Deut. 10:12-13; Matt. 22:37-40; Romans 13:8-10. Topic reviewed by Rev. Paul W. Koller. We have heard so often that it is impossible for human beings to keep perfectly these Ten Commandments that somehow there has crept into the minds of people a feeling that these commandments are so far beyond and above us as to be impracticable. Therefore a question like the one that forms our topic is natural, and consideration of it valuable.

"Are the Ten Commandments practicable today?" Men answer this question differently. "Certainly," glibly answer some who have never half comprehended their high requirements or lofty purpose. "By no means," reply others who for the first time are brought to realize the great gulf which separates human frailty and divine requirement. And if we were to judge from the conduct of many who call themselves Christians, we too would say "Impossible." But God gave the Commandments to be obeyed, and He never as's what is impossible or impracticable. Let us, however, see for ourselves by looking at what God demands of us, and we will know, in part at least, whether they have a place or not in this practical age.

God demands:

1. That We Put Him First.

This is the very first commandment, and in the New Testament we find Christ urging it again and again. Matt. 6:33. "Seek ye first the Kingdom of God, and His righteousness." Many pay no attention, however, either to the Law or to Christ's words. They seek gain first of all and not God. There seems to be nothing men will not sacrifice and undergo to get possessions. The cold of the North does not deter them. The scorching heat and fever of the Tropics does not prevent. Men undergo privations, hardships, loneliness, war, anything and everything to possess things. On the other hand, it is just as true that all about us there are men and women who are putting God first in their lives and even the Father of Lies would not declare impracticable what is wrought every day with blessed results. There are business men whose first question is not "Will it pay?" but "Is it right in God's sight?" We meet men everywhere who put God first

in every department of life's activity. They are not impractical dreamers, but men of common sense and brains, who are demonstrating that God's Commandments are practicable.

2. That We Love Our Neighbor as Ourself.

That is the all embracing requirement that covers the second table of the Ten Commandments. While not as much is done as ought to be done for the welfare and happiness of our fellowmen, yet there is no question but that it is a good thing and practicable even in this selfish age. Men and women are doing it every day and not making much fuss about it either. The schoolboy who helps his competitor: the shopmate who steps aside that another who has a wife and children may profit; the daughter who gives up her chance of happiness for another's welfare, all are proving the practical worth of this command Men no longer say that the Golden Rule is not practicable. Some years ago a governor of New York said "Nobody obeys the Golden Rule any more." Not long after Secretary of State Hay said, "The sum and substance of international law is the Golden Rule." These Commandments of God are practicable today. 3. Love the Fulfilling of the Law.

Those who try to keep the Commandments do not find it easy, and no one except our blessed Saviour has ever kept them perfectly. We come far short; we transgress again and again. Christ knows our difficulty and has given us a way by which we can keep His law. He gave it to us through one of his consecrated followers who lived very near to Him. It is the great and precious truth that love is the fulfilling of the law, true Christian love which reaches up to God and out to our fellowmen. When such love is in the heart, putting God first and loving our neighbor will not be so hard, and what we lack Christ's love will supply.

SUGGESTED QUSTIONS.

1. What is the test of practicality?

2. Has any one ever kept the Commandments perfectly.

3. Will the Commandments always be required.

4. What is the practical result of putting God first? Of keeping the Sabbath?

5. What results when men keep the Commandments of the second table?

6. Have you found them practicable?

December 8, 1912.

Educational Work in the Guntur

Mission (General Synod)

II Kings 17:27-28.

PROF. REV. ROY STROCK, Vice Principal, College, Guntur. Education is considered one of the most important phases of the work of our mission. In most respects it is closely correlated with the evangelistic work.

The work in the parish schools in the various villages where there are Christian congregations is really the starting point for all our educational work. This is natural. These village schools are sometimes excellent. The teachers are supposed to be men and women who have been trained in our Guntur higher schools. Oftentimes, in the looseness and freedom of the life in small villages, the teachers neglect many of the good habits acquired in school and become more like the villagers among whom they work. The teachers were formerly villagers themselves. I must not leave the impression that these village schools are worthless. From these schools come all of our higher trained and better workers. Many of the boys and girls when they come for admission to the boarding schools show evidences of good and faithful training.

Each year and sometimes twice a yeareach of the boarding schools holds an examination of boys and girls from the village schools. Out of those examined a certain number are selected as fit to proceed to higher studies.

There are at present two boarding schools for boys and two for girls. In some missions every town in which a missionary lives has a boarding school, and these missions have a larger proportion of well-trained workers. This is our ideal.

