one of the hardest horseback rides he ever made on behalf of Lutheranism in the early days of the West. So much for history.

At Topeka a rally was held, the Swedish and English Lutheran Churches uniting. The music was excellent. Both pastors are deeply interested in the work, and the outlook is promising. To some of the older readers of THE REVIEW it may be of interest to know that this capital city is the home of the veteran missionary, Rev. Josiah B. McAfee, now in his three score and ten years. Though living in retirement and indisposed, he was young enough and interested enough to attend the Luther League rally and remain to the end of the long program. A Sunday was spent in Kansas City. The Secretary occupied the pulpit of the First Church in the morning. After the service a conference was held with the

17

officers and members of the Luther League, at the request of the pastor, Rev. J. A. M. Ziegler, D.D., well known to the Luther Leaguers as the host of the National Convention in 1900 at Cincinnati. At night a rally, participated in by three churches, was held in the Children's Memorial Church. We attended the meeting of the League of this church. It is just beginning its work. But what we saw and the willing disposition to lend a hand to the work on the part of those present gave promise of future enthusiastic work and usefulness.

This revival of interest in the Luther League work in Kansas is full of encouragement. Just let the Secretary throw out this hint in closing: For permanent and continuous work the foundations must be truly and rightly laid. LUTHER M. KUHNS.

OUT of the dim light in the dawn of human

history came the wonderful promise of God to the ages. It bore the genuine mark of a divine gift-the voluntary offer of infinite love. For its fulfilment prophecy waited long until in the fullness of time God gave unto men a kinsman Redeemer, whose life of unquestioned sinlessness, unostentatious humility and perfect obedience inspired immortal hope, engendered deathless faith, and enkindled unquenchable love in human hearts for a Saviour revealing a glory as of the only begotten of the Father full of grace and truth. The voluntary prompting of this gift of grace remains a mystery. But just as His is The Name, His is also The Gift unspeakable. Here lies the blessing that in His name and for His sake at Christmas, by the power of His own example, we learn to give that it may not be to us a time for expecting and of receiving, but that we may experience some of the real joy of making the Lord's poor happy. The only compensation for the gift that has enriched us is our love. May not Christian people, and especially our Luther Leaguers, learn the Christlikeness of enriching others, who are of the least of His children, it may be, by denying self. The compensating altruism of Christmas cannot come from a positive philosophy, but from the wellsprings

of the Gospel—“Unto you is born this day a Saviour, which is Christ the Lord."

This human side of The Gift should make us more generous and of tenderer sympathy toward our fellows, whose riches are the faith once delivered unto the saints. May it not be, too, that at this festival season the strangers within our gates may have some special claim on us. In a beautiful home in the Northwest one of our young men, a member of the Luther League, just about starting on his first trip as a salesman, and who expected to be away from his home until some time after Christmas, held up before me the cover picture of the Thanksgiving number of an illustrated weekly. He said: "Isn't that fine!" It was the tramp's dinner. But the young man felt soon he would be traveling, and alone among strangers. He felt the breaking of home ties. Incongruous as was the picture in its relation to him, the cover picture of the paper strangely appealed to him. Certainly in many of our parishes, beside the poor will be found the stranger, maybe of our own household of faith. This is a simple fact, but it is full of suggestiveness. With the Christlike spirit it is more blessed to give than to receive. This Christmas joy and gladness may be yours. If it is, may its blessing enrich you abundantly.

Baptism

(Acts 19:1-7.)

Doctrinal Topic Reviewed by Rev. C. Arman 1 Miller. D.D.

Questions to be answered in brief papers: Why is it important to have a right understanding of the doctrine of Baptism? What was the nature of John's Baptism? What are the characteristics of Christian Baptism? Contrast the points of difference between the two Baptisms.

