which do about the same work as the conferences in most of our Eastern synods. The mission districts hold from one to two meetings in every congregation of the district, if it is possible. At these meetings religious services are held and religious questions are discussed, in which the laity as well as the ministers frequently take part. These districts look after the local interests of the Church and make recommendations to the conferences.

Besides the mission work carried on by the conferences, the synod itself looks after mission interests in places when there are no conferences or where the conferences are not able for want of means to attend to the work properly. There are, therefore, several synodical mission districts, as the Utah Mission District, the Montana Mission District. The Swedish mission work in Alaska has been recently transferred to the Columbia Conference, but the synod furnishes the means for carrying on the work. After mission districts of the synod have been properly developed they usually become conferences.

There has been an old unwritten law which is still largely practiced in the synod and in the conferences that the ministers serving old and established congregations make arrangements to spend several weeks every year in mission fields. These visit and preach to outlying missions which have no regular pastor, or work up new fields and organize new congregations. In this way the Augustana Synod has been able in an admirable manner to look after the interests of all the Swedish Lutherans of this country who are churchly inclined. The synod has congregations in almost all the States and Territories of our country, reaching into Canada and Alaska.

The conferences decide the amount of money that the congregations shall contribute for mission purposes, and for a number of years the amount apportioned annually has been from 30 to 40 cents per communicant. The synod decides the amount to be contributed for its specific mission work, which is from 5 to 8 cents per communicant. These moneys are looked upon as dues and not as free-will offerings. The conferences look to the mission districts for the collection of these sums and the mission districts look to the congregations.

The statistics referred to above give $8,285.34 contributed for foreign missions in the year 1901. The amount contributed for home mission work under the immediate control of the synod was $3,911.20. The eight conferences together contributed for the mission work under their immediate control $30,399.21, making a total of $34,310.41 for the

whole synod. If we include the amount contributed for foreign missions we have the sum of $42,595.75 contributed by the synod for all mission purposes, or about 331⁄2 cents per communicant. The total amount of all moneys collected for all purposes, as education, mission, orphan homes, hospitals, etc., including the current expenses of the congregation, was $1,010,087.84, an increase over the previous year of $60,223.56.

The synod and the different conferences own and control six institutions of learning. Augustana College and Theological Seminary at Rock Island, Ill.; Gustavus Adolphus Colege at St. Peter, Minn.; Bethany College, Lindsborg, Kan.; Luther Academy, Wahoo, Neb.; Upsala College, New Orange, N. J., and Northwestern College, Fergus Falls, Minn. The last three mentioned do not yet have the full college course. In 1991 these institutions were attended by 2,002 students, who were taught by 105 instructors. The combined number of volumes in their libraries was 40,600.

Scattered over different parts of the synod's territory are seven orphan homes, three hospitals, two relief funds and one deaconess' institute; in all, 13 benevolent institutions. Another deaconess' institute is now being built in St. Paul.

The synod owns and controls a large and well equipped publication house at Rock Island, called The Lutheran Augustana Book Concern, whose net gain for the year 1901 was $9,255.45.

All these forces, together with a large number of papers and periodicals, published regularly in the Swedish and the English languages, are at work spreading the knowledge of Christ Jesus and bringing immortal souls to the truth of the Gospel as confessed by the Evangelical Lutheran Church. May our Lord bless every effort put forth to His own glory. J. S. July 19, 1903.

Sixth Week after Trinity.

Our Pledge

(Exod. xix: Deut. v: 22-38) Biblical topic reviewed by Rev. C. Armand Miller Questions to be answered in brief papers: Does the Luther League need a special pledge? What does our baptismal vow include? How can we bring about a better understanding of its meaning and of its solemn obligation?

Lessons for our own lives: There is no place in the Christian life for more than one. In our Baptism we made it. In our Confirmation we assumed its full responsibility. It covers the whole sphere of Christian activity and duty. It is all comprehensive. Renunciation, loyalty, service, it holds them all.

