In the meantime God had prepared David A. Ewers, born at Enfield, S.A., April 28, 1853, baptised by H. S. Earl, ample in natural gifts, to answer the call of Queensland. He reached Brisbane on April 26, 1883, and during his stay of four years considerable progress was made. Churches were established in eleven centres, including Brisbane, Ipswich, Charters Towers and Gympie. David Ewers called the first conference of Queensland churches of Christ in 1883, which met on August 9, at Toowoomba, in the house of F. W. Troy. The seven churches represented reported that, during the year, one hundred and fifty had been added. Theo. Wright was made the first president; Carl Fischer, vicepresident; J. H. Johnson, secretary and treasurer.

      Under the aegis of conference the work spread and prospered, and the names of E. Bagley, A. Mordaunt, J. Park and Carl Fischer are identified with the commencement of other churches. Space, unhappily, forbids the inclusion of much fascinating detail. One writes: "It was quite a common experience for settlers to handle no money. Produce would he taken by the dealer and goods given in exchange as required. I remember the official opening of a new place of worship at Mt. Whitestone. The secretary read out among the list of contributions the following: Brother Simpson's scalp, 5/-; scalps of the Young family, 12/6. Mr. Simpson was the highly esteemed elder of the church at West Haldon. The entry referred to a dingo scalp handed in by that brother, for which 5/- had been collected. The Young family mentioned included Mr. Charles Young, well and favorably known both as chaplain with the A.I.F., and as an evangelist in various States of the Commonwealth."

      From time to time conference engaged State organisers to consolidate and extend the work. In this role the names of W. Jinks, W. J. Way, A. J.

      With the passing of the early pioneering period came the need for more organised and sustained effort. Men specially gifted for evangelistic missions visited the State, among them being from U.S.A., Messrs. O. E. Hamilton, Andrew Meldrum,

E. C. Hinrichsen.

John T. Brown, C. R. L. Vawter and Mrs. Vawter with Mr. Howard House. Other missions were held by Messrs. S. G. Griffiths, G. Chandler, H. G. Harward, H. Ball, J. E. Thomas and K. A. Macnaughtan. The evangel in song was brought by W. H. Clay, H. B. Robbins, Les. Brooker, D. D. Stewart and others.

      Outstanding in the work of special missions is the work of E. C. Hinrichsen, a Queensland boy. Not only has he been greatly used to build up the work in his own State, but has had remarkable success in the larger field of the British Isles, and all the States of the Commonwealth, and in the Dominion of New Zealand.

      From the small beginnings of 1867 the Restoration Movement has spread and become known throughout the whole State, claiming as its exponents some of the leading citizens as well as those of lowlier life and occupation. There are now more than forty churches and an aggregate membership of more than two thousand. The interests of the brethren throughout the State are world-wide. Their sons and daughters represent them in the mission fields, and their gifts are not wanting in any good cause.

      The glowing sand and the illusive mirage were the terror of the Western traveller. Perhaps this more than any factor delayed the colonisation of the great Western State. But this illusive foe is being disarmed and the glowing sand is becoming a pool. Waters conveyed by nearly four hundred miles of pipe-line cause the wilderness and the solitary place to be glad and the desert to blossom as the rose.

      In the year 1886 Mr. and Mrs. Henry Wright, Mrs. James Bell, and Mr. J. Chapman, all members of churches of Christ, arrived in Perth and became the pioneers of the Restoration Movement in Western Australia.

      The establishment of the cause in W.A. was first discussed at the South Australian conference in 1889, under the chairmanship of Mr. T. H. Bates. The matter was referred to the Inter-Colonial, held in Melbourne in October, 1889, when it was resolved

      1. "That in the opinion of this conference the time has arrived for planting the cause in Western Australia," and

      2. "That Brethren J. Verco, T. J. Gore and A. T. Magarey be a committee to carry out the above resolution by raising funds in all the Colonies, and securing a suitable man to undertake the work."

      Mr. T. H. Bates was eventually appointed to this work, and arrived in Perth on "Proclamation Day," October 21, 1890. On Lord's Day, November 2, 1890, a band of eleven disciples gathered in Veryard's Temperance Hall, Barrack Street, to "break bread in memory of our Lord." In the evening a gospel service was conducted at which about fifty people were present.

      The first convert, Mr. Albany Bell, was baptised in the Swan River in March, 1891. The work was regarded as a mission, and it was not until December 4, 1891, that officers were appointed by the little church. Mr. Henry Wright was elected secretary; Mr. O. Bates, elder; Messrs. Wright and Cribb, deacons. Mrs. Wright was organist.

      In 1892 the cause was extended to Fremantle "as a branch of the Perth church."

      Non-members were rigidly refused the Lord's Supper, and unimmersed people were denied the privilege of participating in the offering. The baptistery of the Trinity Congregational Church, St. George's Terrace, was used for baptism. C. A. G. Payne was baptised there in June, 1895.

      Members who took an active part in the church of those days were Messrs. F. Illingworth, A. E. Illingworth and Albany Bell, while in 1896 the work was considerably strengthened by the arrival of

Albany Bell.

Messrs. D. M. Wilson, A. Shaw, J. Rhodes, E. Hart and others.

      In 1897, the Lake Street chapel, built on a piece of land donated by Mr. Horton, of Victoria, was opened for worship. Mr. A. B. Maston was the preacher on this occasion. This was followed in

      John Silvester and S. Greenwood commenced a meeting for the breaking of bread at Coolgardie, in 1894, two years after gold was discovered in the district. Here John Silvester, Jnr., was baptised in a tank.

      At the first conference, which was held in Perth, April 7, 1898, churches at Perth, Fremantle, Coolgardie, Preston and Burswood were represented by twenty-three delegates; the aggregate membership at this time was 289. Conference officers were elected:--President, A. Shaw; vice-president, D. M. Wilson; secretary, A. E. Illingworth; treasurer, J. Talbot: assistant secretary, A. Lucraft. Conference deliberations were followed by a home mission rally. The subject for the evening was, "Our Plea--Its Beginning, Its Progress, Its Demands, Its Prospects." The speakers were Messrs. A. Shaw, F. Illingworth, D. M. Wilson and A. Lucraft.

      During the first conference year churches were established at Kalgoorlie, Harvey, Kanowna, Subiaco, Boulder, and Southern Cross. The additions for the year totalled 192, of whom 112 were by transfer, 58 by faith and obedience, 22 formerly immersed, bringing the membership to 481.

      H. J. Banks, of North Carlton church, reached Coolgardie in 1897, and in 1898 the Home Mission Committee secured him to be their pioneer evangelist in that district. This move not only meant much to the churches, but introduced to the brethren one destined to be a great man of God. On August 7, 1898, Mr. Banks called the brethren of Kalgoorlie together, and on that date the church was commenced. After a most helpful ministry in the Eastern goldfields, Mr. Banks in May, 1903, was called

      Early in the century the churches of the West were greatly blessed by the ministry of Thomas Hagger, first as State evangelist and then as the resident evangelist of the Fremantle church.

      Some idea of the rapid strides of the early years may be gathered from the fact that between the years 1894 and 1904 the membership increased from 40 to 1282, of whom not less than 1035 were added by faith and baptism.

      Home Mission enterprise continued and the church at West Guildford, now called Bassendean, was commenced in 1911. In 1912, the Scoville Mission Party visited Perth and Fremantle.

      A period of difficult years was ushered in by the first Great World War, and the difficulties were accentuated by the untimely death of H. J. Banks, who lost his life in a boating fatality, while trying to save the life of another member of the party. The splendid action of W. L. Ewers, in returning to the State for the sole purpose of assisting the brotherhood in that most difficult time, was appreciated throughout the churches.

      During 1921-22, the Federal evangelist, H. G. Harward, conducted successful missions, resulting in 104 decisions for Christ. In 1926 the coming of the Hinrichsen-Brooker Mission Party aroused great interest and enthusiasm. Missions were held at Victoria Park, Bunbury, Cottesloe, Inglewood, Kalgoorlie, Northam, Subiaco and North Perth. At the conference of 1927, the total number of confessions

      It is now 45 years since D. A. Ewers conducted the first tent mission in Perth. Since that time extensive tent campaigns have been conducted by Messrs. Hagger, Harward, Hinrichsen, Buckingham and Thomas. A review of statistics discloses that a large proportion of the members of the churches in this State were won by this evangelism. It is recorded "Undoubtedly the greatest spiritual uplift our churches in this State have ever received came from the inspiring tent mission campaign of 1926-27, when the proclamation of the gospel by E. C. Hinrichsen resulted in winning something like 850 souls to Christ. Prominent in the minds of the brethren is the historic Kalgoorlie mission, in which 297 persons confessed Christ and the membership of the church soared from 60 to 325 in six weeks."

      For the ten years ending 1938 work of consolidation rather than extension was done. Yet the brethren were awake to opportunities. The vast Eastern and Northern wheatbelts were surveyed, with the result that, in 1936, the Home Mission Committee inaugurated the Wheatbelt Circuit. Here Mr. and Mrs. C. H. Hunt succeeded in pioneering one of the best causes opened of recent time, with the central work at Narembeen. It is expected that a second preacher will soon be called into this field, which extends for one hundred miles, touching Bonnie Rock. For the past four years Mr. and Mrs. D. T. Maiden have led the work here.

      A similar work has for some time been contemplated in the Northern Wheatbelt, where a number of faithful brethren and sisters gather at Gutha to commune and preach the word. Beyond this

      The devastating effects of the Second World War may be gathered from the decline in membership from 2700 in 1939 to the present total of 2454. Yet since the latest records show an increase in the conference year of 53, we may believe that the tide has again turned in our favour. Bible schools show the encouraging total of 2615.

      During the Second World War the Home Mission Committee felt that, in the absence of preachers to lead the churches, and the loss of almost all the young men who, though not in the full-time ministry, were able to preach and minister in the word, something extra should be done. Largely owing to the foresight and generosity of J. Rhodes, a ministry over the air was commenced. By this means thousands of people throughout the State heard week by week the gospel and the plea for Christian union.

      The committee also appointed J. Wiltshire as general evangelist to go from place to place ministering to small churches and to encourage the isolated brethren. "The Western Christian," too, assisted greatly to keep the evangelical flame aglow.

      Immediately at the close of the war efforts to revive the Western Bible College were made, with the hope that the services of young men would be available to the weaker churches, and that meetings by them in likely areas could be called together. Four students did commendable work both in their studies and in assisting the churches in the first year. The second year of the college is in progress.

The Birth of a Mission.

      NO general concern was felt for overseas work prior to 1889, but after the visit of G. L. Wharton and wife to Australia, immediate steps were taken to commence such work. G. L. Wharton was among a group of American pioneer missionaries sent to India in 1882. Enthused with a tremendous passion, the Whartons returned to America, via Australia, for their first furlough. G. L. Wharton inspired his audiences in Melbourne, Sydney and Adelaide, which included the Victorian Conference (1889). Immediate action was taken by leading brethren to raise funds to help in building projects in India, and the view kept in mind of sending at least one worker to India at an early date. At the farewell meeting of the visitors in Melbourne, an offering (in cash and promises) of over £70 was received towards the erection of a school house. The visit of these American friends left such a lasting impression that the traditional aspect of its value has been handed on to succeeding generations. The first Federal Conference (then Intercolonial), October, 1891, had great significance. A report was submitted to conference setting out several practical proposals. After discussion, one of the most important resolutions ever placed before a Federal Conference was carried, namely:--

      "That the Intercolonial Conference is in full sympathy with foreign missions, and noted with pleasure the liberal response of the colonies to Bro. Wharton's appeal for help, and trust that the conferences of the various colonies will give

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this important matter the attention it deserves, and further would suggest that the conference treasurer of each colony be appointed to receive donations."

      Following G. L. Wharton came Archibald McLean, secretary of the F.C.M.S. (1896), F. M. Rains (1910) and Dr. W. E. Macklin (1914), all of whom represented F.M. interests, and helped cement the tie between the American and Australian brotherhood.

The First Missionary.

      The call for a male worker to go to India and work at Harda under the American Board remained unheeded. "The Christian Pioneer," May, 1890, then made a direct appeal for a young lady volunteer, and the help of the sisters was solicited to foster the suggestion. The appeal stated, "We are persuaded that the sisters have a mind to work. Our young sisters cannot all be missionaries to India, but they can all assist in upholding the hands of the noble women who are laboring amongst the dark sisters there." Through Milner Black, who was the first secretary of the F.M. Committee, Victoria, Mary Thompson was introduced to the acting committee. She had signified her willingness to serve, though modesty compelled her to say, "I feel I am not fitted for this work."

      On April 6, 1891, she was appointed the first missionary of the Australian churches of Christ. The minutes record: "Miss Thompson goes to India with the idea of giving her life to the work." Farewelled in Melbourne and Sydney in May, 1891, she proceeded to Harda where she remained, save for furlough periods, till 1934--she died in Melbourne, 1936, ripe in years and honored by the whole Australian brotherhood. During her long period of service she was a stimulation to her Australian sisters, and was known to the Indian people as "Beloved Mary." It is fitting

Miss Mary Thompson.

It was this noble spirit which characterised the whole of her life's work. The brotherhood of Australia honored her by subscribing to the Mary Thompson Memorial Bungalow, which cost approximately £1000. Her American friends in India sent nearly £100 to have a share in honoring her memory.

Joining Hands with American Disciples.

      Other links were formed with the American disciples before the Australian brotherhood felt they were sufficiently strong to carry on their own missionary programme.

Second Indian Missionary.

      F. E. Stubbin, of Queensland, went out to India in 1898, and with his wife (nee Pfrunder) was associated with the American brethren for about ten years. Harda and Hatta were the chief places of location, but being appointed as an industrial missionary, his services were extremely valuable in the initial stages of the mission. He was so versatile that the natives were amazed at what he could do. He not only built houses and necessary buildings, but prepared all the materials required for same. The practical and spiritual help of these workers made a valuable contribution in the pioneering stages of the American work.

Missionary in Japan.

      Probably very few of the present generation remember or ever knew that the brotherhood had a link with Japan for eighteen years (1901-1919). P. A. Davey, a Victorian by birth, went to America for education, and was sent by the American Society to Tokio in 1889. The Americans had commenced work in Japan in 1883, the year following their entry into India. The Australian brotherhood undertook the support of this worker and his wife in 1901, and continued that support until 1919. They continued as missionaries under the American Society. P. A. Davey was well known in educational circles and did much preaching in English. F. M. Rains, when visiting Australia in 1910, said of him: "He is considered by some to be the best all-round missionary in Japan to-day. He preaches, teaches, evangelises, is secretary and treasurer of committees, and is doing a work that is owned of God."

Missionary in China.

      Work among the Chinese was commenced in Melbourne, 1893, but the work of Rosa Tonkin belongs

Miss R. Tonkin.

the Australian churches of Christ outside the Queen's dominions. The American Society began work in Shanghai in 1890, but owing to the demands of their work in the interior, they withdrew in 1915. Rosa Tonkin, of South Australia, went to Shanghai in 1901, and was mainly associated with Mr. and Mrs. James Ware. During her nineteen years in China, she was able, through teaching and visitation, to win many of the women and girls to Christ. She did much for orphan children and amongst the downtrodden mill hands.

