During the sittings of the General Eldership of the Churches of God in May, 1881, the agitation and sentiment for the founding of an institution of learning, to be controlled by the Churches, took definite form in actions passed by said General Eldership, appointing the Board of Education as a committee to select a location for a college building. On January 25th, 1882, Findlay was selected as the place for the College, the name to be "Findlay College."

      On the 28th of January, 1882, the College was incorporated, and in the Fall of 1886 was open for students, and has continued its regular sessions of instruction since that time.

      The College has endured the trials incident to a young institution beginning without endowment and has developed in strength as an educational factor. The gradual growth of the Institution through these years has established confidence in its permanency, and has given renewed energy for future development.

      During Commencement week, June 5th to 13th, 1907, the "Silver Jubilee," or Twenty-fifth Anniversary of the Incorporation of the College was celebrated. The morning of Commencement day, June 13th, was set aside as a special period for "Jubilee" services. The Commencement week from beginning to end was one of the best in the history of the Institution, and the Anniversary exercises were especially strong and inspiring.

      Dr. S. G. Yahn, President of the Board of Trustees, delivered the address of the occasion in behalf of the Institution. This address is published herewith in full. There are two rules for a presiding officer at a public meeting at which addresses are to be delivered: (1.) It is the duty of the President to introduce the speaker; (2.) It is the [3] duty of the President to refrain from consuming time so that the speaker may deliver his address. These rules apply here. It would be out of place for me to comment on the address which follows, as it speaks for itself. It is retrospective and prospective and will be read with interest.

      Hon. John Poe spoke for the City. The address was forceful, logical and eloquent, and our only regret is that it was not in manuscript so that it might he published here in connection with the address delivered by Dr. Yahn.

      We are passing through a period of marvelous activity. A period which seems to require every hour of time and every ounce of energy for the discharge of present duties. Nevertheless, it is worth while to occasionally pause for retrospection and contemplation; to learn lessons from the past and receive inspiration for the future; to thank God and take courage. For this reason we are here today to celebrate the twenty-fifth anniversary of the incorporation of Findlay College.

      Borrowing an idea from the wedding anniversary which is celebrated at the end of twenty-five years of happy married life, we call this our Silver Jubilee; and happy indeed has been the union between College and Church, between education and religion--the two great factors in human life which should never be divorced. The importance of such a union is emphasized by nearly all of the colleges and universities that bless our land. Harvard, the oldest of all, was founded for the primary purpose of training men for the ministry. Yale was established for "upholding and propagating" the religion of Christ, and to prepare young men "for public employment, both in church and civil state." The rector was required, in reference to the students, "to instruct and ground them well in theoretical divinity." The first professorship was one of divinity, and during the first century forty per cent of the graduates entered the ministry.

      What is true of these two oldest and most prominent institutions of learning, is true of the hundreds of others. And what is true of Christianity and education in general, is true of the respective religious bodies into which the [5] Christian family divided. We are not responsible for these unfortunate divisions, and we have always deplored them. But since they exist, and since we as one of the religious bodies believe that we have a cause for which we are justified in contending, it was but natural and right that we should seek the assistance of education; and this our fathers did.

      At the meeting of the first General Eldership, held in Pittsburg, Pa., in 1845, the following resolutions were passed:

      "Resolved, That this Eldership considers the subject of education of vital importance, both in a civil and religious point of view.

      "Resolved, That we recommend to the members of the churches to have their children liberally educated to the utmost of their ability."

      It cannot, therefore, be truthfully charged against us as a religious body that we were ever opposed to education; but it may be said with a semblance of truth that we were somewhat slow to appreciate its importance and to recognize our responsibilities. For it was not until the General Eldership met in this city, in May, 1881, that definite action was taken to establish a Christian college "to be owned and controlled by the Church of God in North America." The intervening years had been marked by an agitation of the question of education and the necessity and importance of a Christian college for the church. This agitation, while conservative, gave forth no uncertain sound, and was destined, sooner or later, to produce the desired results.

      The General Eldership of 1881, after a thorough discussion of the question, referred the whole matter to its Board of Education with instructions to locate and establish such a college. Ohio was chosen as the most central State for the church, and the enterprise of the citizens of Findlay brought the college to this city. The choice was one which we feel sure no citizen of Findlay regrets in the midst of the auspicious circumstances of this Silver Jubilee. And we are equally certain that the General Eldership does not regret the choice, remembering what this city has contributed in the way of money, students and a helpful attitude toward the success of this institution.

