i. a philosophy

199 Pages·2008·13.35 MB·English

1965 Southern Baptist Convention
Dalla.s Memorial Auditorium For Release: 3,:25 p.m.
W. C Fields, Press Representative Monday, May 31
Theo Sammerkamp, Press Room Manager
THE CUTTING EDGE OF ADVANCE
(The Place of Religious Education in Southern Baptist Advance)
Address by Wayne Dehoney, president SBC, to Southern Baptist Religious Education Association
Introduction
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We are living in an age when
The pleasure boat has replaced the cross as the symbol of the Lord's Day;
The dollar mark has replaced integrity as the symbol of success;
The cocktail glass has replaced service to humanity as the symbol of distinction;
Reno has replaced Niagara Falla as the symbol of marital relations; and
The television set has replaced the family altar as the shrine in the home.
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Ours is a day that would
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Offer human explanations for the divinely miraculous;
Substitute reason for faith;
Transfer the seat of xeligion' from the heart to the head;
Humanize God and deify man; and
Blame society for our sins, environment for our shortcomings, ignorance for our
immorality, and hunger for our crime.
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Against
The materialism that would engulf us,
The communism that would enslave us,
The atheism that would destroy us, and
The racism that divides us, I. (
God has matched the witness of Southern Baptists, with 10.6 million members and 33,000
churches, the largest evangelical denomination in the United States and the largest free
church group in the world. , * . .
Today, we are gathered in Dallas for our 198th annual Convention to plan, project and
launch the greatest evangelistic and missionary'trhrust ever conceived in our history. Here,
we shall prepare for our 1966 emphasis an PROCLAMATION AND WITNESSING. Here, we shall plan
for the second half of the sixties and for a decade of &reat opportunity called "70 Onward."
Here, in Dallas we will seek to be caught up in a vision of militant advance that will
truly match our spiritual resources against our unlimited opportunities.
WHAT_ IS THE ROLE OF RELIGIOUS EDUCATION IN THIS SOUTJBRN BAPTIST ADVANCE? Does the
responsibility for this evangelistic and missionary advance rest solely with the executive
in the dknominational office, the preacher in the pulpit, and the missionary on the field?
Is your role merely that of a housekeeper, tending the organizations within the church?
Is religious education primarily concerned with nurturing the saved while others go
forth to do battle nn the front lines of outreach and evangelism?
No! A thousand times, NO! As religious education workers, you are planted squarely on
the cutking -edge of this advance. May € suggest your threefold wole,
PHILOSOPHY
I. A
First, your role in Southern Baptist advance is to provide our churches and our denomi-
nation with a concept of religious education based on a philosophy consistent with our
history and tradition,
The main thiust of our witness, historically, has been evangelism, outreach, conquest--
rather than the Christian nurture of the enlisted and reached.
We see this philosophy expressed in our approach to Bible Study. Religious taith is not
a private hobby concerned only with personal cultivation. Bible study is not an end in
itself, but is for the ultimate purpose of making us more effective witnesses to reach others
-and br ing them into our circle of fellowship. We say with Augustine "What I live by, I
must impart,"
We see this philosophy expressed in missions. Our primary program on the mission field
is to build indigenous churches as centers of outreach rather than building institutions
for the nurture of the saved.
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Wayne Dehoney page 2
We see this philosophy expressed in education. The ultimate objective of the denomina-
tional school is not merely academic excellence and professional skills, but a spiritually
orienteted learning experience to equip the student: for a more effective Christian witness,
whether in the office or the pulpit.
We see this philosophy reflected in our pulpits. Our preaching is not so much good ad-
vice to Christians but the proclamation of good news to a lost world.
ri , . ,
This philosophy is apparent in our theology.values. Totsorye, Chrigtianity is merely a
religious psychology of pexsonal adjustment that brings inner peace, But our emphasis is
on evangelical theology of atonement and redemption, as God acts to reconcile a lost world
to himself through Jesus Christ. .
, . .".' L 1
This philosophy is seen in the Baptist pattern of worship, which is charismatic rather
ehan liturgical. The focus a£ attention is the pulpit, not the altar. The heart o£~t he
service is a sermon of pxoclamation, and not a rite or ritual. And the climax is the
invitatian when the lost are called to a new relationship with Christ rather. than the
renewal of the individual believer's relationship to Christ (as in the Catholic mass).