Whatever hinders Christian devotion and consistency is excluded by the terms of that vow. Whatever is necessary for the culture of Christian life and growth is by its terms included in our life-long promise. Any other pledge is but a weak imitation of this, and lacking its sacramental sanctions, appears beside it either superfluous or impertinent. In reference to the specific temptations, or weaknesses, in reference to which we feel the need of special provision, we should betake ourselves, not to some newly invented vow, but to lively recollection of the old vow, and to a quickened faithfulness to it. Read again and again the Order of Confirmation. Study with earnest heart the full meaning of your plighted allegiance to Christ. Enter into the large responsibility of your vow. Plead anew the promised grace of your Baptism. You will find enough here for every need. Keep faithfully what is herein involved, and you will have met every requirement.

But it can be only helpful to be reminded that what the vow of Baptism, with its solemn recognition at Confirmation, describes in general terms, has most definite and specific contents. Every particular question which begins, Is it any harm for me to do this?" is to be answered by the great renunciation of the devil and all his works and ways. Does the questioned thing come under this classification? Then your pledge covers it. Attendance at Church services, daily reading of the Bible, daily prayer, are not mentioned in these words in the one great vow, but that they are included becomes evident so soon as we inquire, “Can I 'serve the Lord Jesus Christ by a godly life' and fail in these duties?" You and I know very well that we cannot. Then we have already taken a pledge to pray and study the Word, and be faithful and earnest in the use of the means of grace. It is well for us to be reminded of these implicit duties explicitly. Let us remember our vow, and prayerfully fulfill it.

Seventh Week after Trinity. July 26, 1903. The Ships of Tarshish and the Ships of Denmark

( Kings xviii. 21-29)

Supplemental to the first and third thoughts of the "Topics" for July 26. By J. N. Lenker, D.D., Professor of Church History in the Danish Lutheran Seminary, Blair, Neb.

"Once every three years came the navy of Tarshish, bringing gold and silver, ivory and apes and peacocks." I Kings 10:22.

"The ships of Tarshish were thy caravans for thy merchandise; and thou wast replenished, and made very glorious in the heart of the seas." Ezek. 27: 25.

19

"Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, for the name of Jehovah thy God." Isa. 60:9; also II Chron. 8: 18; Isa. 23:1, 14, 18.

As the ships of Tarshish prepared the way for and spread the Jewish teachings of Jerusalem, and the ships of Spain the Catholic religion of Rome, so the ships of Denmark cultivated the soil and scattered the Protestant seed and fruit of Wittenberg. The Reformation in Denmark meant that Lutheranism from its very birth should be a world-leavening influence. This was Scriptural, for the Gospel, not a corrupted Gospel, but the Gospel-that is, the whole, pure, simple Gospel, shall be preached in all the world. The Germans developed Protestantism intensively, the Scandinavians extensively. Most wonderfully has God used the Danish nation, and no one will blame them for loving their isles and literature as the Norwegians do their mountains and "sagas," because of their rich contributions to the development of civil and religious liberty both before and after the Reformation. It is not an accident that there is no Dane whom the Danes honor more than Luther.

The Historical Topics of the "Luther League" are popular, and will grow more so, for the Evangelical Lutheran is the most historical Protestant Church, and her nationalities have glorious histories because of the pure teachings of their Church. Churches and nationalities that have but little history are, of course, not greatly interested in the study of history. Again, people who neglect the history of the Old and New Testaments are not apt to appreciate the spiritual and devotional in the history of the Church. Alas, influenced by Latin literature, we tarry so long on the Catholic development of the Grecian Isles in the Mediterranean that we neglect the Protestant development of the Danish Isles in the Northern seas.

Though Denmark to-day is a small country and the Danish Lutheran Church in America is not large and lacks the spirit of self assertion, yet these are no reasons to withhold from the Danes a just and full appreciation of their history and literature. Denmark contributed not a little to Protestantism, not only among the common people, but also in royal circles. Even at present the Queen of England, the Empress of Germany, the mother of the Czar of Russia and the King of classic Greece are Danes. As it is impossible in a short article to follow the early ships of Denmark everywhere, we will study them here only in their relation to the English world, since our young people love to

trace the influence of each Lutheran nationality on the English Protestant civilization.

As early as 449 A. D. the ships of Denmark brought a powerful colony of Angles and Saxons under Hengist and Horsa to England. Others followed, and these heathen founded seven kingdoms in Britain, and "no later invader has been able to dispossess them." In the tenth century the northern half of England was ruled as a colony of Denmark. In 1013 the Danish King Swen conquered all England, and his son, Canute the Great, united England to Denmark (1017 to 1042), one bond of which was a common faith. Laing says: "The Danes must be the forefathers of as large a proportion of the present English nation as the Saxons themselves."

