or do. Deliver them this very hour, I pray Thee. Break the bondage that is upon them, and let the grace of God come into their hearts, that they themselves may realize that a holy hand has been upon them, to sanctify them and prepare them for the courts above.

My Saviour, we open the door of the heart, and we say, Come in and take full possession....

Take us just as we are. Wash us in Thy blood, and put upon us the robe of Thy righteousness. Help the sick and the afflicted ones. Take us all into Thy compassionate arms, and speak pardon to us to-day. Be with us and help us, and Thy name shall have all the glory. Amen.

GENERAL CONFERENCE PROCEEDINGS. Eleventh Meeting

SATURDAY NIGHT, APRIL 4, 1903, 7:30 P. M.

Elder G. A. Irwin in the chair.

The Conference was opened by singing, “Saviour, Like a Shepherd Lead Us.” Prayer was offered by Elder C. Santee. Hymn No. 1170 was sung.

The Chair: As was announced, this will be a session of the Conference this evening, instead of a regular preaching service. It was thought that our time was running by so rapidly that we would have to occupy some of the evenings, at least this week, in Conference work. Brother Conradi has consented to finish the balance of his report in regard to the work in Europe, and then he will talk to us in regard to that field, and take up the time this evening. We will omit the regular line of business that we were considering Friday. Perhaps that will be taken up

tomorrow morning. We thought that we would change the order this evening. I am sure that we will all be interested, as well as instructed, by the talk that we shall hear. We want to learn more about these fields before making our plans for sending out laborers, as may be recommended by the Committee on Distribution of Labor.

European General Conference

L. R. CONRADI

REPORT BY THE PRESIDENT, L. R. CONRADI

REORGANIZATION

The great issue two years ago was the reorganization of the individuals, as well as of the great field entrusted to them. A memorial was submitted at that meeting outlining a more suitable organization of the great European field. The General Conference approving the plan, we laid it before our brethren in the various conferences of Europe, and all entered heartily into the effort to bring it about.

In order to unite all the German fields. German Switzerland was, by unanimous vote, separated from the Latin field, and formed into a conference. The former German Conference was subdivided into two conferences and two mission fields. Russia was also divided into two mission fields. The three conferences thus formed, with these five mission fields, united as the German Union Conference, at Friedensau, July 22, 1901. On the same date delegates from the three Scandinavian conferences and the two mission fields formed the Scandinavian Union Conference.

EUROPEAN GENERAL CONFERENCE

Next day the above two Unions, with the British and Central European Conferences, and also the Oriental Mission Field, formed the European General Conference. An executive committee of thirteen members, representing the five fields and the different departments of work, was chosen. London was designated as headquarters, and the necessary arrangement was made for the support of its chief officers by setting aside the tithe of the income of the five Union fields.

The benefits of this reorganization may be summed up as follows:—
1. A stronger committee to oversee the work in Europe and the adjoining portions of Asia and Africa.
2. Greater union of the different nationalities.
3. An increased missionary spirit to push out into fields beyond.
4. A more careful oversight of the financial welfare of the different institutions and conferences.
5. A marked growth both in means and members.

By breaking up these immense fields into smaller divisions, more of our people reaped the advantages of general meetings, and became better acquainted with the needs and the manner of our work.

FURTHER STEPS

September 27 Southern Russia was organized as a conference. From May 15 to 25, 1902, a second session of the European General Conference was held in London, and we were glad to see not only delegates from all portions of Europe, and also from portions of Africa and Asia, but to welcome quite a delegation from America. The greatness of the field opened up as never before. At this meeting the European General Conference Committee was enlarged to fifteen members. During the visit of these brethren, the Latin field was so reorganized that France, with the French-speaking portion of Belgium, formed a mission field, Italy another, and the Central European Conference was restricted to French Switzerland, while Spain, Portugal, and French North Africa were to form the Latin-Union Mission Field.

In August, 1902, at Leeds. England was divided into two conferences, the North England and South England. Scotland, Ireland, and Wales were organized as distinct missions, and the five together formed the British Union Conference.

