WAHANCA 27 HANUERE 18, 1933 NAMA I
?
II
j.
AND I SAW THE DEAD, SMALL AND GREAT,
STAND BEFORE GOD; AND THE BOOKS
WERE OPENED: AND ANOTHER
BOOK WAS OPENED, WHICH
IS THE BOOK OF LIFE: AND
THE DEAD WERE JUDG-
ED OF THOSE THINGS
WHICH WERE WRIT-
TEN IN THE BOO^
A CCO R D I N G
THEIR
W O R K S
<*&>
1
^. *♦.: ♦ -~%> "«» '*♦ *♦. "♦
IS KAKKHK
11 v \ l !•; ue j b, i uaa
HANLKKJE 18, 1933 1 JK K.AKKKJ
TE KARERE
18 o HANUERE, 1933
H. T. Karaitlana Tiimuaki Mihana
Kerara J. Kipi Etita
Hohepa M. Meha Etita Boa Awhina
Eru T. Kupa Kaiwhakamaori
Toke Watene Kaiwhakamaori
Ko tenei Pepa i whakatapua hei hapai ake i te iwi
Maori ki r-oto i nga whakaaro-nui.
WHAKAEMINCA O NCA KORERO
He Ripoata Hui Pariha - - - 3
He Powhiri Hui Pariha - - - 2
What Our Leaders Are Saying 4
Na riga Etita " - - - - - - -2
Mahi Hui Atawhai - - - - - - - 5
Ma/ii Kara Uapati - - - 9
M. /. A. Department - - - - 17
Primary Association Dep'i. - - - - 37
News Briefs - - - - - -45
The Jolly Friar 47
He mea w liakainaramat anga mo aga POpu o re
Tohungatanga, te Hui Atawhai, Kura Hapati,
Primary me te Miutara.
He mea panui atu ia marama ia marama e te Mihana 0
Xin Tireni 0 te Ilalii 0 Ilm Karaiti 0 te Hunga Tapu 0 nga
ra 0 Muri Nei.
Ko te ut 11 mo Te Karere r pima hereni (5
Tukua mai 0 koutou reta ki te Etita 0 Te Karere, Box
72, Auckland, Me matua utu tan pepa ka whiwhi ai " II»'
huruhuru hoki ka rere i<i manu."
:i^:n l, ekl j b. iy:i.'J
NA NGA ETITA M
In all sincerity and heartiness we wish you, one and all. " £
Happy New Year."
Once more the Hands of Time have completed their round on Time's
great dial, and are now pointing to the eve of another New Year, and
ready to launch forth again on that self-same journey of three hundred
and sixty-five days.
Just a little thought. We shall call it " Last Year's Message." I
am Last Year. I am gone from you forever. I am the last of a long
procession of days streaming behind you, pouring into mist and
obscurity and at last into the ocean of oblivion. Once I was called
New Year and was virgin pure; I become your bride and was named
This Year; now I am Last Year, and carry upon me the eternal staii;
of your embrance.
I am one of the leaves of a growing book. There are many pa*; «.
before me. Some day you shall turn us all over and read us and knew
what you are. I am rich for I have wisdom. I bore you a child and
left him with you. His name is Experience. I am Last Year; yet
I am the same as This Year, and Forever, for I am You and yo •.•.
cannot escape from yourself.
What a Message! Behind us lies the Past — gone and cannot be
recalled; its pages are written; some clean and orderly, some are
blurred whilst others, perhaps, are blotted. There are written on
those Pages of Time, lines which we, if it were possible, would gladl>
erase, but those pages are gone; we have left the stain of our eternal
embrace upon them. Before us lies the Future — clean, spotless and
untarnished. What will we write upon them?
Let us in the coming year humble ourselves before God and pray
unto Him for guidance, so that our words and deeds and actions on
the Pages of this New Year may so be, that, after they have been
written and passed beyond recall, they will give us no cause for
regret, but on the contrary, joy and happiness.
Again in conclusion, we wish you all " A Happy and Prosperous
New Year."
HE POWHIRI
HUI PARIHA
He panuitanga tenei kia mohiotia ai, ko te Hui Pariha o
te Takiwa o Heretaunga (Hawke's Bay), ka tu ki Korongata
ate II me te 12 o nga ra o Pepuere, 1933. He mea atu tenei
kia mama mai kotitou katoa te Hunga Tapu. te linn era waho,
haere mai ki ta tatau hui. kia rongo a-tinana, kei rongo korero
ka haku koe.
Hamiora Kamau, Timuaki peka
Nopera Kuikainga, Timuaki o te Takiwa.
HANPERE 18, 1933 XJE KAKJB.R.E
■ TE KARERE ■
Wahanga 27 l8oHanuere, 1933 Nama I
He Ripoata Hui Pariha
I te 17 Hie te 18, 0 nga ra 0 Tihema ka tu te Hui Pariha
o te takiwa 0 te Pewhairangi, Waima.
He hui whakarinharotia ona wahi katoa e nga tangata i
eke mai ki te marae. Ko te hunga whenua no ratou nei te
marae, he iwi no waho katoa i te hahi. Na ratou i awhina
tenei take nui, tae atu ki te mahi kai, awhina i nga manuhiri,
me era atu take e huri ana mo te hapai i te Hui.
I te po 0 te Paraire, i tu te kanikani, he nui rawa atu hoki
nga tangata i tae mai, 264. Ko te moni i kohia., £13. I te rua
o nga haora 0 te ra Horoi ka timata nga karakia o te Hui
r'ariha. Mai i te timata o te Hui, tae atu ki te mutunga i ti
po 0 te Katapu, i tino pai nga Programme me nga kauwhau,
ni' nga waiata hoki a nga koaea. Ko nga manuhiri turangi
i tae mai ko 0 tatou tuakana, ko te Tuati Meha me Rahiri
Harris 0 te Takiwa 0 Haki Pei, a kia ora rawa atu hoki raua
mo a raua purapura pai i rui ai. Tera noa atu hoki, to tatou
Tumuaki, a Karaitiana me nga Kaumatua, Price, Gibb, Dredge
McKenzie me Sister Hay 0 tu" Paraimere.
Ho tokomaha hoki nga hungatapu 0 Whangarei i tae mai
ki tenei Ilni. Tera noa atu te mihi ki te hunga whenua mo
ta ratou manaaki, awhina hoki i tenei hui.
K<> te kaute tenei 0 nga tangata 0 nga karakia nunui:—
Rahoroi, 2 p.m. -300; Paraimer^ 7 p.m. 450; Tohungatanga,
123 ; Sunday School 520; Karakia Kauwhau 656; Karakia
< te po Katapu 670.
Mairangi Ngakuru.
He Ripoata Hui Pariha
I te 7 me te 8 0 nga ra <> Hanue"re ka tu te Hui K.iriha 0
te Takiwa 0 Akarana, ki Mangere. Na te tumuaki 0 i*1 takiwa,
ua Elder Gibb i \\ hakahaere.
I te po 0 te Paraire i tu )•' kanikani ki roto i te St. James'
Hall, Mangere, a he tokomaha nga tangata i taemai.
I te po <» te Rahoroi ka timata nga karakia 0 te Hui Pariha
Continued on Pai e i<>
4 TE KARERii Hanuere 18, IQjj
What Our Leaders Are Saying
" It is the faith of the people of the Church in the message de-
livered by the Prophet which gives to the institution its active, thril-
ling marvellous vitality."— Richard R. Lyman, of the Council of the
Twelve.
" The power and policy by which God seeks to control is light,
truth, virtue, mercy, charity, love, patience, law, order, equality and
justice." — President Anthony W. Ivins.
" ^Then a presiding officer asks your help be glad to accept and
give the best you have to that labour. The Lord expects that of us,
and we are under covenant to do so. This course brings joy and
peace, and at the same time those who serve receive the greatest
blessing." Joseph Fielding Smith, of the Council of the Twelve.
" Integrity is the first step to true greatness. Men love to praise,
but are slow to practise, integrity. To maintain it in high places, costs
self-denial. In all places it is liable to opposition, but its end is
glorious, and the universe will yet do it homage." David O. McKay,
of the Council of the Twelve.
" The Gospel, resting upon eternal, indisputable principles, main-
tains the living supremacy of the will of man. The culture, training
and use of the will, for good or for evil, determine primarily the direc-
tion of an individual life." — John A. Widtsce.
Latter-day Saints, teach your children to observe the moral law,
Surround them as by the arms of your love, that they may have no
desire whatsoever to partake of the temptations to evil that surround
them on every hand." — Elder George Albert Smith, of the Council
of the Twelve.
The Prophet Joseph Smith taught that man cannot be saved in
ignorance and that the glory of God is intelligence. These are fun-
damental doctrines with us. Hence to please our Father in Heaven,
we must continually strive for wisdom, knowledge, intelligence — we
must keep growing in God-like attributes." — Elder Joseph F. Merrill,
of the Council of the Twelve.
We must watch and pray, and eliminate from our beings these
elements of sin with which humanity is afflicted. If there be any
man who thinketh himself without sin he deceiveth himself and the
truth is not in him. — Elder Rulon S. Wells, of the First Seven Pres.
of Seventies.
" In this fast-moving age, we need the power that comes from ob~
serving the Word of Wisdom if we shall endure these strenuous con-
ditions that are around us."— Melvin J. Ballard, of the Council of the
Twelve.
To get salvation we must not only do some things, but every
thing that God has commanded. — Joseph Smith.
KAM'EKE 18, I9ia 1 JK KAKEKJK
MAHI HUI ATAWHAI
4)
Tumuakitanga o nga Hui Atawhai o te Ilahi.
Mrs. Louise Y. Robinson
Mrs. Amy Brown Lyman, Mrs. Julia A. Child,
Mrs. Julia A. Farns worth.
Tumuakitanga Hui Atawhai o te Mihana o Niu Tireni.
Pare Takana Ani Makeroi
Na Toke Watene i whakarite enei akoranga.
TE AKORANGA ME NGA KAWENATA.
Mahi whakapai mo te Hunga Mate.
Tetahi o nga lino tikanga pono i roto i te Akoranga me
nga Kawenata ko te mahi whakapai mo te hunga mate. I
mua atu i te homaitanga o tenei whakaakoranga Ida Hohepa
Mete, ko te whakaaro o nga tikanga karakia o te ao,, ko te
ahuatanga mo te hunga mate kei ko noa atu i te matauranga
o te hungaora, ara penei, " Ko te wahi i hinga ai te rakau
ko te wahi ano tera e takoto ai." Ara, ko te ahua o te
oranga o te tangata i tera ao, kei runga tonu i tona ahua i
tenei no. Mehemea i urn in kite Rongopai i te ao nei, ko whai
hari ia mo nga \va katoa. A mehemea ranei i fcuri in ki nun
whakahaunga a te Atua i a ia e ora nun kaore tahi he
tumanakotanga niu mona, he pouri anake4 he pawera. [muri
in i te whakakitenga mai o i<> rongopai, ka mohiotia ko te
tikanga o te whakaoranga i pa mo nga whanau tangata katoa,
p l<o Dga ture a i<- Atua i whakauria ki runga i nga whaka-
ritenga <* pa mm ki ic hunga ora me te hunga mate. A ko if
whakanuinga ake mo te tangata a muri niu kei runga tonu
i mm mahi. Me i»i mahi tohu a 1<' Atua ki i<' hunga kn<ou'
i tango i l<' rongopai i tenei no. kin rongo ano i tera no. H
kiic ;ii kouiou. e whakarite mm te Atua i i<> whakaoranga mo
nga tamariki katoa a i<' Atua, hunga ora me te hunga mate.
A kua timata ke ta if Atua whakahaere i i<i Paipera i nga
ra in Maraki Poropiti. (Maraki I: ~>-<i. Otira ko te tutu
rut an g a o te tikanga <> tenei whakaaturanga i takoto kuare
tonu ki nga kai-ako o era atu hahi, ka uaua ano lu>ki. me
kaore e riro ma i<i Atua e tohutohu, a i runga i te whaka
6 TE KARERE Hanuere 18, 1933
kitenga mai 0 te rongopai ano te marama me te whai tikanga.
Kaore hoki a Paora i ruarua ki te mana 0 era o nga tikanga
0 te rongopai mote hunga mate i a ia i mea ai ki nga hunga-
tapu o Koroniti, 'k Penei ka aha te hunga 1 iriiria hei whaka-
kapi — , " me era atu. Kei te kiia hoki tenei L'arangi (1 Kori
15. 29) e nga kai-ako 0 era atn hahi, ko te wain uaua atu 0 te
Paipera ki te whakamarama : ki nga Hungatapu ia ko te tino
tikanga 0 ta te Atua whakaaro nui.
Me tenei hoki te whakaari Ida Hohepa Mete a Moronai i
tona putanga tuatahi mai, me tana homai whakamaramatanga
mo runga i tenei take nui. I te po 0 te 31 0 ilepetema, 1823,
i a ia i runga i tona moenga, ite putanga iho 0 te marama-
tanga i runga atu i to te ra i te poutumarotanga me te tunga
o tetahi Karere 0 te Rangi i mua i a ia; ka whakahua i tona
rngoa me te mea he karere ia he mea tono mai na te Atua.
A i tua atu i nga whakahaunga i homai ki a ia, i whakahuatia
e ia etahi rarangi ite Pukapuka a Maraki i te whakaaturanga
i te 2 0 nga wahanga 0 te Akoranga me nga Kawenata, a kia
ata mohio hoki tatou i ahua reieke te whakahua i ana rarangi.
Kaore he whakaaturanga pehea te mohio 0 Hohepa mo runga
i tenei take i taua wa.
A e whitu tau i muri mai, i a ia e whakarite waina ana
mo te Hakarameta, i tua atu i nga mea i homai ki a ia ia mea,
" Kei tata mai te haora e inn ai a Ihu Karaiti i nga hua 0 te
waina i runga ite whenua, " me " Iraia kua tukua nei e ahan
nga kii 0 te whakatahuritanga 0 nga matua — , " me era atu.
Ako. me nga Kawe. 27 : 9.
A e rima tau me te hawhe i muri mai, i te otinga 0 te
temepara me te whakatapunga ki te Atua, i tu a Iraia me te
homai kia Hohepa Mete i te mana iriiri whakakapi mo te
hunga mate i a Aperira 3, 1836.
Ako, me nga Kawe. 110; 14-16. Me te whakarite hanga
temepara a nga Hunga Tapu i runga i te whakahau a te Atua
mo te whakarite i taua mahi; " Kia kohikohia ai taku iwi
kawenata ki te wahi kotahi a te ra e haere mai ai ahau ki
taku temepara. E meinga tenei e ahau hei whakaora i taku
iwi." I homai ia Pepuere 1831. Ako. me nga Kawe. 42: 36.
I muri i te pananga o nga hunga tapu i Mihuri te whaka-
haunga mo te whakatakoto i te kohatu kaupapa mo et teme-
para 0 Mihuri. I muri iho ko te whakahau kia whakaritea he
wahi mo te iriiri i nga tupapaku. (Wahanga 124). I te mea
kaore tenei tikanga i whakaritea i te Temepara i Katarana. A
i te 8 0 Oketopa, 1841, ka oti te wahi mo te iriiri; e wha (4)
tau rawa i muri mai ka tino oti te temepara. I tenei wa kua
u te whakaaro 0 Hohepa Mete mo runga i tenei take. Ako, me
nga Kawe. 127 me te 128 0 nga wahanga. Otira kaore ia i
kite i te otinga 0 te temepara, engari i te whakahitenga 0 te
iriiringa mo nga tupapaku, mo nga tau e wha (4), ite mea 1
Hanuere 18, 1933 TE KARERE 7
kohurutia ran a ko tona tuakana ko Hairama i a Hune 1844.
