forces of Gideon's army? Does that mean the ten thousand or the three hundred? The ten thousand had to be reduced to three hundred, in order to make them forces. When you speak of the forces of your own body, do you mean your adipose tissue, mere inert sluggish matter? No, the forces of your body are energies by which you get things done. And applying the same word to the body of the Church, we must insist that by no stretch of courtesy can the word refer to mere mass of numbers. Oftentimes numbers are an actual drawback, instead of an advantage. A Church may be a large Church without necessarily being a great Church. The mere question of size by no means determines the question of force. A Church's force is its power to produce stalwart Christian men, and here is where the term-"menhood of the Church" comes in. These men, in turn, produce results in the kingdom. Thus the kingdom of God can come on earth as it is in heaven, only when the will of God is done on earth as it is in heaven. And this is why the two petitions are inseparably conjoined in the Lord's Prayer. Done! Done! Done! Say it over and over again, until you get the clear, strong Anglo-Saxon ring of it. Every time you pray that prayer you pledge yourself anew to Christian activity. Something must be doing continually, in the local church, in the local community, in the Church at large, in the world at large, by missionary effort. "He that doeth the Lord's will, shall know of the doctrine." This is a new definition of orthodoxy, and one that is sorely needed in the present age. Is there such a thing as truly knowing the doctrine, in the scriptural sense, without doing it? In the face of the Great Commission, surely there can be no doubt as to what the will of the Lord is, and surely there can be no doubt that the Church has not been doing it. What a pity that the age of Apostolic activities should have been followed by PostApostolic controversies! What a pity that the age of Reformation activities should have been followed by post-Reformation controversies? Instead of carrying the Gospel to the dark places of the carth, men preferred to stay at home and wrangle over dogmatic terms, thus propagating division more and more. If the spirit of controversy disunites men, then conversely it is true that the uniting of forces must be attained in the field of practical Christian activities. Missionary zeal must bec me more and more magnetic to each of the sep arate bodies of our divided Lutheran Church, else they will not be drawn closer to each other. We want to unite in a different way than being thrown together, until our heads crack in the collision, by the violence of forces outside of ourselves (Romanism, Socialism, higher criticism, materialism, the dehant ungodliness which is everywhere prevalent). If the uniting of her forces be optional with the Church, that is one thing. If it be a question of life or death, that is quite another thing. When this unity comes, and comes to stay, it will not be by anybody's outward device, but by inner compulsion; by the sheer pressure of the logic of conditions. The work, the work, the work, will effect the overwhelming conviction. The bigger looms the thing to do, the more imperious will loom the demand and the desire to unite our forces in doing it. Thus the work will bring about a clearage at home and a clearage in nonChristian lands. And, my brothers, we need that clearage. All in favor, say, Aye! Separation among Christians of the same household of faith proves that neither the imperativeness nor the stupendousness of the task is being adequately sensed in the separatistic bodies. What kind of union it wil be, how far organic, and how far federative, we need not stop to ask. If we believe, as we certainly must believe, that the present Providential pressure for uniting our forces is directly and unmistakably from God, then He, not we, will make it whatever kind best befits the object. But so far as we are concerned, the various sections of our Lutheran Church will never become united in their work (an:l we are not now thinking of any other kind of unification-not though we love our Common Service, and our graded system of Sunday school text books, and our common monthly topics for mission study) until each section is permeated with the mind of Christ. And no section will be permeated with the mind of Christ until it is surcharged with the spirit of missions. When we all come to do His will, then, and not till then, will there be unity of forces, no matter how many dogmatic treasures we have stored up in our archives. If men of the United Synod South will focus their eyes on mission work in the Orient, and we of the General Council will do the same, as also our brothers in the General Synod, and in the Scandinavian bodies, this will mean closer ties of real brotherhood than any merely technical synodical relationship. Does it seem strange that every principle of geometry is thus upset? The shortest distance between Salisbury and Philadelphia is not a straight line, but a curved line, which circumnavigates the globe. By taking the longest way around, when these influences come back from the other side of this terrestrial ball, they have gotten momentum enough on the homestretch to pierce clean through to the