The

In early days the boundary lines of the three Scandinavian nations were not sharply drawn. In wealth, politics, literature, schools and church Denmark was in the lead. Repeatedly the Scandinavians poured into England like they do now into our Northwest. Individuals arrived continually. population of England increased, that of Scandinavia decreased. The earliest reliable statistics I have found are as follows: In 1066 England had 2,150,000 people; Scotland, 350,000; Ireland, 1,000,000; in 1751 Sweden, 1,785,000; in 1665 Norway, 460,000, and in 1769 Denmark, 786,000. It is said there are more Scandinavians in Great Britain and the United States than in Scandinavia, and that those abroad have done more for the world than those at home. Make not the mistake, however, of judging past centuries from the standpoint of the twentieth century.

never

Scandinavia was the last to submit to the Roman yoke, and the first to cast it off. The Pope was far away, and the northmen independent. 'Peter's pence was not paid." "The Papal lightning froze before it struck Scandinavia." "The Roman law crossed the Eider." Danish law was a national growth, formed by freemen for freemen. The Greeks and Romans were free because born in a free State, but the Scandinavian was free because he was a man. The Danes introduced the Danish law (Danelag) into England, and William, the Norman Conqueror, "commanded that these laws should be in force throughout the kingdom."

The democratic spirit, the resistance to tyrrany, the freedom of thought and speech, the trial by a jury, the English Magna Charta and the American Declaration of Independence are contributions to modern English civilization from the near seafaring Protestant disposed Scandinavians, rather than from the far off inland city on the Tiber.

"Among the many wonders of this world there is none greater than the blindness of the writers of this and other countries to the transcendent influence of the blood and spirit of ancient Scandinavia on the English character."--The Howitts.

In early days the sea was called the " Path of Danes to praise and might." Germany's future may be on the water, there has been the past and will be the future of the Scandinavians. When America developed the location of England, between Scandinavia and America, was in her favor, and the sailing vessels of Denmark gave place to the steamships of Eastern England. A line north and south divides England into Western Celtic and Eastern Gothic England. It is a fact that the Celts and Britons were never good sailors. Hence it was from Eastern or Danish England and not from Western Celtic England that our New Englanders came. Boston, York, Lincoln, Seroby, the birth place of the Congregationalists, and Epworth, the birth place of Methodism, are all located in Danish or Eastern England. The New Englanders are therefore largely Danes who tarried in Eastern England while navigating westward to America. We trace some English words to the Latin, then to the Greek and Hebrew. Why should we not be proud to trace our pedigree back to England, and then back to the Scandinavians and Saxons? It is no compliment to our patriotism or scholarship that we do not. Had it not been for "the passion for liberty" planted in England by the ships of Denmark and strengthened by the Reformation, we would not now glory in the present achievements of the Anglo-Saxons.

The genesis and philosophy of the English and American Protestant civilization are suggested in the noble poetical tribute of Tennyson to the Princess of Wales at the time of her marriage:

Saxon and Norman and Dane are we, But all of us Danes in our welcome of thee, Alexandra."

The ships of Denmark, like those of Spain, have run their course, but the Teutonic civilization, which they developed and extended, remains and is becoming universal, while that of the ships of Spain is deteriorating Why? Because Denmark heartily accepted the Reformation and Spain energetically opposed it.

In other lands also the English built on Danish foundations. In 1620, six years before the Dutch bought the site for New York, the ships of Denmark developed colonial possessions in the East Indies. Their ships carried Ziegenbalg, in 1705, to Cape Town, and then to Tranquebar, in Southern (Continued on page 28.)

President F. G. Gotwald of Springfield, in his report, mentioned especially the successful effort made by the Luther League of America to increase the circulation of the LUTHER LEAGUE REVIEW, the publication of the Lutheran Calendar and the efficient work of the new general secretary, Rev. Luther M. Kuhns. He reported two new centrals organized in the State, one at Springfield and one at Lima, and marked advance in League educational work. Seven central Leagues were represented in the convention, and gave short greetings through their delegates.