Ahakoa he maha nga hunga tapu i whiwhi ki c ratou mana-
akitanga i roto i tana temepara i te tau 1845 me te tahi wahi
0 te tau 1846. la Hepetema 1846 ka tino taka te temepara ki
roto i nga ringaiinga o 0 ratou hoariri, me te pananga i a
ratou i haere atu ai ratou ki te hauauru.
Otira i muri i tenei he maha atu nga temepara i mahia mo
tenei mahi. Ko te temepara 0 St. Hori i Uta ; i Rokana, Uta ;
i Manatai, Uta; i Cardston, Canada; i Raie, Hawaiki; i Miha.,
Arizona. A kei te whakaritea te iriiringa mo te hunga mate
i roto i enei temepara. Kei te whakaritea hoki e nga hunga
tapu te mahi kohikohi i nga whakapapa ; e te Tianara Komiti
hoki 0 te ha In i roto i nga takiwa me nga peka he whakahau
i nga hungatapu ki te kohikohi me te tuhi i nga whakapapa
0 0 ratou whanaunga me 0 ratou tupuna. Kua oti i te Hahi
tetahi Raipere mo nga pukapuka whakapapa hei takotoranga.
I rnua ite whiwliinga ki nga manaakitanga i roto i te teme-
para, 0 te hunga mate, e tika ana kia mohiotia te ingoa, te
wahi i mate ai me te whanautanga. Pera ano i te mea e
hiiritia ana nga tupapaku ki 0 ratou whanaunga. A i te
\va o te whakaritenga i te temepara, ka tiakina katoatia enei
whakaatiiranga.
Nga Patai.
1. lie alia i tika ai kia pa a te Atua ture mo te hunga
mate me te hunga ora^
2. Pehea te rereketanga 0 ta Moronai whakaliua 0 te
kupu whakaari mo Iraia i ta te Paipera \
'.\. He alia te whakaatu kia koe i whai mohiotanga hoki
a Paora mo runga i nga mahi whakakapi mo te hunga mate?
4. Whakahuatia ta Moronai whakaatu i te putanga kia
Hohepa Mote; whakamaramatia la fraia whakatutukitanga
i t<> whakaai liranga '
5. Whakamaramatia 1<1 whakaatu mo te alum 0 te hanga-
n^;i o ic temepara 0 Katarana .'
(i. Pehea to rereketanga 0 to Temepara 0 Nawa i t<>
Katarana,
AKORANGA MA NGA KAI WHAKAAKO TOROTORO.
NTga Knpn At;ilm;i.
tl Ka koa if hunga e hiakai ana e l)i;i inn ana ki to tika.
«• makona hoki ratou. " Mai in 5 : <>.
lie maha nga whakaatu ;i (<• ECawenata Hou mo tenei
whakaakoranga. II<' whakaakoranga hoki e whiwhi ai tetahi
ki tana e tono ai, no to mea i mea ;i I'm ki ona kai-aru, " [noia
a ka hoatu ki;i kontoii. rapufl ;i l<;i kitr.-i e koiitou. patukia
;i k;i uakina kia koutou." Matin 7: 7. Ka homai hoki to
manaakitanga i hiahiatia nuitia ana, ara ko ta tatou i tono
8 rii KAKi lianucrc »S, ly.i.v
ai, ka whiwhi tatou. Kaua o tatou wkakaaro e tain id nga
mea kaore noa iho he painga, engari matua rapaa nga mea
e mautonu te painga. Noreira e kore e tatu te hiakai o te
wairua i te taonga, i te ingoa nui, i te matauranga ranel.
I roto i tetahi ao pouriuri ko te oranga kaore i ko atu
i te hiahia huakore me te whawha matapo. Engari ineliemea
ko te Atua ta tatou e hia kai ana, e hia inu ana, Kaore e hua-
kore ta tatou hia hia. Kei te Akoranga me Qga Kawenata
tetahi kupu whakaari, atahua, tino whakamarie hoki, " Whaka-
tata mai kia au a ka whakatata ahau kia koutou rapua marn-u h
ahau a ka.kitea ahau e koutou, inoia a ka whiwhi koutou.
r.^f- kia a ka ue^ina kia ) outnn. 7 W-k.anga 88: 63;
4' Ko ia e matua rapu ana ia au e kite ia ia au, e kore ant)
e kapea." (Ako. me nga kawe. 88: 83). Na konei ko te
koa ngaro o to tatou oranga ko te whiwhi wi nga mea papai
kia pau katoa hoki te ngakau i te hiahia ki ana mea. Pera
ano hoki i roto atu i era whakaritenga tikanga whakakoa,
kei runga ano i tenei putake ma te whakamahi a wairua kia
tatu te whakaaro ka kiia ai kua makona tatou.
" Kia tiaho to koutou maramatanga ki te aroaro o nga
tangata, kia kitie ai ratou ia koutou hanga pai, kia whaka-
kororia ai i to koutou Matua i te Rangi. " Matin 5: 16. Ka
taea e tatou te whakaatu to tatou aroha ma roto i te whaka-
tiaho i te tika. Mehemea kei te tino hiakai. a hia inu hoki
tatou ki te tika, ko te mahi ma tatou ko te whakarite i Tana.
naana nei tatou i tono mai, a ka tatu ta tatou hiakai. " B
whakamakonatia ana hoki e Ia te wairua hiahia. Te wairua
liiakai, whakakiia e la ki te paid," e ai ta te kai-waiata.
(Waiata 107: 9).
I mea hoki te Kai-whakaako e kore e hapa te hunga e rapii
ana i Tona Kingitanga. Te karakia tika, ko te mea ngaro o
te tika, no te mea ko te whakarerenga atu o te tinihanga m*
te teka, me te whakatupunga ake o te aroha, o te pono, ote
atahua me te pai. Ara ko te whakarerenga atu i te kino.
i te hara, me te hapaitanga ake i nga ahuatanga hei whaka-
tupu i nga mahi ma tetahi a te Atua ki te tangata. Ara ko te
aroha ki nga tangata, ko te aroha o te pono me te tika, me
te whiwhinga ki te tikanga karaituma tika. Ko te hunga e
hiakai ana ki te tika, ka makona ratou i roto i te Raiigatini
tanga o te Rangi.
NOTICE.
With reference to the cost of the Deseret Song Books
as advertised by us in last month's issue of Te Karere, we
wish to state that the cost is not 2/6., but 3/6.
H A.\ irBRE 18. J9J3
f»)iliiniiiiiiiiimiiiiiiiiiiiiiiii iiiiiniiiriiiii
1JS liAKJEHiJ
iiiiiuiiiiiiiimimuim f*\
MAH I KURA H APATI
fJfrllMIIIIHIIIIUHtHUIIIHIIUHIIIimilllllllllll IIIIIIMMIIIHII
Tumuakitanga o nga Kara Ilapali o te Ilaki.
David O. McKay, Stephen L. Richards, Geo. D. Pyper.
♦
Tumuakitanga o nga Kurd Hapati o te Mikana.
H. Fred Davis George Watene Eru T. Kupa
Prelude
After Co vex.
?t*— fp
V3=^=
s^a
R:l!
?—?— rf — ^~ *~f~ r~r1-~ f— *
Sacrament Gem for February
Tli is sacrament doth represent
His blood and body for me spent.
Partaking now is deed for word,
That I remember Him, my Lord.
Postlude
Soft 9ft stop
5 4 !
a=g^P^^^g^p^--^
i a i
±13 :
i :"::m mm^M 1 m
Ki Ngfa Kai Whakahaere o nga Himene
"Etc A tun, Tenei Matou ka Tu." 77ong$ wharangi.
* * * *
To The Chorister
'God ( H ( )nr Fathei
i IE KARERE Hanuere J 8, 1 933
Concert Recitation for February
I Corinthians 9:18.
kt What is my reward then? Verily that, when I preach
the gospel, I may make the gospel of Christ without
charge, that I abuse not my power in the gospel."
Ko te Korero a N^akau mo Pepuere
I Kori nit 19:18,
"Na, he aha koia te utu moku? ara ka meinga e ahau
kia kore e utua te rongopai o te Karaiti, ina kauwhautia
e ahau; kei he i ahau nga tikanga o te rongopai kua tu-
kua ki ahau."
Subjects forTwo and One=haIf Minute Talks
First Sunday
"^T*>v is Baptism essential to Salvation? First of all, why do yor
think such an ordinance was instituted into the Church? Baptism
may be said to have a three-fold purpose: (1) Remisson of sins, after
first of all repenting, thereby showing our willingness to start a
new life; (2) Entrance into the Church; and (3) By being baptised
we make a covenant with God. Through cur willingness to go down
into the waters of baptism we show our humility, consequently we
submit ourselves to Christ, so we see that baptism is a very sacred
ordinance, and must not be held or spoken of lightly. Why was
Christ Himself baptised? To fulfil all righteousness. Then if Christ
who was sinless had need td be baptised, how 'much more need have
we who are sinners to be baptised. What did Christ say about bap-
tism, showing that it is essential? (See John 3: 5; Matt. 28: 19;
Mark 16: 15-16; Acts 2: 37-38; Gal. 3: 27; 1 Peter 3: 21.
Second Sunday
Is Faith Alone Sufficient? Latter Day Saints believe that faith
is the first principle of the Gospel. What then is Faith? Paul gives
us a definition: "Now faith is the substance (i.e., confidence or assur-
ance) of things hoped for, the evidence (i.e., the demonstration or
proof) of things not seen." Heb. 11: 1. Let us analyse this definition.
The first part tells us, by having faith we possess confidence in or
are assured of the things for which we) hope; but the second part of
the definition clearly and emphatically tells us that demonstration
or proof (i.e., evidence) of the things which we hope for (i.e., not
seen) is necessary. So again we may ask: "Is faith alone sufficient?"
No! according to Paul's definition. If a student studying for a cer-
Hanuere 18, 1933 TE KARERE II
tain examination (say a lawyer's diploma), has faith of passing that
examination, would he pass by just lying back doing nothing? Cer-
tainly not! He must demonstrate er prove his faith by studying
hard for his diploma, which is unseen. So it is with eternal life
in the Kingdom of Heaven. What does Christ say? See Matt. 7; 21-
27; Matt. 25: 34-36; John 8: 31-32.
What does James tells us about faith alone? (See James 2: 17).
The Christian faith means a " living faith," i.e., faith with works.
Third Sunday
Why is revelation from God necessary to the welfare of the
Church? If the owner of a certain business firm was to cease com-
munication with his manager, what would happen? In a short space
of time the business would be run on absolutely different ideas and
methods. Hence we see the necessity of mutual contract between
owner and manager, if the owner wants the business to be run
according to his ideas and principles. So with the Church! If God
(owner) was to cease revealing His mind to His servant, the Prophet
(manager), the Church (business) in time would drift into darkness
as indeed happened in the dark ages. How can we hope to gain
salvation if God does not to us reveal the way? The Bible is not
complete — there are many books missing. Hence we see the neces-
sity for further revelation. The Lord, speaking to the Prophet Amos,
said " Surely the Lord God will do nothing, but He revealeth His
secret unto His servants the Prophets. (Amos 3: 17). Again the
Scriptures tell " without vision (revelation) the people perish."
Fourth Sunday
The Road to Success: Is the road to success an easy road? No!
It is a road full of hardship, temptation and toil. Few people suc-
ceed in this life because they lie back and let the other man do the
work. By grasping our opportunities and making the best of them
can we hope to attain greatness. If we wish to got to the top of a
high mountain peak, we must encounter on the way numerous hard-
ships and finally, if we conquer these hardships, we reach the TOP.
It is easier to go downhill than up, but we become better and stronger
by going up than down. The tree that is exposed to the elements
of the atmosphere is stronger than the sheltered tree. If we do our
"very day, then can we say that we are on the road to success.
Consider the following maxims by Dr. Karl Merz:
" Laziness is the cancer that eats out the life and prevents the
success of many a talent."
" Some men fly as high as eagles, but when they come down to
you they are nothing but buzzards."
" Egotism and conceit are two of the meanest rags banging about
the framework of the human character."
" Would you be successful in life, trust not in luck, but do
your everyday's duty well. So only will you achieve success."
" No progress is possible without a high aim. diligence and Belt'
denial. This applies to progress in the arts as well as in morality."
KO TE KARAHI MAORI
"Ko Te Kawenata Hou"
12 TE KARERE Hanuere i8, i9J3
Ratapu Tuatahi
Akoranga 89. Te haerenga tuarua ki te kauwhau haere ki
nga tauiwi.
Whakaaturanga: Nga Mahi 15: 35-41; 16: 1-40; 17: i-13.
I. Te wehenga o nga Kai kauwhau. Niga Alain 15: 35-
41 ; 16 : 1-5.
2. Te take i wehewehe ai.
2. Nga hoa Kai kauwhau liou me nga maara hei
kauwhautanga.
II. Ko te Wairtia ki te arahi i nga Kai kauwhau i Ah*
Maina. Nga Mahi 16: 5-7.
III. Te whakakitenga mai karanga i a ratou kia haere ki
Oropi. Nga Mahi 16: 8-12.
IV. Mahi Kauwhau i Piripai. Nga Mahi 16: 13-40.
1. Te whakaponotanga o Riria.
2. Te whakaoranga i te kotiro.
3 Te whakaponotanga o te Kai tiaki herehere.
4. Te painga o te nohoanga o Paora he tangata
Romana (Roman citizen).
V. Te whakaturanga o nga Peka ki Teharonika me Peria.
Nga Mahi 17: 1-13.
Nga Patai.
1. Whakaaturia ake ko Te Atua kei te arataki i
nga Kai Kauwhau nei".
2. He aha te whakaatu kei konei e rongo ana Te
Ariki e whakautu ana hoki i nga inoinga a nga
Kai kauwhau nei.
3. Na te hea mana i mohioa ai te kotiro ko enei
tangata he pononga na Te Atua ?
1. Point out the evidence which shows that God was
directing the course of these missionaries.
2. What evidence is there that the Lord heard and
answered the prayers of these missionaries?
3. By what power did the damsel know that these
men were the servants of God?
Ratapu Tuaria
Akoranga 90. Te haerenga tuarua ki te kauwhau ( te roanga)
Whakaaturanga : Nga Mahi 17 : 14-34.
1. A Poara kei Atene. Nga Mahi 17: 15-18.
1. Te Atene o nga wa i a Paora.
2. Ona hoa kai kauwhaut
II. Te ahua ote whakapono i oho ai te wairua o Paora.
Nga Mahi 17 : 16.
III. Te kauwhautanga o Paora i runga i te puke i Areo-
Hanuere L$, 1933 TE KARERE 13
paka. Nga Mahi 17 : 18-34.
1. Te whiwhinga he wahi mana e kauwhau ai i
Areopaka.