Another profitable council of the European General Conference Committee was held that summer at Friedensau, where, on the Sabbath, not less than twenty-two nationalities were assembled to worship. During the winter a Scandinavian Union treasury was formed. Southern Germany was organized as a conference, also Rhenish Prussia: while Austria. Hungaria, and the Balkan States form now three distinct mission fields, instead of one. In Russia the native Russians were set apart as a special mission field. Egypt and the Orient were also better organized. The European General Conference to-day has three Union Conferences and two general mission fields, and in its territory there are now twelve conferences, with fifteen mission fields, under local conference direction.

SCANDINAVIAN UNION CONFERENCE

This field has by far the smallest population of our five European Unions, yet it exceeds that of the Central and Pacific together. And while these two have some 325 workers, there are 35 in Scandinavia. But even then it is, pro rata, the best supplied field in Europe, and contains the oldest conferences,—Denmark, organized in 1880; Sweden, 1882; and Norway, 1887. Finland and Iceland constitute separate missions. The Scandinavian field has passed through quite a commercial and industrial crisis during the last few years, and this accounts partly for the small gain in membership,—some fifty members. Several hundred have been baptized, but on account of the unfavorable financial condition, a number emigrated; others apostatized. The membership July 1 was 2,125. Quite a number of their 75 churches and companies are in cities, and, in fact, there are churches in all the important cities.

Notwithstanding the continued financial crisis in Norway, and the entire failure of last year’s crop throughout the north of Scandinavia, the tithe has increased by $2,000, the tithe last year being $13,733, and the offerings $1,700. Denmark has entirely ridded itself of its former heavy indebtedness, and Norway nearly so. The most encouraging feature is the canvassing work. About 75 canvassers are steadily at work, last year’s sales amounting to $33,000. Sweden is especially strong in this line. Matters in the Christiania publishing house have been so arranged that sufficient rent comes in to cover the interest on the mortgages and the running expenses. They have two good presses, and if, by the cooperation of the United States, more work could be furnished, the house could easily be kept. They expect to make the last payment by June, so that they can assume full legal control of the property by the time of their conference. The medical mission in the old building is doing fairly well.

Since the separation from Christiania, the Swedish publishing work has in a short time accumulated sufficient capital to cover its book-stock. Their statement of Feb. 28, 1902, shows $4,338 present value.

The Helsingfors (Finland) publishing house is getting into a far better condition under its present management, having $3,000 capital, and, with a little additional help, has sufficient means to keep a good book-stock. Finland has now its own general agent.

In Iceland Brother Ostlund reports a circulation of 1,800 for his journal, and last fall we sent him good help in a Swedish worker.

The Skodsborg (Denmark) Sanitarium shows an increasing patronage. Last year’s income was nearly $30,000. By gifts and earnings, their real capital now amounts to $14,000, on a total investment of over $70,000. But with the present patronage, careful management can soon place this institution on a sounder financial basis.

The Frederikshavn school building has also been converted into a sanitarium, and since Dr. Nelson has taken charge of its work, there is some prospect of making that property pay. The loss, about $1,700, is lessening, but some help should be rendered them, until they secure sufficient patronage to fully cover expenses.

Scandinavia suffers most from the lack of educational advantages. Sweden has a school farm, and this, with some other conference property, presents a paid-up capital of $6,000. A school with some 30 pupils has been carried on here, and with the contemplated changes this will be merged into a regular missionary training school. Norway and Denmark are also awakening to the fact that they need a school, and experienced educators are not lacking. The people throughout the Scandinavian field feel grateful for the great sacrifice made in behalf of Christiania and Skodsborg. They also appreciate the help sent them in Elders Christiansen, Anderson, O. Johnson, and P. A. Hansen, the latter being the president of the Union. The plans are laid that the three conferences not simply sustain their own workers, but also help to sustain those in Finland and Iceland. But the stringent financial condition demands, for the present, financial aid from without, about $2,500 for their gospel work; and the institutions should be strengthened by special donations of the Scandinavians in the United States. Considered as a whole, the situation is much improved, and the prospects are good for a greater growth in the near future.

BRITISH UNION CONFERENCE

The British Union Conference is the smallest as to size, and the fourth as to population, in the European field, yet it exceeds in population that of the two strongest American Unions—Atlantic and Lake—put together. The last biennial period has witnessed a more complete organization and proper division of the field. A strong conference is being developed in North England, a good foothold has been gained in Scotland, and a number of large churches have been established throughout Great Britain. There are now churches in such centers as Glasgow, Liverpool, Leeds, Birmingham, Belfast, Southampton, Hull, Bath, Cardiff, etc., also some five in London itself. Edinburgh is being entered, and a strong campaign is planned the coming tent season.

