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however, to take part in a Biblical institute in Melbourne, and to visit the churches with S. N. Haskell in connection with the latter's third visit to Australia. The results of the effort at Wellington were therefore comparatively meager. Nevertheless, several embraced the truth, and the work was continued under the direction of S. McCullagh, who came from Australia when Elder A. G. Daniells was transferred to that field of labor. A church of twenty-five members was organized in June, 1891.
At a conference held in Napier, April 1-15, 1892, there were present representatives from Kaeo, Auckland, Gisborne, Palmerston, Wellington, Petone, Blenheim, Nelson, Kaikoura, and Dunedin. In the following November Elder and Mrs. G. T. Wilson, of America, took up work in New Zealand, Brother Wilson serving for a number of years as conference president. The first Seventh-day Adventist camp-meeting in New Zealand, and probably the first south of the equator, was held at Napier March 24 to April 7, 1893. Mrs. E. G. White was present, and spoke on several occasions. Her address on Sabbath, March 25, had a powerful effect upon the audience. She had come to the colony some weeks before the camp-meeting, and had visited some of the churches and spoken in the Theater Royal at Auckland. She remained over till the next campmeeting, which was held in Wellington in the latter part of the same year, and was an occasion of great blessing to the believers, as well as a means of reaching many new ones. O. A. Olsen was also present at this meeting.
Mission work for the Maoris was established in 1905, with headquarters at Gisborne. Various small books and tracts and a monthly paper have been issued in the Maori tongue. Among the persons connected with this work, mention should be made. of Mr. and Mrs. Redward, Mr. and Mrs. Read Smith, who were nurses, and R. K. Piper. Read Smith laid down his life among the Maoris.
A training school originally established in Cambridge, one hundred miles south of Auckland, was in 1912 moved to a more suitable location in Longhorn, about seventy miles north of Wellington.
Australia as a Base for Missions
The work has gone forward on even lines in Australia. The well-thought-out plans for systematic organization of all the various lines of activity, under the leadership of A. G. Daniells,
the first president of the union, had much to do with the rapid and harmonious growth that has ensued.
It was a great experience for the members when at the union conference of 1906 the oversight of all the work in the islands of the Pacific was turned over to Australia. There was present at that Sabbath service C. H. Parker, of Fiji, and with him Pauliasi, a native convert, who was ordained at the time. "The Spirit was literally poured out upon us," writes an eyewitness. "God bound off the work of our conference with a manifestation of His power such as none of us had ever before witnessed."
The responsibility thus assumed has been faithfully discharged. Under the leadership of Australasia, the work of giving the advent message to widely scattered groups of islands. in the South Seas has been going forward systematically. The Australian believers have given of their best blood that the isles might hear His law. Even so small a conference as Tasmania has given many of its sons and daughters to the island work.
The more remote portions of the mainland are also being worked. West Australia was entered in the middle nineties, and likewise Queensland, Sabbath keepers being found in both. More recently a mission and a school for aborigines is being carried on at Monamona, near Cairns, in northern Queensland. In New South Wales a similar work is going forward. Both these missions are bearing fruit.
Beginnings Among the Germans
ONE morning in the early spring of 1878 a young man stood at the door of a humble cabin a few miles from the little town of Afton, Iowa, and begged to be taken in as a boarder. He had been engaged to clear an adjoining piece of land, and desired board and lodging at this particular cabin because it was the only one lying conveniently near. The owner, on his part, urged the small size of the cabin, its two rooms scarcely affording accommodations for himself and his growing family. But finally the good-natured persistence of the young stranger won the day, and he was accepted as a boarder on condition that he be content to sleep in the loft, and to forego a warm dinner on the seventh day of the week.
The home thus opened to the stranger, as the reader will have surmised, was a Seventh-day Adventist home. The young man who entered it as a boarder was Louis R. Conradi, a native of Karlsruhe, in the Grand Duchy of Baden, Germany. He had been brought up a Roman Catholic, and was pursuing studies leading to the priesthood when his father's death made it necessary for him to discontinue school work. He accord
ingly applied himself to learn the trade of a cooper, and not long afterward sought his fortune in America, the new land of promise. Here he wandered about a good deal, working at his trade in New York, Chicago, St. Louis, and other large cities, and at length drifted out to Iowa, where he took a job of clearing land, which brought him under the humble roof of James Burton for room and board. It was a different home than any he had known before, and he was not slow to notice the fact. The family life was marked by quiet earnestness and serenity. Religion manifested itself in actions rather than in words. No effort was put forth to ascertain the denominational affiliations of the new boarder, or to induce him to change them for others; but family worship was held morning and evening, and even the children took part, and they prayed for the stranger within their gates. This touched a tender place in the young man's heart. It threw a new light on the whole subject of religion, this kindly interest in a perfect stranger on the part of little children.
When Sabbath came, the farmer hitched up his team and drove to the nearest town, where he and his family attended the Sabbath school and the prayer and social meeting following, in the little Seventh-day Adventist meeting house, while the new boarder looked over the town. The next Sabbath the boarder of his own choice attended the Sabbath school, but went out when the social meeting began. The third Sabbath he attended both. The fourth Sabbath he kept according to the commandment. The prayers of those little children had been answered; God had remembered the stranger within their gates.
These had been weeks, however, of severe struggle. The young man was addicted to tobacco; the power of this evil habit had to be broken. Then there was another and most insidious enemy to whose attacks so many young men succumb,- the enemy of unbelief. Was the Bible true? Did men really know what it taught? And was there any hereafter? A copy of "Thoughts on Daniel and the Revelation" helped to solve these doubts, and threw welcome light on the Bible as a whole, showing its relation to human history, and to the working out of the plan of the ages. But reading, alone, would not have convinced the young German. He had before him a daily demonstration of the meaning of Christianity in the home life of the family who had taken him as a boarder. He heard their daily prayers for help, and saw them answered in the serene peacefulness and quiet beauty of that humble Christian home. It had a wondrous attraction for him; it appealed to all that was