Bishop Gilbert

ARRANGEMENTS have been made by the Presbyterian Church whereby missionaries in distant stations may, from time to time, hear the voices of their loved ones at home over the radio. One can readily appreciate the comfort and encouragement that will thus be brought to those who are laboring in hard and isolated places.

The Advance Work Program offers to our beloved Church a medium through which to broadcast to the devoted workers in our own mission field a telling message of good cheer and loving concern.

These are anxious days with them. New and compelling opportunities, opened to them by the zeal with which they have labored, may be lost unless equipment can be provided for the larger service that is needed. And they know the Church at home, beset by "hard times," is having a desperate struggle to meet a budget stripped to the barest necessities. The Advance Work Program offers the one hope of the increased facilities that their success has made imperative.

It is good to think of the fresh impetus that will be given to the workers, in the fields to be benefitted by the items selected, by the announcement that the Woman's Auxiliary to the National Council, Diocese of New York, has again accepted a very generous share of the Advance Work Program. Those workers will know--the splendid achievements of the last triennium offer ample assurance--that the items selected will be provided. They will find new heart and courage in that confident expectation.

Let us remember that upon the message thus broadcast to these workers in distant places, the whole Church will be "listening in." The Auxiliary in New York is going to carry on in spite of business depression! In the face of unusually critical needs within the home diocese, the women of New York have accepted a total of $50,000 in Advance Work items! And it will be secured!

That message, we may be sure, will not only give reassurance to missionaries in the field. It will hearten the Church everywhere for new effort and for rededication to the sacred task and high privilege which God lays upon us at this time.

[3] A Cross Against the Sky at Utsunomiya

UTSUNOMIYA is the capital of Tochigi Prefecture, and its largest city. It has a population of about 77,000 and is headquarters for a division of the Japanese army. It lies in the Missionary District of North Tokyo, and it needs a Church. The need has been expressed by Bishop McKim and Bishop Reifsnider and all the members of the Council of Advice, and the Asking has been approved as a $4,500 item in the Advance Work Program for the triennium.

The Japanese people are perhaps the most artistic people in the world; they have a keen sense of the fitness of things. Thousands of their pilgrims to the great Shrine of Nikko pass through the city of Utsunomiya each year. The workers of our Church want these pilgrims to see a church building with the cross against the sky, beckoning them to enter and find the Living God.

The Rev. John K. Ban, one of the earliest converts, started missionary work in Utsunomiya in 1904, using a room in his home for services. In 1907 a member of the congregation contributed his work shop, 12 by 36 feet, to be reconstructed and used as a church. In 1911 Miss E. L. Lundy stopped at Utsunomiya on her way to Nikko and gave $500 for a fund for building a church. Including this, the sum of $1200 was raised, and the present building, 18 by 36 feet, was erected and has been used ever since as a church on Sunday, and screening off the sanctuary, as a Kindergarten during the week.

Mr. Ban believes that the kindergarten is doing a fine piece of missionary work, as he can preach the Gospel at the Mothers' meetings, and talk to the little children about Christ. The Church records show that some of the children come back to the Church after they grow up. Mr. Ban has a great number of non-believers who are seeking Christianity, especially among high officials of the Province. He says that it is very difficult to induce these officials to come to Church when they have such a poor building in which to worship. They consider it beneath their dignity. A characteristic of native temperament that must be reckoned with.

The Rev. Mr. Ban has served his people in this place for more than a quarter of a century and for years has been greatly hampered by the inadequate equipment provided. His wife is a graduate of St. Margaret's School; his eldest son is doing fine work as a priest in the District of Kyoto, another son is studying for the ministry, and his daughter, a recent graduate of Bryn Mawr College, is now acting as secretary to Mrs. St. John in the Training School for Nurses at St. Luke's Hospital, Tokyo. Bishop McKim writes: "Miss Ban has become already a valuable assistant in the College of Nursing, at St. Luke's Hospital, and one of the very few who have received from [3/4] the Department of Education a certificate of equal honor." So the entire family is working in our Church's Mission in Japan.

Bishop Reifsnider writes in connection with the church building fund for Utsunomiya: "Thank you for all you are doing and have done to further this most worthy project." And Bishop McKim, our veteran missionary in the Japan field, writes as follows:

"The people of St. John's Church, Utsunomiya, are urgently desirous of building a church this year to commemorate the twenty-fifth anniversary of the Rev. J. K. Ban as their pastor. It is a very worthy congregation and leads all the churches in this district in the matter of self-support. In addition to paying a good proportion of the pastor's salary, they are showing impressive self-denial in their gifts toward the building fund of the Church. The congregation is largely composed of government officials, army officers, school teachers, and students. There is no person of wealth among them. Utsunomiya is the largest town in the district of North Tokyo and our mission should have buildings there which would worthily represent the religion of Him whom we worship as God and Saviour. It goes without saying that the call from Utsunomiya has my hearty approval.

"I wish I might tell you how grateful and appreciative we all are for the energetic campaign made by your Committee (a committee of the women of the Diocese of New York) for the new church. And may I assure you that every effort will be made by me and the Church to do all in our power to show our appreciation by doing all that we can, on this side of the Pacific." Bishop McKim said in another letter:

[4/5] "We all rejoice in the knowledge that St. John's Church has been accepted by the Department of Missions as one of its endorsed appeals for Advance Work, and also that the Woman's Auxiliary, Diocese of New York, with its traditional sympathy, has accepted Utsunomiya as one of its beneficiaries."

The present staff at St. John's consists of one Japanese priest, the Rev. Mr. Ban, one Biblewoman and two kindergartners. The Church has 37 active communicants and 73 baptized members. The parish-house-kindergarten building is crowded every Sunday, so that many have to sit on the floor in the back of the room and in the aisles. The congregation is unusually earnest and is making every effort to assume their responsibility towards the cost of the proposed reinforced concrete building, which will cost $10,000. Of this amount they have raised $1,000 already and another $1,000 has been given locally by friends of the Church in Utsunomiya outside of the congregation. The Japan sub-committee of the Woman's Auxiliary of New York has been assisting towards raising the building fund, so that from sources in the United States and in Japan, $5,500 in all has already been received. The balance, $4,500, is the Advance Work Asking.

In charge of St. John's, Utsunomiya, the Rev. John K. Ban (shown with his family) looks forward to still more useful service, when the new Church is built.

Kindergarten at St. John's Church, Utsunomiya, Japan, where the Rev. John K. Ban and his helpers are building for the future, developing a Christian citizenship.