      As a result of the efforts of the Board of Education of the General Eldership, to which this project had been [6] entrusted, Findlay College was incorporated on the 28th of January, 1882. On the first of September, 1886, the doors of this splendid building were opened for students, and the people of this city and the churches of God rejoiced in the possession of a college in active operation. The building was dedicated June 20, 1888, and the first President was inaugurated the same day.

      Since then the history of Findlay College has been a history of toil and tears. A conflict in which despair on the part of some and determination on the part of others, of heaviness in the hearts of some and hope in the hearts of others, struggled for the mastery. And the effect of these struggles have been felt by both the College and the Church. But in these things we have only passed through the experiences which are common to all institutions of learning which come into existence and attain their development in the ordinary way. And in spite of obstacles which at times were apparently insurmountable, determination and hope have triumphed, and Findlay College, the child of the Church, rejoices today in the attainment of its majority. Not in the strength of mature life, but in the vigor of youth; prepared to begin the real work of life--the work which is to justify its existence. Let us believe that Findlay College, after twenty-one years of active life, has passed the experimental stage Or childhood; and, being of age, shall henceforth speak for itself.

      This institution, as we see it today, represents the faithful co-operation of the many in a few things. We often hear of "the faithful few," and of their faithfulness in many things; but Findlay College was established and has been maintained, not by the great gifts of the few, but by the small gifts of the many. And such a plan has its advantages. The other week I visited Carnegie Institute in Pittsburg. That magnificent building, recently very greatly enlarged, and dedicated to literature, science and art, which, with its comprehensive library, its commodious music hall, its splendid statuary, its rare specimens and its beautiful paintings, speaks volumes in praise of the wise foresight, the broad views and the noble impulses of its generous founder. An institution which, with the technical schools, represents contributions from Mr. Carnegie aggregating more than $20,000,000. And I recalled one of the remarks made by the founder in his address at the reopening two months ago, attended and participated in by [7] some of most prominent men of this and other nations. On that occasion Mr. Carnegie said:

      "Since my arrival in Pittsburg yesterday, and since I entered this building, I have been in a dream. * * * I can not realize that all I have seen and all that is taking place today is actual. * * * And what helps so to mystify me is the fact that I had so very little actually to do with bringing all this about. * * * They tell me that I had something to do with it, but I cannot realize it. True, I remember giving Mr. Franks a note in which I told him to honor all drafts for this building, and I am told they were paid. But it is the same with the bonds which they say I own. I have never seen them. Mr. Franks says he has them, and I suppose he has and that they helped to pay those drafts: but as far as I know, I have just as many bonds as I ever had. And that is why it is impossible for me to feel about this any sense of ownership, or to realize the extent of the gift."

      This statement impresses me with the thought that it is not possible for one man to give millions of dollars to an institution and receive the full pleasure which a gift of millions should command. No man has the capacity to appropriate such a reward. But it is possible for thousands of persons to contribute thousands of dollars, and enjoy a commensurate reward. And if the small gifts of the many are accompanied by the prayers of the individual givers, and Indicate an individual interest, as we believe has been the case with Findlay College, such a plan, while it requires years of patient effort, is destined to be all the more beneficent in its ultimate results. Even Mr. Carnegie recognizes the wisdom of this plan by making most of his gifts contingent upon the contributions of churches, colleges and other institutions.

      But this institution represents more than mere co-operation. It represents Christian co-operation. Co-operation, however good in itself, is not sufficient. It must have a high and holy object. Mere co-operation may command success in almost anything of a secular character; it may establish and maintain a secular college; but it requires Christian co-operation to establish and maintain a Christian college--an institution such as this. No one can consistently contend for strictly secular schools except the one who believes that vice is wholly due to ignorance, and that the removal of ignorance will mean the end of crime. [8] But history and observation, as well as the Scriptures, teach a different lesson. They teach that the source of sin is a moral, rather than a mental one. No development is complete, nor half complete, which does not include the moral as well as the intellectual, the spiritual as well as the natural man. Human knowledge is of some value in itself, but its highest value is realized only when it becomes a part of human character, and this involves a process which requires divine power. Cicero says, "the aim of education is the perfection of the individual." But we, with the Christian conception of perfection, understand that it cannot be attained without the perfect Teacher. We may even concede that the supreme end of education is the highest welfare of the State, if in our thought such welfare is synonymous with the highest welfare of the individuals who compose the State. For the highest good of the individual is attained only in the Christian life--in the righteousness which "exalteth a nation." This is yielding to the tendency to emphasize the oneness of the secular and the religious in human life. And this view is as correct as it is comprehensive, providing the religious element is permitted to dominate the secular.