2. To mohio o tona timatanga atu i ona korero.
3. Tona kaupapa korero.
4. Te mutunga iho.
Nga Patai.
1. He aha i noho ai te mahi a Paora ki Atene he
uaua he mahi hoki ma te toa ?
2. He aha te mea nui i kitea iho e koe o roto te kau-
whau a Paora i'runga i te puke i Areopaka?
3. He ha i kore ai e whakatutukingia e Paora tona
kauwhau?
4. Korerotia te akoranga o nga Epikureana me nga
Toika.
1. What made Paul's work at Athens difficult and
heroic ?
2. What is there about Paul's speech on Mars Hill
that especially attracts your ttention?
3. Why didn't Paul finish the speech?
4. Discuss the philosophy of the Epicureans and of
the Stoics.
Ratapu Tuatoru
Akoranga 91. Te haerenga tuarua ki te kauwhau (Te mutunga)
Whakaaturanga: Nga Mahi 17: 1-22.
I. Te whakaturanga te peka i Koriniti. Nga Mahi 18:
1-18.
1. Te tutakitanga kia Akuira me Pirihira.
2. Nun inn hi oranga a Paora mo ona.
8. Te ahua o nga llurae ki ana kupu.
4. To whakakitenga me te kupu whakaari mai.
5. Ka tiakina ia i runga i te whakahaere a te
Kawrina Romana.
II. To nohoanga ki Kpeha i a ia e 1 1 <> I< i ana ki Hiruharama.
Nga Mahi 18: 19-21.
1. Te Oati a Paora ki nga hunga o Epeha.
2. Nga nic;i i nial.uo ;itn lici \\n\ kaiiwhan.
III. Tona ripoata l<i te Halii i 1 1 iiinliara ma me tona
liokianga aln ki Analioka. \ga Mahi 18: 21-22.
Nga Patai.
1. Be aha te wlfakaatii kin taton ko Te Aiiki k.'i te
whakahaere mai i te mahi mo tenei haere-ere
kauwhau "
14 TK KAKEKE Hanuere 18, 1933
2. Whakaaturia te tino mea i rereke ai te haerenga
tuatahi ki te kauwhau i te haerenga tuarua?
3. Pehea te whakaatu a tenei akoranga ko Paora
he tuturu; Kai kauwhau mo nga Tauiwi!
1. What evidence have we that the Lord directed
the work of this journey?
2. Point out the main differences between the first
and second journey.
3. How does this lesson show that Paul was a mis-
sionary to the Gentiles?
Ratapu Tuawha
Akoranga 92. Te Tuatoru 0 nga mihana kauwhau haere a
Paora.
I. Te torotoro haere a Paora ki nga peka 0 te Hahi i
Ahia Maina. Nga Mahi 18. 23.
II. Te whakaponotanga me te karangatanga ia Aporo.
Nga Mahi 18 : 24-28.
III. Ko Paora kei Epeha. Nga Mahi 19 : 1-41.
1. Te korerorero mo te mana ki te iriiri.
2. To pono 0 te mana 0 Paora.
3. Nga hua o te tahuritanga ki te whakapono 1 runga
i te whakapono tika o te ngakau.
4. Te whakamatau ki te whakararuraru i te mana.
5. Te karakia kia Riana.
Nga Patai.
1. He aha i iriiringia ai e Paora nga akonga i Epeha
ia ratou i ripoata atu ai kua iriiri ketia ratou?
2. He aha ki a koe i kore ai e taea e nga tana a
Hewa* te pei nga wairua kino?
3. I runga i te maramatanga o tenei akoranga
whakaaturia e ahei ana ano kia whiwhi mana
whakahaere i roto i te hahi.
1. Why did Paul baptise the disciples at Ephesus
when they reported they had been baptised?
2. How do you account for the failure of the sons of
Sceva to cast out the evil spirits?
3. In the light of this lesson explain the necessity
for authority in the Church.
PAKEHA THEOLOQICA!
"Gospel Doctrine"
! \ First Sunday
Hanuere 18, 1933 T£ KARERE 15
Chapter XV. Many Duties of Man. Pp. 328-334.
Cultivate gratitude. Show why gratitude is one of the most im-
portant faciors in one's life and associates. It is divine. Why? Re-
cite and explain verse by Thomas Gibbons on ingratitude. When is
gratitude a debt? Which gratitude do the Saints live for? What is
backbiting? Is speaking the truth of other's faults a good policy?
Gospel teaches repentance and forgiveness. How should we tell the
truth of others? Show how easy it is to inflict wounds and how
t.ifficult to heal them. Cultivate the art of healing. Mother — the most
perfect ideal in the art of healing. How? Show how Christ is the
Great Healer. Use good language and do not destroy wantonly.
Second Sunday
Chapter XV. (Continued). Pp. 234-340.
Commencement Address: When does commencement in life be-
gin? What kind of path lies before you? How does the problem of
death affect this path? Show how success in life is not easily gained.
Give some uses for one's education in life. What does Scripture
refer to in, Eccs. 9: 10? Exercise care in selecting occupation. Are
there any short cuts to success? How should we treat labour, leisure
djua -t j-m m Uliv \. !• cac cxmmeneement of the hereafter Is the
most important consideration. How should we love our neighbour?
Prove that gratitude is due to Gcd for all things created by man.
Third Sunday
Chapter XVI. Marriage, the Home and the Family. Pp. 341-350.
Necessity of Marriage: Why is marriage so important in the sight
of God? What did the Lord command in the marriage of Adam
and Eve? Advice to the young — marry aright, in the faith and in the
House of the Lord. Why? Explain the extent of civil marriage.
How does non-marriage frustrate the purpose of God? What is the
meaning of eternal marriage and family organisation. Give scrip-
tural references.
Fourth Sunday
Chapter XVI (Continued). Pp. 350-355.
Importance of marriage within the Church. Explain. No mar-
riage in Heaven. What is the lesson given by the Saviour to this
question? Plural marriage forbidden. When and why was plural
marriage in force in the Church? Give the date of the manifesto i"t
bidding it. What follows those of the Church who practise plural
marriage after that date? What dees marriage mean to the nation?
Why is it desirable to marry, and have families. State briefly some
of the fiist lessons for the parents t<- their children.
[INTERMEDIATE DEPARTMENT
"The Restoration Of The Gospel."
First Sunday. Chapter
16 i i KARKRE Hanuere 18, 19.53
Second Sunday. Chapter 8.
Third Sunday. Chapter 9.
Fourth Sunday. Chapter 10.
KINDERGARTEN DEPARTMENT
NOTICE: Teachers are requested to read the preface to parents,
and teachers; also, study the lessons well and reproduce them in your
own words to the pupils. Where possible, enlarge the material with
other anecdotes or stories which you may happen to know, referring tfi
the particular lesson.
First Sunday. Chapter 1.
Second Sunday. Chapter 2.
Third Sunday. Chapter 3.
Fourth Sunday. Chapter 4.
Continued from Page 3.
Ko te karakia tuatahi na te Mintara raua ko te Paraimere i
whakahaere. He tino pai hold nga main a nga tamariki 0 te
Paraimere. Ie te 10.30 a.m. 0 te Ratapu ka tu te karakia Kura
Hapati. I te 12 a.m. ka tu te karakia Tohungatanga., a i te 2
0 nga haora, ko te Karakia Kauwhau. He tino kaha hold nga
kauwhau 0 tenei karakia. Ko te warakia 0 te po na te
Tohungatanga raua ko te Hui Atawhai i whakahaere, a he
mea atahua hold nga mahi a nga wahine. He nui rawaatu te
pai 0 wairua 0 tenei hui.
Tera noatu te mihi ki te hunga whenua, ara kia Brother
Tema Kewene raua ko tona hoa wahine, mo ta ratou awhina
mai i nga mahi. Kia ora hoki te hunga 0 waho i haere mai nei
ki te awhina i te Hui. I te karakia 0 te Kura Hapati, ka tu
te tumuaki 0 te peka, a Brother Kewene, ki te whakaatu mai
ki te katoa, ko tenei ra te ra whanau o tona hoa wahine. Kia
nui te ora ki a ia., ara kia raua tahi.
I take it from reading the Scriptures and from reflection that God
cannot be engaged in a greater work than to bring to pass the salva-
tion of souls, and \J is in the principle of salvation that we are to
find a fulness of joy. — President Rudger Clawson.
II ANUJiltJt; IS. Ii>53 XJ£ KAKJEKJK
s •••■ ■ a
M. I. A.
DEPARTMENT
a - ;0
Y.M.M.I.A. Mission Y.L.MJ.A. Mission
Presidency Presidency
Wayne H. Meyers Olive Edwards
Sidney Christy Una Thompson
Gerald J. Gibb Heni Smith
H. M. Tatere Mrs. H. M. Tatere
r/i.I.A. OFFICERS:
By this time all Mutuals should be in full swing. We
hope that all had fine opening socials, and that there is re-
newed interest in all quarters. In the classes it is wise to
have all teachers well chosen so that they will be able to pre-
sent the lessons in a pleasing and enjoyable manner, and that
they will be such that are at all times well prepared so that
the most may be accomplished. Full and complete prepara-
tion is the only means to obtain interest, and interest is the
keynote to power.
As in the preparation of lessons, so in the preparing of
llui Tau items, power comes through early and complete pre-
paration. All should do their most to start early and work
to the end that all items presented will be their best.
All members and officers should obtain the ECarere it' they
are not already subscribers., so thai they can follow the les
sons and instructions thai are there.
M Men Classes
First Tuesday.
MENTAL QUALIFICATIONS.
Suggestive Questions.
i. Why is clearness in stating the truth more Important than
■ ■Influence?
2. Discuss the statement: "Simplicity ig the mark o! great
minds." Do you agree with this statement Why?
::. Why is every great teacher n story teller?
i Upon what does the great Came of Jems as a teacher
5. Why ace old and <>ii used Illustrations objectionable?
6. What is the difference between a Bermon and b lecture?
18 TE KARERE Hanuere 18, 1933
7. What is the difference between an orator and a preacher?
8. Why. is home preparation necessary?
A newspaper reporter who greatly admired William Jennings
Bryan's speaking ability, sought an interview with the great Com-
moner. In the course of the conversation, the reporter complimented
Bryan on his eloquence. Mr. Bryan replied:
" I would rather have people tell me that I make things clear
than to have them say that I am eloquent."
The missionary can learn an important lesson from these words
of Mr. Bryan. For he is expected to do two things, to impress people's
hearts with the spirit of truth and to make the truth clear to their
minds. To accomplish these important ends he must himself be
deeply impressed, by ttu truth; he must clearly comprehend the truth,
Let us notice carefully the little word " truth" which we have
already used several times. It has a very big and comprehensive
meaning. We frequently make the claim that Mormonism embraces
all truth. The claim is absolutely correct. But missionaries are
not sent out to teach all truth. It is their special calling to teach
gospel truth. But what do we mean by gospel truth We mean the
truth about God; his dealings with men; the nature of man; the
purpose of his earth life; and the principles by which man is saved
from the powers of evil and put in the way of eternal progress.
In order that the missionary shall be able clearly to teach these
great principles, he must have an intimate acquaintance with these
principles.
This knowledge comes from sincere prayer and a careful study
of what God has said about these doctrines. The Scriptures are the
great source bocks of the missionary. His reading and study should
be confined very largely to these divine records. The study of other
bocks should have a subordinate place.
In the study of the Scriptures, it is important to get the correct
meaning of significant words and important texts. Many passages of
vital import should be correctly memorized. The ability to quote
correctly great Bible texts is a very great aid to effective preaching.
All great speakers and preachers quote the Bible freely.
The missionary must not only understand the doctrines of the
gospel, but he must be able to expound the Scriptures. The word
"expound" is rather high sounding, but it has a very simple meaning.
It means to explain and make clear. The ability to analyze and to
explain clearly the Scriptures is an invaluable aid to the missionary.
He should strive to obtain such a clear understanding of every im-
portant text, that he will be able to state its meaning in the simplest
and clearest words.
The art of illustrating the principles of truth must be acquired by
the missionary. At the close of a young Elder's sermon a senior said:
" Put more concrete material in your sermons." It is excellent advice.
A truth stated in story form is many-fold more effective than the
same truth stated abstractly. When a truth is told in parable or story
we see the principle in action; and the beauty of it wins our hearts.
Jesus was the master story teller. Most of his deepest teachings have
•■ome down to us in simple pointed parables. His great fame as a
teacher rests chiefly upon the clearness, aptness, and fitness ot hit
incomparable parables.
The missionary should acquire the fine art of aptly illustrating
the principles of truth. Great care should be exercised in developing
this faculty. In this regard it should be remembered that there is a
fitness in all things. The use of old and worn-out illustrations is
never effective. Better not use an illustration at all, than use one
Hanuere 18, 1933 TE KARERli 19
which the audience has frequently heard before. The progressive
missionary will be on the alert to invent and discover fresh, original
and telling illustrations.
The ability to reason cleverly and arrive at correct conclusions
is a qualification that every missionary should possess. Faulty argu-
ments are worse than useless. They create distrust rather than
awaken faith. Arguments should be subjected to the same severe
criticism that should be applied to words. Unsound and frivolous
arguments should be avoided. So should old and hackneyed argu-
ments.
The missionary should have command of good, pure, simple
English. Next to manners, speech is the most important index to our
minds. We are judged by the language we use, as well as by the
company we keep. If we are accurate, orderly and careful in our
use of words, we will be listened to with respect. Moreover, words
are the very tools with which the preacher works. All that we think,
feel, and know is conveyed to ethers by speech. Every reasonable
effort should be made to learn the rules of grammar. The example
of an old-time missionary can be followed with profit. When he
received his missionary call, he purchased two books, the Bible and
a good grammar. He studied both of them carefully and persistently.
In the development of correct speech, it is important to consult
the dictionary frequently. When words occur to you ;n your reading
or conversation, the meaning of which is not clear to you, xuok them
up. Form the habit of never using any word until you are certain
of its true meaning and correct pronunciation.
The successful missionary is an effective preacher of the Gospel.
Let us study this word "preacher" carefully for a moment. It will
aid us in finding out^ what qualities of brain and heart bring success
in the ministry. We shall be greatly aided in this study by investi-
gating the secrets of the power of some greal missionary. Suppose
we study Wilford Woodruff. He was pre-eminently successful in the
ministry. Few, if any, Elders of the Church, have converted as many
souls as did this great and good man.
Wilford Woodruff was not a technical scholar! He was a careful
and persistent student of Gospel principles. But he never attained
intellectual eminence. And yet, he converted hundreds of souls,
Hence it is certain that scholastic attainments alone does not lit a
man for the ministry.
Wilford Woodruff was not an orator. He never attempted to
make a display of fine words. He did not soar on the win.
fancy. He never declaimed. His words were Bhort and plain. I lis
speech was simple and direct. His points and arguments wen clear.
But best of all, he won the hearts of his hearers, while the tri
orators with their brilliant words, empty of meaning and feeling,
awakened little interest in their message. So 11 is clear that oratorical
ability alone does not equip a person tor the ministry.
Wilford Woodruff was not a psychologist. He had never mad-'
a technical study of the nature and operation of the human mind
Through contact and association with men, lie had learned to Know
human nature. He Knew the Inmost Intents and aspirations of the
heart, in his plain, direct way of speaking he nevei tailed to stir tin-
hearts Of honest men and women.