The membership has increased from 862 to 1,028, of which 464 are in the South England Conference, 336 in the North England Conference, 119 in Ireland, 67 in Wales, and 52 in Scotland. They report 38 ministerial workers for forty-two millions of people. Their tithe has increased from $10,117 in 1900 to $12,636 in 1902. Their offerings last year were $904.74. Their book canvassing work has been greatly strengthened and encouraged by efficient help from the United States. The report shows 65 engaged in it, and the result proves that Great Britain is as good a field for the book work as the United States. The retail price of book sales for 1901 and 1902 amounts to $52,627. Another encouraging feature is the large circulation of the paper “Present Truth.” The circulation has increased from 17,106 copies weekly in 1901 to 20,548 in 1902. About 75 persons engage wholly in its sale; the various conferences assist this work financially as far as necessary. Our publishing house in London shows for the biennial period $129,894 worth of sales, retail value. While it has but few facilities, yet these, as well as its large stock of books, are paid for. It still operates in rented quarters, and they prove more and more inadequate. Steps have been taken to extend the lease one year longer, and meanwhile to find a suitable location in the country about London where the publishing and educational work can be carried on unitedly.

A successful training-school has been established in London. Professor Salisbury being in charge. I found about 70 promising students in attendance, some 20 of these from the United States; they earn their way, at least partly, by canvassing in this large city. The school this year is being conducted in a large room at Holloway Hall; teachers and pupils have become accustomed to the noise of the busy street so near to them. Our people in Great Britain have thus far sold 2,500 “Object Lessons,” the canvassers as many more, and thus about $3,000 have been secured toward the purchase of a suitable property for a school.

HEALTH WORK

This branch has made rapid strides. Dr. A. Olsen, who has been fully qualified as physician in Great Britain, has given considerable attention to it. By personal effort with, and outside of, our people, he secured sufficient subscribers to warrant the issue of “Good Health.” Its first number appeared in November, 1901, and its monthly circulation is already 40,875. This prepared for another and greater step, the securing of suitable property for a sanitarium. Considerable time was spent in searching for a location, and last fall such a location was found at Caterham, about 30 miles south of the center of London, yet of easy access. I visited the place on my way here, and personally felt that it is well located and a good bargain. It is only five minutes from the railway station, and at the upper end of Caterham, a town of 9,000 population. The bathrooms are in good condition, and there are 25 well-furnished rooms to receive patients at once. But very few repairs are needed, and but few additional facilities needed to begin with. Our people in the United Kingdom responded nobly to the call to raise their $5,000, making nearly $6.00 a member, as Ireland was exempted. They have already taken possession of the property, fully paying for it. Three trustees hold it until the Health Association is incorporated, which will hold it for, and subject to, the British Union Conference. Dr. Bell having also qualified in Ireland, our brethren there accepted our advice, during our visit, and rented suitable quarters for a health home at Belfast, and favorable reports reach us from there. Our people raised the means for the necessary equipment, and the prospects are bright to meet the current expenses.

A still more favorable opening was presented at our committee meeting in February, at Leicester, North England. A gentleman who owned a hydropathic institution, hearing of our work, offered the same to us free of charge; all we need to furnish and care for is the necessary medical help. Our brethren in Great Britain have requested me to present to this body the following action on their part:—

ACTION OF THE BRITISH UNION CONFERENCE COMMITTEE

Whereas, Our American brethren have generously responded to our call for $10,000, which, with our donation of $5,000, enables us to secure a well-furnished sanitarium absolutely free from the burden of debt for the British field; therefore, be it,—

Resolved. That we, the members of the British Union Conference Committee, in behalf of the British Union Conference, express our deep feeling of gratitude and hearty thanks to our brethren in American for their generous gift in providing two-thirds of the cost of our sanitarium, and that we give praise and thanks to our kind heavenly Father for the great blessing, and encouragement, and success that have followed this enterprise; and be it further,—

Resolved, That we request Elder L. R. Conradi to present this resolution to the General Conference, and, in our behalf, express our heartiest sense of gratefulness for their kind sympathy and liberal support given to us.