      While the value of the Christian spirit is generally recognized by both Church and State, it is but natural that the Church should lay special stress upon it. And this thought was not only kept in mind by those who established Findlay College, but it was kept uppermost in the mind. It meant and means, that while Findlay College owes a debt to the State, she owes a greater debt to the Church. She owes her legal existence to the State, and it is the granting of her charter that we celebrate today; but if it had not been for the Church, she would not have an existence at all. Surely the child is more indebted to the mother who gives it birth, than to the State that gives it citizenship.

      Education, commonly speaking, consists of knowledge and culture, neither of which are complete without Christ. No acquisition of knowledge is complete without a knowledge of the truth "as the truth is in Jesus." He, the great Teacher, said of himself, "I am the truth." And this explains that other statement of His, so delightful to humanity, struggling for liberty, "Ye shall know the truth, and the truth shall make you tree." It is Jesus Christ who [9] reveals the truth concerning God and man, Concerning God's power, love, justice and mercy; concerning man's duty and destiny; that his duty is to minister rather than to be ministered unto, and that "duty determines destiny."

      It requires the assurance of another and a better life to secure the best development and service in this life. Let man be robbed of the hope of a future life, and he has lost the best of the present life. But the most advanced knowledge stops at the end of this life. At the grave observation ceases to yield information, and men must turn to the revelation of the One who "hash abolished death, and hath brought life and immortality to light through the gospel," or be left in awful darkness and despair. Turning to him we have the hope of the resurrection and immortal life--the brightest Jewel that glitters in destiny's diadem.

      Science is systematized truth, and the greatest system of truth is theology. The churches of the present, like Martha, of the past, are "careful and troubled about many things," but the one thing needful is loyalty to the truth. It has always been the mission of Findlay College to ask the question, with a more serious purpose than Pilate, "What is truth?" and to help to answer it. In this fact she finds her justification for asking a place among the Christian colleges of our country. For whether this ground be marked by this magnificent building or by the wigwam of the savage, is of no consequence, except so far as this institution teaches the truth which makes brighter minds, happier hearts, better homes, stronger churches and a grander nation.

      Culture, the other and the more important element in education, is likewise incomplete without Christ. The word "culture" is derived from the same source as the word "cultivation," and its meaning is easily understood. A farm with but one or two fields tilled and the others untouched, is not a cultivated farm; a farm is under cultivation only to the extent to which it has been tilled. So it is with man. He may have a magnificent physique, and the brilliant mind of an Edgar Allan Poe, and still not be a cultured gentleman. Complete culture includes the three-fold nature--body, mind and soul. President McKinley said, "With true culture, not feigned or proud, comes goodness of heart, refinement of manners, generosity of impulse, the Christian desire of helping others, and the Christian character of [10] charity to all." Such persons are "God's tilled land."

      Culture may be measured by the object of one's devotion. And it follows that the highest and purest culture is that which is devoted to the highest and purest object. There are many lower ideals, such as wealth, fashion and social caste; but such objects will not produce the truest culture, and some of them are even debasing. The difference between the true and the false is the difference between the Israelites in the valley with the golden calf as the object of their worship, and Moses on the mountain with God as the highest object of his devotion. With the golden calf as an object of devotion, it is not strange that the culture of the Israelites was characterized by the wanton dance. There was co-operation among them, for "all the people" contributed their golden earrings; but it was co-operation with the lowest possible purpose. Hence, the importance of Christian co-operation.

      I have dwelt at some length on this Christian and Church phase of the educational question, because this was the supreme motive which moved our brethren in establishing and building up this institution. The aim has been to build a Christian college for the general purposes of such an institution, and for the specific purpose of benefitting the churches of God. And the work has been carried on realizing that, "Except the Lord build the house, they labor in vain that build it."

      Moreover, Findlay College represents a labor of love. The ordinary object of work is wages. But there is a higher type of toil, and a better wage than wealth. We call it a labor of love, because it finds its incentive and its reward in a love for the labor and the person or purpose for which the labor is performed. The wage earner labors only to produce, manufacture and build such things as shall crumble to dust. The love-laborer deals with the mind, the character, the soul, which do most to bless the world and are destined to exist forever.