President Woodruff's success In the ministry justifies the con
elusion that neither technical scholarship nor oratorical ability alone
equips a person for the ministry, in the Ian Lehl of old:
"Behold, to be learned Is good If they hearken to the Lord." A.nj
talent, ability, or learning which is truly mad.' to Berve th<
end of making truth clear and Impre Blve to the world, la an aid to
20 IK KAKERJ hlaiiuere itt, 19.35
the missionary.
The preacher is more than an orator. The orator is frequently
moved by the thought of making his ideas seem beautiful and grand.
The true preacher always speaks with the desire to make people love
and live the truth. The orator is sometimes brilliant. The preacher
always speaks in plain, direct words.
The preacher is greater than the lecturer. The lecturer merely
states facts or explains principles. The preacher not only teaches
principles, but he also conveys to the hearts of his hearers the life
and spirit of his principles. The lecturer instructs. The preacher
gives life. He always gives to his hearers the life of faith, the life
of hope, and the life of charity.
The true preached speaks grammatically. But he does not make
a display of words. He is sure of his facts. But he is not pedantic
in stating them. If he is learned, he makes his learning the servant
of truth. If he has oratorical ability, he consecrates it to the glory
of God.
Excellency of speech is not objectionable. Indeed, it is effective
when it is genuine and sincere. If we are deeply moved and have
beautiful emotions, it is proper to express them in beautiful language.
But anything said for effect or display is ineffective.
The ability to speak and converse with ease and clearness, is
developed in the same way that other abilities are acquired. It
comes throug persistent practice. Those who would become clear"
and effective speakers schould make the best use of every opportunity
to express their ideas in oral speech.
The Priesthood classes afford splendid opportunities for training
in the art of stating gospel principles in spoken words. Every en-
thusiastic member of these classes will be in attendance at every
meeting and take his full part in the discussions.
Second Tuesday.
THEME OUTLINE: THE STORY OF YOUR BIRTHRIGHT.
Children of God.. .We understand that wo all had our beginning
in the spirit world. In our spirit bodies, as sons and daughters
of God, we lived and received training and gained experience. These
spirits were in the likeness of God. How long we lived under the
loving care and direction of Divine Beings we do not know.
Of the sons and daughters of God, the One we know as Jesus
Christ was the Firstborn. Through his being the Firstborn, and
because he was so worthy and so exactly like the Father in all things,
he was the beloved and chosen leader of all the other spirits.
As these spirits or " intelligences that were organised before the
world was" grew in knowledge and experience, all did not develop
alike. Some were more obedient and became more intelligent, more
noble and great. The Father regarded these with the rich blessings
they had earned.
In the Way of Perfection. Among these many choice, devoted
spirits was a son of God who sought diligently to do the will of the
Father, and to understand His plans for the improvement of His
^ildren until they should eventually approach Him in perfection,
xhere were wonderful opportunities for obtaining knowledge. He
learned that living only in that beautiful heme of spirits could not
give him perfection. To follow after his Father he must obtain a
body of flesh and bone to be eternally united with the body of his
spirit. He must round out his education amid the bitter sorrows
and trials of an earthly life, that he might know the difference
Hanuere 18, 1933 TE KARERJb, 21
between good and evil. He must prove in the face of perils and
temptations his worthiness to dwell finally in the presence of God
as a citizen of the Celestial Kingdom.
At a great Council of all the children of God he learned that an
earth was to be prepared where the faithful ones would be sent for
this greater development. He rejoiced as he looked eagerly forward
to this opportunity to be born upon earth as the greatest fortune
that could ever happen to him.
There was War in Heaven. The plan of God was one of perfect
liberty. It gave each child the right to choose for himself whether
he would do the will of God and earn the promised blessings. But
one spirit of exalted rank — Lucifer " Son of the Morning," — formed
an ambitious scheme for compelling all spirits to obey the laws.
Thus they would be robbed of their sacred privilege of free agency
or the power to choose between right and wrong. He hoped thus
to rule over them as a despot with absolute sway.
The Father rejected the proposal he made. So Lucifer rebelled,
he was then called Satan. One-third of all the hosts of heav -n fol-
lowed his lead. Then there was war in heaver. Michael, a mighty
spirit and archangel, was chosen to command the the loyal army.
Michaeal and his angels fought against Lucifer or Satan and his
angels and overcame them. For their rebellion they were cast out
of heaven to the newly created earth. Here with his followers he
has remained, making fiendish and desperate efforts to deceive man-
kind and lead them captive to his will.
Selected for a Great Mission. The faithful son, who longed for
the privilege of being don upon earth, remained true during the time
ot discord and rebellion, and continually increased in understanding.
When the Lord selected His faithful children to send them to earth
to fulfil various responsible missions, this son was chosen to come to
earth in the latter times — in a period of severest temptations when
great issues were at stake — where he should bear the Priesthood
and serve as a tried and trusted captain in the moinentuos events
of that great day.
A Noble Lineage Provided. That his son with the mission before
him might inherit a proper body with which to perform his work
acceptably, it was arranged that he should be born upon earth
through those who were among the noble spirits in the pre-mortal
life. His chain of mortal life came down from Michael or Adam
though Enoch and Noah and Shem; through Abraham, Isaac and
Jacob; through Joseph and Ephraim.
Generation after generation of faithful ones followed, and lived
their lives and passed to their reward. At last came the time Cor
this one to fill his mission. A worthy lather ami a worthy mother.
both of illustrious descent, whom he perhaps had known and loved
in heaven, provided for him an earthly body. When his spirit entered
that infant body he was born in this earth lite.
The years passed and the child;; bodj mew rapidly to that of a
hoy. expanding into the exact likeness of the spirit body dwelling
within..
You are that body with the ooble BIRTHRIGHT,
Review Questions.
1. Who is the father of Our spirits?
2. Who is the father of your mortal body!
::. Can one approach our Heavenly Father In perfection wtthoH
rctli spirit aiu' mortal hotly7
4. Why will we know 01 r Heavenly lather it we BBd Inn.
5, why was Jesus chosen t<» be the Saviour of the world.'
t;. Why was Lucifer's plan rejected?
22 IE KARERE Hanuere 18, 1933
7. Where was he sent when banished from Heaven.
8. What {re his wicked plans?
9. Wh ciiJ some spirJts excel otheib in the pre-mona! life?
10. Why ore spirits glau to be 'oor,i ix.cn earth
11. What is the purpose of earth life?
12. vVliy did God select some spirits to perform jo^ori&i.t
missions?
13. Name some of your most faithful forefathers and mothers
of old.
14. Does your eprtlily body resemble your spirit body?
Activity Period: It might be wise to have a discussion of the
Slogan for Hui Tau. Otherwise, choose a good article to discuss.
Third Tuesday.
CONDUCT OF MEETINGS BY MANUALS.
Suggestive Questions! for Discussion.
1. What is the spirit of true public worship?
2. Mention some things that detract from the spirit of public
worship.
3. Mention some things that contribute to the spirit of public
worship.
4. Why is the form and manner of doing things in a religious
meeting important?
5. What is a stereotyped prayer? Why is it objectionable?
How can one avoid falling into the habit of stereotyped prayers?
6. What are the characteristics of a fitting public prayer?
Discuss fully.
Some years ago there lived in Salt Lake City a very much be-
loved Bishop. For a long time he guided with wisdom and sound
discretion the destiny of one of the city wards. In manner and
appearance he was dignified and benign.
In opening the Sunday Sacrament meeting, he would always read
with fitting grace and impressiveness a few lines of the opening
hymn. Recently I heard one of the members of the wara say:
" Is was an inspiration to see our old bishop stand up and an-
nounce the opening hymn and read a few lines in his gracious way."
This bishop always did his utmost to make his meetings impres-
sive. Those who attended them went away with the feeling that they
had attended a very sacred assembly.
There were a number of things this bishop did that added dignity
to his meetings. His manner was refined and controlled. He never
engaged in boisterous conversation or laughter within the sacred
precincts of the Lord's house. While the sacrament was being ad-
ministered, he would bow his head in reverence for the One who suf-
fered and died for our sins In making announcements he was brief
and to the point. He refrained from saying funny or smart things.
In all that he did and said, he gave us the impression that he had
charge of an assembly of priests and priestesses.
Every missionary can learn from the story of this worthy bishop
an important lesson, it is this: a religious meeting is the most sacred
function we ever attend.
There are a number of simple rules, which, if observed, will
increase the spirit of reverence in our meetings. The first of these
enjoins us to refrain from all levity, laughter, nonsense, and loud
speaking in the chapel. While in the Lord's house we should act and
speak as if we were in the very presence of God.
The meeting should be presided over with fitting dignity. All
haste and unseeming carelessness should be avoided. The one in
Hanuere i8, 1933 i tL KAKERh 23
charge should stand erect and speak clearly and in fitting words when1
directing anything to be dene. All silly and cheap talk should be
shunned.
No part of the ceremonies of the meeting should be permitted
to seem unimportant. Anything, no matter how apparently trivial,
which is dene as a part of worship, is hcly; and should be marie to
seem very sacred.
No part of the worship is quite as sacred as the prayers. When
we pray we speak to the God in heaven. It is quite a common fault
of meetinugs conducted by young missionaries that the prayers are
short and thoughtless; and frequently lack in earnestness and
fervency.
A very religious lady, who attended one of our meetings in Winni-
peg, Canada, was heard to say at the close of the meeting: "I like
the preaching of the ' Mormon' missionaries, but there is no more
spirit in their prayers than there is in a turnip." Sometime after this
-cjr*e< r the president of the Winnipeg conference said to his Elders
in a Priesthood meeting: "I can call out of the audience sisters of
the Relief Society, who can offer prayers that are far more fitting,
earnest, and fervent, than the prayers you missionaries make."
This criticism could justly be made because too frequently young
missionaries fail to remember that the prayers are a very important
part of the meeting. As a matter of fact we frequently preach more
effectively through our prayers than by our sermons. To awaken the
spirit of humility and worship, is one of the greatest aids to a profit-
able religious service. Without this spirit in the hearts of the con-
gregation, preaching is vain. All prayers in public meetings should
be offered with such deep thoughtfulness and earnestness, that the
whole audience will be made to feel that they are in the presence
of the true servants of God.
The importance of a meeting should not be gauged by the num
ber present: "Remember the worth of souls is great." The little
meeting should be made a big meeting by doing everything in it in
th most impressive way.
The prayer should be timely and fitting. The Lord's Prayer
is a perfect example cf an apt, public invocation. Ii is simple ana
yet very lefty and sublime in thought. There is nothing in it tha
is trivial or commonplace. In the appropriate prayer there should
usually be three elements, a sincere expression of adoration for
a fervent expression of gratitude, and an earnesl petition Cor bli -
suitable for the occasion.
The prayer should net be so short that it will give the imp
that the one who offers ii was anxious to gel through. Neither shoul
it b" extremely long. Stereotyped forms should be Btudiously ai
Once a Bynical man asked a missionary how it was thai everj
mon Elder starts the opening prayer of a meeting by Baying: " "W
have mot this night for the purpose, etc." if an honest answer we
given to this critic we would be compelled to say: We are Just
thoughtless and careless about our prayers, it Is not difficult to
away ' om this sot, form. Why not try stunt' such form as this:
,'Our Father, who ait in heaven, we come into thy presence this
night. We are truly thankful for this opportunity of communinj
three through thy Holy Spirit. We desire to worship thee in
and in ruth, and to be taught thy ways. Open our hearts to re
the truth. Let thy spirit Bpeak throui h 1 h
minister In thy nam.-. Help us i<> Berve thee faithfully all our
Crant us every needful blessing; and to thee we will ascribe th
honour and glory, In the name of thj Son, Jesus Christ. Amen."
The foregoing Is nol a form of prayer to be actually u
24 I E KAKERfc Hanuere 18, 1933
is only suggestive of fitness in praying. This form indicates that
there are an infinite variety of ways of commencing a fitting publh
prayer. It is not necessary to say everytime: "We have met to-
gether." Nor is it necessary to invoke the presence of the Spirit
by saying: "We ask that thy Spirit shall be with us."
It takes two things to make a fitting public prayer, the form
and the spirit. Of course, the spirit and intent of the invocation
is much more important than the form. But the form is also import-
ant and should not be neglected.
The words of the prayer should be expressed distinctly and with
care. All haste and undue excitement is out ( £ place in an invoca-
tion. Excitement and noise are not evidences of inspiration. In fact
those who are the most deeply moved are very calm and serene.
The same fine spirit of calmness and dignity should be present in
the administration of all Church ordinances. The blessings upon
the bread and the water should never be pronounced hurriedly.
Every word in these beautiful prayers is full of meaning. These
prayers should be spoken slowly, carefully and in a spirit of pure
reverence. ,
Every Priest should be so familiar with these prayers that he
can pronounce them without slurring or omitting any of the words.
The writer, Sampel Johnson, in one of his poems says: "' How-
near to things that are good, are thing that are fair."
Beauty is near to goodness. Indeed, beautiful things are most
holy. And there is nothing so beautiful as the beauty of holineii.
True, fitting worship is the sublimest thing we witness 111 this >, una.
It should be the high aim and earnest desire of every young man
who is called upon to sing, to pray, or to speak in a sacred assembly,
to do his part in the beautiful spirit of worship, and with fitting and
becoming dignity and grace.
Activity Period: Debate, "Resolved that contests are of value
in life."
Fourth Tuesday.
THEME OUTLINE: SAVIOURS UNTO THE HOUSE OF ISRAEL.
The Faithful Son Who Saved the House of His Fathers. Jacobr
whose name the Lord changed tc Israel, had a son Joseph whoa?.' he
loved more than all his other children. This caused his brothers
to hate him.
Joseph dreamed that they were in the field binding sheaves, anu
his sheaf arose and stood upright, and the sheaves of all his eleven
brotherse came and bowed dewn before his sheaf. When he told this
dream to his brothers they hated him more than every, saying, " Our
brother thinks he will reign over us."
When they espied Joseph earning to them in the field afar off
they said to one another, " Behold the dreamer cometh. Come let
us slay him, and cast him into a pit, and we will say an evil beast
has devoured him. Then we shall see what will become of his
dreams."
But Reuben, the eldest brother, persuaded them to spare his
life. They east him into a pit. Later they sold him as a slave to a
passing company of Ishmaelite merchants, who carried him into
Egypt.
Years passed and Joseph became a mighty ruler in Egypt. When
the children of Israel were perishing from famine, they heard of the
plenty in Egypt under the wise government of Joseph, and the bro-
thers came and bowed down before Joseph, just as he had seen them
tianuere i8, 1933 TE KARERb, 25
in his dream. So Joseph saved the house of Israel in that day.
The Birthright Given to Joseph. To the firstborn sen in a family
was given the choicest blessing. But the blessing was his only if he
continued faithful. Reuben was the firstborn of Jacob, but he for-
feited the blessing through transgression. So " his birthright was
given unto the sons of Joseph, the son of Israel," because he had
proved most faithful of them all.
Jacob as a Patriarch blessed all his children in his old age.
Upon Joseph and his descendants he pronounced the greater blessings,
saying that he should have a large posterity; that he should endure
and prosper through all trials! and his inheritance should extend to
the utmost bounds of the everlasting hills (America).