Australia and New Zealand.

      Shortly after organised F.M. work commenced in Australia, New Zealand churches shared that interest and sent contributions until they began their own F.M. work in 1905. Early in the 20th century,

Chinese in Australia.

      Though G. L. Wharton was a missionary to India, he had a vision of the world field. In his appeal to the Australian brotherhood, G. L. Wharton stated "The brethren (Australian) can easily open and support a mission in Japan, China or India." By the time of Mr. Wharton's visit the Americans had work in all three countries mentioned. It was natural therefore that the Australian brotherhood should think of the Chinese people. Already there were Chinese located in the capital cities of Australia, and it was felt that work should commence with "the

      If the Chinese at home were evangelised, it was considered that some might return to their own country as missionaries. This did not eventuate, but they did something of equal value, for at great personal sacrifice, they made plans to open work at Canton, Hong Kong and Kowloon, and strong causes were established which were entirely supported and controlled by the Chinese. In addition, the Australian Chinese were able to help support Chinese evangelists brought out from China to work amongst the Chinese in Australia.

      Early in 1893, Mr. F. McClean, of Melbourne, organised the first Chinese school in his own home, with an enrolment of five students and five teachers. The venture was an immediate success, and the school, outgrowing his home, was moved to Lygon Street. The need of a more suitable building was soon apparent, and with the help of the F.M. Committee, a building was erected in Queensberry Street. This was opened amidst great rejoicing in December, 1904, and the work continues there to this day. In the course of the years, the work has changed; in the earlier stages there was a need for the teaching and the study of English. As our Chinese brethren gained a knowledge of the word of God and were able to converse freely in English, the need for such intensive teaching became unnecessary: To-day it is largely to a younger generation already brought up in Christian homes, and the work now develops more along ordinary channels.

      Similar types of work followed in other capital cities, Sydney (1899), Adelaide (1900) and Perth

Western China.

      Having decided not to send further Australian workers to Shanghai, choice of location had to be made for an interior work. Through C.I.M. missionaries, the town of Hueili, Southern Szechuan, was recommended. This town of 25,000 was to the North of the C.I.M. tribes' work of Northern Yunnan and was the political and educational centre for 250,000. The altitude being 8000 feet made it an ideal climate for the greater part of the year, and there was always an abundance of food supplies. Save for its isolation--ten days overland from Kunming (Yunnanfu), it was a splendid location. This town had been worked as an outstation by the American Baptist F.M. Society, who had a fairly large work, five days to the North, at Ningyuenfu. Owing to the lack of both workers and funds, Ningyuenfu was not manned by missionaries, though the work still functioned under Chinese co-workers, and Hueili had one Chinese evangelist. Little had ever been done at Hueili, and the little church numbered only fifteen members.

      The Baptist mission welcomed our entry into Hueili, and even before our missionaries arrived, were proposing that the Australian churches of Christ undertake the whole area, with headquarters at Ningyuenfu. They made a generous offer regarding much valuable property in that city. The Federal Conference, 1920, having approved of the Federal Board opening a station in China, decided to advise the Baptist Society that the Australian churches of Christ would enter Hueili, but consideration would be given to entering Ningyuenfu after our workers arrived on the field.

      The pioneer missionaries appointed were Mr. and Mrs. A. Anderson and Mr. and Mrs. A. C. Garnett (later Dr. Garnett). This party left Australia, November, 1920, arriving in Yunnanfu, December of the same year. An immediate start was made on the Chinese language, to enable the male members of the party to go on a tour of inspection as early as possible. Within twelve months it was felt that such a visit could be undertaken. Ill-health of Mrs. Garnett caused the return of these workers late in 1921, but A. Anderson and wife, accompanied by Mr. and Mrs. E. Metcalf, of the C.I.M., went on a sixty-six days tour of the Hueili-Ningyuenfu area. As a result of their report it was decided that only Hueili be entered for time being. W. Waterman having arrived early 1922, the party made plans for an early entry in the Hueili field. Due attention having been given to language, Messrs. Anderson and Waterman left for Hueili early in 1923. Their entry was loaded with tremendous possibilities and heavy responsibilities--both were young and had little experience. The Andersons had been in the country a little over two years, whilst Mr. Waterman had only spent one year there. They were the only English speaking white workers for scores of miles. They received an enthusiastic welcome, and immediately set about to find housing accommodation, renovate and alter the mission property, making it suitable for church gatherings and school work. After two months it was necessary for Mr. Anderson to return to Yunnanfu to make preparations for the arrival of Miss Grace Metzentine, and later that of Dr. Killmier, Nurse Gladys Mudford and Nurse Adelaide Masters. All these workers duly arrived, and with the return of W. Waterman to Yunnanfu, the marriages of W. Waterman and Miss Metzentine, and Dr. E. R. Killmier and Miss Mudford took place. The Andersons and Miss Masters then proceeded to

      From the commencement, the work made good headway, from two baptisms in 1923, to twenty-three in 1924, and each year onwards increases were reported. Crowded meetings in chapel were recorded, and huge crowds attending street preaching. Outside villages were reached, and the work spread out to the tribes' centres. Even after allowing for deaths, removals, and lapses, there were more than one hundred members in the Chinese and tribes' churches by 1934.

      Schools for both boys and girls were popular and from among these groups have come some of the present church leaders. Dr. Killmier being the first medical man, attracted wide attention, his skill, tact and devotion to duty won high praise from officials, educationists and peasants alike. In this work he was ably assisted by his wife (Nurse Mudford), Nurse Masters (Mrs. A. G. Saunders), and afterwards by Mrs. H. A. G. Clark (Nurse D. Ludbrook). The work received a severe setback by the anti-foreign activities which began about 1926, and had by 1927 forced consuls to order nearly all their nationals from China. This caused the withdrawal of the Killmiers and the Clarks (the Anderson family had already left for furlough), and the Watermans had left in 1924 owing to the severe illness of Mr. Waterman. There is no question that the attitude of the people in Hueili did not call for withdrawal, but events were happening in other parts of China that caused the consuls to give the necessary order. Because of the troubles, the field was without missionaries for nearly three years. A. Anderson and family returned to the field early in 1930, but Dr. Killmier and family were prevented from returning owing to

      Dr. Hsueh, a well qualified man, was secured for the medical work, and having his own Chinese nurse (Miss Loh), the staff was well set up again. A dispenser was also secured from Ningyuenfu, Mr. Lu, who not only proved to be a capable dispenser, but an able preacher and a man of tact and judgment.

      The return of the missionaries allowed thought to be given to the waiting tribes, and Loh Hao Ming, former Chinese evangelist, volunteered to go amongst them, the result being the establishment of a church and school, residence for preacher, scores of tribes' men won for Christ, including their leaders, and the education of a people who had never, during all the centuries of their existence, had a school in their midst. The tribes' work was one of the outstanding triumphs of the work in interior China.

      Late in 1932, the little group of Australian workers were joined by Mr. and Mrs. W. Waterman. Great plans were laid for both the Chinese and Tribes' work. Already, under the capable direction of Dr. Hsueh, a fine brick building had replaced the old church and school in Hueili. School work was still carried on in the back of the old building, and an adjoining temple in addition, but the new building had a well set-up dispensary with waiting rooms and chapel, all on the ground floor, and residence for Dr. Hsueh on the second floor. Humanly speaking it

W. Waterman.

severe setback because of a tribes' rebellion, and China had just been through her first ordeal with the Japanese.

      Just at this moment, Mr. Waterman was taken with his fatal illness. He had returned to witness; God gave him his desire, by allowing his lonely grave to witness on the hillside overlooking the city he loved. The death of Mr. Waterman had far-reaching effects, for it was anticipated that, being experienced workers, they would remain, and allow an early furlough for Mrs. Anderson who, owing to sickness and the unsettled conditions, civil war, communistic terrorists, persecution of Christians, etc., was in need

Chinese Home Missionary Society.

      Assisted by the old leaders, the C.H.M.S. started work by sending an evangelist and his wife, and later Dr. Gee and wife, and a capable Chinese nurse arrived. They were not long in establishing themselves, and Loh Hao Ming continued at the Tribes. Out-stations were opened in five centres, and plans made for reaching out to tribes in the far West. A severe break came when the government troops, under Chiang Kai-Shek, forced Communist troops to the far West. One arm of the Communists came into the Hueili area, and though they did not enter the town proper, because of the defensive wall, they looted and burned over eight hundred houses outside the wall. Our mission property, being outside the wall, was practically burnt out. With energy and courage the C.H.M.S. built anew and carried on. Later students from both the Chinese and Tribes' schools were sent to Yunnanfu for education, some of them to the C.H.M.S. Bible training centre, thus assuring workers for future years. Despite the war and general upset in China, the work was continued throughout all the war years. For some time there was a break in communications, but since the end of hostilities it is known that the work was carried on throughout the war, and that a general rehabilitation process is being taken in

      As an earnest of our desire to help the Chinese people in their struggle to build up and carry on, the subsidy of £250 per annum continues (now in its twelfth year), and consideration is being given to offering financial assistance to educate promising students as teachers, preachers, doctors, nurses, etc.

      Pearl Anderson, the Chinese girl adopted by Mr. and Mrs. Anderson, was a nursing sister in the Chinese Army during the war, and is now under engagement with the C.H.M.S. in their very promising work in Southern Yunnan.

The Kanakas.

      To write the full story of the Kanakas who came to Queensland, would take a book in itself. The Kanakas were mainly from the Solomons and New Hebrides groups, and were ignorant of the ways of the white man. Most who came were either deceived concerning what awaited them on arrival, or were kidnapped by blackbirding captains. Cruelty and abuses were so frequent that the Queensland Government took action, and guarantees had to be made by those engaged in "the trade" and certain obligations had to be undertaken. Thus did many of the abuses cease. These recruits were brought to Queensland to work on the sugar cane fields, their weekly wage approximately 3/6 a week with "living quarters." It is reported that whilst most plantation owners observed the letter of the law, the Kanakas in the main were regarded as useful beings--nothing more, and nothing less. There were few to care for their moral,

John Thompson.

      John Thompson was a rugged, strong man, of robust faith, and still under thirty years of age. He had been brought up a Roman Catholic, abandoned that faith at the age of thirteen, and finally joined with the group meeting in the Christian Chapel, Elizabeth Street, Sydney. He was working at a saw bench in the Bundaberg district when he met Mr. Johnson, and was already an experienced personal worker. His interest in the Kanakas was immediate. Associated with Miss Young and Mr. Johnson, the first year, despite a certain suspicion among the natives, brought forty souls to the Lord. It is reported that for the first baptismal service, five hundred Kanakas and two hundred white people attended. It was not long before the Kanakas themselves built leaf huts and invited others of their brethren to hear the word of God. After the first five years, five hundred had been won to Christ, and from 1886-1895, nearly one thousand Kanakas had become Christians.

      Recognition was now given John Thompson for the work he was doing. Sir Joseph Verco and others had sent some financial help, but in 1891 he visited Queensland conference. A visit in 1892 to South

      Now under the Federal Committee, John Thompson commenced work at Childers, 1893. John Thompson was building far greater than he knew, and during the next ten years hundreds of Kanakas were brought to Christ, but that story continues to-day in our Island work. A mission chapel and two-roomed

John Thompson.

house were built at Apple Tree Road, one and a half miles from Childers, Sir Joseph Verco, of Adelaide, supplying the funds; and subsequently a new chapel was built at Childers (1899). The work continued to progress till Federation (1900), when the White Australia policy caused the long process of deportation to commence, and, by 1906, this humiliating work was complete. A few hundred old, sick and infirm Kanakas were all that remained in Australia to remind her peoples of a sorry page in her history.

Pentecost.

      We now enter upon one of the most romantic stories in the history of our missionary endeavor. Early in the new century many Kanakas had returned from Queensland to their own islands, and outstanding among these returned men was Tabymancon, a native of Pentecost. With a burning desire to make Christ known to his own people, this man soon had many of the Pentecost Islanders turning to the Lord. Feeling the burden of the work too heavy, he called upon his old teacher to come out to them. John Thompson visited Pentecost in 1903, and was welcomed by a great crowd at the water's edge at Ranwadi. Tabymancon and his large following led their missionary to a new school house made ready as temporary quarters for the missionary. Through many acts of kindness, they revealed the genuine depths of their welcome, and soon had a hut erected for his special house. It was a sad disappointment both to John Thompson and his many friends, that frequent attacks of malaria drove him out within a few months. During his short stay fifty-eight people were baptised, and five hundred attending schools at Ranwadi, Naroowa and Lalbeck. The visit of John Thompson served a very useful purpose--it encouraged the native peoples, it revealed the depth of the islanders' sincerity, and decided the question

      After the departure of John Thompson, Tabymancon and his helpers carried on for some years in a magnificent way, and looked with confidence and faith to the coming of a missionary. It took much faith and courage for Tabymancon to keep on cheering his workers and people when month succeeded month, and year succeeded year, and no missionary arrived. To his followers, Tabymancon said "We pray plenty much God him send white missionary to Pentecost. God him hear us . . . Missionary may come plenty quick. When him come he want house." So a good, one-roomed thatched house was built, 20 ft. by 12 ft. Still no missionary! Again Tabymancon rallied his forces: "When God him send missionary he must have chapel, plenty much people come to church." So these earnest people set to work and built a chapel 30 ft. by 15 ft. The chapel was finished--yet no missionary. It is reported that even Tabymancon was a little disconcerted, but in faith triumphant, he again challenged his helpers: "God him see we have no baptistery ready, when missionary come plenty people want to be baptised." So they made a baptistery in the coral reef, and from a spring they led water down a channel of bamboo sticks and filled the baptistery. It was four and a half years after the departure of John Thompson till the arrival of Frank Filmer--yet their faith held.

Pioneer Missionary, Pentecost.

      Frank Filmer, of South Australia, landed on Pentecost, March, 1908. He was the right type of man for pioneering work, strong physically, alert mentally, with sufficient spiritual qualifications to complete the splendid combination. His welcome by the native peoples was almost overwhelming. For the first few months the new worker could not cope with

      Others who followed in this successful work were Mr. and Mrs. F. Goodwin, Mr. and Mrs. T. Waters, Mr. and Mrs. F. McKie, all of whom transferred later to Aoba, and Mr. W. E. Black and wife (1920) remained only two years, owing to sickness. David Bullicasso, a boy trained by Frank Filmer, carried on the work for a few years until the arrival of Mr. and Mrs. R. Sandells (1930). David Bullicasso had real qualities of leadership and fought against the superstitions of the people--ironically, it was deep superstitious custom that caused his death. Falling sick during the absence of the missionary, he was "treated," when lying too ill to protest, by a heathen native woman. The treatment consisted of cutting his head and body with broken glass--tetanus supervened, and he died, not as a result of his original sickness, but of the super-imposed malady.

      A word of commendation should be added concerning the work of Mr. and Mrs. R. Sandells. They arrived when the work had passed through the first flush of enthusiasm--many of the old Queensland workers were dead, including Tabymancon, and the constant changes did not allow for continuity in the

Aoba.