      Findlay College is the result of such labor. This is true of the early pioneers in the ministry. With self-sacrificing devotion, and with but little support besides the labor of their own hands, they endured hardships, preached the gospel, won souls to Christ and established churches of God. Many of them were without the advantages which such an institution as this affords, and perhaps some of them were slow to recognize such advantages; but, [11] consciously or unconsciously, they were laying the foundation for this work. And this feet was expressed when Thomas Hickernell, one of the oldest and ablest of the pioneers, looked upon this building nearly a quarter of a century ago and with admiration and gratitude exclaimed, "Thank God, that our work has made this possible." it is also true of the laity, and of the ministers of later years, many of whom gave to the point of self-denial; of the trustees who have given and are giving their time and attention without financial compensation; and in a special sense it is true of the Faculty. Ten years ago this College was passing through the darkest period in its history. It was in that crisis that the Faculty rose equal to the emergency by proposing the co-operative plan, which has been in successful operation ever since.

      But a labor of love is not without its reward. A part of the reward is in the beauty of a better development. As the farmer finds a compensation in growing flowers, not in their financial returns but in the interesting process of their growth, the beauty of their bloom and the sweetness of their fragrance, so the Christian, the trustee, and the professor, reap their reward in the deeper development and the better building of human character.

      Then there is reward in the pleasure of appreciation. The work done in this institution, and the workers, will not be forgotten. They will live in the grateful appreciation of the students and the Church. Mount Mitchell, in North Carolina, is the crowning glory of the Appalachian range. The name reminds us that it was first explored by that eminent scientist, teacher and preacher, Dr. Elisha Mitchell. He gave forty years of his life to the cause of education and religion, and finally lost his life on the mountain which bears his name. He had gone up the mountain to decide some question as to the heights, and losing his way in the night, he fell over a precipice to his death. His body was buried on top of the mountain, where the State has since erected a monument to his memory. It suggests the thought that the man who seeks after truth, in order that he may teach others, will not be forgotten. His memory will live on the heights, and the measure of the heights will be the measure of his devotion to the truth.

      Still more, there is the reward of an approving conscience. The compensation of conscience is in proportion [12] to the worth of one's work to make the world better. A man may spend the six week days as a mechanic in building houses, and spend the Sabbath day as a Sunday-school superintendent or teacher in building characters; and, if he does faithful, honest work, he can have an approving conscience day by day. But his reward on Sunday will be worth more than that of any other day, inasmuch as characters are worth more than houses.

      Above all, there is the approval of God. And it is God's approval that makes love's labor light. He who engages in a labor of love never seeks personal reward. If he receives a financial remuneration, it is a secondary consideration. He has a higher incentive. He never seeks personal praise. He who labors for praise is not laboring for love; he who is engaged in a labor of love, will labor on regardless of the severest censure. He never seeks personal ease. He prefers his brother "in honor," but not in service. He takes the hardest part himself. Love likes a heavy load. He is satisfied if he can have an approving conscience and an approving God.

      Let us therefore rejoice today that, although our work does not hold a very prominent place from the viewpoint of the world, it is not beneath the notice of the One to whom we belong and whom we serve. More than a century ago there stood in the northern part of Europe an old cathedral, with which this interesting incident was connected. When it was in course of construction an aged man came and asked permission to work upon it. The architect, hesitating to permit him to work with his nervous fingers on any prominent part of the building, sent him to toil where his work would be hidden by the shadows of the vaulted roof. He toiled on day after day, and finally they found him cold in death, his tools by his side, and his pale face upturned to the face of marvelous beauty which he had just finished--the face of one whom he had loved in early life and whom he had lost by death, and the image of whose beauty he had carried through the years. And when the other sculptors and workmen saw it they said: "This is the grandest work of all; love wrought this." For a long time it was hidden from view, until one day the sun, shining through a slanted window, revealed it. Ever after, when it was thus brought into view, many came to see and admire its beauty. The incident is full of encouragement. For, although the work which we have done and are [13] doing here is somewhat obscure and attracts but little attention from either the world or Christendom. I indulge the hope that it means more in the sight of the Master. I believe that we have a mission to fulfill, and that it is the work of God. And my heart is thrilled today with the thought that this work, this labor of love, will command a prominent place in the brighter light of a better day. For love's labor is always the best.