Ephraim's Patriarchal Blessing. Jacob adopted Joseph's two
sons, Manasseh and Ephraim, as his own, and gave them the same
portion in Israel as though they had been actually his own sons.
~Ie said to their father Joseph, " Bring them, I pray thee, unto me,
and I will bless them." " And Joseph took them both, Ephraim in
his right hand towards Israel's left hand, and brought them near unto
him." Israel's eyes were dim with age and he could hardly see. Yet
he stretched out his right hand, and laid it upon the head of the
younger, Ephraim, and put his left hand on Manasseh's head, " guiding
his hands wittingly; for Manasseh was the firstborn."
Joseph saw what he thought was his father's mistake, and at-
tempted to change his father's hands, saying, "Not so, my father;
for this is the firstborn; put thy right hand upon his head." And his
father refused and said, "I knowr it, my son, I know it; he also shall
become a people, and he also shall be great: but truly his younger
brother shall be greater than he, and his seed shall become a multi-
tude of nations." And he set Ephraim before Manasseh.
Mission of the Chlidren of Ephraim. The children of Ephraim,
like their father Joseph, were carried into captivity, and were mixed
among the nations. Yet as heirs of the " firstborn" they are the first
to be gathered out to the land of Joseph in the latter days. They
bear the Priesthood by right of lineage and through faithfulness;
they carry the Gospel of salvation to the nations and gather out scat
tered Israel; they have the Book of Mormon with its saving message
of hope to the Lamanites; they hold the keys for conferring the higher
blessings of the Priesthood in the Temples; and the tribes of Israel,
as their forefathers came before Joseph, will yet come fiom the north
countries to Zion and fall down and be crowned with glory by tin1
hands of the children of Ephraim.
Importance Of Your Life on Earth. Your share in the mission
( -f the children of Ephraim is told in your patriarchal blessing. Read
ii ever carefully, and note the promises given, and the rewards that
will b< yours if you continue faithful.
This lil'f Is I ><»u for eternal life in the Kingdom with
ill- Father and the Sou. Experiences are provided Coi you bj the
Father that you may Improve and Increase Ie Intelligence and power.
You need nol he ashamed of the training He is giving you, but trea
up tiir Incidents of your life, and make ;i true written record
of them for the benefit of youi a ociates and your children who shall
come aft( r you.
Review Questions.
1. wiuii was Hi-' uc niii", of .i" leph's dream?
2. Wus it fulfilled In .)'>si>pll's d;i\ •
•;. How Is i' 1 be fulfilled '" the latter 1
!. wiuii hi. : : ingi "'" e pi omii ed Joseph?
5. wiuii was Ephraim'a blei Ing
26 TK KAK!- Hanuere 18, 19SS
6. In your opinion, why did Ephraim receive a greater blessing
than Manasseh
7. Name six parts of the mission of the children of Ephraim.
8. Why should a boy be proud of his experiences?
9. Why is this life so important to you?
10. Which do you consider the most important events in your life?
11. Can you give the date and place of your birth? Of your
blessing? Of your baptism? Of your confirmation 01 your com-
mencing school? Of your ordination to the Aaronic Priesthood? Of
your being given other offices?
12. Can you name any experiences which have increased your
faith?
Activity Period: Practise Hui Tau music.
Gleaner Giris Ciasses
First Tuesday.
BOOK OF MORMON GEMS.
One of the most beautiful passages in the Book of Mormon — a
passage rich in its promise and full of historical verification — is the
declaration of Nephi that the Lord preserves as in the hollow of His
hand those whom He chooses for sacred missions.
" And when the Jews heard these things, they were angry with
him; yet, even as with the prophets of old whom they had cast out,
and stoned, and clain; and they also sought his life, that they might
take it away. But behold, I, Nephi. will show unto you that the
tender mercies of the Lord are over all these whom he hath chosen,
because of their faith, to make them mighty even unto the power of
deliverance." I. Nephi 1: 20.
You will recall that when Lehi had seen in vision the calamities
that were to befall the people of Jerusalem unless they repented, he
went forth to warn them and to urge them to change their manner
of living. You will recall also, that, upon hearing them, they only
mocked him and sought to take his life.
This passage sounds a wonderful truth. Not only was Lehi de-
livered and preserved to lead his little band to the promised land —
every prophet has been sustained and safe-guarded until his mission
has been fulfilled. It is true that many of the finest characters that
were even entrusted with the delieverance of God's will to His people
have been martyrs to their causes but it is equally true that these
same characters have been marvellously. preserved until their destined
duty was performed.
Witness these cases:
Lehi: The account as given in I. Nephi chapter 2.
Nephi: The account as given in I. Nephi chapter 7.
Nephi: The account as given in I. Nephi chapter 16.
Nephi: The account as given in I. Nephi chapter 18.
Nephi: The account as given in II. Nephi chapter 5.
Abinadi: The account as given in Mosiah chapter 13.
Aaron: The account as given in Alma chapter 21.
Samuel, the Lamanite: The account as given in Helaman chapter
16.
Nor does the truth of this declaration apply only to Book of
Mormon characters. Being a truth revealed by the Lord it applies
to all ages and to all men. Witness the preserving care extended to:
Hanuere 18, 1933 T£ KARERh 2J
Noah, Joseph, Moses, David, Daniel.
And, of course, it was wonderfully manifested in the life of the
Master Himself as it was later in the case of our own Prophet, Joseph
Smith. In fact, this Book of Mormon truth is being proclaimed anew
in the experience of many of the servants of the Lord as they go out
into the world to-day to proclaim His word. The following testimony,
given by an elder who did missionary service in Great Britain, is a
i diking evidence of the force and truthfulness of this Book of Mormon
promise.
" Opposition to our work ' started sometime during the last ot
1910, and the beginning of 1911, by occasional newspaper attacks in
different places throughout England and now and then an open attack
upon the elders on the street during our open air meetings. The
agitation grew and increased and inside of a month or two the whole
country was inflamed. Practically every newspaper and magazine of
f.ny importance was publishing articles pro and con the question
(mainly con, and with a hatred that was deep-seated and venomous).
Finally, but this was later, the question reached such proportions
that it became an open matter in Parliament, questions being directed
on our propaganda and activity in the country, our opponents de-
manding a parliamentary investigation. Churchill, however, then
Home Secretary, put a quietus on the row by openly stating that
there was nothing to the agitation.
" It was the evident desire of our opponents after the campaign
of villification had fully started, to drive us out of several of the
towns where we had been preaching, in the endeavour finally to drive
us entirely from the country. The agitation became intense and grew
to alarming proportions in Birkenhead, across the Mersey from
Liverpool. At the time I was presiding over the Liverpool confer-
ence, and Birkenhead was a prosperous branch in the conference. 1
suppose we had seventy or eighty odd Saints enrolled.
" The matter came to a head here one Sunday night during the
last of March, when word came to me from the elders in charge, that
their meeting had been interrupted by a dozen or more agitators who
had entered the hall and by interruptions and unseemly conduct re-
fus( d to allow the evening services to proceed. Threats had come
to them during the week also that they were to be driven out of
town. Meetings were held by the ' Antis' on the streets and market
places during the week, where several rather prominent men of the
town addressed them, among them Town Councillor T. M. Thompson,
and a preacher by the name of Thomas. I accordingly came down
from Preston, my headquarters, to take charge of the meeting the
following Sunday. 1 decided to keep the outsiders oul of our meeting,
so as to prevent any interruption, had the elders deliver tickets ol
admission to the Saints and our friends, and notified the police depart
ment that we wanted help. Sunday night came, and with two or three
police at the door, we let in only the Saints. The crowd grew in
numbers until after we had started; there must have been Borne
several hundreds of people present, .lust as we wen- about to start,
a brass band tame down the Btreel leading another crowd. When
they goi opposite our building the Leaders, among them Town Coun
clllor Thompson, tried to enter, but was told he was not allowed
in. This started the crowd hooting and Jeering, and they tried to push
the door, but saw they could do nothing with the police In front,
Accordingly, Thompson wanted to know it' we Intended leavin
kenhead. i told him certain^ not. He then banded me a written
ultimatum, which read as follows: ' I. Thomas M. Thompson, on behalf
of the citizens of Birkenhead, demand that you leave this district
within seven days and not return as your business in the town is not
28 FE KAk: Kanuere 18, I9ii
conducive to the best interests of the j /e had ao
intention of leaving. He asked if we were r<
quences, and I told him yes. More bic .<i the
crowd tried again to rush the door. on our m<
with the crowd yelling around the building, and the band pb
Thompson held a meeting just outside the door, a:,
to hear ourselves talk inside. The crowd got stirred up and a
window was smashed. When the meeting closed vve sent the Saints
home, the local elders, Brothers Williams and Madson and myself,
on the advice of the police, going upstairs and remaining till the crowd
should disperse. The crowd hung around undl near midn^iit, waiting
for us to come out, then dispersed, when we went to our lodge.
"During the following week, I had several consultations with
President Clawson in regard to the affair. 1 knew, as he did, that the
whole country was watching the Birkenhead affair, and if we were
driven out, the same attacks would be tried elsewhere. Brother Claw-
son was sceptical about staying, but acting on our desire to stay an^
fight it cut, agreed. On Saturday We held, a prayer meeting at Edge
Lane and the elders and Saints throughout the conference were ad-
vised to fast and pray. I saw the chief of police and requested help
from him for the Sunday service. He promised to help as. Sunday
afternoon before going to Birkenhead, Brother Clawson called me
into his private office and told me he desired to give me a blessing,
and it was a beautiful one, and certainly inspiring. He promised me
I should go and come in peace, and that the power of the Almighty
would be made manifest in our behalf.
" We had the Saints come as early as possible to our meeting.
This was the end of our time given in the ultimatum of the previous
Sunday. The crowd began to congregate in front of our building. A
squad of fifty or sixty policemen stationed themselves around the
building. When we were about ready to start our services, Ave heard
a brass band coming down the sireet, and in a short time the row
started. A crowd of what I should estimate to be two or three thou-
sand people, but which one newspaper estimated at five thousand,
was socn massed up and down the streets around our building.
Thompson and his brass band were in the lead. When it was found
that we were still in town and even holding our meeting, and that
no admission was allowed, pandemonium and mobccraey broke out.
The mob assaulted the police in the endeavour to break in the door
but were held. back. In the ^encounter several policemen were more
or less seriously injured by flying missicles, one beaten and kicked
so badly that it was necessary to take him to the hospital.
" The crowd, seeing that it couldn't get in, then began to throw
stcnes, half bricks, etc., through the windows until several were com-
pletely demolished. Fearing some of the Saints might be injured by
flying glass or missiles, I immediately dismissed the meeting, and
told the saints to depart singly or in twos, which they did.
" This night, when the Saints had departed I intended to remain
in the hall with the elders until the crowd had dispersed, as was
done the Sunday before. In fact the police so advised me, staling
that cur lives were in danger in case we came out. However, 1 had
no sooner got back in, the meeting room with the elders, than I was
prompted to tell the brethren with me that we would leave. The
it. what was our apparent danger didn't enter my mind at
the time, and did not ented the minds of the elders with me. We
t( ok our hats, opened the door, pushed aside a huge English ' bobby
standing in front of the door, passed across the few feet intervening
between the door and the mcb. I pushed oui ay • d the crowd.
The crowTd was still fighting with the police and throwing anything
Hanuere i8, 1933 TE KARERE 29
at hand at them and the building. If ever I felt the spirit of murder
in the air this was the occasion, the whole movement, of course,
being directed against us four. Yet into the crowd we went and
walked for practically a block through them. On all sides I remem-
ber hearing cursings against the ' Mormon' elders and what w
happen to them when caught. We passed man after man and woma
after woman, with stones and sticks of various sizes, waiting for
us. Yet not an eye saw us leave the building and not an eye saw
us pass through the streets. We passed through them as if the street
were clear, took our train to Liverpool, and arrived safely.
" The crowd stayed around the building until near midnight
waiting for us.
" The police inspector next day asked me when we left the build-
ing. I told him and told him we had pushed one of his men away
in order to pass the door. I remember his reply: 'Well, I'll be d — d.
I supposed you fellows had stayed there all night, since my men told
me you hadn't come out.'
" That ended our trouble in Birkenhead. Several of the leaders of
the crowd were arrested and dealt with by the law."
QUESTIONS AND SUGGESTIONS.
1. How do you harmonise the passage quoted at the beginning of
this lesson with the fact that so many of the Prophets of the Lord have
been martyrs?
2. Assign individual members the cases listed and others of your
choice for special reports.
3. Enumerate the occasions upon which the life of the Prophet
Joseph was preserved from his enemies.
4. In what way are these cases evidence that Satan is still carry-
ing on his campaign against the Lord?
5. Quote I. Nephi 1: 20, beginning "But behold."
Second Tuesday.
" All the world loves a story." It is equally true that all the world
loves a proverb. Our favourite books are ful of choice lines which
we love to underscore that we may turn back to them again and again
and ponder them. "A proverb," says the schoolboy, "is something
that says a lot in a little." It measures up to the test of eloquence
as set up by Josh Billings in his famous remark, " I don't care how
much a man says, if he says it in a few words."
Frcm the beginning of time every people has had its proverbs.
It seems almost instinctive to desire to epitomise our feelings and
ideals into crisp, memorable utterances. Our favourite Blang exprec
siens as they run their course in society are typical Of this tendency.
Benjamin Franklin is cue of our best iiiusi rat ions among writers
of proverbs. His pithy sayings exerted b remarkable Influence upon
tin- lives of our revolutionary fathers as they have upon the lives
of all others since their day.
" But dost thou Love life? Then do not squander time, for that's
the stuff life is made of."
" Los1 i Ime is never found again."
"Early to bed and early to rise makes a man healthy, wealthy,
and wise/'
"He thai lives on hope will die fasting."
" Diligence is the mother of good luck."
"i never saw an ofl removed tree, nor yei as off removed family
that throve so well as those that settled be."
" He that by the plough would thrive, himself must either held
l b k.\K i
•• Fond pride ol d
K' Fancy you consult, consult your pui
.■ es may v< m in e more,
But little boats should keep mar shore."
• Expel Len< i hi ol,
Bui Cools will Learn in no other."
The Bible, too, Is rich in proverbs, in [ad the Book of Proverbs
of the choicest hooks In all Literature. And the beauty oi this
Ls thai it can i).' turned to at the i the reader either
lot- a verse or two or for i rusal. To the reader unac
attainted with the proverbs of the Bible there Ls a ra tore.
Consider such typical i
" In thf waj b v. ay t her( ol
there is no death." Proverbs L2: !
"He thai walketh with wise men shall be wise: but a companion
of fools Bhall be d 20,
:h a nation; but sin is a reproach to an>
people." Proverbs l i. '■'> k
aswei turneth away wrath; hut grievous words stir up
1 :> ; 1 .
••.\ merry heart maketfa a cheerful countenance; hut bj
of the lean the spirit is broken." Proverbs L5: 13.
•• rriir tear of the Lord is the Instruction of wisdom; and before
honour is humility." Proverbs 15: '■'>'■'.
""'ow much better is : dom than gold! ami to get un
tiding rather to he chosen than silver:" Proverbs 16: 16.