      Like John Thompson, Mr. Fred Purdy worked among the Kanakas in Queensland, and after the deportation of the natives, Mr. Purdy was sent, in 1907, by Aoba-Pentecost-Maewo Mission to Aoba. Landing at Ndui Ndui, he set out to found a mission. A mission house and other buildings were erected, and amidst enthusiasm a splendid commencement was made. By 1910 it was reported that fifty schools were opened, sixty teachers at work, and upwards of one thousand students--four hundred and ten baptisms, bringing the total membership of the church to about five hundred, after including Queensland Kanakas. Sixty others were awaiting baptism. Despite these splendid figures it was found that this Independent Mission could not carry on financially,

Aoba and the Australian Churches.

      Mr. and Mrs. Purdy returned to the work in 1910 and under their hands it continued to make great headway, so much so that Mr. Purdy, who had already spent fifteen years in the tropics, felt compelled to ask the Federal Committee for someone to take his place in 1911. The foundations were well laid, and though Mr. Purdy resigned as missionary, he has been a valuable helper and advisor to the mission during the intervening years.

      The practical successor to Mr. and Mrs. Purdy were Mr. and Mrs. T. Waters (1911-1924). During their long period of service, the work moved from its actual pioneering stages to its more settled form. Mr. Waters was a great walker, and generally discarded horse or launch and tramped all over the island. Being a strict disciplinarian, the work was strong spiritually. Through these formative years, he did much to make the churches self-supporting, cleared the bush and had good roads for upwards of seventy miles around, and made a translation of parts of the scripture. He was described as a tireless worker, and when, through the breakdown of Mrs. Waters, these workers had to retire, the mission lost faithful workers and the natives very good friends.

      Mr. and Mrs. F. McKie followed with a term, and continued the good work already in progress, and fostered the idea of self-support. During some of these years upwards of £150 per annum was sent to the Home Board. Because of the depression at home

The Modern Era (Aoba).

      Though extremely important, our survey of this section must be brief. Mr. and Mrs. L. Dudley (Vic.), a young couple fresh from college, went forward in 1936, and fulfilled an excellent term of service. Theirs was the task of building up the work spiritually, and since no missionary had been in charge for about four years, it was not easily achieved. To a certain extent, they had to break down some opposition, and in many cases check indifference, and correct abuses. They paved the way and made it easier for the coming of Mr. and Mrs. D. Hammer (N.S.W.). On medical advice, Mr. and Mrs. Dudley did not return for a second term. Mr. and Mrs. Hammer were able to set about a real work of consolidation. Schools were more firmly established, and once again training classes for teachers operated--some of the students even coming from Pentecost. The arrival of Miss Mary Clipstone (Vic.) was an outstanding event in 1941, since she was the first qualified nurse ever sent to our station, and later in the same year she had a companion in Miss Violet Wakely (N.S.W.), also a nurse. A big advance was thus made in the medical work, and it could be said

Mission House, Aoba, New Hebrides.

return, and had as companion Mr. Harold Finger (Qld.). The going of these workers at this time was most important, for it allowed the natives to see that the Australian churches were prepared to share their dangers, and more so, the natives needed careful spiritual guidance because of the many troops located in the group, and the scores of young men taken for military duties. Mr. Ron Saunders (Vic.) was enabled to gain leave of absence from the College of the Bible, Glen Iris, and go to Aoba as companion to Mr. Finger when Mr. Hammer had to retire, and shortly afterwards the brightening of the war situation allowed the return of Miss Clipstone (now Mrs.

      It can be said now that the consolidation of the work is practically complete, and the time to advance has come. Future plans include fully equipped medical work, better facilities for school work and adequate housing. These are in the process of being carried out, and the newly arrived workers, Mr. and Mrs. J. Smith (Vic.) will allow for expansion, and provide the help that Aoba needs, and allow at least one couple for Pentecost. Future needs for all the group will have to be considered when present plans are nearer completion. The present strength of the Aoba church is about eight hundred members, with approximately twenty churches.

Maewo.

      Only one attempt was made to have a resident worker on this island. Mr. Alf. Chappell was sent in the first instance to help in the Aoba work, but after visiting Maewo felt the call to do pioneering work. After a sojourn of a few years, it was seen that the numbers on the island were so few that it did not seem to warrant the expense of a resident man. There were also less returned Queenslanders on the island than anticipated. The experiment was not in vain, for the work commenced has continued to this day. The year 1914, the second year of Mr. Chappell's stay, sixty-six baptisms were reported. Since Mr. Chappell's day missionaries have paid occasional visits, but the honor for the continuance of the work belongs to the late Tarlee Tow of Aoba. More than twenty years ago Tarlee volunteered to work there--sickness of himself, and the death of wife and children did not deter him. In weakness of body he continued, so that to-day there are still four churches with a membership of one hundred and thirty-five. One of the last acts Tarlee did was to send his adopted

Choice of Field.

      Approval being given for the commencement of an Australian station, it was now the task of the Federal committee to choose where the first station should be--China, Japan, Africa, India, or elsewhere? Much time and prayer was devoted to the choosing of

      1. Country.
      2. Location within that country.

      It was a venture of faith, for the Federal committee to think of launching out on a task that would commit the brotherhood to heavy initial expenditure, and the knowledge that expenses would increase as the work expanded. That year the total income was less than £1300, and in June, 1905, the treasurer (Robert Lyall) wrote: "The treasury is quite empty and we need money." Nevertheless, in December, 1905, the new station was opened. The committee also had to accept in faith that sufficient volunteers would come forward to meet the demands such a step would involve. Feeling led of God, and with the knowledge that an Australian work would stimulate the brotherhood, the Federal committee proceeded with the plan.

      India was the country chosen, and Mr. H. H. Strutton, a member of the Hindmarsh church, South Australia, in India since 1895, was asked to accept the commission of recommending a suitable area, and accept appointment as missionary. The commission was undertaken and the offer of appointment

Establishment First Australian Station.

      Baramati, the town and area chosen, was described as having a population of 15,000 (probably an overestimate, for later reports give lower figures), the chief town in a district of approximately eight hundred and fifty square miles. As far as any part of India can be described as reasonably "famine free," this area was so regarded. Important as a town already, it was regarded as likely to increase in importance because of proposed railway, linking Baramati with Dhond. This eventually took place in 1914, and did increase the standing of the town and district. In an early report after locating at Baramati, Mr. Strutton wrote: "Baramati has scope for six workers for a life-time, to say nothing of the large villages far away." Here then was an area sufficient to challenge the brotherhood and right nobly they accepted the challenge. The area proposed was nominally under the jurisdiction of the United Free Church of Scotland, but little consideration had been given to its working; visits had been limited to about once a year, and no church had been formed--not

      Since those far-off days in 1905, forty missionaries have been sent to "Our India," twenty of whom were on the field in 1945. The first year of occupation, £318 was sent to finance the work, whilst for the year 1945, over £8000 found its way there. For a brief period, Mr. and Mrs. Strutton lived in rented rooms, but a site was purchased within two minutes' walk from the edge of the town--in extent about three acres. To-day missionaries point with pride to the spot under the trees where Mr. and Mrs. Strutton pitched their tent, and in which they lived until a group of rooms were erected to serve as co-workers' and servants' quarters, but occupied as their first home by the pioneer workers. Because the new station would make many demands on the financial resources of the brotherhood, some were a little concerned that we might lose sight of the fact that we had workers in India, China and Japan who still depended on us for support, though working under the American Society. At the third Federal Conference (Melbourne, 1906), a resolution was passed which, in effect, fully endorsed the action of commencing an Australian station, and made clear our intention concerning those already supported. The resolution stated: "That this Federal Conference of churches of Christ in Australia, now federated for F.M. work, should proceed to found and direct their own mission in foreign lands, undertaking meanwhile to provide for missionaries now in fields who remain associated with us."

Settling In.

      Mr. and Mrs. Strutton, because of their past experience, made admirable workers for this pioneer

      Street preaching, visitation to some of the larger villages, notably Tandalwadi, Wadgaon and Diksal, and weekly preaching at the village bazaar occupied the greater part of the missionaries' time. The weekly bazaar presented one of the finest opportunities for contact in those early days, for those coming to market often were farmers from distant places--they not only heard the gospel, but carried the message home in their hearts, and oft-times in their hands, for the distribution of the scriptures was a

Establishment of Church.

      October 3, 1906, is looked upon as one of the greatest days of the history of the Indian mission. On that day five persons were baptised into Christ and the Indian church was established, October 7. The first meeting house was opened for worship, December, 1909, which was followed by the more permanent and commodious building, October, 1919. From that small church of five members, we have today in "Qur India," a church of over five hundred members, with several hundreds more either transferred to other areas, or whose life on earth is closed. The Baramati church has approximately a membership of three hundred and fifty.

Development.

      The development of the mission moved along well defined lines. The first house to be built was the A. T. Magarey Memorial Bungalow, Baramati--the funds being supplied by the South Australian brotherhood to honor a beloved name in the history of that State. Schools were established, some industrial work undertaken, notably that of weaving, a few orphans began to have our care and attention, and definite consideration given to the idea of forming a settlement for the Bhampta or thieves' caste. As early as 1910, it was reported that there were forty families at

Shrigonda (1914).

      As an outcome of the visit of Theo. Fischer (1912), then secretary of the Federal committee, the second station was opened at Shrigonda. Mr. Fischer had seen the need for expansion and had visited Shrigonda. The matter had been favorably discussed with the missionaries then on the field, and recommended to the Federal committee. This place of 7000 inhabitants was the chief town of the area in the Ahmednagar District, with a weekly market. Its location was about twenty-five miles from Diksal, and twelve miles from Dhond. Mr. and Mrs. H. Watson, who had already been two years at Diksal, were chosen to become the pioneers of this area. Like the Struttons, the Watsons had already had a term in India, and were well fitted for this new task. The wisdom of entering this area has been fully justified. It has proven in recent years to be one of the most fruitful areas in "Our India." Entering the area in 1914, they were later joined by Miss F. Cameron, of whom it was said at the time: "We expect great things of her," and now, after thirty-one years have passed, we still continue to hear great things of her. The visit of Mr. Watson and his preacher was not received in a friendly manner, nor yet when land had been purchased and buildings commenced. Gradually opposition was broken-down, and during a plague epidemic

Diksal (1921).

      The work of this place has had a chequered career. From very early days it was worked by Mr. Strutton as one of his preaching centres, and later an Indian preacher was located there. The Bhampta work at Baramati to which Mr. and Mrs. Watson were appointed not being sufficiently advanced, this couple resided at Diksal for two years, 1912-1914. This period allowed for some development, but from thence till 1921, it had no long periods with resident missionaries. In this year, Mr. and Mrs. T. Escott were appointed to take charge of the work. Here they spent the greater part of their future service, till their retirement in 1945. These workers did a splendid work along individual lines, which included a fairly large medical-dispensary work, much village preaching and some educational work. It is of special interest to note that it was through bazaar preaching at Bori, that the late head man of that place became a Christian, and later his son, Hariba Waghmodi, not only became a Christian, but is furthering his education with a view to becoming a preacher. Already a B.A. of Wilson College, Bombay, this young man is planned to enter the College of the Bible, Glen Iris, for Bible training.

Dhond (1927).

      Prior to the establishment of Dhond as a station, Mr. Watson and others visited this centre, and ere

Indapur.

      Though this area was taken over from the United Free Church of Scotland when our missionaries commenced at Baramati, little has been done for this town of over four thousand people. Time and time again the matter has been considered, but numbers on the field have have precluded taking definite action about opening the place as a station. Apart from missionary shortages, there has always loomed the problem of housing and other expenditure. As early as 1918, an Indian evangelist was placed there, and follow-up work has been done ever since. This area still presents a challenge to the Australian brotherhood for further expansion and missionary endeavor.

Educational Work.

      Our school work has naturally developed more around the centres where our homes are located--Baramati and Shrigonda--though the other areas have not been neglected, even including many of the outlying villages. Many of our teachers were former inmates of our children's homes, and were sent to other areas for training. Up to the present

Children's Homes.

      Some attention had been paid to the care of neglected and needy children, but Board and missionaries were not anxious in earlier years to be committed to a wider work in this direction, for the expense would be heavy and manpower diverted. However, events happened that clearly revealed the necessity of establishing such homes. Work commenced on the home at Shrigonda early in 1918, though at that time it was never dreamed that this work would develop as it did, nor bear such abundant fruit. The home was no sooner finished when the tremendous influenza scourge, which reached most parts of the world, swept India. It is estimated that six million died in India, millions of others were left helpless. Following the influenza epidemic the rains failed, and the year 1919 brought famine in its wake. All missionaries worked nobly in the work of rescue, but that of Miss Blake (Baramati) and Miss Cameron (Shrigonda), ably assisted in both places by Miss Caldicott, deserves special mention. Many sick and dying were nursed back to health because

      The home at Baramati has had many "fathers" and "mothers" caring for them, but at Shrigonda, though assisted at times by others, notably Miss Vawser, Miss Cameron has remained "mother" to succeeding generations of girls. The original need of these homes remains, and will remain whilst India lives so near the borderline of starvation and want. Numbers have varied in the homes, but the over all average per year must have exceeded one hundred and fifty inmates. Again in these days of want, numbers register up to and over the two hundred mark. Hundreds have passed through the homes throughout the years-most form the backbone of the Christian church in "Our India" to-day, and many are listed in the ranks of our co-workers.

Evangelistic.

      As this has always been to the forefront of our work, it must be said that all our work is evangelistic--our main aim is to bring men to Christ, and though many agencies might be used, all have but one objective. India has a staff of over fifty co-workers, a large proportion of these workers being preachers and Bible-women; in addition, our Christian

Medical.

      "Heal the sick" was a commission given by Christ, and the Master himself was "moved with compassion" when he witnessed the sufferings of humanity. The modern missionary follows in the steps of Christ. No missionary shuns doing some medical work. Modern transport has helped considerably in allowing missionaries to send the more serious cases to Dhond. In earlier days, missionaries like Messrs. Watson and Escott did considerable medical work, but the demand for such work will lessen in future. Baramati was the centre of a large medical-dispensary work in earlier years, but to-day the town itself provides ordinary medical facilities. It is certain, however, that child welfare work will be necessary for some years to come.

Child Welfare Work.

      Baramati has provided this type of work for several years. The appalling ignorance of Indian mothers is amazing, and the infant mortality rate extremely high. Miss Caldicott and her staff of Indian helpers have been able to help scores of mothers and babies each year. Pre-natal and after treatment is given, and the results satisfactory. More and more interest has grown, and two centres are now operating--one at the mission itself, and the

Dhond Hospital (1927).

      The honor of pioneering the medical work at Dhond, and the establishing of the Ashwood Memorial Hospital, fell to Dr. G. H. Oldfield. After completing his medical course in Melbourne, Dr. Oldfield proceeded to India in 1925--our first medical man to India. After a period of language study, and spending several months at Wai Hospital for experience, Dr. Oldfield was ready to commence this important undertaking. When Dr. and Mrs. Oldfield came to live at Dhond in 1927, the "Winterbourne" Bungalow (so named because of the generous gifts of Mr. Peter Winter) was about completed, and staff quarters and a garage already built. There were patients waiting on the doorstep ready to be treated by "the new doctor." The garage was made ready for a dispensary, and here Dr. Oldfield began a work which has continued and increased in scope and influence for nearly twenty years. Later, some temporary rooms were built, which allowed for two small wards and dispensary. This allowed for some surgical work and small provision for inpatients until the more ambitious plans were carried out.