[6] Church General Hospital Doctors
Must Have a Place to Live

IN America, of course, it is not customary for hospitals to house the staff physicians, other than internes and "residents," but the situation is different at the Church General Hospital, in Wuchang, China. There it is necessary to house the doctors on the hospital premises, if they are to be provided for in a way at all satisfactory. At times it is possible to rent a near-by Chinese house, but that means the expenditure of money that ought not to be spent that way, with consequent shortage of funds for other needfuls. Anyway, such homes leave much to be desired in the way of sanitation and comfort.

In America, there are many physicians in any hospital town, and they support themselves by private practice and give their services to the hospital for ward and clinic patients, receiving in return the right to send their private patients into the hospital and the honor or standing that comes from being a member of a hospital staff.

In China the extreme scarcity of doctors with western scientific training alters all this. It is beyond possibility to bring in enough doctors to carry on the hospital work with part-time service from each, even supposing they could support themselves by private practice. Also, the Church General Hospital is a mission institution and it is necessary to make physicians' services largely free to the patients, charging only for hospital care, and small sums for operations, obstetrical cases, laboratory work and the like,--when patients can pay these. The prevalence of extreme poverty is something of which Americans have almost no conception; no, not even in this period of business depression.

[7] From this situation grows the custom in the Church General Hospital, as in most other mission hospitals, of paying the doctors a moderate salary and having them consider all their time as belonging to the mission. Any fees collected, whether from foreigners or Chinese, go to the hospital, not to the individual doctor.

It is quite impossible to pay the doctors enough to include rental for fairly adequate houses, even provided that such were to be obtained at a convenient distance from the hospital. In recent years rather comfortable, sanitary houses (screened against flies and mosquitoes) are supplied for the officials of the institution, which, of course, includes the foreign missionaries on the staff, both nurses and doctors, and in addition there has been erected the splendid Leonard Memorial Home for Chinese nurses. The staff cannot feel comfortable or content in these comfortable quarters, when the Chinese doctors, practically all of whom are married and have little children, are not also reasonably well provided for--and that, too, is true of the various members of the business and general technical staff.

The need for a building to house the doctors is not a new one, but it is increasingly pressing. Formerly the Women's Department did not have married members on its staff to provide for, and the Men's Department, at first with fewer married members, had to make shift as best it could. This entailed even the separation of doctors from their wives and children at times, the husbands living at the hospital, the families at parental homes--in some cases not even in the same city.

Makeshifts have continued too long. It is time that the Church provides a home for these devoted workers, and for that reason the item is included in the Advance Work Program in the amount of $5,000, approved by the National Council and the General Convention as a pressing need.

Dr. Mary James writes: "I feel so deeply our obligation to make proper provision for our Chinese staff. It seems to me essential that we shall make home life, under reasonably sanitary conditions, a possibility for our Chinese doctors who really are working very hard for our patients. They are splendid men, with high ideals and a naturally rising standard of living as enlightened Chinese public opinion is accepting scientific progress."

The whole Church knows of the splendid work of the Church General Hospital. During the past year, this institution, with 191 beds, admitted 3,242 in-patients; treated more than 28,000 clinic patients; performed 485 operations; and had 186 obstetrical cases. The training school had fifty-three students; forty-two nurses, two in laboratory work, and three in midwifery. The laboratory staff, one technical and the two students, conducted seventeen thousand laboratory tests.

The opium habit brought 85 cases for treatment. There were ten cases of acute opium poisoning; fifteen attempted suicides; thirteen wounds from bombs, while leprosy and cholera were among the infectious diseases.

It should be remembered too, that throughout the eventful revolutionary years, since 1925, the Church General Hospital has never closed its doors. The tides of war have ebbed and flowed [7/8] all about it, but constantly and continuously its ministry has been offered, and its service to the suffering Chinese of this war-harrassed region can hardly be estimated or expressed.

The Rev. Dr. Arthur M. Sherman writes of the Church General Hospital: "The main building, which is of brick and solid concrete fireproof construction, makes a very fine appearance. Certainly it is the largest and best building ever erected in the Hankow mission and one of the best hospital buildings in China."

Church people may well be proud of this great mission institution and surely they will recognize with slight argument or persuasion the truism that the Chinese physicians must be housed--and at the earliest possible moment.

One of the Chinese doctors, making rounds with a foreign nurse, in the women's ward, Church General Hospital, Wuchang, China.

New Work in the Interior of Liberia
Calls for $10,000
By the Rt. Rev. Robert E. Campbell, D. D.

THE interior of the Republic of Liberia is a most fascinating place. When one walks through the real jungle he is over-awed. Great trees tower on either side of the path on which one is walking. There grow a tangled mass of sticky vines and small trees. All about hovers the heavy silence, broken only by the occasional shriek of the parrot; or the chattering of some hungry monkey.

Within this forest what people do we find? What do they do? How do they live? For the most part they are a very simple folk, living in villages where they build houses about the same shape as a bee-hive, although of course, much larger. They make their living by planting rice and vegetables and earn what little money they have by selling palm kernels and similar products to the merchants. Some of these native people have to carry their produce as much as ten days to find a trader willing to buy.

Schools, as we understand them, are practically unknown. In some sections of the interior the Mohammedans have what we call "Mollie" schools where the boys learn to sing the Arabic alphabet, and the Koran. Their slate is a flat piece of board with a small handle on one end. On this they write with a native brush and ink, their lessons which they proceed to study aloud.

Upon entering a native village, a European or American traveler is impressed with the utter lack of sanitation. It would be too gruesome to enter into details about this but perhaps the reader can use his imagination when we make the statement that practically every known law of sanitation is not being observed. In this particular, however, we must hasten to add that the people are very clean and live out of doors a great part of the time. This atones for many of their faults in this particular.

Naturally the thing which most interests our Church people at home is the religious aspect of the people. In Liberia [8/9] there are 19 non-Christians for every one that is baptized. Allowing the population of the country to be one million people, and taking at face value the returns of all the Missionary Societies at work, there are only about 50,000 Christians.

What is the religion of the native tribe people? By this term "tribe people" we mean those who live in the vast hinterland more than thirty or forty miles away from the coast line where western civilization is to this time practically non-existent. Many of the native people believe that a long time ago God created the world. Then they say He went off somewhere to die. The world, they think, is full of spirits who have power to control human affairs. Some of these spirits are friendly, some are hostile. Friendly spirits may hover about a stone or a tree planted in a town and thus be the guardian of the town.