O. A. OLSEN, Pres. British Union Conference.

All rejoiced in the deep interest taken in supplying this important field with efficient help. Brother W. C. Sisley is doing efficient work as manager of the London publishing house, and as treasurer of the European General Conference. Brother H. R. Salisbury has the school. Elder E. E. Andross is in charge of the North England Conference; Elder A. F. Ballenger, of Wales: Elder W. A. Westworth, of Scotland; and Elder Wm. Hutchinson, of Ireland. Dr. E. J. Waggoner has charge of the South England Conference, but, in view of his many duties in the editorial room and school, the brethren hope that some one will be supplied from America for that important work. Elder O. A. Olsen has, since Brother W. W. Prescott’s departure, had charge of the British field, and I am glad to report that his physical condition has been much improved. While he feels a special burden for the Scandinavian work, he is willing to labor in any part of the world, where his services are most needed. He sends greetings to this General Conference, wishing us God’s richest blessings. In case Elder Olsen should leave, his place needs to be filled. A strong help is needed in Ireland, also an efficient worker for London is called for. As so large a number of workers have lately arrived from the States, the financial assistance called for is necessarily greater than in the past, but the returns will soon free this, to assist in supplying a still greater force of laborers, both from the native field and from abroad. They ask for an appropriation of $9,000 for the half year beginning July 1, 1903, but a good share of this is covered by the help rendered from American conferences, especially the California. When we consider the importance of Great Britain, not simply as such, but its influence on its immense colonies, and remember how much of true missionary spirit there exists in it, we must at once see that we should redouble our energies in order to develop the resources of that country, and sound the message with power, so that from its shores help can be supplied to the hundreds of millions in India, Africa, and other territories under British rule.

GERMAN UNION CONFERENCE

The German Union Conference is the largest and most populous field in the European General Conference. Its size, population, and real wants will, perhaps, better be appreciated if I state that the other four fields of Europe and the seven Unions in the United States would find room in its territory, and their combined population would be twenty-five millions less than the 255 millions of the German Union Conference. How promising this immense field is may best be seen by the fact that, though the youngest child of the three European Union Conferences, and though having less workers and means at its command than the four Union fields combined, yet its membership already constitutes the larger half. During 1902 there were 911 members added, raising the total membership of the Union to 4,256, against about 3,300 in 1900. The Union embraces the German, Russian, and Austria-Hungarian Empires, German Switzerland, Roumania, Bulgaria, Holland, Luxemburg, Flemish Belgium, Servia, and Montenegro, and, with the exception of the four last named, the work has been begun in every one of these countries.

GERMANY

In the German Empire, with its fifty-six and one-half millions of souls, we have now four organized conferences:—

1. East German—Population, 21,000,000; members, 1,037; tithe, $7,209; working force, 3 ordained ministers, 3 licentiates, and 10 Bible-workers. In this field is Berlin, with two and one-half millions, and a score of large cities. In nearly all of these we have churches. In the whole conference are 42 churches. We have 75 canvassers at work, under three general agents.

2. West German—Population, 17,000,000; members, 805, in 27 churches; tithe, about $7,600: working force, 4 ministers, 2 licentiates, 17 Bible-workers, and 50 canvassers. In this conference all our leading institutions are located, the publishing house at Hamburg, the school and sanitarium at Friedensau.

3. Southern German—Population, 12,800,000; members, 268, in 13 churches, embracing the largest cities, as Stuttgart, Nuremberg, Karlsruhe, Stratzburg, Damstadt, etc. The tithe was $3,252; ministers, 2; licentiates, 4; Bible-workers, 5; canvassers, 15.

4. Rhenish Prussia—Comprises the province thus named, with a population of 5,760,000; membership, 232, in 7 churches; tithe, about $2,378. This is the manufacturing center of Germany, the most thickly populated and prosperous district. Here the truth first took root, over thirty years ago. They have but 1 minister; licentiates, 2; Bible-workers, 2; canvassers, 25.

This gives a total for Germany of 89 churches and companies; 2,342 members; tithe, $20,439; offerings, $2,877; total, $23,316. Though the truth has entered 30 cities out of 33, with a population of 100,000, yet we have only 10 ordained ministers. Four of these are presidents, and one the head teacher at Friedensau. Four of these are natives, Elders Pieper, Frauchiger, G. Schubert, O. Liepke, only Elder Weber being from the United States.