citadel. Do you see the principle? In helping to solve the problem of Japan, and India, and China, we are unconsciously solving our own problem at home. Like happiness, the uniting of Church forces does not come by mere resolving thereto. Anybody who is seeking to attain it in that way will miss it. It comes when we are unselfishly seeking something higher. And there is nothing higher in God's world than the motive to evangelize the non-Christian races. If this will not unite us, nothing else under heaven will. We are on the right track, and "we must fight it out on this line if it takes all summer." It means patient, persevering work on the part of every man of us. You can not change the narrowness and provincialism of the average Lutheran Church member by what is called "absent treatment." It means hand to hand, heart to heart, personal dealing with individuals. But listen: "A little leaven leaveneth the whole lump." If only the leaven A be put into the meal. It dare not be kept in a refrigerator as desiccated yeast cake. Summer School Auxiliaries All Luther Leagues in Eastern Pennsylvania, Southern New York, and New Jersey are invited by special action of the executive committee of the Lutheran Summer School at Mount Gretna to appoint auxiliary committees for gathering a widely representative assemblage of church workers at that wellknown vacation resort, to spend a delightful mid-summer week, from August 10 to 17. It is not too soon to begin now to plan to enjoy this ideal holiday outing, with its congenial comradeship and its splendid program. The total expense at Mt. Gretna, including everything, is only a fraction over a dollar a day, which is a remarkably low rate for a resort of its high reputation. The mornings are devoted to Biblical and missiona cy classes, the afternoons to recreation (bowling, boating, swimming, mountain climbing, rambles in the woodland shade), and the evenings to music and entertainment. This is a fine combination of pleasure and profit, in an atmosphere both restful and stimulating. The Lutheran Week will begin and end on a Saturday noon. For whatever detail information you may desire, write to the chairman, Rev. Charles L. Fry, D.D., Catasauqua, Pa. The Wife of Lafayette GREAT and undying interest centers around the name of Lafayette, and the story of his life is a theme of never-ending pleasure. He was a foreigner, a nobleman of most ancient descent, with vast estates at his command. His ardent worship of liberty led him to our shores to become the intimate friend of Washington. In no small degree he served to comfort and sustain the "father of his country" in his time of severest trial. The part he acted in the council was an important one, and his deeds of valor lend a charm of chivalrous bravery to his list of eminent virtues. We know less of his wife, the cultivated and beautiful Countess Anastasie de Noailles. However, that which is known is highly complimentary to her character. Womanly excellence has rarely exceeded the kindliness. purity and heroism of the Marchioness de Lafayette. Her name is identified with that of her distinguished lord, because of her disinterested devotion to her husband and patient submission to the manifold privations which attended such devotion. In alluding to the admirable twein, Charles James Fox said: "Such characters will flourish in the annals of the world and live in the veneration of posterity when kings and their crowns shall have mouldered in the dust." This noble woman was born of a distinguished family. The cradle of the race, the chateau of Noailles, was built by her ancestor. Pierre de Noailles, before William the Norman conquered England. She was of high rank and was a great heiress. She was married to the young Marquis of Lafayette April 17, 1774, when only fifteen years old. Laf yette was also of the patrician rank and was only sixteen at the time of his marriage. They had seen each other very little before their marriage. In fact, it was not their own doing, the whole thing having been arranged by their parents. Marriages among the nobility were arranged then the same as they are now. They were nearly always matters of bargain and interest, mutual love having very little to do with them. Many such marriages must necessarily result unhappily, but in this instance the consequences were very pleasant. The young couple loved one another with ardent and sustained affection, and their union of thirty-three years was unmarked by a single unkind or repining word. They had been married three years when their first child was born, the baby Henriette, who died during her father's absence, when Lafayette kissed his wife farewell to leave France for America. She was his confidant. We are very familiar with the young hero's career in this country. He won glory and honor here, while his wife grew thin and pale in her anxiety for his welfare. This generous heroism of a patrician noble for a people fighting for their liberties was the talk of two worlds. Once in Paris in 1778, at a great party which was attended by Madame Lafayette and by Voltaire, the aged poet recogniz ing the marchioness among the noble ladies, went and knelt at her feet, congratulating her upon the brave and disinterested conduct of her husband in America. Lafayette