. Lessons for our own lives: Let us be thankful that we have the Baptism of Christ. Because it brings us into the very centre of the Kingdom of God, into Christ Himself, and through Him into communion with the Father, the Son and the Holy Ghost. On the contrary, as Luther says, John's Baptism was only "the vestibule of Chris

tian Baptism." But we, in Christ's Bap

tism, have entered into the very Holy of Holies of the temple itself. The difference between the two Baptisms is like the difference between John and Christ. The one baptized into the faith of a Christ who was yet to come. Those who performed Christian Baptism do so, on the contrary, into the fellowship of a Christ who has come. John's Baptism was a "washing unto repentance," Christ's is a "washing of regeneration." The first is partial, imperfect, temporary; the second is complete, perfect, permanent. John himself gave expression to such a distinction when he said: "I, indeed, baptize you with water.

* * *

He shall baptize you with the Holy Ghost." In Christian baptism we have the very provision of Christ Himself for the incorporation of the believer into the Body of Christ, the Church on earth, and for his entrance into the mystical union with the Triune God. In it the Holy Spirit, the "Spirit of Christ," begins His blessed work in us, and through the perpetual efficacy of Baptism completes that work of grace unto the day of Christ. It lacks noth

ing of perfect adaptation to its purpose in the will of God. It is not introductory to something else that is to follow and to complete it. It belongs to the dispensation which is to endure so long as there are sinners to be saved, so long as men are to remain apart from the

visible presence of their Lord. In it is included all that pertains to our needs during this state of waiting for our Lord's return, for it brings "forgiveness of sins, life and salvation." Even though John was greater than all that had preceded him, yet the least in the kingdom of heaven, after the full revelation of Christ, is greater than he. There is nothing that we, baptized into Christ, have to wait for. How shall we meet the inquisition into our use of such opportunity and privilege as have been granted to us?

3d Sunday in Epiphany.

Jan. 21, 1906.

The Parish Deaconess (Romans 16:1-6.) Missionary Topic-Excerpts from "The Office of the Deaconesses," by Rev. G. U. Wenner, D.D.

It is conceded that there are certain kinds of work in the Church which women can do better than men. Among them is the care of the sick and the education of children. There are many other spheres of activity in the Church in which the deaconess has proved her usefulness, but most of her work may be included under these two heads. At the same time we must bear in mind that the deaconess is not primarily either a teacher or a nurse. In both of these offices others might take her place and fill it as well as she can. A deaconess is a minister of the Church, called upon to exercise her special gift of teaching, nursing or whatever else it may be in the service of the Church, for the purpose of extending the king'dom of the Lord Jesus Christ. Her teaching, nursing, etc., are important, but they are not the end, they are only the means to the end. It is this view of her office that differentiates her work from all secular activities resembling hers in many external particulars. It is this that gives to her service its distinctive peculiarity, and that makes it worthy of special attention as a mode of Christian effort, and a means of preaching the Gospel.

The rapid growth of cities, the condition of the sick and the poor in cities and towns, the alienation of large masses from the Church. the religious destitution of the young, the influence of heathen sentiments and worldly lives, the moral degradation of vast masses of people who are not reached by the ordinary means of grace--these are the conditions

which require a vast enlargement of the Church's agencies in reaching the world.

A

There are two ways in which a Church may produce an impression on the community and fulfill the object of its existence. One is by preaching the Gospel, the other is by living the Gospel. Thus Christ not only preached, but he went about doing good. Certainly in a true church life these two methods are inseparable. But it is an important practical question to find the organs with which the congregation may stand in living, practical touch with the community. The preacher cannot and ought not to serve tables. Neither can he nor should he be expected to fulfill all the offices of love and service that must arise in any church that is alive to its responsibilities and opportunities. Among the members it is not always easy to find those who have the necessary time or ability. The deaconess supplies the missing link. She seeks out and visits the poor of the congregation. These ought to be now as they were from the beginning, counted among the Church's treasures. clear eye and a helping hand at the opportune time might save many a family from falling and becoming a permanent burden on the community. She visits the sick of the parish. Her special training enables her to administer the medicine, to prepare the right kind of food, and in many ways to supplement the work of the physician. She smooths the pillow and couch of the sufferer, washes the children, and brings order out of the confusion of a neglected household. When she goes away she has left behind her some of the atmosphere and peace of heaven. There are times, too, when constant attendance may be required in some family where long continued or critical sickness makes it impossible for the members of the family themselves to care for the ailing one. Such conditions indicate the field. But where is the congregation in a 1 the land that would not derive great benefit from the service of one or more of its members properly trained and set apart for the performance of these duties?