GERMAN SWITZERLAND

The population of this conference is 2,300,000. Since this field has been separated from the French portion there has been a marked growth in members and means. Elder J. Bottcher has at present charge of this conference. There are now 290 members, as against 200 eighteen months ago. They have now 8 churches, in the largest cities, such as Zurich, Basel, Bern, St. Gallen. It has 2 ministers, 2 licentiates, and 2 Bible-workers; tithe, $1,989; offerings, $260.

RUSSIA

Russia, with its 130,000,000 of souls, is now subdivided into 3 portions: (1) South Russian Conference, embracing the German-speaking colonies in the south and east, numbering about 1,000,000. There are 787 members, in 30 churches, all in country settlements. There are now 2 ministers, 2 licentiates, and 1 Bible-worker. Its tithe, amounting to $1,752, has thus far fallen short of supporting the few workers employed. We regret that Elder J. Lobsack, its president, has been sick for several years, and his place should be supplied. This, and considerable emigration, have much retarded the progress of the conference. (2) The Northern Russian Mission Field takes in the Germans, Esthonians, Lettonians, Poles, etc., in the Baltic Provinces, and Northwestern Russia, about 14,000,000. We have churches in St. Petersburg, Riga, Reval, Libau, etc. There are now 280 members. It has but 1 ordained minister, Elder D. Gade, 2 licentiates, and 3 Bible-workers. Their tithe was $1,016. (3) The Central Russian Mission Field embraces the Russian-speaking people of over 100,000,000. Thus far we have encountered great difficulties, of every nature, in getting this work properly and effectually organized. We lacked men who could speak that tongue, and who were also rooted and grounded in present truth. While there are properly 500 Sabbath-keepers in that tongue, yet we only report 221 members; tithe received was only $144. The tithing and health reform are some of the great obstacles; another, that we could not meet with them as with the others. Two of our German-speaking brethren who understand Russian have been ordained for this work, and we are gaining ground. Before leaving Europe, we had the joy in sending a native brother, who has for some time been attending our training-school at Friedensau, back to that country, and several others are at school now. Russia should surely receive more attention, and more help and means should be furnished to their field. Some attention ought to be given to the Armenians in the Trans-Caucasus. Russia rules already one-half of ancient Armenia, and it is only a question of time till she must annex the rest.

HOLLAND AND FLEMISH BELGIUM

Holland and Flemish Belgium, with a population of 8,000,000, form another mission field. For a while the work seemed very prosperous, and the March report, 1902, showed 240 Sabbath-keepers in that field. On my way to London I learned, for the first time, that some queries had been raised on our position as to the 2,300 days, and our exposition of the sanctuary question. To my astonishment, I found that Elder Klingbeil, who had been in charge, was also involved. Being but a new field, and the national feeling playing quite a part, and nearly all the workers involved, the enemy naturally had a better chance. Over 150 left us, but it was not long until the so highly praised “new light” ended in their forsaking the Sabbath, and even some defending anew the papal institution of the power of darkness. But a number of honest souls have rallied, about 50 are with us, and we have four workers there. The tithe is $731. Elder H. F. Schuberth, the vice-president of our German Union, has temporary charge of the field, until some one of experience can be secured who understands the Dutch. A good interest is reported at Amsterdam, the largest city.

AUSTRO-HUNGARIA

In this large empire work is just beginning. The most progress has thus far been made in Hungaria. Of its 19,250,000, about 9,000,000 speak Hungarian; nearly 3,000,000, Roumanian; 2,250,000, German; and the rest, different Slavonic dialects. Our 133 members are divided between these different nationalities. Elder Hunergardt preaches in both Hungarian and German. We have lately sent Elder Mathe there, and there are two native Bible-workers. They report $610 tithe. In Austria Elder Lorenz has raised up a church of 20 members, inc Prague, and since fall we have a licentiate working in Vienna, the capital. Some are interested, and one has taken a stand. As Elder Lorenz feels obliged to return to this country, on account of sickness in his family, Elder Mathe will have to take his place. There are 47,000,000 of people, and all we have are five workers.