remained in America seven years, returning but once to France during this time. When he returned for good at the conclusion of the war, as might be expected, he was the hero of the hour. He and his wife were received at court with flattering attentions. The marquis was promoted to the rank of a field marshal of the French army, while Madame Lafayette was made a maid of honor to M2rie Antoinette, the queen. The following seven years were the happiest of the marchioness' life. They lived alternately at court or at Chavagnac, the old home of the Lafayettes, combining rural ease with the brilliancy of court life. With her three promising children, Anastasie. Virginie and George Washington, and possessing health, wealth and the love of a queen, there seemed nothing wanting to her lot to make it more distinguished or felicitous. The French Revolution broke in upon and destroyed this almost idyllic happiness. Lafayette was a Republican, but he was not a Jacobin. He made himself suspected by saving the lives of the king and queen from the mob that had taken possession of the Ver sailles. As soon as Robespierre got into power an order for the arrest of the marquis was issued. At that time arrest was certain death. He fled, intending to take refuge in Holland, but was arrested by the Austrian Government and sent to the damp and dark dungeons in the citadel of Olmutz. Madame Lafayette and her two daughters were at this time in prison at Paris, where they narrowly escaped the guillotine. After the principal instigators and supporters of the Reign of Terror had successively fallen, the prison doors of the city were opened and the marchioness was given her liberty. She journeyed to Vienna under the assumed name of Mrs. Motier, and ob tained an audience of the emperor, with whom she pleaded for the restoration of her husband. "My hands are tied" was the only and heartless reply to entreaties. She then solicited a participation in her lord's captivity, and this was readily granted. She was assured at the same time that her entrance to the prison was forever, but she hastened to join the marquis at Olmutz. This heroic wife endured the horrors of captivity in the same cell with her husband for twenty-two months. This apartment was nearly eighteen feet in length and fourteen in width, with a miserable bed of rotten straw, a broken chair and a worm-eaten table for its furniture. The want of wholesome air and decent food, and the loathsome dampness and filth of the dungeon brought on illness. So alarming was her malady that once it was thought she was at death's door. When at last in 1797, the doors of the fortress were thrown open by command of Napoleon, and the carriage was brought which was to convey them to liberty, Madame Lafayette was so weak that she had to be carried to it. On their return to France this noble pair retired to La Grange, a fine old chateau near Paris, which the marchioness had inherited. and which ever after was the customary residence of the family. There they gave themselves up exclusively to the endearments of domestic life, the pursuits of literature and science, and the interests and improvements of agriculture. However, the noble and charming mistress of this beautiful home did not live long after return. She died on December 24, 1807. The disorders which she had contracted during her cruel captivity had proved fatal. She was forty-seven years of Her husband lived for thirty years after age. her death. Annual Convention at Lake Preston, S. Dak., May 3, 4 and 5 HE South Dakota State Luther League theran Church of Lake Preston, S. D., May 3, 4 and 5. It opened at 10 a. m. by the singing of the hymn "Sweet Hour of Prayer," followed by prayer by Rev. Kuhns, general secretary of the National Luther League of America. The address of welcome was delivered by C. C. Dehoff, superintendent of the city schools. In this was emphasized the fact that the Lutherans were divided into many coming together, primarily for the purpose of effecting more harmonious relations between them, and then no salutation could be more appropriate than that of Christ: "Peace be unto you." Rev. Glesne, of Aberdeen, in a few well chosen words expressed the League's appreciation of its privilege of meeting with the people of Lake Preston, stated the reason why the League had met and what it hoped to accomplish before the convention adjourned. GROUP OF DELEGATES AT SOUTH DAKOTA CONVENTION AT LAKE PRESTON, S. DAK., May 3, 4 and 5, 1912. factions, which tended to weaken them. But, fortunately, conditions are changing, factions are coming together, dividing lines are being eliminated, and the respect of the Church is increasing in the eyes of the people. On behalf of the congregation, the address of welcome was given by Rev. W. B. Dahl. He took for his leading thought the greeting of Christ: "Peace be unto you!" No more appropriate sentiment could be expressed to the Luther Leaguers who were assembled there than to wish them peace. In the past the relations between the various denominations had not been as peaceful as might be desired; strife and contentions had been the rule rather than the exception, but now delegates from various Lutheran factions were After a short business session, in which the following committee on resolutions was