4th Sunday in Epiphany.
Jan. 28, 1906.
St. Ansgar, the Apostle of the North

Isaiah 43:1-7.
Historical Topic Reviewed by Rev. Adolf Hult.

It had been the plan of that marvelous man, Emperor Charlemagne (814), next to Luther the greatest figure in Germanic history, to

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christianize the far north of Europe. Death ended his epoch making career before the plan could be carried into effect. Charlemagne's blood baptism of war had introduced the Baptism of the Spirit among the Saxons. Not so was Sweden first to know the power of the gospel. From the seclusion of a pious, culture loving Benedictine cloister of the ninth century, in Corbie, France, a lonely monk, Ansgar by name, went forth with the tale of "the white Christ," as those vikings of Thule afterward called the Saviour, because of the white surplices of His chanting priests.

Ansgar's birthplace was in Picardie, France. On 8th September, 801, his pious mother gave birth to this child (Aasgejr, Osgejr, Anskar, Ansgar, same as Oskar, and means "God's spear"). Too much given to play in boyhood, a vision he had so impressed his sensitive soul that he turned to a life of prayer and meditation. Delivered over to the cloister school of Corbie, he became monk before he was fourteen. Corbie was renowned for piety, discipline and scholarship.

A new vision later wakened the yearning to missionate the heathen. "Go," said the Lord, "and thou shalt return to me with the crown of the martyr." But first Ansgar was sent to the German cloister Korvey (in Westphalia), founded by old Corbie in 822, where he was appointed monastery preacher.

As King Harald of Denmark, baptized 826, visited Emperor Louis, the latter, who had witnessed his christening, sought proper missionaries for Denmark. Ansgar volunteered, and his friend, the monk Autbert, pleaded for the privilege to join him. To Denmark they came. But Autbert died, and so Ansgar returned to Corbie.

Probably in the fall of 829 there came emissaries from Sweden to Louis, asking for Christian missionaries. Noteworthy that the request comes from the heathen people itself! Willingly Ansgar responded, and set out for Sweden, accompanied by Witmar, and well equipped with provisions and some forty books. But vikings attacked and plundered their vessel, so that, stripped, they wandered on through the forests until Birka was reached. King Björn kindly welcomed them, gave freedom to preach and built a chapel.

831 Ansgar returned to the Emperor to report on his work, was then made Archbishop of all the "North," for the new diocese of Hamburg. Gautbert was made Bishop of Sweden, where Christianity began to spread.

Of a sudden vikings swooped down on and destroyed Hamburg, Ansgar escaping only with his mantle in the year 845. Years of labor lay in ruins. What anguish to the noble heart of Ansgar; what a picture of the trials that still test the Christian laborer! A rich widow in Bremen kindly gave him an estate in Bremen, where he founded a cloister. A new trial: Persecution broke out in Sweden. Gautbert fled. Nithara, his fellow worker, was slain, the first martyr of the gospel in Sweden, a link in the golden chain of blood witnesses, from Abel in the Old Testament, from Stephen in the New, with countless myriads still to be added before Christ cometh to adorn himself with the sufferings of his faithful

ones.

For seven years Sweden saw no priest. Ansgar grieved, especially for the sake of the pious governor, Hergeir, in Birka, a name to be mentioned by the side of Ansgar's, a saintly name, not canonized by Rome, but by the great Bishop of the Church.