      Yes, we have many reasons for rejoicing today. This occasion appeals to both memory and hope. Memory brings out of the past a light which reveals the meaning of the present, and hope sends forth a light which reveals the pathway of future progress. It is the hour when history and prophecy clasp hands in congratulatory communion, in happy and hopeful jubilee. All who have had a part in this splendid enterprise are with us today. Some of them in person, most of them in spirit only. The aged are thinking of the past, the young are thinking of the future. The old men are dreaming dreams, the young men are seeing visions. And in the present condition of this institution; in the comprehensive plans of its President and his energy in executing them; in the devotion of the Faculty and the loyalty of the students; in the interest of the alumni in particular and of the churches in general; and in the substantial enthusiasm of this occasion, I see the sunrise of a new day. A day that marks the beginning of better years. Years as full of promise as the blossoms of springtime.

      In saying this. I simply strike the key-note of progress. The living are debtors to the dead. We have no right to consider ourselves above and beyond those of the past, except in the sense that the building in course of construction is above and beyond the foundation. If we can detect defects in the past which were not seen then, it is but a reminder that the future will find defects in the present which we cannot see now. The highest duty of the present, as the trustee of the inheritance of the past, is to hand the inheritance over to the future with an additional contribution. We of the present can do no more than this, and we should be satisfied with nothing less. It it is possible for the present to make a second mistake equal to that of considering itself immeasurably superior to the past, it is that of regarding itself so perfect in its assumed superiority as to overlook the constant and increasing necessity for [14] improvement. But in Findlay College we will not make either of these mistakes. We will cherish a grateful remembrance of what the faithful brethren of the past have accomplished, and use it as an incentive to earnest efforts for the accomplishment of still greater good in the years to come.

      And in continuing our work, we must implicitly follow the directions of the Divine Architect. In this way only can the building of the future be perfectly joined to that of the present. I am speaking of the real college, of which this building of brick is but an imperfect symbol. In the construction of this better temple of which I speak, parents, pastors, Sunday-school teachers and others must direct the young people to Findlay College. While here they must be taught in the way of truth and trained in the way of righteousness. Thus the various workmen will labor on, each in his proper sphere. They will labor like men in a quarry, each chiseling at a stone different in size and shape from every other, but all believing that the architect understands his instructions, and that each stone will find its proper place in the building. They will labor with an assurance that, whether in the ministry or the laity, as preachers or teachers, or in a more obscure position, the young men and women sent from our homes and churches, and fashioned here by skillful hands under the direction of the Divine Architect, will each find a proper place in that building which, "fitly framed together groweth unto an holy temple in the Lord." And, as an exhortation to careful work, I quote the words of a certain poet:

      But this is a matter of such supreme importance that it is not sufficient to speak only in generalities. Permit me, therefore, to be a little more specific in mentioning a few of the things which are essential to the successful continuation and growth of this institution.

      It will require the devotion of a united brotherhood. The combined efforts of all the Elderships, churches and pastors will be necessary to make Findlay College what it ought to be. And not only is the effort of a united brotherhood essential to the success of the College, but the College in turn will contribute to the cultivation of a spirit of unity. Young men and young women will come here from the East [15] and the West. They will be trained in a common faith and for a common cause. And when they go back to the churches they will carry an influence to strengthen the ties which bind us together.

      It will also require unwavering loyalty to the truth in general, with special reference to the teachings and practices of the churches of God as a religious body. Findlay College is not a sectarian institution. It is a Christian college in the broadest sense. But it has a special duty and mission in connection with the teaching of the Scriptures as they are commonly interpreted among us. The "Articles of Incorporation" clearly set forth that Findlay College is "a corporation under the auspices and patronage of the said Church"--the Church of God; that its instruction and work shall be arranged for and carried on by a Board of Trustees, "acting under the advice and direction of the General Eldership of said Church" or its authorized Boards; and that "all religious instruction in said Findlay College shall conform to and harmonize with the doctrines promulgated and approved by the said General Eldership of said Church."

      The truth is the Church's richest treasure. It alone enables the Church to bring to the sinner "the power of God unto salvation," and to the saint food for his soul and a light for his pathway. The Church has many incidental influences, but she can only give light, life and liberty to the extent that she honors the truth. Probably all Churches have some of the truth; possibly no Church has all of the truth: the best church, therefore, is the one which teaches and practices the most of the truth. We have many great and glorious truths. It there are still other truths, let us rejoice in their revelation. Get all the truth you can, and be true to all the truth you get. The General Eldership expects every local church within its borders to maintain this attitude, and it expects the same of Findlay College. Whatever else the College may do, the General Eldership expects it to show that the plain, simple, scriptural doctrines taught by our fathers will bear the light of a liberal education. Whatever else the College may be, the General Eldership expects it to be a place where the young, and particularly the young men of the ministry, may be prepared to intelligently and "earnestly contend for the faith which was once delivered to the saints." Where they shall not only receive this knowledge, but shall [16] become qualified to communicate it to those who, as Paul said to Timothy, "shall be able to teach others also." In this way only can Findlay College retain her identity. As the human body changes from year to year and yet retains its identity all through life, so with the College. In coming years there may be another building instead of this one; a different Board of Trustees, a different Faculty, a different student body--everything will be changed--except the truth taught. That will remain, and it will be the institution's mark of identity.