Iron.i c.a lly, many Baptists unconsciously are moving toward the Ca~holicc oncept of wor-
ship. while Catholics are seeking a more charismatic service by liberalizing the liturgy,
verrraculaxizing the mass, and involving the congregati~ni n singing and in preaching,
In my opinion, Baptists are poor second-rate imitators of liturgical worship with its .
candles, ritual and midievil choral chants, But when it comes to charismatic worship. ,
a warm evangelistic service, with congregational singing, and fervent gospel preaching, and
the spirit of God manifested through the-invitation in vital life-changing dwiolons, Bap-
tists are at their best! And herein lies our unique and significant contribut%oh #or the
day and for the future in the continuing.tradition of worship as:proclamation and witness.
'
I
This historical emphasis on outreach has also undergirded our philosophy and program of
religious education, I believe that every program and organization in the chruch and the
denomination should be geared to ultimately serve thie end of reaching more people with the
gospel of Jesus Christ. This does not mean that we are to be unconcerned about Chztsrian
nurture and the deepening of the Christian's experience and understanding* But it does
mean that any religious education program that centers itself only in the development of
quality and depth in the lives of the "reached" and goes na further, is failing short of
the tradition that has made Southern Baptists what they are today!
.
,
As I speak of rxadition, I am not calling £02 a blind traditionalism. I am not calling
US back to anything. We can't go back to yesterday! We must always go forward to catch
up with God. We must cut a new path, our own path into the future, We can learn much from
our mistakes in religious education and programing. We can observe our weaknesses when we
have faifed to give proper attention to nurture, training and the conservation of the
saved. But we must not lose this distinctive contribution that we can make to the present
and to the future.
A . ,. a I 11. A PROGRAM r . 1 i A ,
Secondly, the,_r~le<6£~r~ligieoduusca tion in Southern Baptist advance ie to.provide our
chulrches and Bur denomination with a program and or~anizationalc oncept that effectively
oE
expresses ~ ~ p h k l o s o p h i chear~ita ge evangelism outreach.
The Church and Its Annexes
It is interesting to note how our reli~iouse ducation program has evolved Since the
Protestant ~eformation! The early American concept of the church was a meetinghouse with
a steeple, such as I now draw. This physical one-room building where "preaching" was con-
ducted became ''church.ll To this day we imply that to "go to church" is to be in the
"preaching service.'! Pastors today, seeing the exodus of Sunday school pupils on Sunday
morning, are quick to remind these spiritual delinquents that they have not yet "been to
C~UKC~."
Then, in the last century, this "preaching" church f~und~itselthfr eatened by an organi-
zation called the Sunday school, a "heresy" that they feared would Corrupt. the church.
In England, the church did not want Robert Raike's ragged ruffians contaminating the
goad people of the church and refused to provide support and facilities,
I .
In the mountains of Kentucky, Sunday schools were not allowed to meet in Baptist church
buf.ldings, So they met in-.tobacco barns, halls, homes, etc. Mbantain preachers at Aascc-
iational meetings denounced the Sunday school as a tool of the devil, and some even saw in
it the antichrist which would destroy the church, -
I
-more-
*".*
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Wayne Dehoney page 3
But, in time, the Sunday school was accepted, with limitations, Sunday school was for the
religious education of children, only. Adults would be taught in through the minis-
ter-o sermons. (A concept still held by most British and European Baptists and some American
denoainations,) Furthermore, this Bible school was not to be confused with the chdreh, but
was an organization or affiliate apart from the church. Schools and classes were-often
entirely independent of church control and elected their own teachers and bad their own
budgets. So, physically and organizationally, we added an annex, the Sunday sdhool annex,
as I draw it now.
In time, organizationally, we added other "annexes," Training Union, Brotherhood, a music
' mini .; try, a woman's Missionary Union, a stewardship program, etc. Physically, they used the
same space, but organizationa'l'ly there were additions, annexes, each another separate adjunct
da the church.
Then what happened? competition and fragmentation set in! In calendar planning, all
wanted the "prime time." In budget planning, all wanted an equal share, In leadership, it
was a bitter race to see which organization,could first enlist the best: talent. A l l wanted
a-separate training program with equal promotion and emphasis from the pulpit and equal
acceptance from the congregatbn. And the separate organiza tions became endg- in thedskTves,
a l l competitive with the "preaching service."