At the evening session on Wednesday, the pastor loci, Rev. I. D. Worman, welcomed

name of the convention he accepted the sincere welcome of the congregation and pastor. Rev. Gotwald spoke of our Church's broadening horizon, for it is larger than any synod, it is worldwide.

The president then introduced Rev. S. P. Long of Mansfield, who spoke upon "Divine Enthusiasm."

The speaker first called attention to the Principles of Divine Enthusiasm; it is scientific; the hand of God is in all Progress. In this age many forget that the lasting benefactions which science has given us have come from men filled with divine enthusiasm. Agassiz from Switzerland, drawn ever by its magic power, worked on at science until he became

the great naturalist of his day. Morse's first message over the wonderful telegraph, What hath God wrought," shows the hand of God acknowledged in our scientific progress. But such enthusiasm is not only scientific, it is scriptural. Moses, Daniel, John the Baptist. John, Peter, Paul, each and every one, were men coming from inconspicuous places in life, but filled with such divine enthusiasm and zeal that they accomplished great things for their Master. This god-like enthusiasm is safe, and must be distinguished from fanatical enthusiasm. Sentimental conversions are not conversions at all, but perversions. The feelings of youth pass away, consequently we may lose the enthusiastic feeling of religion we once had, but still retain the religion. But, while we distinguish this safe enthusiasm from fanaticism, we must be equally careful not to confuse it with dead orthodoxy. The natural outgrowth of the latter is rationalism, to which divine enthusiasm is a foe. Such enthusiasm is genuinely Lutheran, for Luther himself was filled with it when he stood before the august assembly of princes and said: "Here I stand, I cannot do otherwise. God help me!" All Lutherans ought to be filled with such a spirit of enthusiasm, for the Lutheran Church has the truth and must preach it.

Equally important with the Principles of this Divine Fathusiasm are its Powers. It laughs at Poverty. Two of the greatest errors of our age are that Poverty is the greatest curse and wealth the greatest blessing. In our history of great men we find Moses, Daniel, Jesus, Luther. Lincoln, Garfield, all coming from Poverty spurred on by god-like enthusiasm. It a'so turns defeat into victory, making all obstacles serve its own end. It is light, filled with divine enthusiasm, we become lights in the weld refecting our great Light. It takes more than intellect, oratorical ability, training and culture to the pulpit. Divine Enthu s'ase alone can do that Heaven is to be filled by a Divine Enthusiasm that is high enough to make sacridx

At the conclusion of Rev. Long's eloquent and inspiring address a musical number was rendered RA F. W. E Peschan D.D. of Mamsdung then spoke upen "The Power that Stays*

resentative of the national organization. He spoke to the convention at this session upon "Our Ideals and Our Problems."

The ideal of conventions is to have specific programmes. The day of generalizing, in order to furnish help for every condition, is past. We are beginning to realize the fundamental truth that we must deal with Individuals. Plato sank individuality in the State. Christ first taught the value of individuals, and herein lies the distinction between heathenism and Christianity. The spirit of revivalism is to deal with masses, with crowds; it is on the principle of an epidemic, the very thing which Christ refused when he turned away from the crowds surrounding John the Baptist to teach Andrew and John, the two out of all that throng who cared enough to follow Him. The League is beyond the ebullition stage; it is down now to the few who care. The few who read the Reading Course are the few who care. The Topics and all our literature have been sifters, and have left the few who are the leaven. Our League Ideal ought to be to pay especial attention to the few who do really care.

Following this address several speeches and papers were given on our ideals. Rev. W. G. Dressler of Findlay had the subject, "The Ideal League."

A League is ideal if it has something to do. The Ideal League must be under the pastor. It is not to collect money for social enjoyment. That is important, but not paramount. In an Ideal League the members will have joined not for pleasure, but for work, and should be given some definite good to do.

Dr. Culler of Wapakoneta was to have speken upon The Ideal Leader," but was unavoidably absent. Rev. Ernsberger of Upper Sandusky took his place.

With ear Topic cards assigning a definite for every meeting we ought to have no An deal leader wil make careful rayerful preparations aiming to get at of the lesson and to apply it in prac He will remember the sheent for 20 ejedly need the prayer of the meeting. After De Yers bad discussed this top4. Mr. Delbe Candeld read a well prehand peter

Heal Worker.”

the Dual Worker's quali

work that be is