      Moreover, the close relation between the Church and the College must be maintained, with due respect for the relative rights of each. The College is the child of the Church. With such a relation, the College must submit to the restraining as well as the encouraging hand of the Church, and the Church must support the College and promote its development. The Church must contribute money and students to the College, and the College, in turn, must send back to the churches and mission fields young men and women fitted to render efficient services. And these young people, when back in the work of the churches and the work of the world, must not forget their alma mater. The graduates of an institution are its best advertisement. The catalog shows what a college promises to do, the graduate shows what it actually does. A young institution cannot expect much from its alumni, but Findlay College has now reached a period in her history when she has a right to expect something substantial from those whom she has helped to prepare for usefulness in fire. Not only in financial contributions, but in the influence of every graduate, in whatever way it may be used to increase the number of students and strengthen the College work.

      For this greater building of the future we need a broader vision. We need a proper ideal to give direction. Otherwise we are like an architect without a plan, or a pilot without a port. We need it to give impulse. We shall never be any more successful than we aim to be. The larger College must exist in vision before it can exist in verity. And what we see in our souls will be indicated by what we do in our lives. The measure of our success in this work will be the measure of our vision. We need it to give hope. Despair means defeat. They who would make progress must have something higher to live and labor for. They must have a hope which will sustain them [17] through a patient perseverance which alone can be crowned with success. And our ideals should always be kept above and beyond our attainments. Then, even if they are never attained, our success will be all the greater because of the effort to attain them. There is more hope for an institution with high ideals unattained, than there is for an institution whose ideals are on a level with its attainments.

      It is said that "Opportunity and ability make responsibility." This being the case, we need a vision of the opportunities before us, and of the ability within us, in order that we may recognize the responsibility which is upon us. We are living in a time of splendid opportunities. We are standing not far from the grave of a great century, and beside the cradle of a greater century. Some of the problems of the old century have been handed over to us unsolved, and the new century is bringing new problems before us for solution. In the midst of these problems we are moved to say, in the words of Dr. Holland,

      It is God's will to give us such men, and they must be given, for the most part, through the Christian colleges of our country. Findlay College has the ability, and is therefore under the responsibility, to contribute something, and it should be more and more from year to year, to the Christian manhood of the twentieth century. While we rejoice over the many small gifts with which this College was established and has been supported, we realize that we have reached the days which demand larger gifts. The opportunity is at hand, and the churches have men who are able to respond with larger sums. The seed-sowing of the past quarter of a century should yield a more bountiful harvest in the immediate future. Such is the hope that we indulge today in reference not only to gifts, but to thought, prayer, and effort for the success of Findlay College. And, while it is not possible to fully forecast what the unfolding years may bring to us in this institution, we believe that [18] they will be years of greater gifts, greater efforts, greater growth and greater good. It is from the memory of the past, and the inspiration of the present, that we have this hope for the future.

      "Hitherto hath the Lord helped us." We see his hand in the history of the past. We are conscious of His presence today. We have the promise of His guidance for the future. With such an inspiration we promise to be true to the trust committed to us, and we consecrate ourselves anew to the work before us.

[JA 1-19]

      This electronic edition of S. G. Yahn's Jubilee Address has been transcribed from the Findlay College Bulletin of Information (Series IV, No. 3, March 1908). Thanks to Jean Leathers, Archivist, Churches of God Historical Society, for providing the electrostatic copies of this document.

      The bulletin is not paginated; however, inferential pagination has been represented by placing the page number in brackets following the last complete word on the printed page. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 4:      is that is was [ is that it was
 p. 10:     the word culture [ the word "culture"
            the word cultivation, [ the word "cultivation,"
            billiant mind [ brilliant mind
            Edgar Allen Poe, [ Edgar Allan Poe,
            impluse, [ impulse,
 p. 14:     insituation; [ institution;
 p. 17:     Factulty, [ Faculty
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 26 August 1997.
Updated 17 July 2003.