      In 1929, the out-patients and administration block, including the operating theatre, were completed. The money for this came from the original legacy of the late Mr. J. F. Ashwood, and added to by the members of his family. The Gywnn Grace Edwards block followed, the cost being met by Mr. Campbell Edwards, in memory of his daughter. Through other contributions, wards in these blocks were made possible, and many named after the donors. One such ward is named after Sir Leslie Wilson,

Ashwood Memorial Hospital, Dhond, India.

C. J. Garland in memory of his mother, and the William Morrow Children's Ward, from the estate of the late chairman of the F.M. Board. A bungalow for Indian nurses is also contemplated, for which funds will be needed.

      For a period Dr. Oldfield had the help of Dr. Lindsay Michael, but military duties called him away, and the assistance of several Indian doctors: the present one, Dr. S. S. Patil, has been at Dhond for fourteen years.

      From the day of small beginnings, when a few patients came to the temporary quarters, till to-day, there has been built up a great and important work. Each year creates its own record. The figures returned for 1945, are given as 10,163 new cases; 31,511 re-treatments; 806 in-patients; total, 42,534. Truly from a very tiny infant a strong lusty child has grown.

The Bhamptas.

      The name "Bhampta" means a thief or rogue. Several names have been given these people, but all meanings are variations of the same thing. Of their origin and descent, little is known, but being pushed from pillar to post, they gradually formed a caste and accepted thieving as their trade. Though numerically not strong, they were a thorn in the side of the government. As an experiment the Salvation Army commenced a settlement in North India with good results, and other settlements were commenced--one of the best known being that at Sholapur. When Mr. H. Strutton resigned from the work in "Our India," he became superintendent of the Sholapur settlement, and for a short period, H. R. Coventry also had charge of this work.

      Some Bhamptas came voluntarily to the Baramati area in 1913, and were contacted by Mr. H. Strutton, and gradually, with the sympathy of the government, the idea of forming a settlement for such people was mooted. The departure of Mr. Strutton caused a delay in carrying out the proposal, for it was considered necessary for Mr. H. R. Coventry, then new to the country, to have some experience before taking charge of a settlement. As early as 1917, fourteen mud-walled, grass-roofed huts stood in one corner of the mission land, tenanted by Bhamptas who were under the protection and oversight of a friendly missionary. These people had come from the Wadgaon area, fifteen miles away. More people came, and a new site of fifteen acres purchased, and in 1920 the Bombay Government gave sanction to the establishment of a settlement under the management of the Australian Churches of Christ Mission. This recognition meant grants towards cost of building, staff salaries and educational expenses. The settlement was enclosed according to orders, but settlers were allowed out by day to work. All had to be in for roll-call at night. Some of these men had served long sentences in gaol, but in the course of time, reformation began. After six years of good behaviour, they were free to go back to their own villages, though many elected to live in free colonies under the charge of the mission. In the peak period of the settlement, more than four hundred were in the enclosure and over three hundred outside-nearly eight hundred men, women and children. The young people were educated and taught trades, and were fitted to take their place in life as ordinary citizens. Though other missionaries assisted at various times, the success of the Bhampta work was due to the untiring and patient work of H. R. Coventry, over the long years of its operation. During the period upwards of eighty joined the church of Jesus Christ,

Robert Lyall.

the work even more complete than it was, but we can thank God that many were set spiritually as well as physically free.

Final Word.

      "Honor to whom honor is due"--and to-day as we look back over the fifty-seven years of overseas history, we honor the pioneers both in the homeland and those who served overseas. We hardly dare begin to mention those of the homeland, for fear some

      F. M. Ludbrook. Robert Lyall. H. D. Smith. Andrew Rankine. D. A. Ewers. Milner Black. Theo. Fischer. P. A. Dickson. G. T. Walden. Joseph Pittman. F. McClean. F. G. Dunn.

      We owe a debt of gratitude, too, to men who have served over long years on State Committees--such men as Len Gole (40 years), H. W. Hermann (31 years), and a long line of men, such as J. E. Allan, Ira Paternoster, etc.--time would fail to tell of them all. Of the honorable company of women who have worked throughout the years, supplying the first missionary, and the larger proportion of workers ever since. Foremost in every good work and the inspiration in every department of our work.

      Words fail to express our admiration of the majority of those who have served overseas, some of whose names did not appear in the story of our work. We thus append the full list of eighty-eight names.

India

      Mary Thompson--1891-1936
      Mr. and Mrs. H. Strutton, 1905-1917
      Mr. and Mrs. F. Stubbin, 1888-1908
      Mr. S. Ludbrook--1907-1910
      Miss E. Terrell--1909-1911
      Mr. and Mrs. G. P. Pittman, 1909-1939
      Miss R. Tilley--1910-1916
      Mr. and Mrs. H. Watson, 1911-1929
      Miss F. Cameron -- 1915--
      Miss F. Tole--1915-1916
      Miss E. Caldicott -- 1916 --
      Mr. and Mrs. H. R. Coventry, 1916--
      Miss V. Blake--1917-1936
      Miss L. Redman--1920-1926
      Mr. and Mrs. J. Leach, 1919-1924
      Mr. and Mrs. T. Escott, 1919-1945
      Mr. and Mrs. F. Killey, 1920-1925
      Dr. and Mrs. G. H. Oldfield, 1925--
      Mr. and Mrs. A. A. Hughes, 1926-1933

China.

      Miss R. Tonkin--1901-1920
      Mr. and Mrs. A. Anderson, 1920-1934
      Mr. and Mrs. A. C. Garnett, 1920-1921
      Mr. and Mrs. W. Waterman, 1922-1924; 1932-1934.
      Dr. and Mrs. E. R. Killmier, 1923-1928
      Miss A. Masters--1923-1925
      Mr. and Mrs. H. A. G. Clark, 1926-1928
      Dr. and Mrs. W. S. Hsueh, 1930-1934

New Hebrides.

      Mr. and Mrs. John Thompson, 1891-1911
      Mr. and Mrs. F. Purdy, 1910-1911
      Mr. and Mrs. F. Filmer, 1908-1919
      Mr. and Mrs. F. Goodwin, 1911-1912
      Mr. A. Chappell--1912-1916
      Mr. and Mrs. A. T. Waters, 1911-1924
            Mr. and Mrs. W. E. Black, 1920-1922
      Mr. and Mrs. F. McKie, 1924-1932
      Mr. and Mrs. R. Sandells, 1930-1936
      Mr. and Mrs. L. Dudley, 1936-1940
      Mr. A. Dow--1936-1939
      Mr. and Mrs. D. G. Hammer, 1939-1943
      Mr. and Mrs. H. J. Finger, 1941--
      Miss V. Wakely--1941-1942
      Mr. R. W. Saunders, 1943-1944
      Mrs. G. Waterman -- 1944 --
      Mr. and Mrs. J. Smith, 1945 --

Japan.

      Mr. And Mrs. P. A. Davey, 1899-1919

Federation.

      Much credit is due for the success of our early work to the Victorian Committee until a Federal Committee was

Chairmen.
F. M. Ludbrook. J. E. Thomas. W. Morrow. J. W. Cosh. A. L. Read. P. S. Messent.

Secretaries.
Theo. Fischer. J. I. Mudford. I. A. Paternoster. A. G. Saunders (acting). J. Wiltshire (acting). G. T. Walden. G. P. Pittman (acting). A. Anderson.

Finance.

      The brotherhood has poured out prayers, lives and gifts in a lavish manner. The lives we can mention, the financial side we can assess, the prayers are impossible to estimate. Financially, it was a small beginning--the year 1890 records the sum of £56--five years later, the income had grown to £196. In 1900 the aim of £1000 and fell short by £3. The first ten years, £4900 was given--the last ten years brought a grand total of £109,000, whilst for the whole of the period, exclusive of the local state expenses, it amounts to over £301,000. The amount for 1945 created an all-time record, £14,000, whilst that for 1946 seems likely to reach, if not exceed, that of 1945. For these wonderful tokens of God's blessing and brotherhood appreciation, we take courage and go forward into the new century.

      OUR minds tend to measure time by progress in locomotion. The century under review, 18461946, has given pride of place to horse and buggy, bicycle, motor car and aeroplane.

      The youth work of the century has shown a progress somewhat akin to the slow-going transport mediums to the power-driven machines requiring efficient control. The century's progress in youth work is reviewed in four periods.

Period 1846-1871.

Age of Horse and Cart.

      These were the brave days when congregations were being formed and responsibilities accepted. The meagre records indicate that the task of teaching youth was gradually undertaken, but without any regularity or definite organisation. When adults came together for worship they made provision for the instruction of children either before or during the service. The teaching was generally the responsibility of one person. F. G. Dunn (Victoria), referring to this period writes, "My earliest memories go back to the Sunday School in Mechanics' Institute, Collins Street, Melbourne, and later on I had a class in the Temperance Hall. It was a morning school only, and for a time consisted of two teachers

Period, 1871-1896.

The Age of the Bicycle.

      The bicycle calls for individual action and control. So the second quarter of the century accounted for definite action and organisation. Sunday Schools gradually won for themselves a place in the ministry of the church and worthy of co-operative effort. The Sunday School Union of Churches of Christ in Victoria was formed on May 9, 1881, with J. Colbourne, president, W. C. Thurgood, treasurer, F. G. Dunn, secretary, and M. McLellan, assistant secretary. This union became the parent institution of all those of a similar nature which sprung into existence throughout Australian colonies. The union gave attention to annual scripture examination of teachers and scholars, periodical visitation of schools, conduct of teacher training classes, and addresses for the diffusion of temperance principles amongst scholars. B. J. Kemp, J. Y. Potts and J. H. Drummond (Victoria), Geo. Stimson (New South Wales) and J. W. Cosh (South Australia), did yeoman service as school visitors. Such men in all States were forerunners of the youth directors. Sunday school work was now deemed important

      A survey of available records of the century evidences periods when aims and purposes of youth work were clarified, leading to unity of action. These occasions were followed by distinct advances. The formation of Sunday school unions was one such occasion in the growth and development of schools. The following statement of particulars presents a picture of the unions:--

      New South Wales. Established May 17, 1892. First secretary, D. R. Hall; first president, John Kingsbury.

      Victoria. Established May 9, 1881. First secretary, F. G. Dunn; first president, J. Colbourne.

      South Australia. The union was formed on May 12, 1891, and Dr. Joseph Verco, J. C. Dickson, T. A. Magarey, Wm. Brooker, W. Hannam, J. Rudd, J. W. Cosh and M. Wood Green were appointed a committee to draw up a code of rules. Eventually Wm. Burford was appointed the first president; H. D. Smith, vice-president; R. Forsyth, secretary; Dr. Verco, treasurer.

      Queensland. It was not until 1912 that a union was inaugurated. Nevertheless a vigorous work was in progress, for the earliest records indicate that in 1902 there were 15 schools, with a membership of 700, being only 150 less than the total church membership at that date.

      Tasmania. No statistics are available for this period, as bible school work was still in its infancy. It was not until 1926 that united work was promoted under a union. Western Australia. Since no conference was held in the State until 1898, statistics are not available.

      Youth work in this period was not limited to Sunday. Through-the-week activities began to appear and find strength in such organisations as Band of Hope, Young People's Society of Christian Endeavor, Mutual Improvement Class. Many regard the latter as the most intensive and fruitful youth work of the century. Young men imbued with a sense of responsibility to the work of the church, and a desire to preach the gospel, found the classes a training centre. Christian Endeavor Societies gradually supplanted Mutual Improvement Classes and exercised a more extensive influence. The earliest records available give the following information:--On Tune 5, 1883, Mrs. C. L. Thurgood organised a society at Geelong. Vic., for ladies only, with Look-out and Literary Committees. President, Mrs. C. L. Thurgood; secretary, Miss E. Murray. On May 7, 1891, the Collingwood, Victoria, society was organised, and held its first meeting. On April 4, 1892, it was decided to form a society at Grote Street, Adelaide, but not till August 29, 1892, was the first consecration meeting held, under the presidency of M. Wood Green. On December 7, 1896, the first society in New South Wales was formed by G. T. Walden, at Enmore. Societies formed themselves into State unions. The initial stages and promoters of the unions are indicated in the following summary:--

      Victoria. Union reorganised October 3, 1902; first secretary, G. S. Bennett; first treasurer, W. A. Kemp.

      South Australia. Organised June 19, 1908; president, J. E. Thomas; secretary, Will C. Beiler; number of committees in union societies, 54 in. Y.P., 37 in Juniors; total, 91. Associate members who joined the church during the year, 68; members who taught in schools, 57; contributed to foreign missions, £65/18/2.

      New South Wales. Organised August 11, 1908; president, J. Clydesdale; secretary, A. A. Barrett.

      There was a rising tide of spiritual fervor in youth work at this period. The principles underlying the societies, and the splendid leadership, accounted for Christian action by young men and women. Through the work of committees mission funds were swelled by hundreds of pounds, native teachers and orphans supported, local hospitals visited, and thousands of tracts distributed. Erskineville church (N.S.W.) is the fruit of a Christian Endeavor committee. Miss Rosa L. Tonkin, who represented our Australian churches in China for many years, was vice-president of the first Christian Endeavor Society established in South Australia, and stated at her farewell meeting in Adelaide, 1908, that "what she was to-day, her interest and work in the mission field, she owed as a direct result of her connection with the Grote Street society." Miss Tonkin was the forerunner of a long line of young people who credit their "wider horizons" to the work of Christian societies.

Period 1896-1921.

The Age of Motor Cars.

      The speeding up of standards and efficiency characterised this period. Schools were graded and teacher training classes established. The advance in standards and methods involved the churches in improved or separate school buildings. Kindergarten departments received special consideration. Miss Emily C. Gill, of Victoria, exercised a purposeful influence in

      Overseas lesson material proved inadequate to the needs of Australia. Two men, believing that difficulties were made to be overcome, enterprised and established the Austral Graded Lessons. The brotherhood will, for ever, he indebted to Reg. Enniss and R. T. Pittman, B.A., Dip.Ed. They performed a work that we must not willingly let die. It is one of the boldest literary enterprises in the history of the brotherhood in these Southern lands. The Austral Graded Lessons have been a silent force in the life of the brotherhood for over a quarter of a century. God's greatest forces are silent forces. An army of teachers have been provided weekly with Bible centred lessons designed to convey suitable teaching material according to age of scholars tender their control. Handwork books have engaged the mind and hand of a still greater army. R. T. Pittman continued as editor for 28 years. He was followed by A. W. Stephenson, M. A., editor-in-chief. W. B. Blakemore, Ralph Gebbie and W. R. Hibburt have also served on the editorial staff. Constant efforts are still being made to improve the presentation of the lessons according to changing times and demands. In 1902, "Pure Words," a monthly paper for juniors, was issued and continues to circulate throughout all schools with increasing popularity. "Young Worshippers' Leagues" have been sponsored, with success, by this paper.

Period, 1921-1946.

The Age of Aeroplanes.