Some of the good spirits live in streams and in the rice plants and in the stalks of cassava and in the palm trees, thus showering their blessings upon mankind. Other spirits are evil. They live in the thunderstorm, in the poisonous sap of certain trees, in the bodies of certain vicious animals, in the thorns and briars which annoy mankind and which even may destroy life. The person who holds the power in his system is called the "Bush Devil." If any of the uninitiated chances to see him, the common belief is that the unlucky person will surely die.

See what help, what joy the Christian religion can bring into the lives of these people! In place of their fetish worship and their effort to appease evil spirits, they learn of the love of God and the redeeming love of our Saviour Jesus Christ.

What are the Church's plans for penetrating the interior? Only ten years [9/10] ago almost all our work was confined to the seaboard. True there were mission stations in the interior of Cape Palmas but the rest of the country was untouched. Now we are preparing by the help of God and with the assistance of the American Church to push up behind Cape Mount where we have an absolutely open field. With the exception of one small station belonging to another denomination, no Christian work is being done there of any sort. Around Cape Mount we have a few stations such as Miss Seaman's School for Girls at Baloma. It makes one pause to reflect that between these points and the Holy Cross Mission it is a trip of ten days with no Christian work of any kind being done. Here are the children of the forest. Some of them are Mohammedans, but most are heathen. We have an unrivalled opportunity; and what is more than that, the people are anxious for us to come. It is to open new stations in this field that the Advance Work Program includes our asking of $10,000.

What shall we do at our proposed stations? The new stations will be in no wise different from those already existing. We must pick out a likely site where it is not too unhealthy and where there is water. The town chief and his people must be consulted and after that the Paramount Chief and the Government officials. Then we are prepared to settle down. At first we shall erect a native building for the missionary in charge. After that we open a small school. The policy of the mission now is to require food and clothing to be supplied to children entering these new schools. At Cape Mount we have a doctor and two nurses who will from time to time tour the district to look after the health of the workers. Along with this of course is the Evangelistic work which requires some knowledge of the native language and an understanding of the people. We believe that while the work may be slow in maturing at first, it is God who in the end will give the increase.

It has been reported that some of our [10/11] American friends fail to see the necessity for carrying the work in Africa because it is so costly with relatively meagre returns. Let them remember that anything worth doing at all is worth doing well. That is our plea for the native people of Liberia. The American Church can do well, as has been proved times without number. We hope that this will carry a distinct challenge to the members of the Church to do their utmost to help.

Country women of the Liberian Hinterland, who may hear the Gospel Message, through the Church's plan to extend its work into the Interior.

How rivers are crossed in the interior of Liberia, a territory ready for the Church, and where work will be started, through the aid secured by the Advance Work Program.

Building a Christian Nation
By the Rt. Rev. Frank Whittington Creighton, D.D.
Bishop of Mexico and Secretary for Domestic Missions

DOMESTIC or Home Missionary enterprise has two clear objectives. One is to make Christ reign supreme in this Nation, the other is to inspire this Nation to witness to its faith throughout the world.

The accomplishment of the first objective is, in a measure, an effort to hold our land true to the ideals of its founders. We are the only first class power born Christian. All the others have been converted from paganism. Our forefathers were religious enthusiasts. Most of them came to these shores in order that they might worship God according to the dictates of their consciences. The institutions they founded and fostered had Christian character. Their lives were ordered by Christian precepts. The Church, whatever its doctrine or polity, was a dominant force.

The post Revolutionary spiritual slump was the beginning of the growth of materialism. Materialistic cults, from Mormonism on, have had tremendous appeal. One may take his choice among them, today, as they make their respective claims of ability to insure material rewards. Spiritual objectives have lost their appeal. Prosperity is the goal. And, despite temporary setbacks, we have attained it. Such a scale of living as ours has never been equalled in the world's history; such sumptuousness, such waste. The time has come for a re-evaluation and a comparison between these things and eternal verities. "What is a man profited if he gain the whole world and lose his own soul?"--or a Nation! Domestic Missions aim to inspire the soul of America to spiritual accomplishments comparable to its material accomplishments. Their objective [11/12] is to conserve and increase the spiritual health of our land for its own good and preservation.

Our second objective is to make these United States the spiritual power house from which the light and truth of religion, pure and undefiled, may pour out in the same world we cultivate so assiduously for material ends. We are being looked to more and more for world guidance and leadership. It seems to be our destiny and responsibility. We cannot evade it. We pretend to an isolationist policy, and rushing events draw us into world affairs despite our attempts at aloofness. Our advice, our plans, our commerce, our methods, our language and the inadequate and inexact portrayals of American life and manners are moulding thought and character and influencing life in every part of the world. Woe betide us if we adopt an isolationist policy in religion.

Home Missions, by seeking to inspire the spiritual life of America with the dynamic of the gospel of Christ, is really mobilizing our spiritual resources for release in response to the inarticulate cry of millions of souls, some from the twilight of confused ideas, some from pagan darkness, for clearer knowledge and the Light, which, largely through our efforts, must be made to shine on all men everywhere.

Home Missions has a distinct and unavoidable responsibility for Foreign Missions. A converted America will not be lax in maintaining its own religious life, and it will grow strong in giving of itself. An unconverted nation is lost. A half converted nation is satisfied with the results which represented half its real capacity. It may seem a stupendous task to convert and mobilize America to the cause of Christ, but that is the goal of Home Missions--every man, woman and child in these United States for Christ.

Bishop Creighton.

A Moonlight School, in the Kentucky Mountains,
Near Beattyville, Diocese of Lexington

NOT so many years ago the term "Moonlight School," meant a school held in a cabin, or perhaps in a country public school-house, at night, in that part of the month when the moon shone brightly, so that people could, with least inconvenience, travel long distances from their mountain homes, to receive instruction in reading, writing, perhaps a little arithmetic--and, usually, singing.

The character of the work has broadened considerably, but the name clings, and is used quite generally to describe special educational work in the Southern Highlands.

The Diocese of Lexington, including all the mountains in the State of Kentucky, is without a single school or educational institution in the whole mountain region. A school, especially a moonlight school, where young and old may receive elementary and graded education [12/13] is vitally needed to reinforce the religious work carried on at eight scattered centers.

The most central location for such a school is to be found in Lee County, near Beattyville. So great is the local interest in such an undertaking that residents of Beattyville have donated a sixty-acre tract of land for the purpose. Three miles from the town of Beattyville, this location affords sufficient water and farming acreage to make the school self-sustaining in agricultural products, and in practical farming experience.

The lack of school facilities in the neighborhood assures an attendance of day and boarding pupils, and of adult mountaineers who have never had even elementary educational opportunities.