" Pridi -non. ami a haughty spirit before •>
fall." Provi l b 1:1: 18.
"He that is slow to anger is better than the mighty; and lie that
ruletfa his spirit than he thai tnkeih a city." Proverbs 16: 32.
- an honoui for a man to cease from strife; hut evei
will he meddling." Proverbs \
rathei to be chosen than great riches, and loving
favour rather than siivei and gold." Proverbs 22: l.
'• Tim i ich and poi the Lord is the maker of them
all." Proverbs 22
"A prudent man foreseeth the evil, ami hideth himself; hut the
ad are punished." Proverbs --: 3.
"By humility and the tear of the Lord are riches, and honour,
and life." Proverbs 22: i.
"Thorns ami snares are in ih" way of the forward; he that doth
keep his sould shall be far from them." Proverbs 22: 5.
"Train up a child in ti • o and when he is old,
he v ill not depart from it." Proverbs --: '"».
I •! us turn to the Boob of Mormon to see whether it eon
tain- lines comparable to these which have won the favour of the
reading world. They call tor Little discussion peaks
■ eed only to he ponden ited :
b no commandments unto the children of men,
. way for them thai they may accomplish the
thin- which ho commandetfa them." I Nephj :'.: 7.
I!.- thai i'; righteous is favoured of Cod." I Wphi 17
"All things have been done in the wisdom of him who knoweth
all thin • II X' phi -1: 24.
m fell that nun mighl be; and men am, that thej might have
joy." II Xophi 2
he that putteth his trust in the arm of flesh. II
Nephi
Hanuere 18, t9Jj VE KARERK 31
" To be carnally minded is death, and to be spiritually minded is
life eternal." II. Nephi 9: 39.
" For the Spirit of the Lord will not always strive with man.
And when the spirit ceaseth to strive with man, then cometh speedy
destruction." II Nephi 26: 11.
" Woe be unto him that is at ease in Zion. Woe be unto him that
crieth, All is well." II. Nephi 28: 34, 25.
" When a man speaketh by the power of the Holy Ghost, the
power of the Holy Ghost carrieth it unto the hearts of the children
of men." II Nephi 33: 1.
" Seek not to counsel the Lord, but to take counsel from his hand."
Jacob 4: 10.
" Always retain in remembrance the greatness of God and your
own nothingness." Mosiah 4: 11.
" Be steadfast and immovable, always abounding in good works,
that Christ, the Lord God omnipotent, may seal you his." Mosiah 5: 15.
" Tho Lord seeth fit to chasten his people; yea, he trieth their
patience and their faith. Nevertheless, whosoever putteth his trust
in him, the same shall be lifted up at the last day." Mosiah 23: 21, 22.
" It is better that a man should be judged of God than of man
fov the judgments of God are always just, but the judgments of man
arr not always just." Mosiah 2!»: 12.
" See that ye hav^ faith, hope, and charity and then ye will always
abound in good works. Alma 7: 24.
"Ye cannot be saved in your sins." Alma 11: 37.
"Whosoever repenteth, and hardeneth not his heart, he shall have
claim on mercy through mine only begotten Son, unto a remission of
his sins; and these shall enter into my rest." Alma 12: 34.
It is suggested that for this lesson, class members be asked to
do two things:
1. Discuss the proverbs presented.
2. Bring to class other selected passages of literary merit from
the Book of Mormon.
Third Tuesday.
THE ROD.
A prominent educator, not of our faith, made the following state-
ment:
" The ' Mormon' conception of God, of Heaven, and of the resur-
rtccion, with its restoration of earth's ties and associations is the
most inspirational doctrine I have ever listened to."
Latter-day Saints rejoice in such a glorious doctrine — it's the
guiding star of their faith. To them eternal life is indeed " God's
greatest gift to man."
Just as the Bock of Mormon is unique in the certainty with which
it declares the reality of the resurrection, so is it unique in the life
it prescribes for one who would attain the full fruits of the resurrec-
ts n. No doctrine of salvation through grace alone — no eleventh hoi.-,
irrsntance — no "believe and be saved" doctrine is found in the Book
of Mormon. Salvation is made ^ glorious achievement— the crowning
event in a life of devotion and service."
It has always been incomprehensible to the writer that certain
churches throughout the world should teach that the greatest thing
known to man could be had for the mere asking. Everything in life
gives the lie to such a doctrine.
Recently a girl of seventeen charmed an audience in Salt Lake
1 h KARfc Kanuen
.:th a. recital consisting of I I L] o! which
: moi j . At the conclusion of the rei Ital, i
Imlrers, charmed by the excellence <i the perform*
i emarked. • beautifully
without any music? How do you remember all yon;
MOh, they're pari of me," replied the young lady, "I'v<
i almost entirely to nrj
Having paid the price, she had achieved suee< at tip-
piano and wishing to become a player u< vet would have br( tight
the results.
o it is in all of Life. The successful tennis player bai
and received thousand! or balls the Football star baa practically
d up (ui the gridiron the bousewife with a reputation tor delici
cakes has baked them by the scon1. Whenevei we turn we And
thai achievi evotion and consecration The one great
outstanding illustration of this truth is the glory that attach*
motherhood. Mother is the wonderful character she is because sin-
has devoted ber full energies to blessing her children. No "saved
by grace" attitude on ber pari would call forth the love and appre
elation which mark her children. She is mother In thai she has done
for them what no one else could do.
CactS there arc those who still
cry "just believe and be saved." \\'h;u would salvati u be worth it
we could Becure it for the asking? Heaven will be Heaven to us
because of its associations and its opportunities to achieve the things
we have always had in our hearts to achieve.
'I low can we achieve tin Be things If we have never made any pre-
paration for them? The Saviour never taught us such a doctrine
as salvation without effort. Jusl as He came "To do the will of the
Father" so He has enjoined us to do the same will.
Consider the foil ages:
"Not every one that s;iith unto me, Lord, Lord, shall enter into
the kingdom of heaven; but he thai doetfa the will of my Father
which is in heaven." Matt. 7: 21.
"He thai hath my commandments and keepetn them, be it is that
lovethe me: and he that loveth me shall be loved of my Father and
I will love him, and will manifest myself to him.-' John 11: 21.
And so with tin- disciples. Turn to their words as recorded in
James 1: 2_!^r>; .lames L': ll-L't!; I. John 2: :'.. 1.
Revelations 20: 12.
Book of Mormon i lare that
the works which a man does ;n '• measure of his salvation.
In fact faith and good works are companion words in Hook of
Mormon exhortations to right' 24, -7.
Fir further passages Conveying the same truths turn to: Alma
r,: 11. 12; Alma 9: 28; Alma 13: 3; Alma l!'!: 22; Alien :',7: :: 1 : lid
aman 12; 24; Ml. Nephi 27: 12, II: Either 1l': I.
One of the most dramatic presentations of this fad to he found
riptnre is that contained in the eighth chapter of I. Nephi
te The account here given, together with its Interprets
: l in I. Nephi, chapter 11 and 12 is clearly one of the
of the BOOk of Moi men.
ting ,-is is the account oi this vision itself, the Interprets
lion c- Nephi, chapter 11. 12 is doubly so.
The tree with its fruit so "desirable to make one happy" tin
Love of God.
The Iron Rod leading to it— the Word of God.
The Mist of Darkness— the temptations of the devil.
The large and spacious building— the pride of the world
Hanuere 18, 1933 IE KARERli 33
The river of filthy water — the depths of hell.
A number of features are fascinating in this description. In the
first place, the Glory of God— His love, and the privilege of enjoying
it — are desired and sought after by the great majority of mankind.
Man yearns to associate with his fellows in the presence of God. He
does not naturally seek for vice and evil.
But while this fruit of the love of God is made so desirable it is
not passed out freely to people reclining on downy couches of salva-
tion through grace. The only way to attain the desired fruit is to
tread the narrow path which can be follolwed only by holding to the
iron rod — in other words, he who would attain it must plod forward
doing the will of the Father.
QUESTIONS AND SUGGESTIONS.
1. What is the Latter-day Saint conception of salvation?
2. Show by reference to our ordinary experiences in life that ex-
cept in the case of gifts, we get only what we pay for.
3. Show how it is unreasonable to expect to receive salvation as
a gift from God without an effort on our part.
4. Turn through and discuss the passages listed in this lesson.
Show how " salvation by grace alone" cheapens the idea of sal-
vation.
6. What significance attaches to the Word of God as a rod of iron?
7. Discuss the appropriateness of likening the temptations of
the devil to mists of darkness.
8. Discuss the thought that a river separates the vanity of the
world and the tree of eternal life.
9. Show how the life of Nephi as compared with the life of
Laman, illustrates the truth that a man must work out his salvation.
10. Apply this same test to other men, who have achieved distinc-
tion in the history of the world.
Fourth Tuesday.
ABINADI— THE MARTYR.
" Greater love hath no man than this, that a man lay down his
life for his friends." John 15: 13.
Of all the scenes pictured in the Book of Mormon few equal in
dram? tic strength and splendour the martyrdom of Abinadi. A halo
of glcry always attaches to a martyr, but when love, duty, and cour-
age combine as they did in his case they add a nobility that is sacred
— a nobility that entitles him to the eternal companionship of the
martyrs of all ages.
Abinadi sought not to win honour or distinction. Had he done
so, he might easily have flattered his people into doing him honour,
the proud of the earth as they revel in their luxury and gaiety.
The vision further makes perfectly clear that eleventh hour re-
pentance cannot possibly guarantee the salvation so often claimed
for it. More should one of the occupants of the house of pride decide
suddenly to forsake his sins and join with those seeking the fruit
of eternal life, he finds himself confronted by the river of filth across
which it is impossible to go. He must first retrace li is slops through
repentance back over the paths that led to the house of pride and
then back in the vale of humility he may begin anew, this time taking
the right hand path of virtue and self denial to the iron rod by which
he may guide himself to the fruit of paradise.
Had he encouraged them in their vanities or joined with them in
their departure from the ways of the Lord, ho might easily with his
capabilities have become popular. But he strove to do God's bidding.
I K KAREKfa. Manner*
He was called to cry repentance to his people t hai they might i
the punishment that muet Inevitablj toilow th
in his attempt thus to do good to help those wl m be
brought upon himself the (ate of Carthage and Calvery.
v«'m win recall that about 800 years B.C., under Zeniff, ■ band
rephitea had gone back from Zarahemla to Inquire Into the we!
fare of their own people whom they bad Left some years before In
iiic land of Lehi-Nephi. Having returned, they entered Into treat)
with tin- Lainan.ii. s and began to establish themselves In the lanci
of their fathers. They chose Zeniff king and under bis rigl
rule prospered and served (In- Lord. At the close »»i his reign, how
ever, he coni* rred the kingdom upon his .-on. Noah, who proved t(>
he a successor to his father in name only. For " n came to pass thai
he placed his heart upon his riches, and spent his time In riOtOUfi
living — " Mosiah 11: 14. To satisfy his vain ambition ami lust tor the
things of the world, he levied a tax upon bis people oi ( ne -lii 1 1 1 of
all that was theirs. With the revenue thus Becured, be built < laborate
and costly buildings, erected a palace for himself, planted large vine-
yards, established wine presses in fact, he gave himself over to
luxury, extravagance, ami indulgence. His priests followed his ex-
ample and his people in turn joined in a life Of worldly enjoyment.
Add to all of these things the pride that attended the successful
repulse of the Lamanite army and you have a people ripe in iniquity.
To call such a people to repen ance became the mission of Ahin
adi — a mission beset with difficulties. When people turn from God
they naturally will not accept His servants. Particularly so when
those servants must chide them for their wrong doings.
And so, when Ahinadi called the people of Lehi-Nephi to repent
ance they clamoured fci his life. His call was a warning in no mis
takable terms. Mosiah 11: 20-26.
When the people heard Ahinadi's message so violent were they
in spirit that he lied for safety. After an absence of two years be
returned in disguise and began once neu.- to preach ami prophesy.
Mosiah 12: 2-8.
Of course BUCh declaration angered the people so much that
they took Abinadi befoie King Xoah with a report of his preaching
Noah, deaf to the word of the Lord, declared "Away with this fellow,
and slay him. for what have we tC do with him for he is mad." But
when the priests would have taken him. be said:
"Touch me not, for (led shall smite you if ye lay your hands upon
me, for I have not delivered the message which the Lord sent me
to deliver; neither have I told you that which He requested that I
should tell; therefore, God will not suffer that I shall he destroyed at
♦ his time.
"But I must fulfil the commandments wherewith God has com
manded me. ami because I bave t'ld you the truth, ye are angry with
me. And again, because l have spoken the word of God, ye hav .*
judged me that I am mad.
••Nov,-. ]• came to pass after Abinadi had spoken these words, thi I
the people of King Xoah durst not lay their hands on him, for tl I
Spirit of the Lord was upon him; and his face shone with exceedil g
hist c. even as Moses' did while in the Mount of Sinai, while speakh ^
with the Lord." Mosiah 13. 3, 4, 5.
And so he continued to deliver his message as it is contained in
the thirteenth, fourteenth, fifteenth and sixteenth chapters of MosHh
At the conclusion of these declarations. Noah again commannec
his priests to take Ahinadi and put him to death. He was hoi a
and cast into prison. After heing confined there for three days h •
was brought before the king who told him that he should be put ( >
Hanuere 18, 1933 VE KARERE 35
death unless he would recall the words he had spoken. Like Paul
before Agrippa, Abinadi could do only one thing — stand for the truth.
So beautifully did he do so, that only his words adequately can do
justice to the situation:
"Now Abinadi said unto him: I say unto you, I will not recall the
words which I have spoken unto you concerning this people, for they
are true; and that ye may know of their surety, I have suffered myself
that I have fallen into your hands.
" Yes, and I will suffer even until death, and I will not recall
my words, and they shall stand as a testimony against you. And if
ve slay me, ye will shed innocent blood, and this shall also stand as a
testimony against you at the last day." Mosiah 17: 9-10.
The rest cf the story also is best told in the language of tne
Bcok of Mormon. Mosiah 17. 11-20.
Othe^ lessons will show how the prophecies of Abinadi were ful-
filled; still others will relate the fruits of his mission through the
labours of Alma whom his words so forcefully touched.
QUESTIONS AND SUGGESTIONS.
1. Review the history of the Nephites from the time they left
Jerusalem until they arrived at Lehi-Nephi. Follow them to Zara-
hemla.
2. Explain why some of them returned to Lehi-Nephi.
3. Summarise their history under King Zeniff.
4. Discuss the conditions of the Nephites under King Noah 'for
this review it may be well to assign special topics to individual mem-
bers of the class).
5. Why was Abinadi's mission a particularly difficult one? ?
6. Compare it with the mission of other prophets you are fami-
liar with.
7. Compare Abinadi before Noah with Paul before Agrippa. See
Acts 26.
8. Why does the Lord permit His prophets to be put to death?
M. /Men and Gleaner Qirl Activity Period
THE RIGHT THING AT ALL TIMES
GOOD MANNERS IN PUBLIC
TRAVELLING
BY AUTOMOBILE.
In the past books on etiquette contained extensive chapters on
correct form for riding in carriages. With the advent of the auto-
mobile thefe are no longer needed, but a new need has been created
and young pople must now be taught the correct thing in motor travel.