      Certain progressive features that were in the making in previous years take definite form in this fourth period of the century. Youth work extended itself beyond Sunday into a day-by-day concern and a fourfold programme--physical, mental, social and spiritual. The recognition of recreational activities as a sphere of Christian character building immediately enlarged the field of youth work. Rallies, conventions, hikes, clubs, cricket, tennis, basket ball, and football associations became the order of the day. The tennis association affiliated with the Victorian Young People's Department has a constituency of 600 members. While this is in excess of other groups, it nevertheless indicates the extent of influence and responsibility of this new trend in youth work. This widening of interests called for the co-ordination of all youth auxiliaries and activities under one directing body. In all States re-organised young people's departments fostered Sunday and week-day activities. With this development came the need of setting men apart as youth directors. The following have served in the respective States in this capacity:--

      Victoria: R. Enniss, W. B. Blakemore, B.A., L. C. McCallum, M.A. B.D., W. Gale, H. J. Patterson, M.A., K. A. Jones, W. R. Hibburt and V. C. Stafford.

      New South Wales: W. Gale, Chas. Rush, B.A., A. L. Haddon, M. A., P. J. Pond, B.A., F. C. Hunting and R. Greenhalgh.

      Queensland: A. J. Fisher, H. G. Payne and H. E. Greenwood.

      South Australia: J. Wiltshire, W. Beiler and G. R. Stirling, B.A.

      Western Australia: A. Hutson (part-time) was followed by J. K. Robinson, F. Fewster, R. Vincent, E. R. Sherman, H. E. R. Steele, I. W. Nixon and G. A. Ewers (voluntary secretaries). J. K. Robinson's present service as youth director is voluntary.

      Tasmania functions with the services of honorary secretaries.

      Departments have inter-church affiliation through such bodies as State Councils of Religious Education.

      The evangelistic motive has been dominant in this period. Not only has there been a constant inflow of additions to church membership from the school, but at times the school has been the forerunner of the church. Bambra Road, Caulfield, Melbourne, and Inglewood, Perth, are notable instances. P. J. Pond, during his youth leadership in N.S.W., made the school the spearhead of new causes. In very recent years "Happy Hours" in late afternoons, after school, have been used as a teaching and evangelistic medium.

      Despite a decreasing school membership the increase to church membership remains more or less constant. A concern for efficiency and interest in through-the-week activities accounts for this. Missionary enthusiasm has been constant and more purposeful. Large amounts have been raised by schools and societies for the upkeep of orphans. The youth of Australia pledge themselves to be partners with

      A feature having no counterpart in other periods is that of young people's camps. All State conduct camps at stated periods. Victoria has two permanent camp-sites, and Western Australia and Queensland each have one, while New South Wales and South Australia have hopes of soon possessing one.

      An extension in leadership training prompted the first camp. Camps with that aim still continue, but camps with a bias toward instruction, inspiration and evangelism have come into being, and also camps for boys and girls during school holidays. Most camps are sponsored by State departments, but in addition a few individual churches conduct local camps.

      The establishment of the Federal Bible School and Young People's Department in 1924 was an event of historic importance. The Victorian Young People's Department has been re-appointed at each Federal Conference to serve in that capacity. Up to the present it has been largely concerned with the conduct of the Federal Scripture Examination. During 1944-45 co-operation was extended to Youth Week literature, Youth's Own Diary, efficiency campaign literature, the unification of club activities, and the promotion of a Christian Youth Fellowship for young adults. A study manual and magazine has been commenced to serve the fellowship.

      The following statistics were presented at the 1944 Federal Conference: Schools, 313; teachers, 3631 scholars, 23,222. Additions to churches from the

      The Federal Department is destined to play an important part, in the second century as a Board of Religious Education.

      Since 1943 State youth directors have met in conference annually with a will to co-ordinate, federalise aims and activities, create greater efficiency, and to build to-morrow out of to-day.

      A noteworthy trend at the close of the century is teacher efficiency. The necessity of making Sunday schools conform to the principles of religious education is being recognised over a wide area with the result that leadership courses are held frequently, together with galleries of ideas to exhibit teaching aids and methods to increase skill in their use. Schools are also beginning to use anniversary periods to exhibit the work of scholars in order to inform and gain the co-operative help of parents.

      The outstanding contribution to the century's progress in youth work is the continuity and tenacity of purpose displayed by a company of men and women who carried forward the experience from one generation to another. The most signal examples are of T. H. Brooker, South Australia, who served for over 60 years in Sunday school work, and S. Gole, who was a member of the New South Wales Young People's Department for 43 years, and treasurer for 33 years.

      The second century will pay even better dividends if those who receive the heritage of the first century labor with a similar loyalty to their Master in the cause of youth.

      IN the early days of the Restoration Movement in Australia, the proclamation of the message depended on the efforts of consecrated men who, while earning a living at secular callings, found time to preach the word of life. Doubtless these pioneers learned much in the school of hard knocks, as their zeal led them into many discussions concerning the teaching of the New Testament. It was not long, however, before it was realised that men must be set apart for the ministry of the word. This fact led not only to the appointment of brethren in Australia as evangelists, but to the coming to this country of preachers from the United States. These preachers from overseas proclaimed the gospel with notable results; they also sought to give some training to the young men of the churches. "Adelphian" classes and mutual improvement societies were formed in many congregations, with the result that a considerable number of men became speakers and teachers. F. G. Dunn, who had much to do with the establishment of subsequent educational movements, was a member of the Adelphian Society conducted by H. S. Earl.

      Something more definite for the training of preachers was undertaken when classes were formed, one in Victoria by O. A. Carr and G. L. Surber, and another in South Australia under the tuition of H. S. Earl and T. J. Gore. From these classes came several preachers who rendered long and faithful service. Among them was G. B. Moysey, who ministered

      It was realised, however, that something more than training classes was required. In the second volume of the "Christian Pioneer" (1870), the announcement was made that H. S. Earl intended to visit America, and that while there he would solicit help for an educational institution in Australia. In the next volume a report from H. S. Earl was published under the heading "The Bible College of Australia." He had collected a sum of 5000 dollars, and expected more. Some money had been contributed in Australia. A. T. Magarey, of Adelaide, was appointed treasurer of the fund, which was to be operated under trustees. For some time no definite step seems to have been taken. Further interest was kindled when, at a meeting of the evangelistic committee in South Australia, attention was drawn to the fund, and the trustees were asked to take the necessary steps to carry out the wishes of the donors. Correspondence was opened with brethren in Victoria, as it was realised that the training institution should be not merely local, but Australasian.

      At the Victorian conference for 1885 it was decided that the essay for 1886 should be on the subject, How can we best educate and train young men for evangelistic work in the colonies ? The appointed essayist was A. B. Maston. When the essay was delivered, it was deemed of such importance that a committee was appointed to report on it at a subsequent session of that conference; and that committee recommended that further deliberation be given to the subject. In December, 1886, this committee reported the reception of a draft of the trust deed of the Bible College, prepared by the Adelaide committee. Later a supplementary trust safeguarded certain aims of the donors. Provision was made for a board of twenty-four men, representing all the

Interior of Chown Memorial Chapel.

      At the first intercolonial conference, held in Melbourne in 1889, a resolution expressed admiration of the efforts of the brethren in South Australia to establish a college, but the conviction was expressed that it should be in Melbourne. Before then classes had been set up in Melbourne under J. K. Henshelwood, assisted by A. B. Maston and G. B. Moysey. These classes came to be known as the Victorian Biblical Institute, and for a number of years this school functioned satisfactorily. For a period C. L. Thurgood assisted in the teaching. Some of the preachers still in the field received help in the classes.

      About the turn of the century there were other educational movements. In the "Australian Christian" for 1900 reference is made to a speakers' training class conducted by G. T. Walden in Sydney, and similar classes at Prahran and Lygon Street in Victoria, under J. Pittman and W. C. Morro. The class in Sydney was given much encouragement when R. C. Edwards offered to pay the expenses of a secretary for Mr. Walden, so that the latter could give more of his time to training young men for the ministry. The class from 1902 was known as the "Campbell Edwards Training Class."

Federal Conference, held at Lygon Street Chapel, Melbourne, April 16 and 17, 1906.

Front Row.--J. Johnston (V.). W. C. Craigie (V.), A. T. Magarey (S.A.), T. H. Brooker (S.A.), R. Lyall (V.), F. G. Dunn (V.), R. C. Edwards (V.)

Second Row.--A. B. Maston (V.), F. M. Ludbrook (V.), J. Colbourne (Q.), D. A. Ewers (W.A.), H. D. Smith (V.), A. C. Rankine (S.A.), F. Collins (T.), P. A. Dickson (N.S.W.), H. G. Harward (V.), J. T. T. Harding (V.), H. J. Horsell (S.A.), J. Hindle (N.S.W.).

Third Row.--A. W. Connor (V.), G. P. Pittman (V.), W. R. C. Jarvis (T.), G. Colvin (Q.), C. Hale (T.), J. W. Baker (V.), G. Wilson (S.A.), G. L. Bennett (S.A.).

Missing from Picture.--M. McLellan, B. J. Kemp (V.), G. A. Arnott, T. C. Walker, S. G. Triglone (N.S.W.), H. K. Carter (Q.), D. W. Adams (T.), P. F. Ewers (W.A.).

      Further development was necessary, however. Some of the brethren began to appeal for a college wherein students could give their whole time to preparation for the ministry. By some the idea was opposed on the ground that students would not enroll in sufficient numbers to justify the expense of a full-time college. However, a committee was appointed with representatives of Victoria, New South Wales, Western Australia and South Australia, and in 1903 a report was made. In the "Australian Christian" for 1905 a symposium was published on the subject, "What steps must we take to prevent our young men going to America to study?" Twelve brethren contributed to this symposium. In the same issue a photo. of "an ideal building for a College of the Bible" was presented, the building being the one now used at Glen Iris as a principal's residence, students' dining room, and quarters for the domestic staff.

      In the issue of the "Australian Christian" for January 25, 1906, prominence was given to a "proposed scheme for a College of the Bible." This was prepared by the educational committee of churches of Christ in Victoria, and was presented in considerable detail, revealing very careful and painstaking deliberation. The scheme, subject to some modification as found necessary, was adopted at the Federal conference held in Melbourne on April 16 and 17,

      The inaugural session of the College of the Bible was held in February, 1907. A leading article in the "Australian Christian" pointed out the significance of the fact. "It marks," wrote the editor, "a distinct advance in educational sentiment, and indicates a laudable desire to get out of the rut which is content with 'the day of small things.' " H. G. Harvard and J. Johnston had charge of the teaching, but in the latter part of the first year a change was made, in that H. G. Harward became principal and A. R. Main lecturer. Tuition in secular studies was given by W. W. Mantell. At first, while a suitable building in Rathdown Street was being prepared, classes met in the lecture hall of the Lygon Street chapel, and there were sixteen day students (among them the writer) during the first term. Rathdown Street was for a short time the home of the college; then for a brief period classes were again held in Lygon Street, pending further development.

      An important advance was made when the property at Glen Iris already referred to was secured--a valuable building with several acres of land. In 1909, "That They All May Be One" was published, a brief historical review of a century's progress of the movement. This included an article by T. J. Gore, on "Our Educational Institutions." The article, which dealt chiefly, of course, with our American colleges, closed with a statement concerning the College of the Bible, Australia. These words were included: "A fine building has recently been purchased about eight miles from Melbourne, at Glen Iris. This Bible college all brethren in Australia and New Zealand

      At the end of 1910, H. G. Harvard retired as principal of the college. He had been very eager to establish the school on a sound basis, but he had great gifts as an evangelist, and felt called to the sphere of work for which he had specially prepared himself. Those who studied under his guidance hold in grateful remembrance his deep piety, his evangelistic zeal, and his firm loyalty to Christ.

      A. R. Main was appointed principal, and C. M. Gordon became lecturer and organising secretary. Owing to the retirement of W. W. Mantell through ill-health, the teaching of secular subjects passed into the hands of F. H. Sampson, F. E. Thomas, Miss Sims, and J. S. Taylor. Mr. Taylor began his work in 1914, and has given valuable service to the college through the years. He still has the greater part of the secular studies in hand. C. M. Gordon left for America at the end of 1913, and R. Enniss became organising secretary, a position which he held till the end of 1924. During his term of service he also gave lectures in practical church work, and for a time resided at the college as house-master. H. E. Knott became lecturer in Bible subjects in 1914, and continued his work till 1921. In 1915, R. T. Pittman joined the teaching staff, and at the time of writing this brief history is still engaged in lecturing. T. H. Scambler became a lecturer at the end of 1921 and continued in that position till the retirement of A. R. Main in 1938. During the principalship of Mr. Main many developments took place. A new building for class-rooms

      Through the years the board of management has sought to make improvements as finance allowed. R. Lyall became chairman of the board in 1914, and held that position till his death in 1943. Dr. W. A. Kemp is the present chairman. F. T. Saunders, who became organising secretary in 1925, is still serving in that capacity. A very beautiful chapel has been erected, endowed by the late Mr. Chown. There is need for other endowment funds for extension and repairs. Students benefit from a number of scholarship funds. During the present year (1946) over 40 students are attending lectures.

      Instead of appointing one lecturer to fill the vacancy caused by the death of T. H. Scambler, the Board of Management divided up the work among several visiting lecturers, namely, T. Hagger, A. W. Stephenson, C. G. Taylor, and R. L. Williams. Recently many improvements have been made in the college property, and others are being planned.

      In 1942, the brethren in New South Wales opened a college at Woolwich, Sydney. It was urged that there were a number of small churches needing assistance, and that the demand for preachers was greater than the college at Glen Iris could supply. A fine property overlooking the harbor was secured

Bible College, N.S.W.

cured, and A. R. Main became the first principal. He was assisted by several visiting lecturers. Mr Main retired after a short term of service, and was given the title of principal-emeritus. He retained his interest in the college affairs till his death in 1945. H. J. Patterson, a graduate of Glen Iris, is the present principal, and he is supported by A. W. Ladbrook (also a graduate of Glen Iris) and several visiting lecturers.

      In Western Australia a move was made to inaugurate a college in close co-operation with Glen Iris. It was planned that students should do a two years' course covering some subjects taught at Glen Iris, and that examinations should be conducted by the Federal college. A start was made with two students in 1945, and later two others entered. J. Wiltshire, supported by several brethren who had passed through Glen Iris, was in charge of the work till he left for Victoria. He was succeeded by A. G. Elliott.

      In bringing this historical statement to a close, it must be observed that the limits of space permitted only brief reference to the chief movements in the education of preachers. Other movements associated with the training of teachers and leaders made a valuable contribution, and credit must be given to many brethren who in a quiet way gave encouragement and help to young men who entered the work of the ministry.

      SOCIAL Service in churches of Christ, as it is understood to-day, dates back to about the year 1923. It was at this time that the Victorian Temperance and Social Questions Committee seeing that this name did not fully represent the work which was involved in social reform, decided to change the name to the Social Service Committee. The character of the work was broadened and. the committee entered upon a new era.

The Jubilee History of 1903.