The school would serve the children by day and the older people in the evenings, and through the new and good roads, would be accessible to all, from far and near. Beginning in a small way, on the unit system of buildings, it would develop satisfactorily from the patronage it would receive, plus the assistance of interested people in the diocese. It would serve the Highland people exclusively, and would minister to many of the communities of the diocese. Within a radius of twenty miles, the Episcopal Church is ministering at the present time to members and communicants of nine preaching stations. To the whole Episcopal constituency, however, in the entire mountain region, it would be as a city set upon an hill.

That, briefly, is the idea that lies behind the item in the Advance Work Program, described as "Moonlight School Near Beattyville--$8,000." The Rev. Frederick I. Drew, rector of St. Thomas's Church, Beattyville, with the approval of Bishop Abbott, has supplied the following statement of the plan, and especially of its effect on the work of the Church in the mountain
region:

[14] The opportunity for a moonlight school in Lee County is excellent. The need is great. Many adults who have had no opportunities to attend school in their youth, would attend such a school, if properly managed. Certain portions of the county have no way to send children to public schools, even where there are public schools, to which they might conceivably be sent. This is especially true of the Sinking section during the winter, where it is necessary either to drive up a very dangerous hill, or to travel over a treacherously slippery and boggy road. This of course applies especially to secondary school, and it may be added that there are portions of adjoining counties which such a school would also serve. A further point is that high cost of boarding in Beattyville prevents many families from sending their children there for secondary school work.

Already the citizens of Beattyville are ready to further this project. One man has promised sixty acres situated on the State Road from Beattyville to Irvine, just outside the city limits of Beattyville. This land is easy of access, has water supply, and is large enough for practical and experimental farming and dairying.

This is the plan: With the school operated on a self-help basis for boarding students under the direction of a capable farm manager, the tuition could be held to a minimum and the farm would pay the pupils' board and much of the other expense. At the same time the graduate would go out with not only "book learning," but he would also have seen service in scientific farming, and the girls in scientific house management. This should do much to elevate the whole level of living in this section.

There are three public high schools and one private high school in Lee County, with slight prospect of consolidation, although the county is small in area and has a population of about ten thousand. At the present time the assessed valuation of property is steadily decreasing the tax revenue for these schools with no immediate prospect of improvement. Tax on the Louisville & Nashville Railroad pays more than half of the cost of maintenance of these schools. This road is hard hit with the rest of them, their taxes will gradually decrease, and no one can foresee what will become of the county schools. The people of Lee County certainly cannot bear the burden of increased taxes.

It is suggested, therefore, that the gift of land be accepted, that prospective pupils be sought, and any available money be expended to begin work on a [14/15] unit of the permanent plant. This would put the school on a pay-as-you-go basis, and would provide house for the faculty and a few students, which would get the school under way. The plant could be planned so that additional units can be added as the work expands, and as additional money is available. For we believe, once the good work is shown to our people, they will respond.

A typical mountain congregation in the Diocese of Lexington. The proposed "Moonlight School" will help such boys and girls to the Abundant Life.

A Mountain family--soon ready for the "Moonlight School."

Electricity is the Urgent Need at Good Shepherd
Mission, Fort Defiance, Arizona

THE Good Shepherd Mission to the Navajo Indians, situated at Fort Defiance, Arizona, thirty-five miles from Gallup, New Mexico, the nearest railroad station, fills one of the greatest needs among this splendid tribe of Indians. The Navajo Indians are a hardworking people asking no aid except that which will help them to help themselves. The Government has done less for them than for any other tribe. They are self-supporting and wish to be, asking for only that which will help them with their work. They have great flocks of sheep from the wool of which the famous Navajo blanket is woven, and with these flocks of sheep they travel from place to place where the forage is best and so have many but no permanent homes. They have very large families and the tribe is ever increasing in number. All of the schools, government and mission, on the reservation are full to overflowing and are constantly turning children away. Thousands of children are school age but for them there are no school accommodations at the present time.

One of the greatest needs on the reservation has been a home where the many orphans may be cared for. The Navajos have asked for such a place because the orphan on the reservation has a very poor chance in life. When left with no father and mother or with only a mother, an Indian will add this orphan or half orphan to his family, but more as a slave, to herd the sheep. Some of these children are treated very well, as the Indian understands, while others are not treated well at all. The [15/16] Church has come forward and is trying in a small way to fill this need at the Good Shepherd Mission. In the early years of this mission when it provided the only hospital on the reservation, the need for someone to take in and care for these orphans was made evident. While hospital work was still done, five children, who were orphans, were treated for trachoma and as no one ever came for them they were left for the mission staff. Two of these children were left with but the tiniest bit of vision in one eye and none in the other. These have been educated in the State School for the Blind in New Mexico. The older one, Howard, finished his course in the School for the Blind as the honor pupil and is now third year in the University preparing to come back as a missionary among his own people. All of the others have done splendidly and been a credit to this mission. This is the only place where a Navajo orphan can be cared for in a Christian home and it attracts much attention among visitors and government officials who visit the reservation.

At present there are thirty children at Good Shepherd Mission. The oldest is thirteen and the youngest three. Ten of the children are six years old and younger. A teacher is provided for those of school age. Three year old Walter and his pal, Jimmie are excellent examples of what is being done. Walter's father died shortly after he was born and his mother was burned to death. There is Odesbah, a little deaf girl, whose mother died when she was born and whose father was killed at a grade crossing. She lived in five different places in three years when they brought her to Good Shepherd, but too late to save her hearing. There is Nona, really an orphan who was born in the Insane Asylum for Indians. Someone had to give her love and a chance in life. There are two little girls, Yilthnabah and Hanabah, three and six, whose father [16/17] shot their mother and then himself. The grandfather brought them to the mission and so it goes, each child with some history and each one in need of love and care and to be given a chance in life. Elthnabah, a little girl was found by Miss Cady one day when off on the mountain caring for some sick; she was herding sheep, looking weary, ragged and hungry and she asked if she could not come to the mission. They took her and now she is developing and learning so fast.

A heart-breaking condition constantly faced is the appeal which comes to take the orphan babies, newly born or a few months old who cannot be cared for until a place for them is provided. Several have been sent out on the reservation and have died. They need love, care and the freedom of home life which they cannot get being confined in a crib in a hospital.