appointed: Rev. O. Glesne, Miss Minnie Thorson and John G. Berdahl, the forenoon session closed by the singing of the hymn "Blest Be the Tie That Binds." At 2 p. m. the afternoon session opened with hymn, scripture reading and prayer, followed by a short business session, in which a committee on nominations was appointed and the following were appointed as reporters for the various church papers: Rev. K. N. Rudie for the Norwegian and A. C. Anderson of Baltic for the English. Then followed the president's annual address by James O. Berdahl, of Lake Preston. The convention theme was "Thy Will Be It Done," and the deliberation was opened by a paper, "What Is God's Will?" by A. C. Anderson. In this was demonstrated the impossibility of comprehending the will of God in its entity by the human mind; that these limitations of the human understanding led to misunderstanding, strife and disunion, and a plea of tolerance was made for others whose views do not exactly coincide with ours. was shown that God's will is a way revealed (1) in nature by the various natural phenomena; (2) in human history by definite objects which events in succession lead up to; (3) in the lives of the individuals by unusual experiences such as sufferings and blessings; (4) in the word of God, perfectly as far as our salvation is concerned. "God will have all men to be saved and come unto knowledge of the truth." Elmer Berdahl, of Garretson, opened the discussion of the paper, principally by drawing upon concrete examples and illustrations from daily life. God had an object in view by all He has done. Everything was created for some purpose, but they are often misused. As examples were mentioned grapes, created for our nourishment, but often misused by converting them to harmful products, used for sinful purposes. Barley, corn and tobacco were mentioned as being abused in the same way, all contrary to God's will. Mr. Bragstad, of Sioux Falls, continued the discussion: We should have a willing attitude toward God. Time comes when we must decide what the will of God is for ourselves. When Christ was tempted, He decided what the will of God was and did it. Willingness to do God's will is a first condition. God's will as revealed in the ten commandments was afterward ameliorated by Christ in the Beatitudes. It is God's will that each shall assume some particular calling. We should test ourselves, and with pure, honest and loving dispositions surrender ourselves to God. Rev. Glesne continued the discussion: The mind of man is darkened by sin. We cannot of our own power comprehend it. Conflict and discord appear everywhere. But put the life of Christ side by side with ours and look upon Him in the light of faith and then you will have a perfect revelation of the will of God. Rev. Kuhns said this is the best opening we ever had to any of our State conventions in South Dakota. "Thy will Le done" is a se quence of last year's theme, "Thy kingdom come." Can we know God's will? We can. If we could not, He would not have asked us to pray: "Thy will be done." It is true that it is to some extent revealed in nature, for example in the sensitive plant and numerous natural phenomena. But that is all imperfect and of no avail to our salvation. On Saturday the convention opened at 9:30 a. m. with a half hour prayer session, followed by some routine business. The next should have been a paper, "How God's Will Is Done," but on account of a delay caused by a slight misunderstanding it was impossible to secure this paper. Since Prof. J. S. Nordgaard, of Augustana, was scheduled to open the discussion, he naturally was the first one called upon to say something about this theme. He among other things said it was impossible to trace fully the will of God in the laws of nature. We can now see only what apparently conflicts with the will of God as we have learned it from the Bible. But some time we shall be able to understand and see the harmony. In his discussion of the subject he declared it to be his intention to confine himself to the only true and reliable foundation, the Word of God. Science contains nothing to base anything sure upon, nothing to believe in. But the Bible does. Even a child can here find something sure to stand on. It seems that Luther was inspired when he wrote the Catechism, the layman's Bible, and not least when he made explanation to the third petition. In the second petition, we pray that His kingdom may come, and wherever there is a loyal subject of the kingdom of God, there is his kingdom. The third petition follows as a logical sequence upon the second, for His will is: Go ye and make all people my disciples by baptizing them and teaching them to observe all things which I have commanded you --that is: His will is that we should help to secure more subjects for His kingdom. The afternoon session opened with devotionals, conducted by Rev. Skartvedt. This was followed by routine business. Part of this was to decide where the next convention was to be held. Invitations were offered by Vermillion and Canton. The invitation from Canton was accepted by a vote of 29 to 8. The main feature of the session was the Round Table, conducted by Rev. Kuhns. Some fifteen questions were distributed among various members during the noon intermission, with |