      The only records of social service conducted by churches of Christ up to this period refer to the State of Victoria. The first brotherhood paper, "The Melbourne Medley," asked its readers, as far back as 1858. "How long shall we be guilty of supplying liquors and licences which dement and destroy?" In the year 1874, and onwards, social problems were featured at our conference gatherings. In 1885, W. W. Davey addressed himself to the subject, "The relation of the church to the Temperance Movement," and in 1893, Isaac Selby, who is still living, but is not associated with our churches, spoke on "The Problem of Christianity and Social Reform."

      The first Temperance Committee was elected by a Victorian Conference in 1895, and the Sisters' Conference Committee conducted public temperance meetings and lantern displays. Temperance principles were also introduced to our Bible schools by the then Sunday School Union.

      Institutional work was neglected, but certain individuals and groups, apart from conference committees,

      The Burwood Boys' Home, which is still with us, and has now a name and reputation in the records of social institutions in Victoria, was founded by R. Campbell Edwards, who received his inspiration from the records of Dr. Barnado's Homes in London. It is strange that our conference did not. so far as available records show, make any attempt to take any responsibility for this work. For many years the home was recognised as being associated with our churches. The committee of management was almost wholly composed of our members. R. C. Edwards is now in advanced years, and we pay our honors to him.

      It should be stated that representations were made by a member of the Board of Management, who is also a member of the Victorian Social Service Committee, with a view to the home being brought under our conference authority, but without success. Since that time certain valuable bequests have made substantial progress at the home possible.

Temperance.

      For more than 70 years in Victoria. and for many years in all other States, temperance has

Unemployment.

      As events occurred it would appear that the progressive move of the Victorian department was timed to meet the extraordinary conditions which accompanied the depression following World War I. Commonwealth and State relief was most inadequate and many good people, young and old, suffered privations of food and clothing, and many lost their homes. A conference of preachers and officers of churches was held. In a report, following upon the issue of a questionnaire, it was disclosed that, although all churches had not reported, 209 male members, 73 dependent women, 84 boys, and 194 fathers of children attending our Bible schools were unemployed. In addition, 170 members were employed only part-time. Arrangements were made to send fifty children. to country homes which were opened to our brethren. These staved for a period of three months. Some later returned to permanent country life. The department reported to conference

League of Friendship.

      During the depression an effort was made to provide employment for a number of men. A scheme was adopted, to collect at regular intervals at homes for waste material. This necessitated the renting of a suitable property for storing, sorting and packing. Men were engaged in soliciting patronage. Eight thousand calico bags were obtained. suitably branded, and distributed. Three motor vans were purchased and commissioned. One, and in some cases two men accompanied the drivers. A manager was appointed, and every unemployed man of our churches was offered employment. Due to the War Salvage Commission, which made prior claim to salvage, and increasing difficulties in collecting, marketing and employment, we were compelled to relinquish the business. Financial losses were considerable, but the funds of C.F.A. were at our disposal. The effort, however, must not be judged in terms of finance. For nearly eighteen months we distributed thousands of pounds amongst needy brethren and saved many homes.

Benevolence.

      In the year 1904 a benevolent work of some magnitude was carried on from the Burnley church. This really originated with the Christian Endeavorers at North Richmond. In 1917, Charles Young was preacher at Burnley, and entered into benevolent work with enthusiasm. Mr. and Mrs. J. W. Nichols, and several faithful women formed, with Mr. Young, a "Ministers' Aid Society." Conference of that same year appointed a Superintendent of Benevolence, and gave the work official recognition. Mr. Young, however, very shortly afterwards

      The plans for a wider interest in social welfare by the Social Questions Committee made it desirable that, as far as possible, the benevolent work of the brotherhood should be conducted by the conference committee. A deputation waited upon the Burnley Benevolent Committee with a view to effecting this change, but while some progress was made the purpose of the deputation failed. The conference committee, some years later, upon the appointment of a full-time organiser, completed arrangements for taking over this work, which continued to operate from Burnley. This, however, was never entirely satisfactory, and provision for a depot in Melbourne was made. A Women's Social Service Auxiliary was formed, and has been responsible for a wonderful service for more than twenty years.

A Progressive Policy.

      With the coming of C. R. Burden to the committee in June, 1922, who at the following State conference was appointed secretary, the ideals of the committee began to take shape. At this conference the following were elected to the committee J. E. Austin, R. H. Bardwell, J. G. Barrett, C M. Gordon, J. G. Hare, J. T. Mahony, H. J. Patterson, J. W. Nichols, C. R. Burden; and Mesdames Graham,

      It would appear from the records of the committee that the forward move in Social Service which for years had been contemplated, was commenced at this conference. The committee decided to hold its meetings at Clyde House, in Collins Street, the office of the Anti-Liquor League. The return of Gifford Gordon from U.S.A., in May, 1923, gave a fillip to the work and, without doubt, his influence was being felt.

A Budget.

      The committee decided to launch a definite policy with the churches, but in this no consideration was given to institutional work within the brotherhood. It was proposed to make an attempt to raise £500, which might be distributed as follows: Children's Hospital, £90; Benevolence, £200; Austin, £80; Burwood Boys' Home, £60; Anti-Liquor League, £50; General Expenses, £20. An appeal was made to the churches to make an offering at the evening service. Deputations were arranged and a visit was paid to the Preachers' Fraternal Association. The total assets of the committee at this time were £15, and liabilities £12. The expectations of the committee were far from realised, and churches did not respond as was expected.

      The lack of financial assistance still continued to hamper the work of the committee, and Gifford Gordon was appointed financial secretary, but his departure for U.S.A., soon afterwards, nullified the value of the appointment. The departure of C. M. Gordon for U.S.A., the same year, was a serious blow to the committee. Both were given tangible

Christian Guest Home, Oakleigh, Vic.

recognition for the valuable services they had rendered over many years. Without doubt they were amongst the first of our brethren to emphasise the need for a stronger social appeal to be made.

Home for Our Aged.

      For several years the need for a home for our own aged and infirm was keenly felt and warmly espoused by numbers in all States. Especially in Victoria, where the membership is larger, the need for a home was obvious. A questionnaire revealed that at least a dozen members were prospective guests. All kinds of suggestions were made as to the kind of home which might he provided.

      In August, 1926, the Victorian Social Service Committee organised a banquet for men, at which the question of a home was discussed. At this meeting, which was attended by 250 men, a resolution was unanimously agreed to which endorsed the aims of the committee, and promised financial support. A sum of nearly £500 was announced in cash and promises, but, alas! the depression following the Great War was nearly upon us. The funds of committees of conference were causing anxiety, and the Social Service Committee was compelled to withhold its home appeal. However, a special account was opened at the bank and a credit was slowly built up. In May, 1937, a meeting of a special sub-committee recommended "that immediate steps be taken to establish a Home for the Aged, and that properties offering be inspected with a view to renting with an option of purchase," and further, that steps be taken to secure a suitable matron for the home. It was at this stage that the property which is now the Christian Guest Home came under offer at £2850. We later secured this for £2250. A deposit of £250 was paid, and the authority of the Oakleigh Council, subject to no

      It is an interesting fact that, since the home was opened eight years ago, the number of female applicants has been at least three times greater than males.

      In 1940 a little cottage was donated to the home under special circumstances by William Ward for his special use. In 1942, another cottage was donated by J. F. Austin, in memory of his father, and is known as the F. F. Austin Cottage.

The Need for a Nursing Home.

      It has been borne upon us that a home such as we conduct must provide for such as are no longer able to stand alone. While the adopted policy of the home requires a medical certificate of health and fitness, it is not surprising that from 50 to 80 per cent of our guests come to that stage when these qualifications are no longer maintained. It may be said to the credit of our matrons, of whom we have had three (the present being, Mrs. R. Ross,

      It is interesting to record that the whole cost of the property, 139 Atherton Road, Oakleigh, viz. about £5750, was fully subscribed within five year of the opening.

Christian Fellowship Association.

      For some years the secretary had pressed for an investigation of the possibilities of a fellowship following the New Testament pattern. Times were bad and we had learned that money was the solution of at least 90 per cent. of the problems we had to face. The proposition was first put to the women. Were each of 20 to subscribe 1/- per week to a common fund, in one year the total would reach £52. It was reasoned that the 20 subscribers would be the exclusive proprietors of this amount. The children of the world might decide to use it for themselves, but the children of God might regard it as a fund from which any among the twenty, if in need, might be relieved. In any case, the shilling per week might be regarded as a thanksgiving for blessings received, and in no case would any subscriber receive a benefit unless to meet a need. Twenty women actually agreed to pay the shilling, but it was pointed out that some might find the payment difficult, while others would not. From this it was agreed that each woman would give what she could afford, from 1 d. upwards per week. This is where C.F.A. had its origin. The Social Service Committee

      The record of C.F.A. for ten years makes remarkable reading. Loans without interest, and gifts where loans cannot be repaid, have exceeded £2000, and sums of £5 monthly are being paid to some unfortunate members to supplement their meagre income. Homes have been saved and positions secured. In one case over £200 was involved. This has been repaid. No financial organisation would consider this application.

      C.F.A. has established a substantial bank credit which, by the consent of members, sets off indebtedness on other accounts. This arrangement greatly assisted in the purchase of the Christian Guest Home and subsequent purchases.

      C.F.A. is now established in New South Wales, Queensland and Western Australia, where substantial credits have been built up. It is also endorsed in South Australia and Tasmania. In all these States the work being done is honorary.

Staff.

      In all States except Victoria the work of the Social Service Department has been carried on in an honorary capacity. New South Wales, for some time, made a small allowance to the secretary. In Victoria, the matter of the employment of a part-time paid secretary was considered over a long period. Much fear existed in the minds of some that the necessary money to pay a salary and the rental of an office would be difficult to raise. It was not until voluntary service could no longer meet the need that the committee was compelled, by force of circumstances, to venture. C. R. Burdeu, the honorary secretary, was in danger of a break-down in health. He himself had given such an impetus to the work that it had increased beyond his own power to meet its demands. With an almost depleted bank balance, an advertisement was placed in "The Australian Christian" for applications for the position of secretary to the department. W. H. Clay, who was engaged with the Home Mission Committee with the churches at Ormond and Chelsea, was appointed in 1926, part-time secretary. In June, the same year, he was appointed to full-time work. He immediately began to establish the department's finances. Every Sunday, both in the suburbs and the country, he presented the claims of the department to the

      Although much voluntary assistance had been given the secretary by assistants who had been appointed from the committee, it was not until December of 1944 than an associate was appointed. W. T. Atkin, A.F.I.A., who completed nine years' successful ministry with the church at Northcote, was called and he commenced his duties with the committee a year later. About the same time F. E. Buckingham, who had completed over six years' successful ministry with the church at Malvern, became a field organiser. Thus in 1946 three full-time men and two women were on the paid staff.

Women's Auxiliary.

      One of the first moves of the secretary in 1926 was to enlist the sympathy and assistance of the women of our churches. Up to this time four women had been appointed by the Women's Conference to the committee.

      A request to the Women's Conference Executive for assistance in connection with a banquet resulted in a temporary auxiliary being formed. From this, due mostly to the enthusiasm and ability of Mrs.

An Immigration Policy.

      In 1924, Leslie Morgan paid a visit to Australia as a representative of the Y.M.C.A., in the interests of an immigration policy, which provided for nominations from churches in Australia of members of their own communions. The Y.M.C.A. offered its organisation at both the port of embarkation and arrival, and generous financial assistance to the churches. In return, it was suggested that some responsibility be accepted for meeting the expenses entailed in Great Britain. Churches of Christ, through the Social Service Department, were the first to take advantage of the proposal. It was expected that two families per month would come to us. Of all who came (probably fifty) it must be stated that fewer than a dozen are associated with our churches to-day.

Some Outstanding Occasions.

      1. The acquisition of the Christian Guest Home property, at Oakleigh, in 1928.

      2. The purchase of two properties at Murrumbeena, in 1945, at a cost of £8000, to be used for a hospital and a children's home.

      3. Successive rallies held in the Town Hall, Melbourne, over five years. Up to 1200 were accommodated at tables, and nearly 2000 attended the meetings which followed. (Catering was in the hands of the Women's Auxiliary.)

      4. "A house in a day" was built for a family in the country by voluntary labor under C.F.A. auspices.

Properties Held by the Committee.

      By negotiation with owners who desired to help the committee, by deed of gift, and by wills, property, mostly residential, valued at from £6000 to £7000, is held by the committee. (A church property included in this summary has been sold to the Loyal Orange Institution for a Protestant Witness Centre, realised £1750. The trustees of the North Melbourne church disposed of their property in 1940 and presented the greater portion of the proceeds (£800) to the department. A tablet in the dining room of the Christian Guest Home bears witness to the gift. Assets of C.F.A. total several thousands of pounds.

Some Outstanding Names to be Remembered.

      1. Hon. J. G. Barrett, who for many years was a member of the Temperance Committee and a pioneer of the department.

      2. James Gordon Hare--a member of the Temperance and Social Questions Committee for many years, and a member of the committee responsible for the acquisition of the Christian Guest Home. Died March 21, 1938. Affectionately remembered.

      3. J. E. Austin. For 23 successive years a member of the committee, and president at the time of the acquisition of the home; also the donor of the F. F. Austin Cottage.

      4. Mrs. C. Gill, who for nearly 20 years has led the Social Service Women's Auxiliary, and has been instrumental in raising thousands of pounds for the Christian Guest Home. A, past president of the committee.

      5. C. R. Burden, to whose untiring labors and consecrated service as secretary to the committee in the early years the success that has been achieved by the department is largely due.

      6. R. P. Clark, for many years a member of the committee who, with J. G. Hare and J. E. Austin, was a joint guarantor for the overdraft at the bank, and is still an interested worker. (All the brethren named were for one or more years presidents of the committee.)

Other States.

      In no State except Victoria has Social Service functioned apart from institutional work. Service has continued in an honorary capacity.

New South Wales.

      In this State social questions have occupied most attention. Mission work has been carried on for more than four years. Meetings for men and women are conducted on Saturdays and Mondays. Three members of the committee are on the board of the Boys' Home, which was originated by the Social Service Committee, but is now controlled by board elected by the conference.

      A Christian Legion for Service and ex-Service men and women was formed in February, 1946, the objects of which are to foster good fellowship and

"Dunmore," Pendle Hill, Boys' Home, N.S.W.

Queensland.

      The available records of the committee date back to 1933. Reference was made to a meeting held in Brisbane. E. A. Arnold was chairman and C. R. Burdeu secretary. The committee has met regularly, but has always labored under many difficulties. C. Young, some 25 years ago, did an individual work, but this died with his departure from the State. In 1934 the Social Questions Committee gave place to the Social Service Committee, and in that year it gained, for the first time, a place on the conference programme. The committee functioned more effectively, and adopted an ambitious programme. A

Western Australia.

      Like other committees who depend on honorary officers to fill the key positions, progress in practical work is found difficult. For some years the committee has aimed at the establishment of Homes for Aged, and has £120 in hand. The Social Service Department was formed by resolution of conference, 1929, and much progress has resulted from that time. Conference was reluctant to give encouragement to the home proposal, but in 1942 C.F.A. was formed and increased financial support for the committee's appeals has been received. In 1943 two acres of land were purchased at East Victoria Park for £320. Plans for ten cottage homes have been prepared, and it is expected that the first of these will be built at an early date. Considerable work has been done in other directions, in which some hundreds of pounds have been expended.