To carry on this work, buildings and equipment are needed and it is hoped that in time facilities will be provided so that it is possible to take in more of these unfortunate children than can now be accommodated. The need is for the kind of equipment that will make the Church's money go the farthest, for each penny saved may help give another little Navajo orphan a chance. Equipment will wear out, new parts are constantly needed and in a few years an appeal must be made for a whole new plant. This is the case with the present lighting system. There is a Kohler lighting plant which was put in three years ago at a cost of about fifteen hundred dollars. It has been satisfactory but a constant expense, renewing parts, getting the Kohler man out from Gallup, thirty-five miles to fix it, the gas and oil and the time of the man on the place, to say nothing of the expense of hauling the gas the thirty-five miles out from Gallup. The Indian School and Government Agency for this jurisdiction of the Reservation is one mile away. They have given permission to hook the mission lighting system on to their plant and it will save a great deal of money after the initial cost of connecting up with their plant. The only expense will be the amount of electricity used. If this is not done it will not be long now before it becomes cheaper to install a new Kohler plant than to replace worn parts and keep the old plant in repair, and a new one will have to be a larger size and so much more expensive than the present one. If all of the lights and appliances should be turned on at the same time they would be consuming just double the present capacity. Some may wonder why two electric washing machines and a Frigidaire are needed. It is because there is no steam laundry and no way of getting any ice.

Good Shepherd Mission asks through the Advance Work Program for eighteen hundred dollars to connect the lighting system with the plant at the Government Agency, one mile away, and it is hoped that all who can do their "bit" will make this possible and so help in the end to care for more of these little children.

The poles for the wires will cost twenty dollars each and fifty poles are needed. Who will give a pole? The wire will cost one hundred and seventy dollars. Who will give the wire? The insulators will cost nine dollars. Surely someone will give this. The brackets will cost five dollars which might be [17/18] just the bit to help another child. A transformer must be supplied which will cost one hundred and fifty dollars. This totals thirteen hundred and thirty-four dollars. To exchange the motors on washing machines, mangle and Frigidaire will cost one hundred and fifty dollars, making a total of fourteen hundred and eighty-four dollars. This amount does not include the price of any labor. The contract price for a job of this kind is seventeen hundred dollars a mile.

Surely there are in the Church many who will be glad to help this splendid missionary institution save money which will make its work larger and better for these children--surely God's children.

Elthnabah, when she came to Good Shepherd Mission--and a month later.

Good Shepherd Mission, at Fort Defiance, Missionary District of Arizona, which just now, needs electric light and power more than most other things.

San Juan Mission Hospital is Terribly
Overcrowded

ON a great Indian reservation embracing thousands of square miles in northwestern New Mexico, eastern Arizona and southeastern Utah, dwells the largest tribe of Indians in the United States--the Navajo group numbering approximately forty thousand. Little touched by the white man's civilization and still living to a large extent the primitive nomadic life of their fathers, these First Americans are a mighty challenge to the Church and offer one of the best opportunities possible for Christian, evangelistic, medical and social work. It is conservatively estimated that not more than four or five per cent are even nominally Christian.

On the edge of this great reservation in northern New Mexico is the San Juan Mission Hospital, at Farmington, New Mexico; one of the only two Episcopal missions among the Navajos and for years it has been a beacon to the hundreds of Indians who come to the institution seeking succor for soul and body. Begun in a simple frame structure on the banks of the San Juan River near Farmington, New Mexico, years ago, and at that time equipped to care for dispensary cases only, the institution has steadily won the confidence of the superstitious Indians until now there is a twelve-bed hospital, dispensary, operating room and a beautiful little chapel. The nearest Government Hospital is over thirty miles away, and in the large area extending in a south-westerly direction from the San Juan Hospital the nearest Government Hospital is one hundred miles away.

So the mission near Farmington occupies a most strategic position and has a real place in the life of the Navajos. Not only is valuable medical service rendered, but the work of the mission embraces religious, social service and philanthropic needs. Little children are completely outfitted with clothing, and hundreds of garments are given away annually. In the course of a year, many Indians are given shelter for the night and hundreds of meals are served to Navajos--particularly mothers who [18/19] want to be near their children while they are patients in the hospital.

Mothers are instructed in the proper care and feeding of infants: the nurses and the chaplain make regular visits to the hogans (Navajo dwellings) to seek out the sick and treat simple ailments and to bring the more serious cases to the hospital.

Daily religious services are held in the chapel and once a week there is a Church school in which both adults and children are given systematic religious instruction. The hospital is divided into wards and at present there is no private room where seriously ill cases can be alone and thus better facilitate recovery. This is a serious handicap for the Navajos, who are very susceptible to pneumonia and often wait until they are dangerously ill before being brought to the hospital. Also, there is no isolation ward and the treatment of contagious diseases presents real difficulties, particularly with a group of people who have no idea whatever of sanitation.

The hospital is badly in need of facilities for this purpose, and the present arrangement works considerable hardship on the nurses, besides being a source of danger to other patients. And if any cases are turned away, the Navajos do not understand it.

Due to lack of room, maternity cases have to be placed in an open ward along with other patients and this is likewise a considerable drawback to the proper care and treatment of this type of case, particularly from the standpoint of possible contagion from other patients. Therefore the San Juan Mission Hospital is asking through the Advance Work Program for $2,500 in order to build two additional rooms to the hospital and properly equip them, to take care of this type of work.

A summary of the work done by this mission during the past triennium, even with limited facilities, demonstrates what is being accomplished. There were a total of 10,193 hospital days and 529 patients were admitted to the hospital; [19/20] more than 9,000 dispensary cases were treated and 193 operations were performed; 11,725 Navajos visited the mission and 1,133 Indians were given shelter for the night; over 300 hogans were visited by the missionaries; 88 Navajos received the Sacrament of Holy Baptism and 49 burials took place in the mission cemetery; about four hundred religious services were held.

In order properly to evaluate this work, it is well to bear in mind the fact that the Navajos do not live in villages or maintain any communal groups but wander at will over the desert with their flocks of sheep, building hogans wherever their fancy dictates, only to move on after a brief stay. Hence the problem of ministering to them is exceedingly difficult. Yet for miles along the edge of this great reservation, bands of steel pierce the fastness of the desert and overhead giant airplanes wing their way to the Pacific--omens of the day when the Navajo will be compelled to forsake the old ways of living and learn to cope with that strange deity--Progress--which is one of the great Gods of the white man. It is something that no one can help. But here is the crux of the matter: how is a primitive tribe of people to adjust themselves to a radical change and survive in the process?