In the midst of it all was the frustrated preacher, pulled in a dozen ditections, and often
openly resentful becauBe the 'people were diverted by these secondary organizations, and the
Church (the plleaching 'service) was neglected. The reaction of mafiy was' to 'Ipreadh dnb pastor
the church" and let these organizations and programs run themselves (while secretly hopibg
chat about half of them would die).
Incidentllly, this same fragmentation was reflected at the denaminational level in agencies
progrhms and department$, ~~esultinign the same conflicts and competitions.
Then there dame a'iiew organizatfpaal concept of the unified fdnctiorkal church. 'The church
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is not several competitive fragmented organizations or independent functions attakhed 'to a
-pae ac:~ing servic&'. ~beseo rganikations are bur functional expressions of OJ& church teach-
inp, training, worshiping, reaching peopleh, etc. -*,
b.
The Fqnctional Pyramid
i
i This concept is best portrayed by a diagram in the shape of a pyramid. The &amid is
divided into differenct 'levels. The base of the pyramid is the Sunday schdol, tepresenring
the Zarzest partiiip$king function of the church, The next level is the morning wohhip '
service, slightly smaller; then the Training Union; evening worship; etc.
Now, how does all this relate to advance and qutreach? well, moee than 25 years ago, we
discovered that there was a consistant pyramiding relationship between the size of each
func;ion, For example, church membership and bapqisms are directly related to Sunday School
enrolment. Ninety percent of a l l baptisms eoqie,,through the Sunday school! We reached 1 but
of every 243 lost: peoplk each year in our iormnyriities without the Sunday school; but if we
enrolled that person in Sunday school, dur chances of baptizing that pkrson became one to
,
three. In like mannex 'every organizatiop, function,, and activity of the church found its
shape and size in direct propprtfon to thelbasa of th& pyramid, the sunday school, We
di~coveredt hat the suqday school"$et the pattern! A static Sunday schodl.means s ~ s t e t i ~ ~
church in a l l areas; a declining Sunday school means decline in all arbas; but a growing
Sunday school means growth in every other area.
We discovered this principle to be true in the local church and at the denominational
level. The all-out drive for a "million more in '5G" in Sunday school enrolment produced
a corresponding upsurge fn baptisms, in total church membership, in Training Union growth,
in contributions and miss& giving for our whole denomination.
Then we discovered that the formula for advance and for growing a church was simple. For
more baptisms, more church spernbera, more finances, maxe Cooperative Pr'bgrarn gifts, first
,-broaden the base by enlarging the Sunday school enrolment, Grasping this concept, for 25
,
years our denomination and our local churches gave primacy and ptiority to this tremendous
thrust of reaching people through the Sunday school. Our theme song was llEvery'Sunday Scho6l
Ought to Grow." We observed laws of Sunday school growth and practiced them ridigly as we
scheduled Sunday school enlargement campaigns and a religious census every fall. As our
Sunday schools grew, so did our churches and our~ldenominationu ntil we were called by our
contcnporariss the 'lmiracle denomination." We doubled our membership in a generation and
became the nation's largest evangelical denomSnation,
Now the role of religioue education in thq future advance of our denorninatiop is to
,
constantly keep a major emphasis on this "peop le-reaching, "peop le-producing" program. '
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The Sunday school is the "bread and butter" program for church growth and denominational
growth.
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If the Sunday school does not function with outreach as its major objective, a vacuum
is created. There i6 n.o .o t.h er church organization or program so broad in patticipatfon and
involving more people so organized through gradea multiple units as to pinpoint and
. . .
assigil responsibflity for the reaching of every prospect so committed to the task of
.
cultivative weekly visitation that paves the way for enlistment. .as the'sunday school.
We must keep the Sunday school motivated and stimulated toward this major objective of
reaching people if our Southern Baptist program of advance is to continue!.
'a 2
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Wayne Dehoney page 4
We have just passed through a period of institutional and program analysis which
5:r;;l.
needful and helpful. But a deadly disease called the "paralysis of analysis" is a?3-r:; to
get us! Now, we must move into action, lest we "analyze until we fossilize." ?.::> cnE1 now
is to "ac~ion,~n'o t "study." The command now is to "evangelize," not '
that the early church did not stop to study methods, to plan strategy, to build buildings,
to wait for money to come in or to debate every social or theological issue of the day
until they had the answer to every question. They had the simple faith to believe that
I
"Christ was the answer" and they moved out in an action program of witnessing. Persecution,
controversy and the impossibilities of a pagan world did not stop this early church. My
plea to you is to give us a religious education program of action to reach this lost world.