THE BALKAN STATES

At our Union meeting at Friedensau, Elder G. Perk was sent from Germany to take charge of this mission held, its population being some 12,500,000. As he knows the Russian language, he can understand the Bulgarian and Servian. He located at Bucharest, the leading city, and a company is developing there. Brother A. Seefried, who labored ten years as a Bible colporter in Albania, Bulgaria, and elsewhere, is now moving to Philipopel, the chief town of Roumelia. There are now 90 members in this field, and five workers; tithe, $127.

Besides these fields, our Union sustains a ship mission in the Hamburg harbor, in which brethren Christensen and Fintel are doing good service. Glancing over the figures, one can easily see that the main responsibility of supporting this work falls, naturally, on the four conferences in Germany and German Switzerland. Though having 60,000,000 of people in their own border, and numbering about 2,600, yet they gladly turned over to the Union $6,300 in regular tithe, second tithe, and offerings, to be used in these mission fields, leaving them $19,000 for their own wants. But they did not stop there, but, at the annual meeting last winter, they donated over $1,200 to open up a mission in German EAst Africa. In the mission fields we raised $5,250, making, with the $2,500 appropriation from the Mission Board, over $13,000 for the 195,000,000 in the mission fields, the ship mission, and the Union officers.

“Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.”

“Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the seal for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.”

THE GENERAL CONFERENCE BULLETIN

MONDAY, APRIL 6, 1903

No “Bulletin” was issued Sunday, April 5.

“Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.”

This number contains some most important instruction from Sister White. that should be carefully read by all.

Many of the delegates are improving the occasion to get better acquainted with the working of the Pacific Press office.

The attendance at the Oakland Sabbath-school last Sabbath was 826. The donation was $53.79, half of which went to California orphans, and half to the Haskell Home.

Those who work for God are daily to empty the heart of self, that they may be cleansed of their hereditary and cultivated tendencies to wrong. They are to depend wholly upon Him who taught as never man taught.—E. G. W.

At his request, the time of the Conference Friday afternoon and Sunday forenoon, April 3 and 5, was given Dr. J. H. Kellogg in making a further lengthy and detailed account of the Battle Creek Sanitarium and his connection with it.

Though the work of the Conference appears to be moving slowly, real progress is being made. The committees are hard at work, and will, doubtless, soon have their reports ready for submission to the Conference.

The beautiful weather we are now having is in pleasing contrast with the few rainy days at the beginning of the Conference. The skies are clear, the days bright and balmy, and the nights pleasantly cool, as nights almost always are in California.

The train upon which Elder Geo. I. Butler was a passenger coming to the Conference narrowly escaped being wrecked last Thursday in the mountains of Colorado. A landslide carried away a portion of the track just ahead of the train. The engine almost toppled over into the river, and some of the car windows were broken by stones which rolled down the mountainside.

The discourse Friday evening. April 3, by George B. Thompson, of the New York Conference. was from the inspiring words of the Lord to Moses. “Speak unto the children of Israel, that they go forward.” Exodus 14:15. The speaker traced briefly the history of that people, and showed the parallel between their time and ours, and between their experience then and the experience of the people of God now. Verily their experiences are “our examples, to the intent we should not lust after evil things. as they also lusted.” And they were “written for our admonition, upon whom the ends of the world are come.”

Let human beings, subject to temptation, remember that in the heavenly courts they have a high Priest who is touched with the feeling of their infirmities, because He Himself was tempted in all points like as they are. And let those in positions of responsibility, especially, remember that they are subject to temptation, and wholly dependent on the merits of the Saviour. However sacred the work to which they may be called, they are still sinners, who can be saved only by the grace of Christ. One day they must stand before the throne of God, saved by the blood of the Lamb, or condemned to the punishment of the wicked.—Unpublished Testimony.

It takes more than money to make a sanitarium; it requires doctors nurses, and helpers. And it requires more than money, doctors, nurses, and helpers to establish and successfully carry on sanitariums and medical missionary work; it requires a constituency, churches, converted and loyal to the whole truth for this time, to furnish means to build and equip sanitariums, promulgate health principles, circulate health literature, and to supply doctors, nurses, and helpers for sanitarium work. And it requires a ministry to go forth to proclaim the truth and raise up such a constituency to furnish these means, do this work, and supply these workers. Therefore it requires the whole body, the whole church, all its members and facilities,—ministers, members, doctors, nurses, helpers, means, buildings, literature, and canvassers,—to successfully carry on sanitariums and medical missionary work.

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