      A property has been purchased at Claremont for £8000, by a few members of the church, which is known as the Bethesda Hospital. The American Forces had occupied this building as a rest home, and it continues to serve a benevolent purpose. The committee hopes to bring this property under the conference authority. At present churches of Christ management is assured by the terms of the trust, which stipulate that the directors shall be members of the church. Will H. Nightingale is the secretary of the committee.

Bethesda Hospital, Claremont, W.A.

South Australia.

      First temperance meeting in connection with conference took place in 1899. Thomas Adcock, a well-known temperance advocate of those days, and James Manning, well-known churches of Christ supporter, gave two of the addresses.

      Temperance committee elected in 1900. Main efforts were directed against liquor traffic. Sought to place restrictions upon manufacture, sale and consumption of alcohol. About this time barmaids were abolished from hotel bars.

      Temperance committee combined with other organisations in fighting for six o'clock closing of hotel bars, in 1915. J. J. Franklin, one of our brethren, was brought over from Victoria to carry on open-air work and indoor public meetings for three months prior to referendum.

      Social work extended to an affiliation with other religious bodies in establishing the Morialta Protestant Children's Homes, in 1925. Each associated body raised £200, and now gives £25 per year.

      During financial depression 400 acres of land were leased on the Finnis River, near Mount Compass, and several families were given the opportunity to settle there. It was called "Enterprise Colony," and was taken over finally by the government.

      Question of a Rest Home was mooted in 1939, to provide a home for elderly brethren and sisters. Now taken up by the conference and Sisters' Auxiliary Conference. Eighty per cent of the total amount (about £3000), raised as a Centenary Fund, is to be used for this purpose. C.F.A. has been endorsed by the conference, but has not been organised. The secretary of the committee is D. A. Lewis.

Tasmania.

      The work in this State is largely confined to temperance, but with such stalwarts as Josiah Park, and L. A. Bowes, now deceased, the committee's influence was much greater than the numerical strength of our churches would infer. The work of Mr. Bowes, both with the pen and over the air, will long be remembered.

      In 1945, Mrs. Harper Knight donated a property as a home for boys at Dover, and it is expected that it will be ready for occupancy in the near future. The committee is giving the matter much consideration.

      Josiah Park has occupied the position of secretary to the committee for the past 19 years.

      NO written history and no rediscovered dead language written on ancient stone or ceramics tells of the past of the Australian aborigine. He is pre-historic, and at the same time the puzzling problem of the anthropologist. He is an unidentified fragment of the human race; from where and when separated nobody knows. It is evident that when he came to Australia he found himself in a large place capable of contributing to him all that he needed without any effort on his part. Hence he learned no agriculture, no cultivation, no domestic arts, and successive generations left no legacy of knowledge. The aborigines were people of a day.

      When the old world found his country it did not find the challenging millions of China, or Africa, or India. There may not have been more than 200,000 natives in the whole of the continent. They were simple and unsophisticated. They owned what they held in their hands, and as soon as they dropped it it reverted to the common right. They were socialists.

      The aborigine was not without his religion, but all traces indicate that it was a fearsome religion. Through fear of death they were all their lifetime subject to bondage! They sat in the region and shadow of death, and there were haunted by demons. Satanic power and ingenuity led to the invention of destructive customs, and these obtained when the white man came.

      It was one of the greatest misfortunes that the Australian aborigines suffered when England discovered

      It is recorded that the earliest attempt to evangelise the aborigines of Australia by a separate mission was that of the Church Missionary Society in 1825. This work centred at Wellington Valley and Moreton Bay, but was given up in 1842. A new beginning was made in 1850 by the Anglican Board of Missions for Australia and Tasmania. But these attempts did not touch the nomadic tribes. The Christian conscience did not awaken in time to forestall the utter extinction of the Tasmanian aborigines: the last pure-blooded native died in 1876.

      For more than one hundred years the Roman Catholic Church has had her missionaries in the North-West of Western Australia. The territory under their control would probably be several millions of acres. The Presbyterian Church and the Hermansburg Mission have stations in Central and Northern Australia. In the eighties of last century Mr. and Mrs. Matthews were doing a fine work among the natives on the Murray, a work which later passed under the control of the New South Wales Government, and became the Cumeroogunga Station. Here Mr. W. B. Payne, while following his avocation as locomotive driver, ministered in the gospel to the natives for about sixteen years. From here Messrs. Atkinson and Doug. Nicholls, native Christian gentlemen, and others have emanated.

      Early in the present century interdenominational missions commenced to operate, chief among these being the Aborigines Inland Mission, founded by

      A. P. A. Burdeu did similar service for the natives. Their material poverty sadly impressed him. For a time he served them as from the Victorian Social Service Committee, but later founded the Aborigines' Uplift Society. This society became the material arm of missions throughout Australia. Mr. Burden secured free carriage of goods to all parts of Australia, and by the many routes his material aid was sent. He edited "The Uplift," to bring the needs of the people before the public. On his retirement from the railway service he gave almost full-time to lecturing, to promote public interest and sympathy.

      In Melbourne, Mr. Burdeu organised an employment centre for native girls and women, and complementary to this, when the need was apparent, he established a hostel. He received and answered letters from hundreds of natives. It is said that his representations at Canberra exceed all others. Probably many of the social services the natives now enjoy are traceable to his influence.

      Yet no organized effort was made by churches of Christ up to this time. The condition of the natives was mentioned at the Federal Conference of 1928, in Adelaide, during the F.M. session, but the reply was made that it was a home mission matter. However, at the Federal Conference of 1938, held in Sydney, there was a direction given to the incoming executive to endeavor to commence work among the Australian aborigines and half-caste people. As the executive was located in Western Australia, the State in which the greatest number of natives is found, the urgency of the work was apparent. A committee was appointed, and far-reaching enquiries were made with the result that an amendment of the Federal Conference Constitution was drawn up to admit of the creation of a Federal Aborigines Mission Board. This, together with a workable policy was submitted, amended and approved by the conference, in Adelaide, in 1941. This marks the commencement of our organised effort to evangelise and uplift materially the Australian aborigines.

The Board's Policy.

      The policy submitted and approved is of interest:

      "1. The Christian education of the young, to the end that they may be led to Christian decision, and by virtue of good character, skilled craftsmanship and professional understanding, take their place with other citizens of the Commonwealth.

      "2. The evangelisation of the mature and elderly aborigines and half-castes. The evangelical note to predominate throughout the effort.

      "3. Such industrial enterprise as may promote industry among the aborigines themselves, and any other matters which will improve their general well-being.

      "4. The board will recognise the Federal character of its work, and will, with the assistance of the State Committees, prosecute its task wherever there is need, according to its ability, and will work in closest co-operation with the States."

      The first board personnel were:--J. Wiltshire (chairman), Albany Bell (vice-chairman), R. Raymond (secretary), A. G. Elliott, J. Gordon, T. M. Marsden, C. Olds--all members of churches of Christ in Western Australia, and resident in that State.

Our First Station.

      Miss Eadie, a young woman, a member of New Zealand churches of Christ, heard the call of God to work among the native people of Australia. She accordingly underwent a course of study and preparation, and for some years served with the Aborigines Inland Mission. Miss Eadie at length felt the need of the native people of Western Australia, and in the year 1936 she and Miss Ethel Bentley, previously mentioned, commenced a faith mission station at Norseman. For five years these two godly women unremittingly served in the gospel. Under their Christly influence a deep and widespread impression for good was made upon the natives of the district. Twenty native people were baptised and a church was formed. The Western Australian Home Mission Committee made a small regular contribution to this work. In 1942 Miss Bentley retired from the station for health reasons, and later Miss Eadie expressed a desire to return to her aged mother in

Natives Trained in Mission.

New Zealand. The board had already expressed a willingness to assist Miss Eadie, and when her retirement from the field was impending, she asked the board to take over the station. This was agreed to. The utter selflessness of the two sisters is shown in the fact that they handed over the property, consisting of a neat mission chapel, without compensation.

      At the invitation of the board, Miss Eadie visited Perth, and at a crowded meeting, characterised by a deep desire not only to honor one who had worked so nobly, but to see the work carried to greater achievement, she was presented with a useful voluntary testimonial in notes.

      Before Miss Eadie left the station, in 1943, Misses Joan Saunders and Elsie Roxburgh commenced to enter into her and Miss Bentley's labors. Both were new to the work, but with patience and care they grappled with their strange problems. Work among the children began to take shape, and a dormitory was placed on the station site. By the marriage of Miss Saunders to Mr. K. N. Roberts, another worker was added to the staff, and the work further developed. A larger dormitory was built, and the number of children cared for increased.

The Sisters' Conference Support.

      An evidence of the irresistible desire of the Australian brotherhood to see this work go forward may be seen in the first Biennial Financial Statement presented to Federal Conference. The receipts aggregated £3298/7/10, but a special note should be made of the ready effort of the sisters' conferences. As soon as it was known that Miss Saunders would enter the mission field they determined upon her support, and she became their "living link." They have supplemented this by placing a valuable refrigerator and a fine piano on the station. And this does not end their thoughtful providence.

Our Second Station.

      The board felt, however, that the Norseman station was by no means the measure of the Australian brotherhood's strength. The Native Affairs Department of Western Australia had asked them to consider the native situation at Carnarvon. The secretary of the board, at this time, J. Wiltshire, and K. N. Roberts, were accordingly asked to visit the area. They recommended an immediate effort. A small cottage was bought in the town of Carnarvon, and Mr. and Mrs. David Hammer offered to enter the field. They were accepted, and in September, 1945, in an army truck purchased in Perth, Mr. and Mrs. Hammer and their four children motored to Carnarvon to commence their great work. Soon the hostility of the Pastoralists to the effort became evident, and a long time of patient waiting and statesmanlike planning ensued. Faith and patience won, and at the time of this record about seventy acres of land are coming into the possession of the board, and about seven miles from Carnarvon a station will be established. Already children are coming under the care of the missionaries, and other missionaries are offering for service. The names of Mr. and Mrs. W. Berthelsen appear here. These young people have served at the Roelands Mission for about two years.

Further Development.

      Meanwhile a change has taken place at Norseman. 19,500 acres of land have been made available to the board by the Crown, about nine miles from Norseman, for the transfer of the mission station. The transfer has been made, and by the timely purchase of military huts, etc., and the vigilance of the board, especially the vice-chairman, Mr. Albany Bell, and the secretary, Mr. Maston Bell, there is now a station equipment on the site valued at £1500. Workers have removed. Mr. and Mrs. Roberts and

      Efforts have been made by the board to meet the needs of natives who gather about the city areas. Considerable time was given to this in Perth, where it is estimated that 200 natives gather. Land was purchased to build a hostel, but Road Board resistance has hindered the project. In Melbourne, however, under the superintendency of Mr. Doug. Nicholls, a very commendable and useful work is carried on.

Changes.

      The personnel of the board has changed: most noteworthy in the changes is the fact that C. R. Burdeu, brother to A. P. A. Burden, for two years, until his removal from Western Australia to give expert service in the Commonwealth Social Services in the Eastern States, was chairman of the board. With characteristic energy he strove for its useful aggression. At the same time Mrs. Burdeu, so recently called to higher service, did much to stimulate interest in this work among the sisters of the churches. Maston Bell, full of zeal for every good cause, succeeded J. Wiltshire as secretary, while Albany Bell sustained the chairmanship.

      The personnel of the board now is: Messrs. Albany Bell, A. M. Bell, W. S. Bown, J. J. Collingwood (treasurer), A. G. Elliott, C. Hollett and R. Raymond.

Final.

      It is impossible to pay due regard to all who have co-operated. It will suffice them to know that under God they are being used to save, from death perhaps, the most sadly despoiled people within the reach of the gospel story.

      THE end of the eighteenth and the beginning of the nineteenth centuries were remarkable for the new ideas, the new powers, and new life which were breaking in on society. The old ways of thinking and of life in Europe and America were over, and the dawning of a new day was imminent.

      In the religious world, a new spirit was moving in the hearts of men. It augured a break with the traditions, the creeds, the forms and the interpretations which had been binding upon the hearts and consciences of men for centuries. The student of that period could see the changes slowly taking place. Out of the religious conditions obtaining both in the old and the new worlds emerged what has become known in church history as the Restoration Movement.

      Every movement, whether political, social or religious, develops its own literature. The Restoration Movement has been no exception to that rule. A voluminous literature, and that mostly of a very high standard, has grown out of that Movement all over the world.

      The early restorers in Britain and in America, in the main, were not only scholarly men; they were likewise practical men, and saw the necessity of getting their distinctive message into the homes of the people. They knew the value of the printed pages as a means of propaganda. If the principle for which they stood were to become widely disseminated more than preaching was necessary. So, from the inception of the movement, there has been no lack of literature, which has been poured out in the

      Through the years it has proven beyond the shadow of a doubt that these publications have wielded a mighty influence for good, and have been instrumental in vindicating the truth and in propagating the principles of the Restoration Plea around the world.

      According to historians it was literature sent from America that helped to start the movement in England. W. T. Moore, M.A., LL.D., the author of "The Life of Timothy Coop," speaking of the origin of the Restoration Movement in England, said, "It is rather a remarkable thing that a religious movement should be started in a country simply from the influence of the writings of a man. Usually it is necessary to unite personal magnetism with argument and persuasion in order to secure a following. But it seems that this was not the case as regards the matter under consideration."

      The origin of the movement in England was on this wise. Mr. William Jones, of London, who was the author of the "Biblical Cyclopedia," the "History of the Waldenses," and other volumes, was the first to introduce amongst the Scotch Baptists the writings of the Disciples of America, and especially the writings of Alexander Campbell. After a study of the writings he had received he found that he could accept most heartily the main things in the plea which was being made in America. And, shortly after this, Mr. Jones started to publish the British "Millennial Harbinger," with the hope of bringing the Scottish Baptist churches in England into line with the new movement.

      At the end of a year and four months Mr. Jones ceased the publication of the "Millennial Harbinger,"

      It was largely due to the distribution of the distinctive literature that came from England and America that the Restoration Movement came to New Zealand and to Australia. A perusal of all available records discloses that frequent reference is made to the fact that literature from abroad strongly influenced the earliest pioneers in the lands of the Southern Cross. It was extensively used by them in spreading the principles of the movement.

      Thomas Jackson was associated with the plea for restoration in Scotland. Emigrating to New Zealand, he at once began to make known the religious principles which he had embraced, by the distribution of literature brought with him, and with which he was regularly supplied by James Wallis. Chiefly by means of the printed page, Jackson won others to the New Testament ideal. Among those won was Thomas Magarey who, leaving New Zealand and settling in Adelaide, South Australia, began to advocate the cause of New Testament Christianity, making liberal use of the literature which the movement in England and America was producing Restoration literature from overseas was largely responsible for the origin of the churches of Christ in New South Wales. Albert Griffin was won to the New Testament position by studying copies of "The Millennial Harbinger," and other literature published by the British brethren, which was sent him by his brother Eleazer Griffin, a member of the

      Writing of the churches of Christ in Queensland, the late A. R. Main, M. A., said, "The power of the written word, as well as the spoken message,

A. R. Main, M.A.

has been manifested in Queensland. In some places the inception of the cause was due to our literature. F. W. Troy, who has done a good work in Australia and elsewhere, was helped to a knowledge of the truth by Campbell's 'Christian System,' and some of the writings of O. A. Carr." Speaking of several men who established churches in that State, he said, "They were greatly influenced by reading the 'Christian Pioneer.'"