111. A PROCEDURE
The third role of religious education- in S-outh-ern B aptist advance is to give us a pro-
of----
cedure to correlate all church programs so as to best accomplish this major thrust
and
evangelism outreach.
We need a procedure of PRIORITY. We must not let our programs hinder and sidetr~cl:t he
Sunday school in its perennial all-out emphasis on enlargement and reaching people. To do
so is to literallyl'kill the goose that lays the golden eggt1 of total church growth clnd ad-
vance !
We must recognize the fallacy of equating programs. A train does not advance acnoso the
countryside sideways, with the engine and 'all the cars to the front equally! The prc;>ul-
sive power for advance is in the engine, and it goes down the track in a prior pocitl.cn,
pulling the other cars behind it. So, the Sunday school is the engine that provides the
power for advance and the Sunday school must be put on the main track, in a prior position
of leadership.
More baptisms wait on increased enrolment in the Sunday school. Increases in Cobpe~ative
, ,
Program receipts and stewardship development: ultimately wait on more people being rccched
by the Sunday school. Outreach is a matter of priority! And we must look to the S.~:~dxy
school to accomplish this task of outreach and to set the pace for advance in the future
as in the past.
We also need a prodedure for CALENDARING. One frustrated pastor friend, said, "3'-,., going
to the mountains for a week to find my soul! I lost it this year trying to promote '-3
denominational emphases in 52 weeks!" This is why so much of the promotional materials from
our denominational agencies wind up in the pas tor's wastebasket , unheeded and unread. There
is no apparent philosophy of calendaring. We jump week by week from one unrelated enphasis
to another. For example, in the Conventionwide emphases for August, we go from Sunbeam
Focus Week to Music Expansion Week to Language Missions Week; while the state promotes
assemblies and youth camps; and in the local church, workers are being enlisted for the new
year in Sunday school and Training Union and W,M.U., a back-yard study course is bcing co-
,ducted for Training Union workers, and the pastor is on vacation!
We need a philasaphy and a sound procedure in calendaring. Let the calendar begin with
a unified emphasis on organizational staffing, enlistment and training just prior to the
beginning of the new church year. men shift to enlargement and outreach, with the full re-
sources of the total church program pitted behind the Sunday school. Give the fall months to
enlargement and the enrolment and cultivation of new people in the Sunday achool. Climax
this with an evangelistic emphasis, reaping the Sunday school. Then move into teaching, train-
ing and enlistment in the training programs of the church (including stewardship cultivation
and the pledging of the church budget). This should be a period for the consolidation of
gains, and the assimilation of members into the total program of the church. Then start again
in the cycle, preparing for another church year with an emphasis on outreach.
CONCLUS ION
I challenge you as religious education workers; give our churches and our denominttion a
philosophy, a program and a procedure that w i l l propel us into the greatest advancc in
evangelism and mission this world has ever seen.
Stir us with a compulsive concern for people.
Let the cutting edge of our total chuzch program ever be evangelism and outreach.
Let the first concern of every Christian and every church program be reaching pcople,
more people, fseter, with the gospel of Jesus Christ,
Let us give priority in calendaring and programing to the organization and the ri~ezhods
that reach people.
-more-
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Wayne Dehoney page 5
Let us start new, in broadening the base in every church with an enlarged Sunday school.
In so doing let us provide the foundations for the future growth of every local church and
the continuing growth of our mighty denomination.
God brought us to this hour, that we might be used as an instrument for His glory to
reach a lost world. We have written a glorious record of advance to this hour. But I
believe that the best is yet to be! Our future is still before us, unlimited in oppor-
tunity, unlimited in divine resources, limited only by the extent of our personal dedication
and sacrificial service to Christ in the task of PROCUMATION AND WITNESSING.
Wayne Dehoney is pastor of First Baptist Church, Jackson, Tenn., and president of the
Southern Baptist Convention. He was educated at Baylor University (Baptist), Waco, Tex.;
Vanderbilt University, Nashville, and Southern Baptist Theological Seminary, Louisville,
He was born Aug. 22, 1918 at New Ramer, Colo.
Woman's Missilonary Union
Annual Meet in!