These schools are boarding establishments rather than schools. The pupils attend schools. in the town-close to the boarding schools. The newly admitted boys are placed in the third or fourth year class of one of the college branch schools-according to their attainments. If they fail to pass they are usually sent back to their villages. Some who show reasonable ability but fail in English are allowed to continue their studies, but in the elementary school.

I should state right here that education is of two kinds in the Madras Presidency-elementary and secondary. The elementary education is in Telugu, while in the secondary

course great stress in laid upon the acquirement of English, and after the eighth year instruction is given with English as the medium. Boys more advanced in age, or boys who show weakness only in English, are allowed to read in the elementary school in Guntur.

The college and the higher grade Bible training school form the climax for the secondary education of our mission. Below the college are the high school (three years), the lower secondary department (three years) and the branch school (primary, five years). Up to the high school the teaching is chiefly in the vernacular, with English as the chief subject in the curriculum. For high school and college all instruction is given in English, with the exception of some of the study of the vernacular itself. Up to the last year of the high school course we give our own examinations. At the close of the high school course, however, there is a public examination conducted by the Government, and uniform for all high schools throughout the Presidency. In this examination students are examined in English, vernacular composition, elementary mathematics (including arithmetic and elementary algebra and geometry), and in two or three optional subjects selected from a list of a dozen or more, such as algebra and geometry, trigonometry, history of England, physics, chemistry, Telugu, Sanscrit, etc. The examination standard is high-fully as high as that of the better high schools of the United States. The percentage of pupils who obtain full passes is very small-10, 15 or 20 per

cent.

Our college in Guntur teaches only up to the junior class, so that our boys have to attend another college for the last two years of their A. B. degree course. All the examining is done by the Madras University itself. At the end of the sophomore year, as a rule, about 40 per cent. pass. In the college there are elective group courses. English is compulsory for all. We teach mathematics, physics, chemistry, ancient and modern history, logic, Telugu, and Sanscrit. We now have about eighty boys in the two classes. In our senior high school class we have 110 boys. In the college, high school, lower secondary school and three branches we have almost 1,000 students. In Rentachintala we have a lower secondary school which is also connected with the college and high school.

The Bible training school consists of two

classes-one for lower grade boys in Telugu only, the other for boys who have studied at least in the higher classes of the high school.

The normal school for the training of school teachers also has two grades similar to those in the Bible training school.

From the college and these two training schools we obtain our preachers, catechists, teachers and mission workers.

The educational work for the girls is practically the same as for the boys, except that there is no Bible training school and as yet no college classes. The college will be opened as soon as there are girls of sufficiently high grade available.

Topic reviewed by Rev. C. H. Traver. As our topic is the Dutch Lutherans who preceded the German Palatines almost a century, it is well to recall that Lutheranism was the first form of Protestantism in Holland. Charles V sought its suppression, but failed. Meanwhile the closer touch with Swiss and French Reformers led to the Belgic Confesssion of 1561, which was of a decided Calvinistic type. The decrees of the Synod of Dort were issued 1619. Their original purpose was to oppose the Armenians. Unfortunately the Lutherans were classed with them. Thus unpopularity and prejudice awakened, and the controlling power forgot how their ancestors stood firm for both religious and civil freedom.

were

A little later, New Amsterdam, as New York City was then called, became a mart of trade. Lutherans accompanied others to find relief from persecution. But disappointment faced them, for the new rulers were even more intolerant than the old.

Even the Calvinists did not have a minister until 1633, when Rev. Everard Bogardus came. He was alone for a decade, when another arrived, who settled at Rennsellaerwyck, near Albany. During this nearly twenty years the Dutch Lutherans had been increasing in numbers, but could only meet for worship in private houses. In these quiet meetings they practically exemplified Luther's idea that if a band of Christians was cast upon a desert island or met in the wilderness, without bishop or priest, they could organize a true Church of Christ.

Their presence in the city is attested to by a Jesuit missionary, Father Jogues: "There

are in the colony, besides the Calvinists, Catholics, English Puritans, Lutherans and Anabaptists." They were tolerated for a while. Soon the Reformed pastor required that parents and sponsors at the baptism of children should profess their belief in the Decrees of Dort. But the Lutherans could not conscientiously go beyond the statement "that the doctrines contained in the Old and New Testaments, and in the articles of the Christian faith, and consequently taught in the Christian Church, is the true and perfect doctrine of salvation."

The result of refusal was arrest and fine and imprisonment.

Governor Stuyvesant placarded a decree that no private meetings, called conventicles, should be held.