      A century has now passed since the Restoration Movement began in Australia, and as with the movement in other countries, there has been developed a literature purely Australian. It has been said that the conditions of life in early years of this land were not conducive to the production of any literature of outstanding quality; the last half century has seen a change in this regard. What was true in a general sense was also true in respect of the literature of the movement now under consideration.

      The earlier writings were not of a great literary standard, yet they exerted a tremendous influence upon the men and women of that day. Many were led to the truth by what was then written. The earliest literature of the church in Australia was in the form of papers. The first we have record of was the "Melbourne Medley," published in the fifties of last century. Following that there came "The Australian Christian Advocate," in the seventies; others were the "Australian Christian Witness," the "Australian Christian Watchman" and the "Australian Christian Standard." Stephen Cheek published a little paper, "Truth in Love," printed in Taradale, Victoria. The last issue came out at the end of 1882, and in the January of 1883 the "Christian Pioneer" was first published. It was printed in Warwick, Queensland, but after the third issue ceased, owing to the death of Stephen Cheek, the editor.

      D. A. Ewers began, in 1888, to publish the first weekly, the "Christian Pioneer," and in 1898 the "Pioneer" and the "Standard" gave place to the "Australian Christian," under editorship of A. B. Maston. The time came when each of the States of the Commonwealth produced their own monthly papers. These have come and gone under various titles, but at this time of writing there is being published,

D. A. Ewers.

The various State Executives produce each year their respective conference reports. In each case these are of literary merit. The Federal Conference, when convened, publishes its report in an attractive form, and at various periods issues an excellent "directory."

      Mention must also be made of a very interesting monthly paper, "Pure Words." This magazine has been in regular publication since 1902, and is in popular use by the Sunday schools throughout Australia.

      It was in 1891 that A. B. Maston originated the Austral Publishing Company. Speaking of this, one writer said, "Under A. B. Maston's devoted direction, the Austral Company accomplished wonderful things in publishing. An immense number of tracts were specially written by well-known brethren, and printed in large numbers, constituting a most valuable force in the dissemination of the principles of primitive Christianity." That was written thirty-seven years ago, and since that time many thousands of other tracts and pamphlets, written by other well-known writers, have been printed and distributed. Most of these have been printed by the Austral Company.

      Most of the literature of the brotherhood has come from the Austral press. Each year a large number of the Austral Almanac, featuring the suggested Bible readings and hymns for the Lord's Day morning meeting, goes into the homes of members.

      In 1887 the first hymn book was published, known as "Psalms and Hymns," and contained a selection of seven hundred and ninety hymns. In 1931 a new hymn book, for more general use, with a selection of eight hundred and fifty-eight hymns, under the

      A hymn book under the title, "Austral Songs," for missions and evangelistic services, compiled by Ernest W. Pittman, was published by the Austral Company. This book was used extensively in the

A. B. Maston.

early days of tent missions and in other evangelistic campaigns in this country.

      Among the earlier volumes bearing the imprint of the Austral Company were, "Harward's Evangelistic Sermons," "The Gospel Preacher," "On the Rock," "Life of Elder John Smith," "First Principles," "Gospel Light." "Truth in Love," "What to Believe," and "Chips: Selections from the Writings of D. A. Ewers."

      In 1903, there was printed the largest and most elaborate book ever published by the churches of Christ in this country: Bearing the title, "Jubilee Pictorial History of the Churches of Christ in Australasia," it was edited by A. B. Maston. This beautiful volume, now out of print, is valued by all who are fortunate enough to possess it.

      In 1909, a book, "That They All May Be One," was published, edited by T. J. Gore, with G. T. Walden and A. E. Illingworth as assistant editors. That production met with a wide circulation, and has been in popular use through the years. Other books issued since that year are: "The Lord of Glory," A. W. Connor; "First Principles," "Baptism Our Lord's Command" and "Messages from the Word," A. R. Main, M.A.; "Notable Hymns and Their Authors" and "Romance of the Roman Catacombs," A. M. Ludbrook; "Words and Their Ways in the Greek New Testament," R. T. Pittman, B.A., Dip.Ed.; "Pioneering for Christian Unity in Australia and New Zealand," A. W. Stephenson, M.A.; and "The Art of Sermon Construction," T. H. Scambler, B.A., Dip.Ed. In addition to these several biographies of leading preachers, and several small books of poems can be counted as contributions to the literature of the churches of Christ in Australia.

      Of late years the war has restricted the output of literature, but there is a clamant need for a newer literature to meet the needs of an ever-enlarging brotherhood, and to get the dominant principles of the Restoration Movement before the attention of the reading public.

      AMONG our Australian pioneers, we may be sure, were many women who would remind us of Martha and Mary of Bethany, Lydia, Dorcas. Priscilla, and other New Testament worthies. The apostle Paul, with good reason, considering the times and circumstances in which he founded churches, advised against women speaking in the assemblies; but he refers most gratefully to several noble women who afforded him help and hospitality. The churches could not possibly live and advance without their zealous and wholehearted aid. And our churches in Australia could not have been established without the consecration of women's love and service to evangelism and the building up of Christian character. The sisters endorse the statement of Mr. A. W. Stephenson, M. A., in his excellent book, "Pioneering for Christian Unity"--"We are not out to build up another sect, but rather to bring all Christians together in one body in the truth. This attitude, however, must not interfere with efforts to bring the unsaved sinner and non-churchgoer to Christ and into the church. The church must evangelise or perish." The earnest seeking after a return to the beautiful simplicities of belief and practice of the churches formed by the first apostles, is inseparable from a fervent desire to win souls for the Redeemer's kingdom; and the remarkable headway made in the latter half of the 19th century, starting in or about 1853 in Victoria, New South Wales, and South Australia, testifies, as nothing else could do,

Gracious Influences.

      Records of early church pioneering contain very few references to the work and influence of women, but it would be a grave mistake to conclude that they played no important part in forwarding the Restoration Movement. Certainly they took no part in any public controversy on Christian doctrine or practice: but this does not prove that they were not deeply interested in such discussions. The fact is that the pioneer brethren preferred to keep the fields of theological arguments to themselves and discouraged the sisters from' entering them, as though such a course would be unseemly; and the sisters more or less willingly submitted to their lords' ruling. But then, as always, the feminine influence was felt, and it had softening effects. It went for the prevention of asperities and the preservation of charity and brotherliness. How often has the wife, mother, or sister poured oil on troubled waters, and led disputants to recover composure and learn the better to understand and appreciate each other's Christian virtues ! It has been and is the woman's peculiar privilege to bring sweetness and light into church activities and associations.

      Then, again, what has she not done in the realm of provisioner? At our annual churches of Christ conferences, warm and spirited debates may be in progress, when a halt is sounded for bodily refreshments. Following the gracious example of our Master at the Galilean lakeside to his disciples, the sisters are calling. "Come and dine!" What a transformation in a few minutes! With the efficient and smiling sisters waiting on them the menfolk become jovial and happy, and when appetites are satisfied, they listen encouragingly to addresses of kindly goodwill from representatives of churches which curiously cling to sectarian names! Direct from everybody's heart comes a sincere, "Thank you, sisters, for the fine spread you provided for us."

Help to Preachers.

      Many women quietly and unobtrusively, but gladly and effectively, assisted husbands and brothers to awaken interest in the Restoration evangel and bring people to Christ. They found joy and satisfaction in what they did for the Lord, and we are inspired by their fidelity. We think of the many wives and daughters of dairy farmers, wheat-growers, and graziers, far away from the cities, and working hard and long hours daily, yet finding time and opportunity for religious service in the church and Bible school, and providing lodging and entertainment to visiting preachers--women who were ready always with words of cheer and gratitude for young men who were seeking to expound the word of God and acceptably lead the worship of his people. Many churches had their origin in the homes of these devout sisters. Bread and wine were set out on a spotless cloth and a small gathering adoringly remembered their Lord in his sacrificial death. These

      The labor and testimony for the Master of the wives and mothers of our pastors and preachers have earned our affectionate admiration. We hold in high honor the women who stood by and encouraged the men who, often amid many hardships and difficulties, ministered to the churches in towns and widely scattered villages and hamlets throughout Australia. Their varied experiences aid many trials are mostly unrecorded, but we know they are remembered by the Lord. We can heartily sympathise with pastors' wives in having, usually every few years, to move into new and possibly strange localities, bringing with them children and all worldly belongings, and having to settle in new homes, form new friendships and associations, leaving behind friends and relatives whom they loved and would like to have always near them. Truly, a pastor's wife needs to be brave, tactful, cheerful, patient, and a never-failing helpmeet to her husband. Ordinarily, much is expected of her-sometimes perhaps a little unreasonably-in the performance of work for the church, the Bible school, missions, and in visitation of sick and troubled members. We owe a big debt to the women who have served the churches in these ways. For the sisters who played their part nobly in pioneering. our churches in the beginnings of the Restoration Movement in Australia we may well be devoutly thankful. A practical way of expressing that gratitude, of course, is by showing understanding regard and loving goodwill to the sisters who to-day are following in the steps of the dear women who did so much to help start our movement here.

Important Steps in Advance Auxiliary Conferences.

      We gladly give credit to our Victorian sisters for breaking new ground. The "Jubilee Pictorial History," published in 1903, states that the first united meeting in Victoria for sisters only was for prayer. This was started by Mrs. J. A. Davies in or about 1863. They met at each other's homes, and

Mrs. C. L. Thurgood.

presided in turn. What a grand example for us in these dark days! The first sisters' conference is believed to have been held at Buninyong, near Ballarat, in connection with the Ballarat and District Evangelistic Union in 1884. Mrs. C. L. Thurgood presided. Essays were read on Dorcas work, sisters' prayer meetings, mothers' meetings, visiting committees, and teachers' meetings. At annual conference,

      Regarding New South Wales, on the Monday before Easter, in 1894, the first meeting of sisters representing the churches was held, on the invitation of Mrs. W. T. Clapham, in the old church building in Elizabeth Street, Sydney. Between 80 and 90 attended. It was resolved, "That annual conferences be held on the Monday before Easter of each year, to discuss the need and arrange for the more effective use of the talents of Christian women in the Master's service." Mrs. Clapham was unanimously elected the first president-a happy choice! Later on Mrs. D. A. Ewers occupied the office for some years.

      In South Australia some conservative brethren opposed the starting of women's conferences on the supposed ground that they would lessen interest in the general conference. Mrs. E. W. Pittman and Mrs. Dumbrell, assisted by Mrs. Ewers from W.A., led the defenders of the women's rights, and the first conference was held in Sept., 1906, with Mrs. Mauger as president and Miss Norman secretary. Thereafter all criticism soon ceased. The sisters conducted their business with ability and decorum, and their annual gatherings have been increasingly helpful to the churches throughout the Stage. As these are held on a day prior to the general conference,

      It is remarkable that our churches in Western Australia should have developed from a mission promoted by the South Australian conference held in March, 1889, and at general conference held in

Mrs. E. W. Pittman.

October of the same year, in Melbourne. Mr. T. H. Bates was the first missioner, and he received a hearty welcome from Mr. and Mrs. H. Wright and other friends in Perth. Mrs. Jane Bell, mother of Mr. Albany Bell, was one of the pioneers, and Mr. and Mrs. D. A. Ewers did valuable service. The cause made rapid headway and women gave their services freely. Nowhere in Australia has the movement

      The earnest preaching of O. A. Carr and Stephen Cheek started the cause in Tasmania. Two churches came into being in 1879 in the South-Eastern portico of the Island. Mrs. Charles Bradley, Mrs. Geo. Smith and Mrs. J. Brown are mentioned among the group of women who labored for the Lord. The first women's conference was held in 1911, with Mrs. Manifold as president, and Miss Whitworth as secretary.

      The year 1876 marks the beginning of a plea for the Restoration Movement in Queensland, but a church was not organised until 1882. On August 1 of that year, Stephen Cheek began preaching at a place now known as Zillmere, ten miles North of Brisbane. He soon baptised 16 persons and formed a church of 20 members. He continued his mission in other places with great success until February, 1883, when, after a brief illness he died from pneumonia at the age of 31 years. The sisters in Queensland appear to have taken special interest in Bible schools and Dorcas work. They held their first conference on March 21, 1913. Mrs. Nightingale was president; Mrs. Haigh, recording secretary; Miss State, corresponding secretary.

Federal Unity.

      It was natural that the State auxiliary conferences of women should hold consultations in connection with the general Federal conferences. Appropriately, this practice was mothered by the Victorian Women's Past Presidents' Association. In Sept., 1936, it advised that the women's executives of the States organise a business session at the Federal

Overseas Missions.

      Until the year 1891 our Australian churches gave no official support to Overseas Missions, but the visit in 1889 of Mr. and Mrs. G. L. Wharton, American missionaries of Harda, India, and their appeals led the women of the churches to offer help, and in 1892 Miss Mary Thompson sailed for India to work at Harda under the American Mission Board. The untiring labors of Mr. and Mrs. H. H. Strutton over an extensive area of Bombay Presidency are well known. Work in Shanghai, China was entrusted to Miss Rosa Tonkin. For many years these missionaries performed services which were richly blessed; and our India field is to-day occupied by men and women who are doing splendid

Duties of Citizenship.

      Our churches were directly affected by the grant of the Parliamentary suffrage to women under Federation, a step in advance which South Australia had taken some years previously. Christian women thereupon began seriously to study public questions, in order that they might use the suffrage intelligently and seek thereby to advance righteous causes. This led to their making their voices heard more plainly in matters of church government, as well as on urgent moral issues affecting the community generally. The suffrage movement undoubtedly caused an awakening which promoted the desire to make publicly known the wishes of women on important social questions. It may be fairly said that our sisters have been well to the fore in exercising their political rights, and in doing so not for party ends, but for the moral well-being of the public; and they have not allowed the performance of this duty to the State to lessen their sense of supreme obligation to the interests of Christ's kingdom. They have taken a strong stand openly against the liquor trade, and in some States helped to reduce considerably the bar trade by cutting out night drinking. They are uncompromising advocates of total

Challenge for the Future.

      This survey of our sisters' work is necessarily very brief and imperfect. Very much could be said of the far-reaching labors of women and girls in our Bible schools, Christian Endeavor Societies, Dorcas Guilds and Mission Bands. Women usually predominate in our ministries of song and praise and in prayer meetings. Many are welcome visitors at hospitals, and the private homes of sufferers. While we humbly realise that we come far short of our desires, and, at the best, are "unprofitable servants," we rejoice to believe that our Lord finds pleasure in using us in his service. We therefore thank God and take courage. There is a great and glorious future lying ahead for the church. We should not apply the word "pioneer" only to first sowers of the seed of the kingdom. Pioneering work is being done now, and very much more must be done in years to come. Again and again the fields are white unto the harvest. Serious study of the dreadful condition of the world today reveals a greater need for the saving power of