When the Navajo group numbered only twelve thousand during pioneer days and had a much larger territory in which to wander and game was plentiful, the problem was far different. Now there are about forty thousand Navajos and indications are that the tribe will continue to increase at a rapid rate if sanitary measures are taught them and epidemics are checked. This numerical increase is probably due in large measure to the fact that they did not herd together in villages but lived in the open away from each other as much as possible. But this mode of living cannot go on indefinitely with such a large group of people and already disease is [20/21] becoming rampant all over the reservation. It is not only the function of the Christian Mission to bring to these people the Gospel of Christ and the ministry of healing, but to help them in making the difficult adjustments necessary in a twentieth century civilization.

The economic movement must of necessity be very slow and the problem is becoming more acute. The beautiful Navajo blankets of intricate design, jewelry, bracelets and rings set with turquoise are known all over this country and constitute an important industry. The squaw who is to weave a rug attends to every detail from the sheep-herding of the lambs to the shearing, scouring, carding, spinning and dyeing of the wool. She even builds the loom upon which it is woven and the rug is patterned from designs of her own creation. Recently an official of the Southwest Museum said that the Navajo blanket is an outstanding contribution of the Indian to art and that these blankets have an international reputation.

When a Navajo enters a hospital or consents to receive medical treatment he is to a certain extent repudiating part of his religion, as the medicine man is both priest and physician. Religion and healing are very closely knit with the Navajos. So every dispensary case treated is not only medical service rendered, but likewise it is a powerful aid in breaking down the superstition and fear of these Indians which is the basis of many of their troubles.

Overcrowding makes especially urgent the appeal of San Juan Mission Hospital, Farmington, New Mexico, for a two-room addition.

Navajo women have learned to trust the San Juan Mission Hospital. More than 9,000 dispensary treatments are given each year.

A Clergy House at Kamuela, Hawaii
By the Rt. Rev. S. Harrington Littell, D.D.

KAMUELA is at the northern bend of the new concrete road which goes around the Island of Hawaii. It is also at the place where the main road to the northern tip of Hawaii joins the circular road, which is the chief means of traffic throughout the Island.

Kamuela is 1200 feet above sea level and is becoming the summer resort for people who live at sea level on this Island and on the other Islands. This insures a steady growth in the local community and adds to the number of all the year round residents who are mostly employed in connection with the great Parker Ranch, which is said to be the largest ranch anywhere under the American flag. It covers approximately 50,000 square miles.

On the east and southeast of Kamuela stretches an area largely belonging to the three sugar cane plantations on which four Church Army evangelists are doing such outstanding work. Their district covers about eighty miles of the main road, and is supplied with two churches and three community halls, serving not only a small number of white people, but chiefly Japanese, Filipinos, Porto Ricans, Hawaiians and others.

To the west of Kamuela begin the [21/22] two large Kona districts where the Church has two hospitals; one in North Kona and the other in South Kona, at Kealakekua. The work in this region is carried on by the Rev. Canon Douglas Wallace, who, for over a quarter of a century has covered this large area. Because of distances, and of the requirements of the present work, the Church has been able to do practically nothing among 10,000 or more Japanese residents, chiefly small coffee growers who have come into the area. Our work amongst Hawaiians also is under-developed and Canon Wallace needs and asks for assistance in his widespread field.

To the north of Kamuela lives Archdeacon James Walker who directs the work in four missions among several races, Chinese, Japanese, Hawaiians, Koreans, Filipinos and Caucasians. It is obvious that he too needs additional clergy to help him for as Archdeacon of the entire Island, his duties take him away from home at frequent intervals.

The Church has a large and centrally located property, but only a small portable chapel at present in Kamuela village.

The plan is to build a clergy house in this natural center where several clergy can live in close association and share their devotional, intellectual and pastoral experiences together while developing the work in three directions.

As the Church Army evangelists are laymen, one of the clergy could live at Kamuela in the new rectory and minister to them and their various missions to the east. Another would work in the western region in connection with [22/23] Canon Wallace and the third would be available to assist the Archdeacon as required in his manifold duties, in the north. We are seeking unmarried men who will be willing to live there simply and to do active pioneer work. It may be that one or two of the group who live there may be Church Army workers but that fact will not interfere with the Associate Mission idea which has been planned and which we propose to set in operation at Kamuela.

A sufficiently commodious clergy house, furnished, will cost in the neighborhood of $5,000, and of this amount the New York Branch of the Woman's Auxiliary has undertaken to raise $3,000. We shall make every effort to secure the rest locally if possible.

The action of the Auxiliary sets the project in motion and makes us thankful that a real start can be made in meeting present needs as well as in seizing new opportunities.

Kamuela lies in a country where fields of sugar cane feed great mills like this one. Here the cane is floated to the mill in a flume.

St. James, Kamuela, where the new clergy house assures rapid growth.

Mexican Churchmen Need a Hymnal in Spanish

ANYONE who appreciates the devotional value of Church music can grasp the tremendous difficulty of that particular form of worship if there is in existence no Hymn Book in the language that the people know. That is the situation in Mexico, and through the Advance Work Program, the Church is asked to correct that anomalous situation, and provide the sum of $10,000 which will cover the labor and material to produce a worthy Church Hymnal in Spanish.

The Ven. William Watson, Archdeacon of Federal, has been keenly aware of the need for a Spanish Hymn Book for many years, and for the past fourteen years has been collecting and compiling adaptable Spanish hymns and traditional tunes, with the hope that a Hymnal could one day be published for Latin America. While this project originates in Mexico, a Spanish Hymnal will, of course, be of use in all Spanish speaking lands where the Church is at work.

Of late years, men of outstanding literary ability in Mexico City have assisted Archdeacon Watson in compiling hymns well known throughout Latin America, and in such metrical arrangement as will enable them to be sung to traditional tunes as well as those familiar to this Church. In addition the [23/24] great hymns of the Church have been translated into Spanish, so that they may be used with the tunes always associated with them.

At the present time there is no satisfactory Hymnal in any Latin-American Missionary District. At a meeting of the Latin-American Bishops, held in the Church Missions House in New York in 1928, the Hymnal proposed by Archdeacon Watson was unanimously approved and endorsed, and at that time a resolution was passed directing the Bishop of Mexico to develop plans for publication.

The manuscript has been approved by Canon Douglas, who revised some of the music, and it has been submitted also to Dean Gates, to the President of the Spanish Society, to numbers of the Mexican clergy and to other competent judges.

The preparation of such a book is a tremendously heavy task. Some idea of what was involved may be gained by the following brief and modest statement by Archdeacon Watson.