May 81-June 1, 1965
Report of Executive Board
REPORT OF EXECUTIVE BOARD
Woman's Missionary Union is thq missionary education organization
in Southern Baptist churches for women, girls and children. Its object is
to promote a program of mission study, prayer, community missions, and
stewardship in the churches of the Southern Baptist Convention through
WMU organizations: Woman's Missionary Society, Young Woman's
Auxiliary, Girls' Auxiliary, and Sunbeam Band. In order to aid the
church, state, and associational organizations to achieve their objectives,
Woman's Missionary Union performs field services; produces program
materials, guides for the study of mission books, and plans for reading
mission books; develops guides for prayer emphases, community missions
activities, stewardship emphases and participation.
Womman's Missionary Union is made up of the members of Woman's
Missionary Society, Young Woman's Auxiliary, Girls' Auxiliary, and
Sunbeam Band in the churches of the Convention. The WMU Annual
Meeting is open to all members, which means that it is governed by its
members. This body in annual meeting elects the WMU president, re-
cording secretary, and members at large of the Executive Board. State
presidents, elected through a democratic process in their respective states,
are recognized as vice-presidents of Woman's Missionary Union, SBC.
Twenty-six of the twenty-eight state unions have met the membership
requirement of three thousand or more for representation on the Execu-
tive Board and committees.
Executive Board of Woman's Missionary Union
The Executive Board of Woman's Missionary Union is composed of
the president, vice-presidents, recording secretary, members at large, and
executive secretary. In January of each year the WMU Executive Board
has a meeting for promotion in which state executive secretaries, state
youth secretaries, and state WMS, ?WA, GA, and Sunbeam Band direc-
tors participate. In this annual Executive Board Meeting for Promotion,
plans and programs for the ensuing year are adopted and plans for two,
three, and four years beyond are tentatively adopted.
The 1964 Annual Meeting
In commemoration of the 150th anniversary of the Triennial Conven-
tion, the theme-"For Liberty and Light"-chosen for the Jubilee Cele-
bration in Atlantic City was used for the annual meeting which preceded
the celebration. The features of the program were developed to span the
years from the historic beginnings of organized Baptist work on the
North American continent to contemporary mission work.
A special feature of the program was greetings from presidents of
women's bodies belonging to other Baptist conventions in North America
who date their historical beginning to the Triennial Convention and who
participated along with Southern Baptists in the Baptist Jubilee Advance.
Another special feature was the presentation of Baptist Jubilee
Awards: first, to local Woman's Missionary Unions who had merited
Honor WMU recognition during the five years of the Baptist Jubilee Ad-
vance; second, to the five state Woman's Missionary Unions having the
highest percentage of their local unions achieving the WMU 75th Anni-
versary goals-the anniversary year being the climax of the five-year
period of preparation for the Baptist Jubilee celebration.
Summer Conferences
v
The three conferences promoted for WMU brought gratifying results.
The YWA Conference held in June at Ridgecrest registered 1,738. The
theme for the week was "One World-One Way."
The WMU Conferences at Glorieta and Ridgecrest were well at-
tended with 1,739 registering at Elorieta and 3,078 at Ridgecrest. In these
conferences plans for 1964-65 were projected by featuring the Southern
Baptist Convention's emphasis on one function of the church-Worship.
Field Services
Woman's Missionary Union sent representatives to all of the states
with conventions and to several of the pioneer areas for engagements of
various kinds: state WMU annual meetings, organization meetings of the
Utah-Idaho Convention and of the Wisconsin-Minnesota Association (first
in that area), leadership conferences, YWA house parties, GA Queens'
Courts, camps, etc.
Priority was given to conferences with staff members of other church
program educational organizations to plan for a better correlated and
co-ordinated program of study and activity for the churches. Progress in
this area will be handled later in the report.
Editorial Services
Program materials for Woman's Missionary Society, Young Woman's
Auxiliary, and Girls' Auxiliary were developed according to broad plans
adopted by the Executive Board Meeting for Promotion as were units for
study in Sunbeam Bands. Program writers were secured, material edited
and incorporated in the subscription publication of the respective organi-
zation.
The staffs of the various departments planned the remaining content
of the magazines, secured and edited the material, worked with the staff
artists in format and illustration.
The content of WMU magazines is heavily related to the work of the
Home Mission Board and the Foreign Mission Board. The board's per-
sonnel and resource materials were used in the preparation and verifica-
tion of the magazine's content.