Just before Hergeir died the hermit Ardgar, sent by Ansgar, same to Birka. His activity prospered. The first Christian woman to be remembered by the chronicler and biographer, the Archbishop Rimbert. Ansgar's dear friend and afterward his successor, is the widow Fridborg, noteworthy for glorious steadfast

ness.

Though Denmark was under Ansgar's care, he is peculiarly the apostle of Sweden. From 848-850 (Hauck; Moeller from 852) Ansgar again visited Sweden, along with Erimbert, Gautbert's nephew (Moeller), whom he left in charge. They arrived opportunely, for the .mission was in a tragical crisis, a heathen reaction having set in. But Ansgar's faith. nobility, patient wisdom, conquered, and full religious freedom was gained for Christians.

Perhaps no heathen people ever had so deep and spiritual a religion as the people of the ancient North. Their myths are truly profound, and have in them elements that marvelously incline toward the unspeakable message of the Word. They may be grotesque partly, but do not so deeply wound the fine religious receptivity of the soul as the elegant, but carnal and worldly myths of Greece. Amid the surroundings of the mystical, longing North, where the soul has caught a strange, well nigh sad tone of yearning from Nature's bosom, the missions prospered in a spiritual manner: not rapidly, however, for it took three hundred years to christianize Sweden,

since not the sword, but the quiet preaching and worship seated the Church in the hearts of the people. Ansgar's evangelical mission principle worked slowly, but blessedly. No bloodshed, no sly diplomacy, no intrigue made way for it, but the message alone.

Ansgar returned to Bremen. Bowed with constant weakness, he became only sixty-three years old. On 3rd of February, 865, he passed away, repeating again and again: "Into Thy hands, Lord, I commend my spirit." Pope Nicholas I canonized him. Quite unnecessary, O "Vicar of Christ"!

His habits of life were simple. The poor and captives were his dear friends. He had built a hospital in Bremen for sick and strangers. There was a strong practical bent to his nature. Singing was a favorite enjoyment of his, and he encourages ecclesiastical music. A meditative, mystical spirit, he often had visions. "Such who wished to glorify him as a miracle worker he turned back with the words: The greatest miracle would be, if God would make of him a truly pious man." Humility, the abiding secret of truly great souls, crowned his life. What a man of experience this pioneering apostle must have been!

O youth of the Church, these are thy worthy ideals, the consecrated personalities, whose ministering, chronicled or no, has builded for the ages of ages!

Dec.

17.

Dec.

24.

Daily Bible Readings.
III Advent-Jude 3-4.

Monday-- Deuteronomy 18:15-19.
Tuesday-Numbers 24:15-17.
Wednesday-Psalm 72:1-15.

Thursday-Isaiah 9:1-7.

Friday Jeremiah 23:5-8.
Saturday-Malachi 3:1-4.

IV Advent- Luke 2:7.

Christmas--Luke 2:8-14

Second Christmas-Luke 2:15-20.

Wednesday-Matthew 1:1-17.

Thursday-Matthew 1:18-25.

Friday-Isaiah 40:6-11.

Saturday Psalm 103:1-22.

Dec. 31. Sunday After Christmas-Psalm 90:9-17.
New Year Luke 2:21.
Tuesday-Isaiah 52:1-15.
Wednesday- Luke 4:16-21.
Thursday-Matthew 25:31-46.
Friday Acts 20:17-38.
Epi hany--Isaiah 60:1-6.

Jan.

Jan.

7.

14.

I Epiphany--II Timothy 4:9-18.
Monday-Isaiah 40:1-8.
Tuesday-Malachi 3:1-6.
Wednesday- Matthew 3:1-17.
Thursday -John 3:22-30.
Friday--John 3:31: 4:3.
Saturday-Romans 6:1-11.
II Epiphany- Acts 19:1-7.
Monday Genesis 2:18-25.
Tuesday-Ruth 1:1-22.
Wednesday- Psalm 45:1-17-
Thursday-Matthew 27:55-56.
Friday Acts 16:14-15.
Saturday- I Timothy 2:9-15.