The first duty of motorists is to learn the rules of the road and
abide by them. No one enjoys riding with a driver who is liable to
accident or arrest for speeding, crowding, making the wrong turns,
crossing from the wrong side, or disregarding signals.
In fact thee is just as much need of courtesy and etiquette on
the road as in other places and a true gentleman or lady driving an
automobile will have as much consideration for the rights And Feelings
of other dri*. ers on the road as he or she would have in any other
place.
One should cultivate sympathy, friendship, tolerance and for-
bearance on the road instead of selfishness. There is a certain
amount of courtesy and respect due from motorists for other people's
property, public property, such as flowering shrubs and wild flowers.
Campers and picnickers should try to preserve the natural beauty
1 H KAKEKE Hanuere 1 8, 19J3
0! <>ur canyons and other places i>> refraining troni picking (Lowers to
and by cleaning up after picnic parties.
The owner always aits 00 the righl Bide of the rear seal of an
automobile driven by a chaufleur. [f the car belongs to a lad] Bhe
lakes lu-r place always, unless Bhe relinquishes it to a lady whose
rank is above her own. It' a man is the owner ami a lady is riding
with him he relinquishes the righl hand Beat to her.
According to European etiquette, a lady must never sit on a
gentlemaiTs Left. Although this is not Btrictly observed in America,
no gentleman should risk having a foreigner misinterpret a lady's
position.
A gentleman helps a lady Into a car. with bis very besl manner.
It is incorrect lor a lady to leave a car first She should wail ami
let the gentleman get out hist in order to help her out.
The Courteous Driver —
Remembers to carry his license and identification cards.
Does not try to pass another car near the top 01 a steep hill.
He is ever mindful of Baving lite ami does not lose his temper
over "jay walkers," who may try to "beat him to it."
He gives the other car an equal chance on the road.
The technical right of way on the road is something which must
be interpreted with a great deal of courtesy and common
Generally Bpeaking, the rule is that the driver on the right has
the righl of way at a street crossing. Common courtesy takes it for
granted that you will let common sense tell you when not to insist
on what you consider your rights.
The horn is the voice of the motor car. It should be a well-
bred vcice and should not call attention to the occupants of the car
by a startling sound.
1. The horn should always give precedence to the Locomotive
whistle.
2. Sound the horn when about to back.
3. Avoid rudeness to the car ahead by refraining from honking
insistently. There are probably other cars ahead which aie slowing
down traffic.
4. The safety of yourself and others demands that yon sound
your horn at every turn en a crooked and winding mountain road.
Always put out your hand when makin; a turn. The hand should
remain out long enough for others to see it.
"Cutting in" is one of the grossest of motor incivilities.
The road hog endangers not only himself but others. 71 is oppo
site is the "Good Samaritan/' of the highway, who is always ready
to give more than his share of the road and to render aid to a fellow
motorist.
Proper lights are essential to road courtesy and safety.
Let your good judgment guide you in parking problems; One of
the viy rudesl thinus i> 10 rush in ahead of another car that is
wailing for space. Ambulances and fire engines always have the
right of way.
Try to barn the traffic rules of the city or country in which
you are travelling.
Riding.
The man will aid the woman to mount. This is more courteous
than allowing the groom to do it if they are going for a ride together.
The man bad- in case cf obstructions. The lady Bets the pace.
1. What is the first duty of the motorist ?
2. What is the correct seating in a car?
3. Who is the courteous driver?
4. What is a man's duty when riding horseback with a lady?
HANUKKE 18. I»aa XJE liAHKHK
[71 iiiiiiiiiiiiiiiiiiiiimiiiiiMiiMnitM tiiii'iiHiiiiiiliiinnwn iiiiiiilii:i:i;iiiiiiiMriinii;iiiniiiiiniiiinfr]
j PRIMARY ASSOCIATION
DEPARTMENT
[VJllilllllllMI llllll Mill IIIIIIHMIMMIIiMIIIIMMIIIItllMIIIIICiallllllllMIMIMIIIIIIIIil Mlltlll I II (III I lllll IMIXIIII* J I III
Primary Presidency of the Church
May Anderson Isabelle S. Ross Edna H. Thomas
Presidency of the Primary Association of the New Zealand Mission:
Muriel C. Hay Mini Harris
Waima Da vies
The only instructions I have to give you this month is
to work hard at the Hui Tau exhibits. Try to have them
completed by the end of this month so that there will be plenty
of time for them to reach Nuhaka before thel Hui commences.
They can either be posted or anyone coming to the Hui may
bring them and hand them in.
Don't forget the Slogan Competition. We hope to see as
many officers and teachers as possible at the Hui. Continue
practising the song " Children's Day." Kia Ora.
GROUP 1.
(Children from 4 to 6, inclusive).
Mamory Gem:
Our hands are small but every day,
They can do something as well as play.
They can help mamma and she will be glad,
For all that is done by her lass or her lad.
LESSON I.
Subject: Our Flag.
Objective: To teach the children to recognise and honour the flag
of fieir country.
Story: "Protected by the Flag."
(The teacher may enlarge upon the story as she tells it).
In a little red house on a hillside a family of children spent the
summer, and I want to tell you a pretty story about them. One day
when they were crossing the meadow behind the house a bird flew
up near the path. They began to look, and in the midst of (he tall
g rss at the foot of the meadow-sweet bush they found a nest with
tiny eggs. It was the home of a pair of vesper sparrows. After their
discovery the children watched the nest every day, but were bo careful
not to disturb the mother bird that she lost her fear and allowed them
to come quietly within a few feet of her.
But early in December a parly of haymakers appeared. The
children were in distress. They run to Iho house in tears to tell how
the mowers should spoil the uest and kill the birds.
IE KAKI li .
Bui He who La the Father of sparrows as well as of children was
Lng it all Into the minds of the children He dashed a thought.
wit li a shout they rushed forth to the men to beg them to spare
i h»' nest.
'• But how shall wo know where it is'.'"
•• We win mark the spot." said the children.
"All right." was the reply.
From the house the children brought a little flag, such as is used
to mark the graves of veterans, and planted it beside the meadow-
sweet bush
On came the mowing machine. The next swath would bring
destruction, perhaps death to the brooding mother. Bui at si^ht or
the fla.^. the driver reined his horses aside. He was too patriotic
to molent even a bird's home which was under the protection of the
New Zealand Government.
LESSON n.
Illustration: "Stay In."
Tiptoe, tiptoe, tiptoe! How quiet the schoolroom seemed to
Howell when he went hack for the money which was in his desk.
Mother had given it to him and said. "On your way home from
school, deal', stop at the grocery store and buy a pound of butter.'
It was examination day and the problems had been so hard that
Howell had forgotten about the errand.
Father had said when he kissed him gOOd-bye: "Try hard today,
my hoy. If you get every problem righl I shall he very proud of
you." Howell had tried. How he had hated arithmetic. How the
multiplication table would twist Itself in his mind. But lather had
learned so much about arithmetic. He had been to college. Now
he was a civil engineer and Howell thought that what his father did
w;is just right.
Howell's face was very sober as he tip-toed to his desk, lb- knew
that he had made a mistake in the last example. Why had he fO*-
gotten that seven times six are forty two'.' Why had he not written
the answer forty-two? Father would not be proud of him now.
As Howell passed toward the door he glanced towards his tea
cher's desk. Why. why Miss Carey had left the examination papers
on top of her desk. There was his own paper righl on top. Ye&,
there was the last example with the wrong answer Tommy had told
him that it was wrong, and he knew it too well himself.
Then a thought came to Howell's mind. It seemed that someone
whispered in his ear, "Go change the answer. You know the right
answer now, yourself. No one will know. .Make your father proud
of you. Hurry, hurry. (Jo change the answer before Miss Carey
comes back." What spirit was that? When the evil one makes an
effort to get us to do wrong what do we call it 7 If you were placed
in this situation, what would he the righl thing to do
Now let's see what Howell did.
Howell's breath came fast. He said to himself: "I can do it just
bj well as not. I do know the right answer now. Oh, I do want to
make father proud of me." He took a step nearer. "It will be
easy," lie said to himself. As he came clcse to the paper he reached
out his hand for a pencil.
Now. what always happens when we are tempted? New he must
choose. When two opposing forces come together to decide a ques-
tion, what do we call it? For a moment there was a battle.
Then he stood straight and tall and said, " I must not, I cannot
do it."
He put the pencil down again, and passed out of the room. His
lianuere l8, 193.3 TE KARERE 39
eyes were full of tears. He was disappointed. Yet although he could
not tell why, he had a very happy feeling. He said to himself, " I'm
glad that I did not do it."
LESSONS FOR GROUP II ( ZION'S BOYS, ZION'S
GIRLS )
( Zeegees and Zeebees. Ages, 7 to 9 inclusive. )
LESSON 1.
Handwork: Those who wish my continue with own ideas.
Games: Own Choice.
Memory Gem:
" When you have some work to do,
Bo not worry and fret;
If it is too much for you,
Get some help and hurry."
President Brigham Young, 1867, called several families to leave
their home in Salt Lake City and go to Southern Utah and Arizona
to make new settlements. The people responded very heartily.
Each cne assisted the others in every way possible, thus making the
leaving of their relatives, friends and hemes much easier. Among
the ones called were Sister Louie B. Felt and her husband. They
secured a waggon, packed as many things into it as possible, and
made the journey. When they arrived at what is now Saint Thomas
they selected a piece of ground for a homestead and cleard it of
sage bush and weeds. Most of the time the Indians were friendly
and willing to help the Sants, but it happened that just when Bro-
ther Felt wished to start his adobe house the Indians had one of
their stubborn streaks and would not assist him. Sister Felt said to
her husband, "Never mind; I will be your Indian help."
She donned her oldest clothes, took off her shoes and stockings
and got in the mixing hole and tramped the sand, clay and water into
a putty. She then helped Brother Felt put the adobes into the
moulds. Each mould held three adobes, and as it was filled, Brother
Felt carried it to a place they had previously cleared of sage brush,
wee ds and grass. Here the adobes were tipped out of the mould and
left to dry. Brother and Sister Felt made between forty and fifty
adobes a day. The adobes had to be turned over every day or two
until they were perfectly dry. Sister Felt did most of the adobe turn-
ing while her husband did other work that had to be done in order
for them to build a home.
As soon as they had enough adobes made the neighbours came
and helped Brother Felt erect his house. Soft clay was used as a
mortar to held the adobes together. The walls and dirt floor wore
plastered with plastic, which was smoothed until ii w;is as smooth
a-; a piece of glass. The windows and door frames were made from
a niece o3 waggon box, as they had no new Lumber. The rafters for
the roof were brought from Si. George, ;i new settlement several
miles away. Willows were laid over these rafters and c< rered with
a thick day mud. A piece of thin cheese (doth was tacked with
wooden pegs, for they had no nails, over the windows for glass.
Glass could not be had at this time. Sister Fell says there were
never happier families than the ones in this new settlement, Cor each
family and each member of the family, assisted iii building comfort-
40 1 K KAKhKK rianuerc 18, 19JJ
able adobe homes.
LESSON FOR 111 I A GHKLS AM) TRAIL BUILDER BOYS
Handwork tor Huia Girls: Finish all your sewing and whatever
you have commenced to do. as the time tor iiui Tan is fast approach
ing.
Trailbuilders: complete all unfinished work and make anything
of your own choice.
Games: own choice.
LESSON I.
A Remarkable Vision.
Near the eastern shore of the mysterious Red Sea, there lies
a little valley that impresses one with its evrlasting firmness. It is
steadfast and immovable as the earth itself. High mountains hem it
on every side. Bold precipitous cliffs guard the narrow passes by
which the valley may be entered. A plunging river lied waters the
valley from eastward by a channel cut through giant cliffs, white on
one side and sunburned black on the other. And far away northward
and southward, rise strange, towering mountains.
But long ago this little valley was notable not merely for its-
natural strength. It was beautiful and fertile as it was linn and
steadfast. Cp the sheer rough cliffs hung bright caper plants; and
under them nestled palms and broad shining green trends. Down
the middle of the valley flowed the smiling river which flowered mea-
dows and green fields on either sire. And below, between the valley
sides lay the broad Red Sea, a clear deep blue, flacked with white foam
Into this firm and fertile valley, one day during the time of Jere-
miah, came Lehi, a rich man and a prophet of Jerusalem." For many
years Lehi had sought to serve the Lord. The preaching of Jeremiah
and the prophets filled his heart with sorrow. For he had faith in
the prophecies of God; he knew^ that they spoke only what God
reveoled to them. One day Lehi himself prayed to the Lord, that he
might be shown more clearly what should happen to Jerusalem. In
answer to his prayer he was shown how Jerusalem should in time
be destroyed; and he himself was commanded to take his family and
go into the wilderness. The Lord God would had him to a new
Land of Promise, where he might rear a nation in the fear of the
Lord. Lehi forsook his lands and his wealth, and with his family
set out to travel southward into the wilderness. It was a difficult
journey to those who had been reared in luxury. It was doubly
difficult for those who had not seen the visions of Lehi, and who had
no faith in them. To them he was but a visionery man. To them
there was no need of this journey so full of sacrifice, into the unpeo-
pled wilderness. It is small wonder, then, that Lehi's eldest sons
murmured against him, and that even his wife complained of the
hardships she was forced to endure because of his dreams.
One member of the family, however, was true to the inspired
After many days, the family reached the valley of strength. They
pitched their camp there by the side of the river. Lehi built a simple
altar of stones and made an offering to the Lord. Then he called the
Hanuere 18, 1933 TK rCARERE 41
name of the river Laman, after his oldest son; and the valley he
cal.cd Lemuel after the second son, aud turning to his son Laman,
Lehi cried, " O that thou mightest be like unto this river, continually
running into the fountain of all righteousness." To Lemuel he said,
" O that thou mightest be like unto this valley, firm and steadfast,
and immovable in keeping the commandments of the word." But
for Nephi and Sam, Lehi had only words of praise. They had not
rebelled against their father, but had followed him gladly; and
they had believed in his words.
Now, it happened that, while the family was encamped in the
valley of Lemuel, Lahi had a wonderful dream. He seemed to be
carried away in the spirit into a large field. There stood in the
midst of the field a beautiful tree bearing delicious fruit. Leading to
the tree was a narrow pathway guarded by an iron rod. Far away was
a fountain which flowed through the field as a tmultuous stream of
filthy water. And beyond the stream, on the other side, appeared a
large building, suspended in the air, high above the earth. Countless
numbers of people were near the fountain of filthy water. Some of
them grasped the iron rod and groped their way through a terrible
mist of darkness, which suddenly arose till they reached the trees and
patock of its delicious fruit. But many more were lost in the filthy
water, while others assembled in mid-air and pointed in scorn at
those who had reached the fruitful tree.
Truly, it was a wonderful dream. Lehi could hardly tell what
it meant. To some members of the family it proved, too, to be of
little interest. Laman and Lemuel did not care what it meant. Nephi
however was very much interested. He was very much concerned,
too; for he desired to know the meaning of the tilings his father had
seen. He believed that the Lord could reveal it all to him. There-
fore, he prayed to the Lord and pondered the dream in his heart. One
day as he sat thinking about the wonderful vision, he too, was carried
away in the spirit. And then it was given for him to see, not only
all that his father had seen, but the interpretation of the dream, and
much more besides.