Woman's Missionary Union's fulfilment of its responsibility to teach
its basis for existence--the missionary message of the Bible-has been
strengthened for every age group, especially for women as material has
bqen secured for monthly use in Woman's Missionary Society. The first
year's material was written by Dr. Gilbert Guffin.
Magazine Publication and Circulation
Three monthly magazines and one quarterly are published by
Woman's Missionary Union: Royal Service is considered the official maga-
zine since it is designed for women whose missionary study and activity
are centered in a Woman's Missionary Society, and also for those who are
enlisted in missions through their leadership in Young Woman's Auxil-
iary, Girls' Auxiliary, and Sunbeam Band. In addition the leaders of
YWA and GA have the periodicals designed for use in the respective
organizations: The Window for YWA, and the Leadership Edition of Tell
which has the content of Tell, the magazine designed for use by the GA
members, plus a leadership section.
The 1963-64 circulation of these magazines was 6.13 per cent above
that of the preceding year. The breakdown by magazines was as follows:
The Window with 12.5 per cent increase
Tell with 8.48 per cent increase
Royal Service with 5.12 per cent increase
Sunbeam Activities with 4.68 per cent decrease
Literature and Supplies Publication, Production and Circulation
To the materials for free distribution in conferences and through
state WMU offices the following were added for use in 1964-65:
"Woman's Missionary Union Organizational Plan for a Society
Without Circles" to meet the need of small and/or new
societies
"0 Come, Let Us Worship Him," stewardship-prayer folder em-
phasizing giving and praying as acts of worship
"YWA Member Away or Moving,'' folder to encourage continued
membership in YWA when a member moves away or goes to
college
"Day Camping for Eight-Year-Old Sunbeam Band''
The World in Books catalog, published annually, underwent radical
changes in 1964, resulting in four catalogs: WMS World in Books and
WMS Round Table Booklist, YWA World in Books and YWA Book Club
List, GA World in Books, and Sunbeam Band World in Books.
To the stock of priced materials produced by the WMU, the following
were added for 1964-65:
"Helps for Study of the Missionary Message of the Bible: the
Pentateuch"
Prayer Retreat pamphlet (plans for a prayer retreat which accent
the worship function of the church)
Program Cover-Africa
WMS Classification Slip
Report forms:
Executive Board Report to WMS
WMU Report to the Church
Teacher's Helps for:
Go Home and Tell
My Money and God
"This Is YWA" (Filmstrip presenting the organization and pro-
gram of Young Woman's Auxiliary)
"I Dedicate Myself" (Booklet of articles on YWA Dedication)
Forward Steps Handbook for Junior Leadership
Forward Steps Handbook for Intermediate Leadership
Queen-in-Service Award
Queen-Regent-in-Service Emblem
"We Would Worship" (Drama for use in Girls' Auxiliary)
GA Focus Week Insert for church bulletin
Sunbeam Band Units for 4's and 5's, Book I1 (Beginner units for
entire year-three units for each quarter)
1
Mission Pictures for 4's and 5's, Set I1 (for use with Beginner
Units)
Book and Film Production '1
In co-operation with Convention Press the following books were pub-
lished for WMU in 1964:
History of Woman's Missionary Union by Alma Hunt
Spiritual Life Development by Mildred McMurry
In addition to the filmstrip "This Is YWA," produced by Woman's
Missionary Union, '$Prayer Power for Missions" was produced by the
Sunday School Board in co-operation with Woman's Missionary Union.
Book Study
The World in Books catalog carried a comprehensive list of books for
study and reading. The list included the graded series for which the For-
eign Mission Board and the Home Mission Board assumed publication
responsibility and Woman's Missionary Union assumed the teaching re-
sponsibility.
The books in the 1963 Foreign Mission Graded Series, written on the
theme "Near East," were:
Adult: Mandelbaum Gate, H. Leo Eddleman
Young People: Shalom, Laurella Owens
Intermediate: Mustard Seed, Dorothy Green Napier
Junior: The Big Difference, Alta Lee Lovegren
Primary: Three Davids, Marjorie Rowden
The 1964 Home Mission Graded Series, on the theme "Fruits of Faith
in Rome Missions," were:
Adult: Apogee, Kate Ellen Gruver
Young People: Face Today's World, Marjorie Moore Armstrong
Intermediate: The Gracious Adventurers, Edith Limer Ledbetter
Junior: James Robb, Pioneer, Saxon Rowe Carver
Primary: Blue Flower, Jacqueline Durham