"In 1909 when Bishop Aves sent me to Guadalajara to take charge of St. Andrew's Seminary, I found that all the hymns we had to sing were the old fashioned revival type such as 'I want to be an Angel' and that the tunes corresponded to the words. With the aid of the men in the Seminary I selected the best of the hymns and put Church tunes to the words. On coming to Mexico City in 1911, three men helped me make a collection of one hundred and fifty hymns and set them to music. We were unable to get anyone to improve the verse and so only made a few corrections. This collection in Cuba grew to four hundred hymns. On coming to Mexico again in 1921, I managed to get from Spain a number of books of hymns, Roman and Protestant. Mr. Jose Rojo became interested and helped me make a selection and his interest grew so that he offered to translate and also write some hymns. Mr. Rojo was educated for the Roman ministry, but came in time to doubt his vocation and left the Seminary and took up music for a living. We worked for nearly three years, and the result is a book of some two hundred and twenty-seven hymns. We have not only translated the great Latin hymns, but also modern hymns, paying especial attention to hymns for children, Social Service and the Christian Year, a work that has never been attempted in Spanish. The Social Service hymns are the only ones in Spanish, [24/25] and have been translated or written by Mr. Rojo. We have avoided all mawkishness and sentimentality and singing about ourselves. Each hymn is an act of devotion and worship.

"The same care has been taken with the music as with the words. There is a goodly number of Spanish tunes, and because of peculiar meters we have had to draw on German tunes. Long and common meters do not lend themselves readily to the Spanish language and so there are not so many as would be found in an English Hymn Book. Some tunes have had to be written for the words. In every section of the book there are hymns and tunes in common use in the Church so that a visitor to Latin America would find something to remind him of home.

"An effort has been made to avoid making it a 'one man' book and to make it a book suitable for all kinds of Churchmanship."

The first cost of a Hymn Book with music, is heavy, as it must include the complete new set of plates. Once the plates are in existence, subsequent editions can be printed at relatively low cost. It has required careful figuring and exercise of every possible means of economy to keep the cost of a modest edition of this proposed Spanish Hymn Book within the sum of money asked.

Archdeacon Watson, who compiled the Spanish Hymnal--with one of his many god-children.

Bishop Creighton with the Mexican congregation at San Miguel el Alto. The Spanish Hymnal will help such congregations in their worship.

Country Churches in Southern Brazil
By the Rt. Rev. William M. M. Thomas, D.D.
Missionary Bishop of Southern Brazil

IN making up a list of projects to be carried out during the Triennium of 1932-'33, and '34, for the District of Southern Brazil from among many enterprises a limited number was placed among the Advance Work items.

During the past ten years or so fair-sized congregations have grown up in isolated places or in small towns. These are the result of missionary work carried on from the larger centers by clergy or laymen. This kind of work does not entail any great expense, usually only travel expenses and a chapel rental of $10 to $30 a month. More often still services are held in private homes and from house to house.

When the time comes to build churches or chapels for such groups of Church people it usually happens that they can only contribute small amounts of money and a good part of the labor.

I therefore asked for $5,000 to help build five or six village or country churches. The National Council has been able to recommend appeals for only $3,000.

Perdizes is a country district some miles distant from Jaguarao. Mr. Rasmussen, rector of Christ Church, Jaguarao, goes out to Perdizes regularly; he always has fine congregations. Ramao Justo, eighty years old, drives in his little cart from house to house inviting his neighbors out to the services. The point is too far for these people to go into town to church. Mr. Justo, though very old, is still active and sells milk delivering it himself. He has given land on which to build a chapel; others will give bricks and much of the labor. The expenses of this mission have always been paid by the church at Jaguarao. With help of $500 they could build a hall; with a little more we might give them a really churchly building.

Into a country district near Pelotas, called Santo Antonio, there has moved about one-half of the congregation that once belonged to the Church of the Divine Saviour, three or four hours distant by horse-back.

A lot has been given; it has been fenced in and a hundred or so faithful people are trying to gather funds to build a chapel. Services have been held in a thatch-covered, floorless house; even this is no longer available. The difficulty of building with insufficient funds, or with no funds at all, is seen when good people give the best materials they have and when these are of poor quality. At Santo Antonio some one gave a kiln of bricks, but they were of such poor quality that the vestry had to refuse them. With some money one can buy materials and demand good quality. These people have very little money. They are farmers and their products are selling today at very low prices.

This is the second congregation to emigrate from Santa Helena. Fifteen years ago the German element moved away to the State of Santa Catherina, three days distant by train. That exodus [26/27] resulted in the eventual formation of two parishes, still active and still growing, those of "Agnus Dei" at Colonia Thirty-Seven, and "Christ" at Boa Vista do Erechim.

In the outskirts of Bage and also of St. Gabriel, the respective congregations of the "Crucified" and the "Mediation" have started missions where Sunday schools and Church services are regularly maintained. Lots have been bought and paid for in each place by the vestries. They have wisely taken advantage of favorable opportunities. At Sao Gabriel there is on the lot a most dilapidated house where services have been held for some years. The people of that neighborhood have literally nothing to contribute; they have an insufficiency of homes, food and clothing, poor streets, poor lights, no water supply. A chapel built in their midst will serve as a kind of lighthouse, and will give the layworkers of the Church of the Mediation an opportunity to do effective missionary work. They are frank in confessing that they expect few returns for their labors in this generation, but still wish to hold before a peculiarly neglected and neglectful people the ideals of the Church. They beg of me to help them replace the dilapidated building of mud, dirt floor and rusty tin roof by a little churchly chapel.

In June last I went with Mr. Sergel to see the lot on Rua Carolina where he had planned to build the Chapel of the Saviour. Stone for the foundations had been quarried on the lot and was neatly piled up near the space where a man was levelling the ground prior to digging for the foundations. It has now been finished and the opening service was held in it on October 12th. Mr. Sergel writes this of the occasion:

"We inaugurated the chapel at the Passo da Carolina and had a crowd which packed the building to its uttermost. I am sending you some photos, one of which gives an idea of the number of people present. I think the photographer got a bit rattled at the numbers, [27/28] and seemed to suppose it did not matter if all were not in the picture, seeing as how there were so many in it anyhow." This little church was built with a gift of only $500. The lot had already been bought, the stone had cost only a few dollars to quarry, someone gave all the tiles for the roof, others gave freely of their labor, some loaned men for certain jobs, the rector planned the building and personally supervised all the work on it.

At Piratiny the case was somewhat different; but I went with Mr. Osborn, rector of the Church of the Saviour at Rio Grande, to see where we could find a suitable lot and for how much. Piratiny is a kind of summer resort for residents of Pelotas and Rio Grande. There are also Railroad shops there. The communicant strength is small, but the congregations usually numbered a hundred, more or less, and met in a rented house. It was so unsatisfactory that all felt the need of a hall or chapel.