The Lutherans sent the a petition to Lutheran Consistory at Amsterdam, who promptly attended to their part. The Reformed sent a petition to the directors of West India Company, as also to the Church authorities, bewailing the spread of sectarianism. They considered it dangerous to grant any concessions to the Lutherans, and said there were already too many of them in the Province. The Lutheran petition was refused. "They would encourage no other doctrine in the New Netherlands than the true Reformed." Bigotry triumphed for a season. From a distance of 250 years we may smile at the hope expressed "that the Reformed religion would now be preserved and maintained without hindrance from the Lutheran and other errors."

We pass from 1654 to 1656, when the directors rebuked the governor for his bigoted zeal. "We would fain not have seen your worship's hand set to the placard against the Lutherans. Wherefore you will not hereafter publish any similar placards without our previous consent, but allow to all the free exercise of their religion in their own house."

This privilege granted June 15, 1656, was followed by a Lutheran petition October 24, 1656, that they might organize their Church and conduct public worship in proper form.

Rev. John Ernest Goetwater, the first Lutheran minister, came June 6, 1657. He, however, was not at once permitted to land. The authorities desired to deport him without touching shore. Owing to sickness he landed, but was put "on the limits of the city" and sent back October 16 following.

In 1664 British rule began, and Governor

Nicol gave the Lutherans permission to build a church and send for a minister. Rev. Jacob Fabricius arrived in 1669, and in 1671 a log church was erected on the southwest corner of Broadway and Rector streets, named Trinity Church.

Rev. Fabricius did not remain long, being suspended by Governor Lovelace for arbitrary acts in Albany in 1670 and in New York, August 11, 1671.

At an unknown date Rev. Bernardus Arensius came, as Rev. Fabricius was empowered at the date of preaching his farewell sermon "to instal the new come minister, according to the custom used by those of their religion." We would add in brief that in 1653 there were enough Lutherans in Albany to support a pastor.

The first Lutheran church was built on Pearl street, between Lutheran (now Howard) and Beaver streets, facing Pearl.

In 1664 there was an organized congregation. In 1784 a second church was erected, in which in 1786 was organized the second synod in America. The third church, built in 1816, was on the present site. This is the fourth church. We have also spoken of the pastors until 1701, when Rev. Andrew Rudman arrived, who remained three years. During his pastorate, in 1703, Athens was organized.

Rev. Justus Falckner was ordained in 1703, and took the oversight of the three churches. He witnessed the inflow of the Palatines in 1710. They brought along as their pastor Rev. Joshua Kocherthal. After his death in 1719, Rev. Falckner added the churches at East and West Camp, Newburgh, Rhinebeck and Schoharie to his own field. He died in Claverack, N. Y., in 1723, where he had lived in his own house.

We have reached the union of the two streams, the Dutch and the German, and their joint history belongs to another topic. We must admire their fidelity to their faith when so few and isolated. They are examples to us. May we be as true!

When Christmas time comes our thoughts center around this heavenly Child, and our hearts are tenderer and our love stronger for His coming as a little child.

1. The Babe Reveals God.

As the Babe of Bethlehem God came among us, and from this holy Child we begin to learn more fully the character of God. Jesus was a child like ourselves, and as a child He brings God very near to us. God in Christ is no longer the awful God far away in the heavens, but our Saviour, who became flesh like ourselves, lived in our homes, and was ever ready to help and counsel.

Christ by His wonderful birth, and the deeds and sympathy of His life, has taught us that God is not alone the stern and just ruler of all, the king of kings, but that He is also our loving heavenly Father, who cares for us and keeps us. Through Christ even the children can and do know God. Let us place this thought first in our Christmas thinking: Jesus, the Babe of Bethlehem, has revealed God to us and brought Him very near. He is Immanuel.

2. As a Babe Christ Illustrates the Character of His Religion.

When we think of the character of the religion which Christ came to establish among men, we feel that no more suitable emblem than that of a "Child" could be found. It was, indeed, in set terms that He so defined the condition of citizenship in that kingdom which He came to set up, "Except ye be converted and become as little children, ye shall in no case enter into the kingdom of heaven." As this was the character of the religion Christ proclaimed, so was it the very one which the world needed.

The world was growing old. The world of wisdom seemed to have exhausted its powers. Wearily, philosopher after philosopher had spun his fine web of speculations only to find that the next comer tore it down. Men were tiring of wisdom that got nowhere.

The world of religion was growing old. The old faiths no longer attracted people and had lost their hold upon the human heart. Even that of Israel had been weakened by the custonis and traditions of men until its force was almost lost.

The one thing needed by all the world was the restoration of the "child heart" with its simple faith and true love. This Christ taught. He showed that the restless, anxious, covetous (Continued on page 33.)