Wherever the gospel is preached, some will accept it. There are places, however, where it is very difficult for a preacher to baptize his converts because of the intolerance of those who oppose the message. For many years I have worked in fields where the Roman Catholic religion is the prevailing religion, and I have seen a great deal of intolerance on the part of the general public toward any who would dare to backslide from the state religion, or accept any views which might be classified by the clergy of the state religion as heretical.
It has often been necessary to hold services such as baptisms in a strictly secret manner in order to avoid difficulties. It may seem strange to those accustomed to full liberty of speech and religion, to know that in some places the majority will deny completely the rights of the minority. I have been present when the president of a municipal government denied publicly that there are any minority rights when it comes to religion, and defied the national government to enforce such rights. On some occasions we have been obliged to fight the opposition against baptisms, for it is not always possible to maintain secrecy in conducting them.
On one occasion I found myself in direct conflict with a very intolerant public because a small group of believers had decided to obey God's commandments. A group of citizens visited the meeting place, mistreated the believers, and threatened violence if the meetings were not discontinued at once. I at once took the matter up with the political authorities to secure guaranties if possible, so that we could worship unmolested. We secured guaranties from the government, but the local authorities were under the influence of the clergy, and consequently did not make good the guaranties. We suffered much persecution, and a little later, when it was time to hold a baptismal service, we were confronted with a very serious problem. Even though the constitution of the government tolerated religions other than the state religion, the people were resolved not to permit a Protestant baptismal service.
The candidates and the believers were notified that if the project was executed, they would be the objects of violence at the hands of an angry mob. We secured armed soldiers from the government to maintain order, and proceeded to gather at the appointed place for the baptismal service. A great many people came to witness the baptism. Two groups were present: the believers who were there with the candidates, and who with a Christian attitude took part in the service; and the enemies of the truth, those who came with the intention of interfering with the service. These two groups were separated by order of the army officers and troops. The service was carried out notwithstanding an angry mob. We can be sure that believers who come into church fellowship under such circumstances are entering the church because they have convictions, not because of some flimsy reason.
On another occasion I found it necessary to appeal to the civil authorities for protection because public indignation was aroused when it was learned that a group of nineteen had been baptized. We were threatened with violence if we did not leave the community at once. When we called up the subprefect and explained to him that we were being threatened, he told us to retire quietly, for he did not desire to clash with the fanaticism of the town. But we stood our ground and insisted on protection. When we saw that he was not disposed to grant us the protection to which we were entitled, we told him that we would appeal to the national government and to the foreign ambassador, if necessary, but we were not going to run. This brought a change in his attitude. Soldiers were sent at once to watch the place where we were being entertained, and soldiers guarded the entrance of the building in which we were holding meetings. Only people who were interested in the meetings were allowed to enter. The soldiers questioned and examined everyone who asked for admittance.
On one occasion we met three candidates in a secret place to conduct the first baptism in that region. It is generally the first ceremony of this kind that arouses the greatest opposition. Usually after a few have been baptized in a community, there is less danger of violence.
Opposition to Protestantism is manifested in other ways. The opening of a mission school among the Indians of Peru and Bolivia is often the pretext for violence. Once when we were opening such a school, we were confronted with the usual opposition. In the preparation of material for the school building, a well was dug to supply water for making the adobe. But when it was finished, it was filled by the enemies at night. Finally, by careful watching, the brethren were able to prepare enough material for the walls of the building, but this material was all destroyed at night by a mob of enemies. Again material was prepared. The walls were constructed and the building was ready for the roof, when a mob of two or three hundred came and destroyed the walls.
After this experience, we prosecuted the leaders and succeeded in keeping them in jail for two years. The building was finally completed and ready for use, but we were obliged to keep a group of eighteen soldiers and an army officer on the mission property while we were preparing the materials and putting up the buildings. As a fitting conclusion to this story, we might state that after two years in jail, the ringleader of the opposition was converted and baptized, and he put his children in our school.
Thus it frequently happens, as in the experience I have just related, that those who are the bitterest often repent and become loyal Seventh-day Adventist believers. But sometimes it is just the opposite. Those who are unusually friendly and enthusiastic when the message is first preached often become bitter enemies. I recall one incident in which a community leader was very eager to have us work in his section, but when the work was opened up, he became our worst enemy. He was separated from his legal wife, and lived with another woman. His legal wife accepted the message, and we endeavored to show this man that it was his duty before God to leave the unmarried woman with whom he was living, and return to her. She was willing to make a reconciliation, but he was unwilling to do so. He broke with us and endeavored to oppose the work in every way possible.
Truly the truth triumphs in the face of the difficulties which we often meet. And thus it is in South America. So we press forward in spite of the difficulties of the way, knowing that God will bless our efforts in the end.