Well, we bought the land; it was sold for half-price and was a real bargain. We had no money to speak of, but the hall had to be built, as the house we had rented had to be given up. So we decided to rent our own building. A year's rent was paid in advance, another year's rent was loaned by a friend, and the Church in Rio Grande loaned a third year's rent; the congregation, full of enthusiasm, seeing that they were really to have a place to worship in, came to the rescue with the funds they had in hand and also with a helping hand as to labor and the hall was built.

Besides the places mentioned and described above there are fifteen others that appeal to me with almost equal insistence to help them also.

The Church's Mission in Southern Brazil needs many small country and village churches, like this one--"Divino Salvador," at Casinhas.

Dedication of Chapel at the Passo da Carolina Brazil--built with a gift of only $500.

Savanette, in the Missionary District of Haiti,
Needs a Chapel

IN his annual report to the National Council, the Rt. Rev. Harry Roberts Carson, D. D., Bishop of Haiti, says; under the heading "Needs for the future:"--

"At Savanette, outside Aux Cayes, a most interesting and promising work has been developed by the Rev. Rene Gilles, Deacon. There is need there for chapel, schoolhouse, presbytery. The [28/29] last Confirmation class numbered 35, and was drawn from the class that our Lord loved, the poor. The work is being done efficiently. The great problem is the insufficiency of gifts so that it may be carried to larger proportions. There is no question as to the appeal which the Episcopal Church makes to the people of Haiti."

That is the basis of the Haiti Advance Work project. The entire asking is $5,000, of which the Woman's Auxiliary of the Diocese of New York have included in their program, the sum of $1,200. This will certainly provide one of the three needs that Bishop Carson expresses, and will advance the work to a most considerable degree.

When Dr. John W. Wood, Executive Secretary of the Department of Foreign Missions of the National Council visited Haiti in March, 1931, he spoke of Aux Cayes, saying that the parish of St. Sauveur at that place, is one of the most important in Haiti, and has an almost unlimited opportunity for reaching out into the back country. Continuing, Dr. Wood said: "One of its outstations is Savanette. A glance at the picture of its present church will indicate the justice of Bishop Carson's plea for a building. The people to whom it ministers are peasant farmers, poor beyond any possibility of our American experience to understand. With the money that he asks, Bishop Carson hopes to build not only a modest chapel, but a simple rectory and possibly a school building also. It is a project that cannot wait. A church built there, as an evidence of American friendliness, will go far toward helping the Haitians of that region to forget one of the unfortunate incidents of the American military occupation."

The incident to which Dr. Wood refers, occurred in December, 1929, when [29/30] armed only with the machete and bamboo poles, the people attempted an uprising against the American occupation. Some twenty or thirty were shot by the American Marine forces. Locally they are now looked upon as martyrs. Certainly they were the victims of a leadership equally primitive and ignorant.

Immediately after this happening, which resulted in an official investigation of the entire Haitian problem by direction of President Hoover, the Bishop of Haiti opened a mission at Savanette, at a point that was and is considered strategic. A Deacon was appointed to take up his residence there, and unusual success has marked his ministrations.

Services are held regularly in the merest shack which serves as a protection against the sun only. The people are so poor that at a Confirmation Service held during Christmas week almost every person in the class of nearly fifty was barefooted.

Savanette lies to the north of Aux Cayes, on the south side of the Island of Haiti. It is a country of extensive plains, and is thickly settled with people who live in extremely primitive conditions, with school and religious facilities quite distant.

The chapel for Savanette is an urgent necessity. It can be built only with outside assistance, and it is necessary for the further extension of the work already so well begun. All that is being done in this section is genuinely missionary. Good results can be counted upon without the least doubt. As Bishop Carson puts it, "I hope earnestly that this project may be presented to a diocese that is in a position to make an early response."

This structure of bamboo poles and thatch is our "Church" at Savanette in Haiti. The need for a suitable chapel is obvious.

The Fort Valley High and Industrial School
FORT VALLEY, GEORGIA
Dining-room and Kitchen Equipment--Amount Needed--$2,500

LOCATED in the heart of the Black Belt of Georgia, the largest state east of the Mississippi River with a Negro population of 1,206,832, this school enrolls over 700 pupils annually.

Aim: Making better Americans by teaching the head to think, the hand to work and the heart to love; the dignity of labor and respect for law and order.

While it is true that many Negroes have made remarkable progress since the days of slavery, it is none the less true that the great masses, especially in the Black Belt sections, are still far below American standards. The ignorant Negro, who left the South to look for work, learned through bitter experience that he was handicapped and he has passed this information to his brother "down home," thereby creating a new and keen desire for education.

H. A. Hunt, Principal, makes the following statement:

Equipment for our dining-room and [30/31] kitchen will complete the requirements of our new building to be called "The Samuel Henry Bishop Memorial," in honor of the first Director of the American Church Institute for Negroes.

This building, when completed, will represent a long step in advance for our work. Not only will it give us first-class facilities for dining-room, kitchen and a few bedrooms for those in charge of the work in this building, but we shall then have adequate store rooms which will enable us to be rid of a number of small frame buildings, mere shacks, which we are obliged to keep and use even though they are makeshifts which mar the appearance of our school, which is growing more attractive each year.

We attach importance to the educational value of surroundings. We believe that buildings properly planned and constructed, grounds laid out in orderly fashion and well kept, will inevitably play an important part in the training of young people. If they are to have the right ideals, it is both important and necessary that they should have at some time in their lives something better than that to which they have been accustomed.

Because of the poverty, intellectual, spiritual and economic, under which the average Negro child grows up in the South, proper environment would seem to be even more imperative than for white children who have had the advantages of good homes and well-equipped schools.

Every penny of this gift from the Woman's Auxiliary to the National Council, Diocese of New York, will be used in the very best possible means to the end.

Domestic Science Class at Fort Valley School, in front of the old slave cabin, soon to be replaced with a modern and adequate dining hall.

[32] Advance Work Program, 1930-31

Launch for Bishop Campbell, LIBERIA--$8,000
Electric Light Plant and X-Ray Equipment,
Church General Hospital, Wuchang, CHINA --$6,000
Clubhouse for Indians, Whiterocks, UTAH--$6,000
Church, Camaguey, CUBA--$25,000
Dormitory, Fort Defiance, ARIZONA--$12,000
TOTAL--$57,000

SEEING IT THROUGH
"This one thing I do--I press toward the goal."

Project Canterbury