When the vision began, Nephi found himself upon a very high
mountain, which he had never seen before. Near him stood a hea-
venly being — his guide. " Behold," asked the Spirit of him " what
desirest thou?"
And Nephi answered, " I desire to behold the things which my
father saw."
Almost immediately his great desire was granted. Nephi looked
about, and lo! there was the tree like that which his lather had
seen. It was large and beautiful — beautiful beyond any otl
had ever seen. And it was pure white like driven snow
fairly thrilled with joy and gratitude as he looked upon it, and s;iw
the abundant fruit which it bore.
Then the Spirit asked again, "What desirest thou?
And Nephi answered, "I desire to know the Interpretation of the
vision."
At once the Spirit vanished from before him, so did also the
beautiful vision. For a moment Nephi was lefl utterly alone. Then
the panaroma of the land of Palestine his own native [and began
slowly to unfold before him. First he saw Jerusalem, where he had
lived during most of his life. Thi Shiloh and
•Scheohcm, and Samaria and Jazre* of hf*
people. Then, in vision, he
the hills of Galilee the little town of Nazareth. A vrj
Suddenly, the h a ens opened and an ai
42 I E k\.< i Hanuen it
young seer. •■ Nephl," be said, "doesl thou understand the con
usion of Cod?"
"i know iiiat be loveth His children," answered Nephl meekly;
"but I do not know the meaning of ;iii things."
Then said the angel to him. " Behold, the virgin whom thou Beeat
i> the mother of the Son bl God."
Again Nephi looked, but the holy virgin was carried away in the
Spirit, and Nephi could sr>' no more, after a little while, however,
the angel said again, " Look." Nephi looked, and then he saw the
virgin, bearing a child in her arms.
"Behold the Lamb of God," cried tbe angel to Nephi; "Yes,
even the Son of tbe Eeternal Father! Dost thou understand now tbe
meaning of tbe tree which thy father saw?"
"Yea," answered Nephi, awed by the sublime vision, "it is tin-
love of God, which sheddetfa Itself abroad in the hearts or tbe child-
ren of men, wherefore it is tbe most desirable above all tilings."
"Yea," responded the angel, "and tbe most joyous to tbe BOul."
Thus it was that Nephi saw in vision the mother of Jesus, and
learned that the beautiful tree with delicious fruit was n symbol ot
the love of God; that the iron rod was the word of (bid; thai 'be
fountain of filthy water was the evil of tbe world: thai the spacious.
wonderful building, filled with noise of music and merry making
was the temptation of the world. Ever afterwards, when Nephl
thought of the beautiful vision, he blessed the Bteadfasl linle valley
mar the Red Sea where he had seen the mother of .Jesus.
LESSON II.
Have three class members give the following:
Assignment I.: The Sacred Grove.
About two miles from the little town of Palmyra, in tbe State ot
New York, stands a grove of beautiful tiees. principally maple, beech,
ash and elm. They are tall trees. Some of them tower heaven
ward to a height of nearly two hundred feet.
There is a feeling of quiet and peace here, even of holine* s.
Birds sing sweet songs in the leafy branches. Tiny too seem to
sense a feeling of peace and protection. In Summar, flowers fill the
air with their fragrance.
It is a sacred spot to the Latter-day Saints, one of God's choice
outdoor temples, for in this beautiful grove more than a hundred
years ago, the Father and His Son, Jesus Christ appeared in person
to the prophet, Joseph Smith.
Assignment II.: The Vision.
Joseph Smith, although but a lad of fourteen was very serious
and studious. There had been religious revivals for weeks in tie-
little town where he lived. Mcst of the people had been very much
Interested and Joseph had gone to a number of the meetings and
listtned to the different ministers of the Gospel, each claiming that
tli. church he represented was the right one.
Joseph was troubled. He wanted to join a church, but he wanted
to join the right one. One day in his own Bible he reajfl these words:
"If any of you lack wisdom, lei him ask of (bid. that giveth to all
men liberally, and upbraideth not: and it shall be ^iven him."
The words sank deep into tbe boy's heart. This was a promise
from God and surely he would keep His promise. The Lord plainly
said He would give to those who asked. Over and over it came to
him. Why should be not ask? And so he decided to seek the
Hanuere 18, 1933 TE KARERE 43
Lord in prayer. He had never prayed aloud before in his life.
He went all alone into the words and knelt down and prayed with
all the faith and earnestness of his heart.
Assignment III.: The Vision — 2nd Part.
What followed in the Sacred Grove is best told in the Prophet
Joseph's own words: He says:
" After I had retired to the place — having loloked around me and
finding myself alone, I kneeled down and began to offer up the
desires of my heart to God.
I had scarcely done so, when immediately I was seized upon
by some power which entirely overcame me, and had such an aston-
ishing influence over me as to bind my tongue so that I could not
speak. Thick darkness gathered around me, and it seemed to me
for a time as if I were doomed to sudden destruction." The boy
Piophet then called upon God for deliverance and this prayer was
answered, for he says: "I saw a pillar of light exactly over my head
above the brightness of the sun, which descended gradually until
it fell upon me."
It no sooner appeared than I found myself delivered from the
enemy which held me bound. When the light rested upon me I saw
two personages, whose brightness and glory defy all description, stand-
ing above me in the air. One of them spoke to me calling me by
name, and said, pointing to the other: —
" ' This is my beloved Son, hear him.' "
" .... I asked the personages who stood above me in the
Jight, which of all the sects was right and which I shculd join. I was
answered that I should join none of them for they were all wrong."
The Vision taught these three things which are of marvellous
importance to the world:
First: — That God hears prayers and reveals himself to His chil-
dren nowadays just as much as in Bible times;
Second: — That the Father and the Son are persons in form like
that of man and that they are two separate persons, not one, as most
people in the world taught at that time;
Third: — That the true Gospel was not on the earth at that time,
and that the Lord was now ready to reveal its glad tidings and send
them forth to the very ends of the earth.
Have the class sing " Joseph Smith's First Prayer."
ETIQUETTE LESSONS FOR ALL
O-E-CE-CA
Grow Better Every Day
Subject: Mary Anderson.
Objective: To be strong is to be well fortified for success.
Thoughts for the Councillor:
"Be strong and of good courage, fear not. nor be dismayed; tor
the Lord God is with thee. He will not fail Lhee, nor forge! thee."
".The longer I live," says Farrell Buxton, "the more certain I
am that the great difference between men, between the f< eble and the
powerful, the great and the insignificant, is energy Invincible deter-
mination. That quality will do anything thai can be done in tnw
world; and no talents, no circumstances, no opportunities will make
a two-legged creature a man without It."
"Genius, that power which dazzles mortal e
Is ot't but perseverance in disgi I
Continuous effort, or Itself Implies,
!„ spite «■!' countless falls, the powei to
There Is im failure, save in giving up.
No ri al fall as l< ng tie -till ti lea,
44 IvAKERJ II.:
For tbacks make the strong man wise,
Tin eat, In truth, ml\ <■ from within;
i • ,, 1 1 d i hei e, 3 ou'i e bound to « In,"
Down throi tern tor tin
Ing Of mankind. II is I note Ilia: i
• helping humanity to
means of accomplishing this have differed much.
says. Know tie • !h\ B6lf; Confu<
• thyself; Shintoism, Buppn Buddahlsm, annihilate
thyself; Hinduism, merge thyself; Mohammedi en thyself;
lalism, enjoy thyself; Christianity,
give thyself.
Th.' last is best of all, Cor In the giving of self, we have all thai
is found in all the others.
The subject of our lesson to-day, Superintendent May Anderson,
[earned how to "be Btrong" early In Life, for sin- lias always
freely of herself for the benefit of others. The harder the ta
i help themselves the more Bhe lias enjoyed It. To
has
■in'- tor the i i'-'iH." Ye! hei force is the
Qtleness. she helps all to feel that —
"Gentleness is much more powerful than loudness of force;
It. pushes its way quietly and persistently,
L-:ke the tiniesl daffodil of sp
That lifts 'he (dod and thrusts it aside,
By the simple persistency of its growing."
Ignment No. 1: Girlhood of May Anderson.
in in Liverpool, of Scottish parents, Scott
and Mary Bruce Anderson, having some "> England from Shetland
Scotland. T son family firsl attended a Mormon meeting
from sheer curiosity. The] itly impressed by the hymn
••() \i Imony of the Elders and triad 1. received
the truth and joined the Church. Soon after this one of the Elders
Inviti d the m< mbera of tie' branch to wi it - articles to be read in the
:. meetings. With beautiful childish faith May took this ;i
meni to herself and going to her room knelt in pray d her
Heavenly Pathei to help. When she arose and opened her Bible
tie first words Bh< saw were the words of Jesus about the gloi
th iillies. She wrote a story about flowers and tie
the world through them. The Elders were delighted with hei
and Elder Nicholson said that if she would cultivate her talent
that Borne day she would write tor the children of the Church. And
hat the time would come when her
name would be known and honoured throughout Zion.
nment No. 2: The Primary Call.
After many interesting events the Andersons finally arrived in
Salt Lake City. May's elder brother had preceded them and had a
comfortable home all furnished and ready. Always in Sister Ander
thought was ihr lev.' of liub children, foi she had liar] much
writh them, being the third of a family of twelve. She
the "Big Sister"- r, in fact. She really mothered ;i"
rs and helped them to grow up. Her
|p children ! ke ;i kindergarten course at the rj.
where she showed such unusual ab
■tor at the University Training School for i in the
meantime Sister Andersen had b< I Qd Of L- nie
it, the President of the Primary Associations. In 1890 Sister
Anderson was called to the General Board as secretary, and served
faithfully in that position for fifteen years.
HANI KK*: IB. 19:13 TE ii A UK H JS
NEWS BRIEFS
Mission and Church
Figures speak for themselves. The Annual Report shows
that the Spirit of the Lord is working with the people of this
mission. The number of baptisms in 1113 New Z.aVnd Mis-
sion for the year 10:32 wad 338, as compaiod with 237 at the
end of 1931. The number of convert baptisms at the end
of 1932 was 194, as compared with 121 in 1931. The number
of children baptised last year was 144, as compared with 116
in 1931. The total membership of the New Zealand Mission
at the end of 1931 was 7498, as compared witr 7810 at the
end of 1932. These numbers show a marked increase. The
baptisms last year almost averaged one person per day for
the whole year. Strange to say the number of Zion elders
in this mission for the greater part of last year numbered
11, as compared to 27 at the end of 1931 — a decrease of over
one hundred per cent.., and yet did the work decrease accord-
ingly? No. ! The number of converts increased as the figures
above show.
Best wishes and New Year's greetings to the Elders and
Saints of the New Zealand Mission were received by Tumuaki
Christensen from the President of the Church, Heber J. Grant,
and also from our last President, John E. Magleby.
It will be interesting to know that President Magleby
during the last American elections, was elected as a member
of the Legislative Body in the State of Utah. This position
is equivalent +/> our Member of Parliament.
The Saints throughout the Mission will be pleased to hear
that the genealogical work has now commenced. Just re-
cently the Mission Genealogical Committee was organised,
with Elder Stuart Meha, President; Elder William Perrott,
Counsellor; and Sister Ivory T. Meha, Secretary.
President Christensen from now od will be a \<mv busy
man. From now until Ilni Tau, with the exception perhaps
of one or two Sundays in Auckland, he will be attending Bui
Parihas all over the Island.
Elder R. Blaine Mains, formerly of the Wellington District,
has been a visitor to Auckland for the last week or so. He
has been assigned to help Elder Tiffany in the Hauraki district
and we all wish him good Luck in his now field of labour.
i E \\ AK ERE 1 Lanuei e
Four Sisters from the Auckland Branch have bi
apart by I resident Cnristensen as pari time missionaries in
arid around Auckland. Thej rs Myrtle Herlingei
Eileen Ryan, Doris Peil, and Arita Billman. They are typical
Mormon young ladies and we have (-wry confidence in their
ability as missionaries. We all wish them "* Kia Ora" in their
splendid und< rtaking.
since the lasl issue of the K;nviv, ;| Large number of the
Saints of the Auckland Branch have been inmates of the hos-
pital. Allien- these was Elder Gibb, of the Karere staif, who
underwenl an operation for the removal of his tonsils. Al-
though he h;is beeu strong enoughh to leave the hospital his
recovery has been very slow, lmt he is now making a marked
improvement. We all wish him a speedy recovery.
The Ilni Parma at Waima, B. of I., was a huge Buccesn.
It really was a time of spiritual feasting, and thos. pivsenl
both members ami non-members, benefitted by attending. At
the last meeting of the conference, that of Sunday night, aboul
s.\. ii hundred people were present, and of that number a go >d
halt' were non-members. Elders from Zion presenl were Pre-
sident Christ en sen, Christofferson, Gibb, Price, and Dredge.
Visiting elders were Rahiriri Harris. Stuarl Meha from Ii ■ !»..
and Murdoch b&cKenzie from Headquarters.
Elders Bennetl and McKenzize have been exceptionally
busy the last month or so. What with working on the yearly
reports for half the uighl and worrying aboul the Jl'i Pariba
preparations during the day. they certainly have been burning
the candle a1 both ends.
The Auckland Ilni Pariha, which was held at Man^ere,
on January 7th and 8th, was also a huge In spite of
the fact that this branch has only been organised aboul
year there was a Large gathering of Saints and E i sent.
It wiil be note that of the <■'■■ rs of
Zion here in the New Zealand .Mission, eighl of them were
ai at this Ilni.
Elder Gibb will also be a busy man between now and
Ilni Tan. IT his health improves he will travel with Piesidenf
Christensen to mosl of the Hui Parihas giving "slid
on the Book of Mormon.
On the 12th of December a baby girl was born to Sister
McKenzie. They are both doing fine and have returned to
Headquarters from the North.
UANU-KKJi 18, 1933
TJfi liAKJKKJfi
jMg&bjiS
" The wisest men that ever you ken
Hav never dreamed it treason
To rest a bit — and jest a bit,
And balance up their reason;
To laugh a bit and chaff a bit,
And joke a bit in season."
Murphy: " What's that in your pocket?"
Pat (in whisper) : " Dynamite. I'm waiting for Casey.
Every time he meets me he slaps me on the chest and breaks
me pipe. Next time he does it, he'll blow his hand off."
Doctor: " Your husband must have absolute quiet. Here
is a sleeping powaer. "
Patient's Wife: " And when do I give it to him?"
Doctor: " You don't give it to him — vou take it your
self."
Mummie was listening to little Dennis saying his prayers,
while grannie sat knitting. Towards the end of his prayers
mummy was surprise to hear her son raise his voice and posi-
tively roar: " And please can I have a motor car for my birth-
day?"
" But, darling," she protested, " God isn't deaf!"
No." answered the little chap serenely, " but grannie is!"
Father: " Did you have the car out last night?"
Son: " Yes, Dad; I took some of the boys for a run
around." ,
Father : "Well, tell them I've found two of their lipsticks. "
Rub : ." So she refused to marry you. Didn't you tell her
about your rich uncle?"
Dub: " Yeah, I told her, and she's my aunt now."
Customer: " Your dog seems very fond of watching you
cut hair."
Barber: " It ain't that ; sometimes I snip off a bit of the
customer's ear."
I
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